Sufficiency of Scripture?

In Saint Paul's letter to the Corinthians (called 1 Corinthians in our Bibles), Paul refers to a previous letter. This letter is no longer existent (as far as anyone knows).

1 Corinthians 5:9 I wrote to you in my letter not to associate with sexually immoral people...

Paul refers to a letter to The Laodiceans as well. This letter may be the one referred to as Ephesians (OSB notes on Col 4:14 suggest this possibility due to geographics proximity between the two cities).

Colossians 4:16 After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea.

These missing letters have never been an issue to the Historical Churches. It did not escape their notice that there were missing letters, but it was not of any particular concern. For the Historical Churches the Scriptures were not the sole deposit of the faith so nothing was missing when the books were lost.

Gathering of the Epistles into a Collection

By this historical construction (The Lost Letters of Saint Paul, and How They Were Lost in Patheos) the Epistles of Paul were not even gathered together and quoted by the Fathers until the Second Century. Note: I think this is an entirely reasonable reconstruction but have not looked at the account of the Fathers for their account of the collection of the Epistles of Paul. This paper puts the collection of the Epistles as either 150 or 180 AD. In any event, the letters of Paul as a corpus would have been unavailable as a collection to the first six or so generations of Christians. There is simply no way that the early Church was founded around the collection of the writings of Paul.

The collection of letters became our Pauline epistles [sic: and are now] in the New Testament. From the second century, people start valuing and quoting these rediscovered letters.

It is the faith of the Orthodox Church that the Church alone possesses the fullness of the faith and that the faith is found in Holy Tradition - which includes Holy Scripture.

Protestants hold a vastly different idea of Scripture, the idea of the "sufficiency of scripture". 

Scripture is sufficient in that it is the only inspired, inerrant, and therefore final authority for Christians for faith and godliness, with all other authorities being subservient to Scripture. The Sufficiency of Scripture,

A missing book or two (perhaps as many as hundreds or more missing books per the Patheos link above) isn't an issue for the Orthodox Church. It's just a historical footnote.

Missing books are much more serious concern for the Protestant approach to church authority since they imply a missing part of the revelation. Some attempt to explain these issues with a notion that Paul may have made some error in those other letters so they were not preserved. This and other explanations are entirely ad hoc.

Human Letters Were Written in Hearts Before Written Letters

The Apostle Paul wrote this second letter to the Church at Corinth. Paul’s first visit to Corinth had previously occurred during his second missionary journey and lasted for almost two years (50-52 A.D.) ref: Paul's Visits and Letters to Corinth. In the letter Paul describes the Church there are the product of his preaching. 

2 Corinthians 3:1-3 Are we beginning to commend ourselves again? Or do we need, like some people, letters of recommendation to you or from you? You yourselves are our letter, written on our hearts, known and read by everyone. You show that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.

Paul is quite explicit here in declaring that the Church in Corinth was not a product of written Scriptures but a product of his preaching and that of others to the Corinthians. The notion of the church being formed from the writings of Paul is completely foreign to the New Testament and is a Reformation novelty. It is historically absurd. The Reformers used their novel teachings as a pretext to undermine the authority of the Historical Churches.

Gospel Reading 2024-11-20

Luke 18:15-17;, 26-30   And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them. But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein. ... And they that heard it said, Who then can be saved? And he said, The things which are impossible with men are possible with God. Then Peter said, Lo, we have left all and followed thee. And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, Who shall not receive manifold more in this present time, and in the world to come life everlasting.

Aligning our lives with God and His Kingdom will set us at odds with family members. The Kingdom is very demanding. It calls us to put God above all others in our lives. The important thing it to ensure that we are lining up with God and not a false religion which pretends to be of God.

We are to receive the Kingdom as little children, infants in fact in the text. Infants are wholly dependent on their parents for everything in their lives. So too are we to be dependent on God for everything related to our lives.

Epistle Reading 2024-11-20

Colossians 3:17-25, 4:1 And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things: for this is well pleasing unto the Lord. Fathers, provoke not your children to anger, lest they be discouraged. Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: And whatsoever ye do, do it heartily, as to the Lord, and not unto men; Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.

In this passage, the Apostle Paul lays out a structure for the family based on both hierarchy and reciprocity of relations.

The charge to wives is different than the charge given to husbands. Wives are to submit to their husbands and husbands are to love their wives. This language reflects hierarchy and mutuality.

Some might ask, "What if my husband doesn't obey Christ?" Peter addresses this in another place.

1 Peter 3:1 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;

This is a hard word for many women. The command to a husband to love his wife is equally hard.

All things are to be done under the headship of Christ because we all serve Christ.

We are called to do what we do as to the Lord. 

Orthodoxy on Calvin and Calvinism

The Orthodox Church produced the following document: The Confession of Patriarch Dositheos of Jerusalem (1672). 

This Confession of Faith has been ratified by all of the autocephalous Churches (Jerusalem, Russia, and Georgia in 1672; Constantinople, Alexandria, Antioch, and the Bulgarians under the EP at the Council of Constantinople in 1723. St. Justin Popovich and St. Nikodim Milas speak of it as having already been accepted by the Serbian Church in their publications published by the Serbian Church). and is therefore dogmatically binding upon the faithful.

It lays out more than a dozen decrees against Calvinism. 

