Saturday, February 23, 2013

Jesus' birth and childhood according to Matthew and Luke


           What we can come to understand surrounding the birth of Jesus is very surprising. If we do not take the time to clearly read the Gospels we will miss the fact that John the Baptist is not merely the forerunner of Jesus, he is also his cousin. Elizabeth was six months pregnant at the time Mary conceived Jesus with the help of the Holy Spirit. The Holy Spirit was a major connection between the two of them while still in the womb John leapt for joy (Luke 1:40). In Matthews account of the birth of Jesus was told to Joseph in a dream by the angel of the Lord (Matt. 1:20) While in Luke’s account the angel Gabriel came and spoke with her informing her that she would be with child (Luke 1:31).
            After the birth of Jesus his life would be at risk from King Herod who felt he was the ultimate king of the Jews. Herod would hear of Jesus birth from the wise men (found in Matthew), while in Luke’s account shepherds would come to visit the infant king. Luke does mention that after Jesus’ birth he was taken to the temple where he is dedicated by Simeon and also comes into contact with the prophetess Anna, which is something that Matthew leaves completely out. However, Matthew tells us about the slaughter of males under the age of two due to the jealousy of Herod, which is when Joseph, Mary and Jesus flee to Egypt. After the death of Herod which is recorded in Matthew 2:19-23 Jesus’ family returns to Nazareth. There is only one other account from Jesus’ childhood and that is the trip to the temple when he we twelve years old. Luke is the only author again who records this event (Luke 2:41-52).
            Now areas that can often be a source of contention are the genealogies that first take place in the beginning of Matthew and Luke’s Gospels. As you read through the both of them you automatically notice several differences first Matthew starts his with Abraham, while Luke begins with Joseph. Matthew traced Jesus’ genealogy from Abraham with forty-one links to Joseph arranged in three sets of fourteen generations.[1] Also, in verse eight Matthew omitted three generations of kings Ahaziah, Joash, and Amaziah; while he used the term begat (KJV) it doesn’t mean father-son but more a line of descent.[2] Luke however worked backwards starting with Joseph, and the lineages are very similar from Abraham until David; but once it moves from David to Joseph things change dramatically.[3] In Lea and Black on page 174 there are several options offered about the best ways to reconcile these differences. I would suggest you read them over and be the judge.


[1] Thomas D.Lea, and David Alan Black. The New Testament: Its Background and Message. (Nashville: B&H Academic, 2003)173.
[2] Ibid., 173.
[3] Ibid., 174.

Quick look at the Benedictine Way of LIfe


            In short there are a few main elements to St. Benedict’s Rule. He required that life kept in a certain manner unlike Basil; he provided his monks detailed instructions about what to do and when it needed to be done.[1] Some of these things included that his monks would eat two meals a day with two cooked dishes along with fruits and vegetables, along with a moderate amount of wine.[2]Also, each monk would have a bed that included a cover and pillow, but if times were hard the monks should be happy with what they had.[3]
            Benedict also felt that there should be physical labor on the part of everyone, except in severe cases of illness or unique giftedness; everyone was to take turns in every task.[4] He also felt that prayer was an extremely important part of the monastic lifestyle.[5] Order ruled everything that Benedict did or chose to establish. According to Ferguson, “It introduced stability into monastic life in contrast to wandering monks or the small groups that had no discipline. The life of Benedictine monks was to be a balanced regimen of divine praise, spiritual reading, and physical work.”[6]
            There are many things that modern evangelical Christians can take away from monasticism. For the most part I believe we do not practice discipline as much as we should. I do not mean physical discipline but the spiritual kind where we read Scripture often or other works that would help us to edify the body; or as I am guilty no praying as often as we feel lead to. Or practicing the presence of God, how often we enter into a place of praise to God outside of the “sanctuary” of the church. If we are the church then everywhere we go should be a sanctuary unto the Lord.  Something many of us do not realize that work is a great thing and can ALWAYS be used to the glory of God. John Piper has an article about glorifying God at work that may be found as an encouragement. I will struggle with this because I suffer from fibromyalgia and have a hard time doing most things anymore; my ultimate goal no matter what should be to glorify God in all things. I hope these principles help you grow closer to Jesus each day.


[1] Everett Ferguson, Church History Vol One: From Christ to Pre-Reformation. (Grand Rapids: Zondervan, 2005)317.
[2] Justo L.Gonzalez, The Story of Christianity Vol One: The Early Church to the Dawn of the Reformation. (New York: Harper Collins, 2010)278.