The Perspicuity of Scripture

One of the more curious novelties of the Protestants is the notion of the "The Perspicuity of Scripture".  One definition of this idea is found here:

The doctrine of the clarity of Scripture (often called the "perspicuity of Scripture") teaches that "the meanings of the text can be clear to the ordinary reader, that God uses the text of the Bible to communicate His person and will." 

"The witness of the Church throughout the ages is that ordinary people, who approach it in faith and humility, will be able to understand what the Bible is getting at, even if they meet with particular points of difficulty here and there." Clarity of Scripture

The challenge in maintaining this notion is found in the various descriptions of the Perspicuity of Scripture.

This idea flies in the face of a great many Scriptures

One of many passages which denies this idea is:

1 Corinthians 2:14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

Without the guidance of the Spirit of God, a man cannot understand the Scriptures.

Another passage is:

2 Timothy 2:15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

If Scripture is so plain that an average person can understand it, why would a person need to study, work, and divide the Word of Truth?

The Apostle Peter describes the words of the Apostle Paul as "hard to understand".

2 Peter 3:15-16 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

This passage illustrates what happens when unlearned and unstable people try to understand the words of the Apostle Paul.

We All Bring Presuppositions to the Text

All of us sit within some interpretive paradigm when approaching Scripture - most of all the people who don't have any clue that they are operating in a paradigm. They hear something from a preacher on TV, they read something in a book or webpage. The put the pieces together to form their own interpretive lens for Scripture. The result is an incoherent hodgepodge of theology.

The idea that we are a blank slate where we can understand the words of God by reading the Scripture is just fanciful.

Varieties of Interpretations Within Protestant Traditions

I gave an example of a short passage consisting of two verses in my previous BLOG post. Two Protestant writers had two different contradictory views of what the passage means. If something is so obvious that all someone needs to do is read the passage, this case fails that test. There are such examples for nearly every passage in the Bible.

The difficulty of perspicuity is found in this paper:

Westminster Protestants, for instance, admitted the reality of both Scripture's obscurity and clarity, primarily in the distinction between matters necessary for salvation and other matters. In both the Irish Articles of Religion (1615) and the Westminster Confession of Faith (1647) the defense of Scripture's clarity was solely concerned with the accessibility of the evangelical message. Others had argued similarly concerning the difficult things in Scripture: "If we never understand we shall be never the worse for the attaining of everlasting salvation."

laritas Scripturae: The Role of Perspicuity in Protestant Hermeneutics James Patrick Callahan

Orthodox Approach to Understanding Faith and Scripture

All of this leads to the obvious question of which teacher is correct, and which is wrong?

The first part of the Orthodox approach to interpreting Scripture is to recognize that God put Apostles and Teachers in the Church. It is reasonable to conclude that looking at people who are smarter than I am and closer to the time of the writing of Scripture are much more likely to read the Scriptures more consistently with the Apostles than Benny Hinn on TBN is, or John Calvin was in the mid 1500's for that matter.

The Orthodox Church has an unbroken continuity through Apostolic Succession of Bishops back to the time of the Apostles. The bishop is charged with guarding the faith. He has a responsibility before God to feed the Flock.

An important element of transmitting truth is continuity with past truth. This same standard was even present in the Old Testament where someone coming along with a new word from God was tested against that was already revealed.

Isaiah 8:19-20 And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.

When there have been disagreements about important matters of how to understand the faith, the church met together in Church Councils. The first of these councils is found in the Book of the Acts of the Apostles, Chapter 15. There the Church gathered and discussed the matter of how Gentiles should be received into the Church. Should Gentiles be required to follow the Hebrew Laws from the Books of Moses? Or was God doing something different in the Church? Thre preface to the conclusion of the council was:

Acts 15:22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:

This set the pattern for the church over the next centuries where they gathered all the Bishops and scholars together to settle matters and the church body gave agreement.

Private Interpretation of Scripture

Looking at this passage:

2 Peter 1:20-21 Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

Protestant Understandings of this Passage

Like most other subjects, you can find Protestant traditions with all sorts of views on this passage. The following two examples are directly contradictory.

Hanover Baptist, for instance, sees it as relating to teaching authority in the early church.

Cults are built upon erroneous interpretations of the Bible. Many disciples have been duped to follow charisma and showmanship.

In the days of the apostles, God assigned a special gift to some of the early saints in order to assist in keeping fidelity and vigilance to God’s truth. It was called the gift of discernment (1 Corinthians 12:10). 

Proclaim and Defend sees the passage in terms of the origin of Scripture, rather than interpretation of Scripture.

Private origination would be a better way of saying it and it is a remark about where the scriptures originated, not their meaning or how they are used.

Neither of those pages do much to place the passage in its context.

2 Peter 1:18 And this voice which came from heaven we heard, when we were with him in the holy mount. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

The bold text above in the passage has nothing to do with written Scripture - at least in this context. It's about the words that were spoken by the Apostles. They Apostles were eyewitnesses to the glory of Jesus seen on Mount Tabor where they saw Jesus transfigured before their own eyes.

The passage does highlight the verbal aspect of the message of the Apostles. They testified to what they saw. The message would later be written down and in fact this Epistle itself is an example of that writing.

OSB Commentary on 2 Peter 1:19-21

From the Orthodox Study Bible notes:

The testimony of the Apostles both confirms prophetic word (v 19) concerning the second coming and shows us how to interpret prophecy. Just as Scripture (v 20) was not written by the mere volition of men but by the inspiration of the Holy Spirit (v 21), so Scripture is to be interpreted by Holy men guided by the Holy Spirit. Heretics (ch 2) and unstable Christians (3:16) interpret incorrectly. The Apostles (the we of v 19) are guided by the Holy Spirit, trusting in the promise of true interpretation (John 16:13). The Church, founded by the Apostles, likewise receives the Holy Spirit, 

"For the Apostles, like a rich man in a bank, deposited her with [the Church] most copiously everything which pertains to the truth. And everyone who wishes, draws from her the drink of life. For she is the entrance to life, while all the rest are thieves and robbers. That is why it is surely necessary to avoid them, while cherishing with the utmost diligence the things pertaining to the church, and to lay hold of the traditions of truth (Iren).

Saint Peter on Saint Paul - Scripture and Tradition

 Saint Peter wrote about the writings of Saint Paul.

2 Peter 3:15-16 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

There are some things worth noting about this passage.

Saint Peter Recognized the Calling of Saint Paul

Peter called the calling on Paul "...the wisdom given unto him..."  This wisdom was from God.

Saint Peter Knew about Saint Paul's Writing

Peter wrote "hath written unto you. As also in all his epistles..."

Saint Peter Knew Saint Paul's Writings Were Difficult to Understand

Peter wrote "...speaking in them of these things; in which are some things hard to be understood..."

People Misused the Words of Saint Paul

As Peter wrote "...which they that are unlearned and unstable wrest... unto their own destruction."

Saint Peter called the Writings of Saint Paul Scripture

Peter wrote: "...as they do also the other scriptures..."

Scripture Was Misused in the Earliest Times

Scripture, by itself, is insufficient for salvation. Scripture, uncoupled from the traditions of the church, is destruction to those who use it. This is even more true today than in those days.

St John Chrysostom - On the Scriptures

From Homily 9 on Colossians

Tarry not, I entreat, for another to teach you; you have the oracles of God. No man teaches you as they; for he indeed oft grudges much for vainglory's sake and envy. Hearken, I entreat you, all you that are careful for this life, and procure books that will be medicines for the soul. If you will not any other, yet get you at least the New Testament, the Apostolic Epistles, the Acts, the Gospels, for your constant teachers. If grief befall you, dive into them as into a chest of medicines; take thence comfort of your trouble, be it loss, or death, or bereavement of relations; or rather dive not into them merely but take them wholly to you; keep them in your mind.

This is the cause of all evils, the not knowing the Scriptures. We go into battle without arms, and how ought we to come off safe? Well contented should we be if we can be safe with them, let alone without them. Throw not the whole upon us! Sheep you are, still not without reason, but rational; Paul commits much to you also. They that are under instruction, are not for ever learning; for then they are not taught. If you are for ever learning, you will never learn. Do not so come as meaning to be always learning; (for so you will never know;) but so as to finish learning, and to teach others. In the arts do not all persons continue for set times, in the sciences, and in a word, in all the arts? Thus, we all fix definitely a certain known time; but if you are ever learning, it is a certain proof that you have learned nothing.

Saint John Chrysostom - Church Father, Archbishop of Constantinople and Christian saint (c. 347–407)

From The Life, Works and Thought of Saint John Chrysostom (Fr. George Florovsky)

Chrysostom never elaborated a system of theology, and there is no point in looking for dogmatic or theological formulations in his writings. His Christology and Mariology in particular are not entirely free from the ambiguity and one-sidedness which characterize the language of Antiochene theology. Chrysostom was a witness of the faith, and this explains why his works were so significant in ancient times, especially in the West. His writings are filled with the voice of Church tradition.

Chrysostom set himself a specific task. His activity was aimed not at overcoming unorthodox opinions, but at making people who professed themselves to be Christians understand that the truths of faith are the truths and commandments of life, and that these must be put into actual practice by the individual. At that time too many people had forgotten this. Chrysostom demanded that men live according to their beliefs, and he assumed that the truths of faith were known to his audience. There was no point in trying to go further if men's hearts were indifferent and if the seeds of faith had not yet been implanted in their souls. It is true that Chrysostom himself had no particular interest in speculative theology, but by no means was he exclusively a moralist without any interest in dogma. His own theological beliefs were primarily based on the writings of the apostle Paul, whose teaching centered on Christ and salvation, not morality. Even Chrysostom's "evangelism" had a doctrinal significance because for him all life was connected with the image of Christ not only as a prophet but more importantly as the High Priest and the Lamb. This is related to his mystical attitude towards the sacraments.

References

• St. John Chrysostom (d. 407) vs. Sola Scriptura as the Rule of Faith

Inscription of Abercius

The inscription of Abercius is the Greek epitaph of Abercius who was probably Bishop of Hieropolis in Phrygia. It is an important example of early Christian epigraphy.