[3] Ibid., 278.
[4] Ibid., 279.
[5] Ibid., 280
[6] Ferguson, Church History, 318.

Wednesday, February 20, 2013

A Critique of Augustine as Mentor


         In his book Augustine as Mentor Dr. Edward L. Smither brings us a seminal work about the importance of mentoring, and the many things that are involved. Dr. Smither is a well respected and known professor at Liberty University in Lynchburg, VA. This is not a very large work it weighs is at 259 page consisting of five chapters. Chapter one deals with mentoring in the first century. Chapter two is what he calls the mentoring matrix, which is where he focuses on four different church fathers other than Augustine. Chapter three delves into those who actually mentored Augustine. While chapters four and five become more personal looking at his approach and thoughts about mentoring. Before getting too far into the critique of this work I must be completely honest, due to physical ailments I was unable to read the whole work but did get in to chapter four of this work.  This authors intentions are to give the most far and balanced view of this piece of material I possibly can.
            In discussing this work you could say that the main themes that play themselves out are the history of mentoring, Augustine’s approach to mentoring and his thoughts on its importance. Dr. Smither did an elaborate job in laying the foundation of mentoring in the centuries before Augustine. To be honest with you the first chapter was very intriguing, while the further along the second chapter went questions of its importance began to arise. If a general consumer were out looking for a book on mentoring and discipleship and knew the name Augustine they would automatically think this a great book to read. This would be a false assumption. That being said because as you read through this work you do not embark upon Augustine’s’ ideals until chapter four which is half way through the book. Chapter four begins on page 125 and deals with Augustine’s approach to mentoring; so for the casual reader expecting this work to deal specifically with his thoughts and approach. However, if this book is approached from the perspective of a historical lesson on mentoring as a whole with additional attention paid to Augustine then you will be very pleased with the read.
            After coming to an understanding that the first portion of the book is more of a historical survey, Smither did an immaculate job on this work. In chapter one he goes back to where every good Christian doctrine should come from Christ himself. He lays the ground work of the disciple giving several different definitions of the word to make sure it is clearly understood what is meant (pg 5-6).  After he defined disciple he expounded upon the duties of a disciple showing the reader that it is not merely just an act of learning, but also required the steps of obedience to what has been taught (pg 11). Once he has fully established the role of the disciple he begins to unravel the semblance of what a true mentor should resemble. While most people today think of mentoring as a one-on-one relationship Smither points out that neither Jesus nor the Apostle Paul mentored in that manner. He specifically says, “In summary, mentoring in the context of a group, as demonstrated by Jesus and Paul, is most effective because it meets the inherent relational needs of the disciple” (pg 15).
            While chapter one lays a foundation of mentoring chapter two becomes a little more muddled (at least in this authors opinion). Chapter two begins to deal with four church fathers specifically Cyprian, Pachomius, Basil of Caesarea, and Ambrose of Milan. Smither literally takes sixty five pages of his work to discuss these four men and their approach to mentoring and the difficulties they faced. When reading a work whose title is specifically about Augustine, one should be confused or at the far least concerned as to why so much of this work has been dedicated to these men. It is understood that those who do not learn from history are doomed to repeat it (unsure of the quote or I would site it).  However, I noticed no evidence of the input of these men in his approach that stood out of any major importance. While they could have all made minute increments of influence upon his style of mentoring there is nothing overtly noticeable to commend so much space to these men.
            There is a personal appreciation for chapter three of this work because it deals directly with those in Augustine’s life who mentored him. It also gives some historical background on the man himself which could have taken place in chapter two had the book been developed differently.  Chapter three shows the reader the importance of a loving Christian parent even while the other may be a non-believer. This chapter also reveals that Augustine valued a lifestyle type of mentoring more so then a sit-down hash it out kind of relationship. There were many different people who played a role in his life as mentors, he had his mother, his friends (or peers), and then he had men who we more mature in life as well as the faith who played a major role in his life. One relationship in particular hit close to home and that was his friendship with Alypius, their relationship reminds me of one of the closest relationships I have; especially when Smither says of the two,
While Augustine needed an intellectual sparring partner, he also needed someone for support and encouragement on this delicate and uncertain journey. The two continued as friends, providing mutual support after their conversions and were ordained to the ministry roughly at the same time. While Augustine will forever appear the genius and the strong one, he clearly needed Alypius (pg 101).   
            This work as a whole was very informative about mentoring throughout the history of the church. It also shows the importance and need for men to be willing to step up and disciple the younger generation (not just in age but in Christian maturity). Smithers work could have been repackaged or re-titled a little differently, but as a whole there would not be a problem recommending this work to someone looking for a historical survey of mentoring and discipleship in the early church.