The Inscription

The citizen of a chosen city, this [monument] I made [while] living, that there I might have in time a resting-place of my body, [I] being by name Abercius, the disciple of a holy shepherd who feeds flocks of sheep [both] on mountains and on plains, who has great eyes that see everywhere. For this [shepherd] taught me [that the] book [of life] is worthy of belief. And to Rome he sent me to contemplate majesty, and to see a queen golden-robed and golden-sandalled; there also I saw a people bearing a shining mark. And I saw the land of Syria and all [its] cities; Nisibis [I saw] when I passed over Euphrates. But everywhere I had brethren. I had Paul ... Faith everywhere led me forward, and everywhere provided as my food a fish of exceeding great size, and perfect, which a holy virgin drew with her hands from a fountain and this it [faith] ever gives to its friends to eat, it having wine of great virtue, and giving it mingled with bread. These things I, Abercius, having been a witness [of them] told to be written here. Verily I was passing through my seventy-second year. He that discerneth these things, every fellow-believer [namely], let him pray for Abercius. And no one shall put another grave over my grave; but if he do, then shall he pay to the treasury of [the] Romans two thousand pieces of gold and to my good native city of Hieropolis one thousand pieces of gold.

Megiddo Mosaic Circa 230 AD

From "Earliest inscription declaring 'Jesus is God' discovered in Israel". The 581-square-foot mosaic features the ancient Greek writing: “The god-loving Akeptous has offered the table to God Jesus Christ as a memorial.”

Also found in the same mosaic:

References

• The Ancient Church at Megiddo: The Discovery and an Assessment of its Significance
• The Megiddo Mosaic

Sola Scriptura is Contrary to Scripture Itself

Defining Sola Scriptura

Sola scriptura (Latin for 'by scripture alone') is a theological doctrine held by most Protestant Christian denominations, in particular the Lutheran and Reformed traditions, that posits the Bible as the sole infallible source of authority for Christian faith and practice.

The Orthodox churches consider Sola scriptura to be contrary to the phronema (Greek for mindset or sense) of the Church. 

Sola scriptura was a foundational doctrinal principle of the Protestant Reformation held by many of the Reformers, who taught that authentication of Scripture is governed by the discernible excellence of the text, as well as the personal witness of the Holy Spirit to the heart of each man.  Wikipedia

Before the New Testament was Written Down

Decades before the New Testament even began to be committed to paper, the Church was already present. Jesus, before His Ascencion to the Right Hand of the Father, entrusted the Gospel to the Apostles and it was passed along verbally. The Gospel spread throughout all of Asia Minor and to the rest of the known world by the Apostles and those who were sent out by them. They didn't go bringing a book, they went bringing the testimony of Jesus and establishing His Church in the places they went.

This stands on stark contrast to the Protestant notion of Sola Scripture which imagines the deposit of the faith to be in the Scripture. For Protestants, the doctrine of Sola Scriptura is a tradition that was received from the Reformers and is now accepted as axiomatic.

Sola Scriptura is a novelty that was new to the Reformation era and the concept was invented to separate the Scripture from the Church that produced the Scriptures.

The New Testament was a Product of the Church

The New Testament didn't produce the Church. The Church gave us the New Testament. The men that spoke the word of God and wrote the New Testament Scriptures did both under the inspiration of the Holy Spirit.

The New Testament is in two basic forms. One is the form of the Gospels which are biographies of the life of Jesus Christ and record His sayings and acts. The other form is letters (called Epistles) that were written by the Apostles to particular Churches which already existed in various places. The Epistles were words of correction to the local Churches to address issues that arose in those Churches.

Holy Tradition is Biblical

There is no single passage or group of passages in Scripture that says that Scripture is the sole repository of the faith. There are many passages in Scripture which teach that the repository of the faith was found within the Church itself. This is called Holy Tradition and Scripture is an important part of this repository. The Church was led by Apostles who received the faith from Christ Himself, and that faith was faithfully guarded by the Bishops in the Churches. This tradition continues down in time to the present day where those who remained in the tradition continue to preserve the faith both by word and practice.

2 Thes 2:15 Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.

In that passage, we see the two sources of Christian faith. One is the epistle [letter(s) from Paul to the Church(es)]. The other is what the people were taught by the Apostles themselves. The people in the Churches are instructed to hold fast to both. This is repeated in the following chapter:

2 Thes 3:6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.

 In the end Sola Scriptura fails as a tradition since it's not found in the traditions of the Church.

The Fruit of Sola Scriptura

Sola Scriptura may or may not have some good fruit but there's no denying that it has a great amount of very bad fruit. The Center for Global Christianity at Gordon-Conwell Theological Seminary, which is evangelical Protestant, estimates that there are currently 47,000 denominations (Just How Many Protestant Denominations Are There?).  Certainly, the principle of Sola Scriptura has not brought unity to the church. Rather, it has produced much division and promises to produce more division in the future.

Resources

• Contra Sola Scriptura (Part 2 of 4)
• Timeline of the Books of the New Testament

Epistle Reading 2024-11-19

Colossians 2:20-23 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, (Touch not; taste not; handle not; Which all are to perish with the using;) after the commandments and doctrines of men?Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

Colossians 3:1-3 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God.

Saint Paul commends the things which puts to death the flesh but shows how these things to be of no value without Christ. Yes, we are dead to the world, but we are to be alive to the life of God which is found in Christ. Only in Chest is the life of God found.

Even things which put down the flesh are of no use without Christ. Only then are they redemptive. A parallel passage is found in:

Galatians 2:20-21 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

Gospel Reading 2024-11-19

Luke 17:26-37 And as it was in the days of Noe, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed. In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. Remember Lot's wife.  Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left. Two women shall be grinding together; the one shall be taken, and the other left. Two men shall be in the field; the one shall be taken, and the other left. And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.

Luke 18:8 I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?

The temptation is to view the Luke 17 passage as referring only to the End Times and the inclusion of the Luke 18 passage in the Lectionary selection would seem to confirm the intended context of this passage. In this way of thinking, the world would get progressively worse, but the faithful would be saved from the coming judgment by God at the Second Coming of Christ.

Another possible way to view these passages are in the context of the time between the ministry of Jesus and the destruction of Jerusalem in 70 AD. The decline of Israel as the Church rises would be marked with great divisions as many would follow Christ and be driven out of Israel. The Hebrew religion would be seen as the dead body. In this way of thinking, the eagles can be seen as the Roman army who would destroy the Hebrew temple, kill most of the inhabitants of Jerusalem, and carry off those who remained to slaver after the city fell. Overemphasis of this view has led some to depart from the faith and they abandon the Creedal statement "From thence He shall come to judge the living and the dead". For a representative of this view of this passage see Gary Demar's book "Last Days Madness: Obsession of the Modern Church", p 486 (Third Edition).

There's a sense in which both are true. The destruction of Jerusalem was a significant event in redemptive history. At the end of time, Christ will come again and judge the world. People would be separated into those who are faithful to Christ and those who reject His Kingship over their lives.

The vcrses that are skipped (Luke 8:1-7). in the gap between the two passages are the parable of the judge who is worn out by the pleas for justice from the wronged woman. They show that even if an unrighteous judge will give satisfaction to the woman, how much more God hears the cries of his people.

This is in the Liturgy as the APOLYTIKION OF ST. MICHAEL THE ARCHANGEL:

"O ye foremost of the heavenly host, we beseech thee, though we are unworthy. Pray that we may be encompassed with the shadow of thy unearthly glory. Preserving us who kneel and cry endlessly. Deliver us from oppression since Ye are the princes of the highest power."

The source for this is found in Psalm 72:12 and the surrounding verses as well as other Psalms.

Psalm 72:12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.

Psalm 119:134 Deliver me from the oppression of man: so will I keep thy precepts.

The Church identifies this Archangel with Michael specifically because he is the one who first answers the call when his voice is heard:

1 Thes 4:16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

In the time between now and our deliverance from oppression we call for preservation from the evil times we live in. Between now and then we are admonished to Remember Lot's Wife. We are to not look back to the things of this world with fondness at those sins entangled us and kept us in bondage but are to look to the One who delivers us.

The difficulty of this on-going struggle is seen in the rhetorical question:

"...when the Son of man cometh, shall he find faith on the earth?

We are to persist knowing that the time of our deliverance draws near.

Orthodox View of Dispensationalim

The End Times - Orthodox Vs Evangelical Protestant Teachings - Presentation 3

A good overview of Dispensationalism as contrasted to Orthodoxy.

Review of Father Josiah Trenham's "Rock and Sand" book

This is a great review of "Rock and Sand". I'm only three chapters through the book (due to some vision problems). I took Reformation History at Fuller as well as a class on John Calvin at a secular university. I also did quite a bit of reading of Reformation History along the way so I feel like I should have known much of this. So far, I found about a third of the book to be completely new material and quite damning on the Reformation.

There seems to be a pattern of sexual immorality related to much of the Protestant Reformation. The Catholic Church had strict rules on divorce and remarriage and the Protestant Reformers gained power because they allowed divorce in cases that the Church would not have allowed.

Additionally, there was obviously a large part of the Reformation that was political in nature. 

In the end, one is left to wonder if the world would not have been better had the Reformation not happened at all.

I will likely add more commentary from the book as I read it but am less likely to do as good of a job as this reviewer did with the book.

Gospel Reading 2024-11-18

 The Gospel reading is:

Luke 17:20-25 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. And they shall say to you, See here; or, see there: go not after them, nor follow them. For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day. But first must he suffer many things and be rejected of this generation.

Errors of the Dispensationalists

This passage is read by Dispensationalists as:

the "Church" is an invisible and heavenly "SPIRITUAL ORGANISM"

But is this passage actually teaching an invisible church?

Take note that the Dispensationalists differentiate between the "Kingdom of God" and the "Kingdom of Heaven". From Time Periods in the Bible: Questioning Classical Dispensationalism – Kingdom of God and Kingdom of Heaven

As we saw in the introductory article in this series, classical dispensationalism believes that the kingdom of God refers to God’s rule throughout time. The kingdom of heaven, on the other hand, refers to the political kingdom to be set up by the Messiah after his return.

This distinction can be easily dispensed of from parallel passages in the Gospels where the "Kingdom of God" and the "Kingdom of Heaven" are used interchangeably.

Luther's "Spiritual Church"

Luther taught that the church is “a spiritual kingdom” that cannot be seen with the naked eye or comprehended by one’s own reason. In other words, the church is an article of faith: “I believe in one holy catholic church.” 

“Nor indeed are we dreaming about some platonic republic, as some have slanderously alleged. Instead, we teach that this church truly exists, consisting of true believing and righteous people scattered through the entire world. And we add its marks: the pure teaching of the gospel and the sacraments” (Ap VII:20).