Bibliography
Smither, Edward L. Augustine as Mentor. Nashville: B&H Publishing, 2008.

Thursday, February 14, 2013

A Quick Look at Augustine's Conversion


From a cursory reading of our Ferguson’s Church History volume one, you might assume that St. Augustine was converted merely by the words of a young child singing.[1]It is a little surprising that it took Augustine as long as it did to come to faith in Christ, since his mother was a Christian. Some believe that he may have at one point believed in Christ, but merely walked away from his faith because of his intellectual nature.  He also had been involved in heresy or what some may call pseudo-Christianity in Manichism. It has been noted that there were even conversations with Ambrose before his conversion.
            Gary Wills asks the question and answers it like this, “If Ambrose did not play the leading role in Augustine’s conversion, who did? Simplicain- Ambrose’s own mentor….”[2]  Wills says that Simplician helped Augustine in four crucial ways. He received Augustine while Ambrose shrugged him off, he recommended he read Paul’s letters, he introduced him to Christian Neoplatonism in Milan, and lastly he pointed Augustine to the conversions of others.[3]It would be during this time frame he would escape his surroundings that he would be in his garden and hear the voice of a child saying “Pick up and read.”[4] There are some who say that this was merely an inner voice that Augustine heard and others argue that it was the voice of God. Wills cites Courcelle as saying, “…the child’s voice that Augustine now hears must also be a psychic event, not literal—Courcelle even used the textual variant to say the voice came from God’s house (divina domo) not from a nearby house (vicina domo). Either way Augustine heard the Lord speak to him that day and from the words of Romans 13:13-14 his life would be forever changed.
            Augustine had become extremely disenfranchised with the whole Manichian movement, while being a part of it had its benefits such as getting him rank in the government; he knew that something was amiss. Augustine also began to learn about monasticism and the ascetic lifestyle they led. And since he was tired of committing the sins of the flesh such as debauchery, this lifestyle became very interesting to him. [5]


[1] Everett Ferguson, Church History Vol One: From Christ to Pre-Reformation. (Grand Rapids: Zondervan, 2005) 270.
[2] Wills, Gary. Saint Augustine. (New York: Penguin Group, 1999)44.
[3] Wills, Augustine, 44-45.
[4] Ferguson, History, 270.
[5] Ibid, 270.

Monday, February 4, 2013

Third Century Apostasy


           By the time the third century rolled around persecution of Christians had become the new “it” thing. Since Christianity was now seen as being distinct from Judaism and was not an ethnic religion it had no protection from the state.[1] Since there was no protection, there began to be orders that high ranking clergy were to perform rituals to pagan gods or suffer the consequence. Needless to say this raised a lot of questions within the church itself. There were some who felt that those who had fallen away (also called the lapsi) should be given letters of pardon immediately while there were others who felt they should never be allowed back in the church.
            There were two main sides of this issue one side was called rigorism which felt apostates should not be restored to full fellowship, but must be kept in the condition of penitents for the rest of their lives.[2] Those who tended to be more rigorous felt that their way would teach the seriousness of sin while strengthening the faithful to have a strong confession during periods of persecution.[3] The opposition to this stance were considered lax, and considered that the apostate could be restored to full communion immediately.[4]It has been said that the laxist side would restore the numbers of the fallen to the church while trying to strengthen them against further temptation.[5]
            There is another view and it is one that I agree more with and that is Cyprians middle of the road view. We should not keep someone away from fellowship forever for a lack of momentary (or however long) courage. While at the same time we should not go around promoting that it is acceptable to deny your beliefs in the face of hardship and when it is smooth sailing again come back on board. Cyprian felt that depending upon the nature of your disavowment determined the severity of discipline. There were pretty much three levels of transgression: actually making a sacrifice to a foreign god, obtaining a certificate of sacrifice falsely, and privately entertaining the thought of sacrificing.[6] Those who actually sacrificed would have to wait until death to be fully accepted back into the fold, while those who had the certificates had to wait a described amount of time, and the other made private confession to their bishop.[7]


[1] Everett Ferguson, Church History Vol One: From Christ to Pre-Reformation. (Grand Rapids: Zondervan, 2005)160.
[2] Ibid, 165.
[3] Ibid, 365.
[4] Ibid, 365.
[5] Ibid, 365.
[6] Ibid, 365.
[7] Ibid, 365.