 The Doctrine of the Church in the Confessions

 For a deeper dive on the sense of this passage see these BLOG posts:

Is Kingdom of Heaven/Kingdom of God the Church?

Parables about the Church

Are Icons an Accretion? A Response to Gavin Ortlund

 This is very well written. Are Icons an Accretion? A Response to Gavin Ortlund

ORTHODOX CHRISTIANITY THEN AND NOW: Panegyric to Great Martyr Theodore the Tiro (St. Gregory of Nyssa) ca 396 AD

Theophan the Recluse

I asked a friend for help finding a Saint name for when I get received into the Orthodox Church. My birth name, Douglas, isn't a Saint's name. I was stuck.

He suggested I look at the meaning of Douglas but it came back as something like "dark waters". I couldn't find anything redemptive in that either. He suggested the Theophany where Jesus came up from the waters of baptism.

That led me to Theophan the Recluse. I like it but it will take special permission from the Church since Theophan is recognized by the Russian Church but not the Antiochian Church (yet).

Parables about the Church

In a previous BLOG, it was established that the Gospel references to Kingdom of Heaven and Kingdom of God are references to the church.

Since this identification has been established we can turn and look at the things Jesus said about the Kingdom to help better understand the Church. Much of this information comes from parables.

What are Parables?

Jesus spoke using parables which were plain language stories to illustrate greater truths.

John 3:12 If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?

Why Did Jesus Use Parables?

Matthew 13:10-13 And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.

The Revolutionay Part of This

There's an aspect to the church which was revolutionary. Jesus was gathering a people together for Himself and that people were part of the Hebrew religion at the time. Identifying with the church would bring division within the existing Hebrew community as some of the Hebrews would follow Christ and others would reject Him. Christ spoke of this division:

Luke 12:53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

Christ made following Him an absolute. Blood ties are the closest of human ties, but one could not choose even family over Christ.

Matthew 10:37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

Parable of the Sower and the Seed

This is the parable of the Sower and the Seed. It would have been fully understood at the time Jesus spoke it since it was a very familiar sight.

Luke 8:4-8 And when much people were gathered together, and were come to him out of every city, he spake by a parable: A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.  And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. And some fell among thorns; and the thorns sprang up with it, and choked it. And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.

Jesus explained the meaning of the parable to His Disciples.

Luke 8:11-15 Now the parable is this: The seed is the word of God. Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.  But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.

The parable is about how people react to the good news of the Kingdom of God. Some choose the things of the world over following God. They don't produce fruit. Jesus summarized this in a short saying.

Luke 9:62 And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

No Secret Kingdom

Almost every parable of the Kingdom describes a visible kingdom. For example:

Matthew 13:31-32 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.

This parable is repeated here.

Luke 13:18-19 Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it? It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.

This isn't some secret hidden tree. Everyone can see it. It is also a single tree, not many trees. It started with the ministry of the God-Man, Jesus Christ and grew to fill the whole world.

A similar illustration is:

Luke 13:20-21 And again he said, Whereunto shall I liken the kingdom of God? It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

 A small amount of leaven makes a whole loaf of bread rise.

Is this Passage about a Secret Kingdom?

With this background, we can tackle the "harder" passages which are frequently appealed to as a secret kingdom.

Luke 17:20-21 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

Within the Hebrew people themselves, there were those who had come to constitute the Church of Christ. The Church itself had not yet been formed, since Pentecost had not yet happened. Yet the Church was already present in those who followed Christ.

Palm Sunday is the day where some of the people of Israel recognized Jesus as thei8r King.

John 12:12-16 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. And Jesus, when he had found a young ass, sat thereon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.

Is Kingdom of Heaven/Kingdom of God the Church?

The New Testament has quite a few parables about the Kingdom of Heaven and Kingdom of God. Is the phrase Kingdom of Heaven the same as the church? My Evangelical Protestant training led me to think that they are not the same, but they are related.

More Dispensational Falsehoods

First, let's look at one Dispensational falsehood. 

Dispensational theology sees a distinction between the Kingdom of Heaven and the Kingdom of God.

As we saw in the introductory article in this series, classical dispensationalism believes that the kingdom of God refers to God’s rule throughout time. The kingdom of heaven, on the other hand, refers to the political kingdom to be set up by the Messiah after his return. Time Periods in the Bible: Questioning Classical Dispensationalism – Kingdom of God and Kingdom of Heaven

Another similar statement:

Knowing the doctrinal difference between the terms "Kingdom of Heaven" and "Kingdom of God" is the key to understanding the complete timeline of Biblical history past, present, and future, the proper place of the Church and the prophetic future of Israel.  Kingdom of Heaven and Kingdom of God The Doctrinal Differences

The first thing to note about this error is that the phrase "Kingdom of Heaven" is only used in the Gospel of Saint Matthew. On its face this creates a serious problem for those who see the two as different. There's just no reason from the text to believe that Matthew was only talking about a future Kingdom and the other Gospels were talking about the Kingdom throughout time.

Parallel passages between the Gospel can be used to easily dispel this notion of a difference. For instance:

Matthew 3:2 And saying, Repent ye: for the kingdom of heaven is at hand.

and 

Mark 1:15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

Many other such passages can be cited:

Matthew 5:3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.

and

Luke 6:20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.

The Kingdom of Heaven/God Includes Old and New Testament Believers

The Kingdom includes both Old and New Testament saints. They are all present in the same Kingdom.

Matthew 8:11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.

The Kingdom is past, present, and future.  This is demonstrated when Jesus speaks of the Kingdom being present.

Matthrew 10:7 And as ye go, preach, saying, The kingdom of heaven is at hand.

Luke 11:20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.

The Kingdom of Heaven/God is the Church

In the Gospels, Jesus only spoke of the church (by name) in two passages. The first passage establishes the identification of the church as the Kingdom of Heaven.

Matthew 16:18-19 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

The other passage is:

Matthew 18:17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

This passage can be understood in the ordinary sense of the word translated "church" here as "assembly". From Strong's:

ἐκκλησία ekklēsía, ek-klay-see'-ah; from a compound of G1537 and a derivative of G2564; a calling out, i.e. (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of members on earth or saints in heaven or both):—assembly, church.

So we are left with one of two conclusions. Jesus almost never spoke of the church (in just the two passages mentioned above) or Jesus spoke all the time about the church as the Kingdom of Heaven/Kingdom of God passages in the New Testament.

The church was not a surprise but was the plan of God to have a people called out for Himself all the way along. It was present in the Old Testament.

Acts 7:38 This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:

This plan is further detailed by the Apostle Paul:

Ephesians 3:10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,

Epistle Reading 2024-11-18

The Epistle reading is: 

Col 2:13-20 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. 

Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,

Paul's concern is expressed earlier. Paul had never been to their city in person. His concern was that there were elements trying to draw people away from Christ. The particular concern above was that they would draw people back to the Hebrew faith.

Col 2:4 And this I say, lest any man should beguile you with enticing words. 

If a person is in Christ, the things of the Law no longer bind them. Returning to the things in the Law is departing from the life of Christ.

This fits well within the context of the Epistle itself.

Col 1:27-28 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:

Gospel Reading 2024-11-17

The Gospel reading for today is Luke 12:16-21.

Luke 12:16-21 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God.

The most surface level reading of this passage would be to emphasize giving to the local church. It is often brought out when a church is behind in giving. Certainly, supporting the local church is giving from our substance to the work of God but it goes much deeper than that.

The Orthodox Church puts this passage together with the Epistle reading for today (see previous BLOG post). The parable related here is of a person who lived their life only for themself. They failed to live for eternity. The hazard of doing this is shown where the Apostle Paul put it:

1 Timothy 6:7 For we brought nothing into this world, and it is certain we can carry nothing out.

Scripture tells us that we can lay up for ourselves treasure in Heaven:

Matthw 6:20-21 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also.

How do we lay up treasures for ourselves in Heaven? 

There is only one thing we take out of this world - it is ourselves. If we live a life faithful to God we are transformed into the image of His Son. In this way we actually do take something into the next life. We take on ourselves as transformed people. It is put well into this short poem by Charles Studd.

I think this quote gets close. In the end the only thing we can do for Christ is to give our lives to Him and to be conformed into His Image. This is done though repentance, prayer, service. Christ put it well:

John 6:28-29 Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

Daily Epistle Reading 2025-11-17

 The Epistle reading for today is Galatians 2:16-20.

Galatians 2:16-20 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. For if I build again the things which I destroyed, I make myself a transgressor. For I through the law am dead to the law, that I might live unto God. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

Reformed View of this Passage

Reading this passage as a former Protestant, of course, brings to mind Luther and Calvin and their understanding of the law and justification. The Reformed interpretation of this passage hinges the meaning of the phrase "the works of the law" and the meaning of "justification". The Westminster Confession on Justification puts it this way:

Those whom God effectually calleth, He also freely justifieth, (Rom 8:30; Rom 3:24): not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ’s sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them,

For Calvinists, this is a legalistic imputation. The person is guilty under the law and the work of Christ is applied to their person from God regardless even of the faith of that person. That flies in the face of the very words of the passage "that we might be justified by the faith of Christ". For the Reformed, even the faith we possess doesn't justify. 

NPP View of this passage

Here is where the NPP sheds light. The "works of the law" are a short form reference to the Covenant relationship of the Hebrews with God. They put their trust not in the ability to perform the law perfectly, but in the fact that they are genetically descended from Abraham, Isaac, and Jacob. The words of Christ disallow physical decadency as a reason for justification.

Matthew 3:9-10 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

With these words, Christ forever declared that physical decadency from Abraham does not secure salvation for a person. The people of God are now formed by those who believe in Jesus. Those descendants of Abrahem who come to faith in Jesus as His people, and form the Church.

First of all, the passage must be read in its immediate context. The scene is the John baptizing at the Jordan River. Some of those who went to John to be baptized imagined that they could just add John's baptism as an act of righteousness but have unchanged hearts. Archeological evidence shows washings were a common practice in first century Judaism.

The Pharisees and Sadducees that John is addressing imagined that their Old Testament covenant relationship secured themselves a right relationship with God. They imagined in their minds that they were in a right standing with God because were descended from Abraham and followed the Law of God. This is what they put their trust in. But John told them:

Matthew 3:7-8 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance:

John made it very clear to them that they would not be justified with God by that relationship and that God required repentance and the works that demonstrated they had repented. John pointed to Christ in the final part of the passage.

Matthew 3:11-12 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

Paul carries forward this theme and made it clear that the Hebrew branch was cut off by Christ.

 Romans 11:17 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;

The Orthodox Life

And here is where we get to the essence of the Orthodox Life. That life is found in being conformed to the Image of Christ.

Romans 12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

Being conformed is a life-long process. It involves repentance and prayer. IN repentance, our minds are transformed as we set aside our wills and do what Christ Himself did:

Matthew 26:39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

This conforming is found in the words of Saint Paul:

Rom 8:29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

This conforming is also known as theosis where we are conformed into the image (icon in Greek) of Christ. This takes us full circle back to the end of the Epistle reading.

Galatians 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

St John Chrysostom on v 20:

The foregoing, says he, relates to our spiritual life, but this life of sense too, if considered, will be found owing to my faith in Christ. For as regards the former Dispensation and Law, I had incurred the severest punishment, and had long ago perished, for all have sinned, and come short of the glory of God. Romans 3:23 And we, who lay under sentence, have been liberated by Christ, for all of us are dead, if not in fact, at least by sentence; and He has delivered us from the expected blow. When the Law had accused, and God condemned us, Christ came, and by giving Himself up to death, rescued us all from death. So that the life which I now live in the flesh, I live in faith. Had not this been, nothing could have averted a destruction as general as that which took place at the flood, but His advent arrested the wrath of God, and caused us to live by faith. That such is his meaning appears from what follows. After saying, that the life which I now live in the flesh, I live in faith...

Why I'm an Orthodox Christian (w/ Fr Andrew Stephen Damick)

 

Protestant authors that are gateways to Orthodoxy

The Protestant authors that are gateways to Orthodoxy are largely English Anglican authors and still preserve something of the historical church.

Two good ones are NT Wright and CS Lewis. 

Wright and the New Perspective of Paul (NPP) have caused a stir in the Reformed world. He's taken on the Reformed view of justification. The NPP starts with a more critical view of the world of the first century Hebrews. Wright's four volume series, "Christian Origins and the Question of God", (projected to be six volumes) is a masterpiece of writing.

CS Lewis is widely read and enjoyed from his Narnia books. Some want to read more and discover his other deep writings.

Once you start down that path, it's hard to look back.

Another Old Testament Prophecy of Christ and the Church

Here is another prophecy of Christ and the Church

Isaiah 60:1-3 Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising.

Partly fulfilled here:

Luke 23:44-46 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. And the sun was darkened, and the veil of the temple was rent in the midst. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

And here:

Luke 2:27-32 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, Then took he him up in his arms, and blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: For mine eyes have seen thy salvation, Which thou hast prepared before the face of all people; A light to lighten the Gentiles, and the glory of thy people Israel.

Old Testament Prophecy of the Church

There's a prophesy of the church found in the Old Testament

Malachi 1:11 For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts.

There are a few things worth pulling out of the text.

The Church is Worldwide

From the "rising of the sun even unto the going down" - the sun rises and goes down all across the world and the church is spread throughout the entire world.

The Gospel goes to the Gentiles

"my name shall be great among the Gentiles" - The good news went into the entire world. It is no longer just for the Hebrew people.

Churches Everywhere

"in every place" - There are churches in all the places the gospel would go and the good news is proclaimed there.

Smells are found there

"incense shall be offered" - Some might spiritualize this. Particularly if their church does not burn incense. But where's the cause in the text to do this? Strong's emphasizes this:

kaw-tar'; a primitive root (identical with through the idea of fumigation in a close place and perhaps thus driving out the occupants); to smoke, i.e. turn into fragrance by fire (especially as an act of worship):—burn (incense, sacrifice) (upon), (altar for) incense, kindle, offer (incense, a sacrifice).

Incense is offered with prayer as described in Rev:

Rev 8:3 And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.

The Eucharist is Offered there

"pure offering" - not an animal sacrifice, since Christ did away with all of those things.

 The Eucharist is a pure offering to be sure. It is no re-sacrificing Jesus. It is embodying Him.

The Church Glorifies God

"my name shall be great among the heathen" - this was missing from the Hebrew religion. There were converts to that religion, but not at all to the depth that the church had. And those converts to the Hebrew religion came to Jesus.

It was a prophecy

The phrase "saith the LORD of hosts" marks this is a prophecy.

CS Lewis and Theosis

This week's Catechumen class reading is from The Orthodox Faith, Worship, and Life. 

The subject is Section 3.7 The deification of man. This is also called theosis.

Theosis is "to become Gods by grace."

CS Lewis had the same teaching.

Lewis the lover of myth, and Lewis the imaginative writer who was most sensitive to this idea’s power. In this, too, he showed himself kindred to the mystical tradition of the Christian East, where theology is more experiential than systematic, more poetic than propositional. - Shine As the Sun: C.S. Lewis and the Doctrine of Deification

From CS Lewis “The Weight of Glory”

It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree, helping each other to one or the other of these destinations. It is in the light of these overwhelming possibilities, it is with the awe and circumspection proper to them, that we should conduct all our dealings with one another, all friendships, all love, all play, all politics.