The Right King

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(Ezekiel 34: 11-16, 20-24, Ps. 100, Eph. 1:15-23, Matt 25:31-46)

(A sermon for Christ the King – A holy day not celebrated in the Episcopal Church)

We are all ruled by something. The question is do we have the right king?

Today is the last day of the Christian Year, known to Anglican Christians as “Stir up” Sunday. That title came from today’s collect in the first, 1549, Book of Common Prayer. We have moved that collect to Advent 3 in our current prayer book: it starts, “Stir up your power O, Lord…”

But then along came the 20th century and WWI. 45 countries took sides in unimaginable violence. Ironically, that the European countries claimed to be “Christian,” and their leaders were all related to one another. Thanks to peerage requirements to “marry an equal,” the gene pool among Europe’s monarchies had become very, very small as European dynasties intermarried. Europe was led, not by royal “families” as much as by 1 big not so happy family. If you opened their tombs you would notice that many sport a genetic feature known as the “Hapsburg Jaw” – an enormous under bite, passed down from Maximillian, an Emperor of the Holy Roman Empire in 1500. Think about this tragic fact: The leaders of the European nations had proximity, culture, religion, and family in common – Yet 18 million died in WWI. They prayed to the same God. They were members of the same family…and still, in four years a generation of young men had been wiped out.

The Hapsburgs were kings. But not the right kind of kings.

Reflecting on the Great War, Pope Pius XI wrote an encyclical letter, “On the Kingship of Christ.” The encyclical dealt with what Pius XI described as “the chief cause of the difficulties under which mankind is laboring.” He wrote that evil in the world was due to a majority of humanity having thrust Jesus Christ and His holy law out of our lives; that Our Lord and His reign had no place either in the private or political sphere. For Pius, and the classical Christian message, as long as individuals and states refuse to submit to the rule of the self-emptying Savior, there could be no hope of lasting peace among nations. Humanity must look for the peace of Christ in the Kingdom of Christ—Pax Christi in Regno Christi.

For Pius XI, only Jesus Christ could possibly be the right kind of king.

So Pius XI instituted a new holy day – the “Christ the King” as “a solemn affirmation of Our Lord’s Kingship over every human society” – King not only of the soul and conscience, intelligence and will, but also of families and cities, peoples and states, and the whole universe. Pius argued that societies without reference to God, deny Christ’s Kingship, and lead to the apostasy of the masses and the ruin of civilization. The Pope believed that an annual public and official assertion of Christ’s divine right of Kingship over humanity in the liturgy would be an effective means of combatting the growing secularism, by “stirring us up” – hence its appropriate placement in the calendar at the close of the Christian year.

It is a liturgy to remind us to bow before the right king.

Christ the King Sunday is more than the logical conclusion to being immersed for the entirety of the Christian year in the story of Jesus. Christ the King is the church giving up on political rulers, even Christian ones, to stem the decay of civilizations. It is only when we have the right king – the saving, servant king of human hearts, that we are able withstand the deadly pestilence of hatred and oppression the world’s systems bring.

It is easy to misunderstand where I am going here…to jump to conclusions. I am not arguing for dominionism, Islamic theocracy, oppressive fundamentalism, or even a return to Christendom. Read our passages carefully: Ezekiel tells us that God is a Good Shepherd. Psalm 100 tells us, “The Lord himself is God.” Ephesians tells us Jesus is, “far above all rule and authority and power and dominion” and that the acting out of that rule “gives us a spirit of wisdom and revelation as we come to know him,” that we have a “hope to which he has called” us, “the riches of his glorious inheritance.” Finally, the Gospel reading told us, that someday Jesus will return, judge all flesh, separating the sheep from the goats and saying to his own, “Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.”

The right king, although above all others, deals with his own as a shepherd deals with their sheep. The right king is himself God and brings his own a spirit of wisdom and revelation. The right king will return for his own and give us a portion of his inheritance.

As Pius the XI so eloquently put it, “If to Christ our Lord is given all power in heaven and on earth; if all men, purchased by his precious blood, are by a new right subjected to his dominion; if this power embraces all, it must be clear that not one of our faculties is exempt from his empire. He must reign in our minds, which should assent with perfect submission and firm belief to revealed truths and to the doctrines of Christ. He must reign in our wills, which should obey the laws and precepts of God. He must reign in our hearts, which should spurn natural desires and love God above all things, and cleave to him alone. He must reign in our bodies, which should serve as instruments for the interior sanctification of our souls, or to use the words of the Apostle Paul, as instruments of justice unto God.” (Pius XI)

The right King, God himself, is beckoning us into a new fellowship as redeemed humanity through a trinitarian union with all that we are. As Christians, we have often confused membership in “one nation under God” with membership in the Body of Christ. But governments are not called to eternal union with Christ. Humans are.

Where will the right King lead us? The natural outcome of Christ our King is that we will can do nothing less than to serve others…as our prayer book says, “serve Christ in all persons.”

Let me give a little direction on how to press on as a child of the right king: In the light of the world’s troubles and our own sinfulness, our lives are only rightly ordered when we have a very, very high view of our King. So I want to close today by reading you an excerpt from one of the great sermons of the 20th Century: “My King,” by S.M. Lockridge, an African-American Baptist preacher. (I recommend you find this on Youtube, because I promise I do not do Pastor Lockridge justice.) Here is Lockridge’s…

My King

“The Bible says He’s a Seven Way King. He’s the King of the Jews – that’s a racial King. He’s the King of Israel – that’s a National King. He’s the King of righteousness. He’s the King of the ages. He’s the King of Heaven. He’s the King of glory. He’s the King of kings and He’s the Lord of lords. Now that’s my King.

I wonder…do you know Him?

My King is a sovereign King. No means of measure can define His limitless love. He’s enduringly strong. He’s entirely sincere. He’s eternally steadfast. He’s immortally graceful. He’s imperially powerful. He’s impartially merciful.

Do you know Him?

He’s the greatest phenomenon that has ever crossed the horizon of this world. He’s God’s Son. He’s the sinner’s Savior. He’s the centerpiece of civilization. He’s unparalleled. He’s unprecedented. He’s the loftiest idea in literature. He’s the highest personality in philosophy. He’s the supreme problem in higher criticism. He’s the fundamental doctrine of true theology. He’s the only one qualified to be an all-sufficient Savior.

I wonder if you know Him today?

He supplies strength for the weak. He’s available for the tempted and the tried. He sympathizes and He saves. He strengthens and sustains. He guards and He guides. He heals the sick. He cleansed the lepers. He forgives sinners. He discharges debtors. He delivers captives. He defends the feeble. He blesses the young. He serves the unfortunate. He regards the aged. He rewards the diligent. And He beautifies the meek.

I wonder if you know Him?

My King is the key to knowledge. He’s the wellspring of wisdom. He’s the doorway of deliverance. He’s the pathway of peace. He’s the roadway of righteousness. He’s the highway of holiness. He’s the gateway of glory.

Do you know Him? Well…

His life is matchless. His goodness is limitless. His mercy is everlasting. His love never changes. His Word is enough. His grace is sufficient. His reign is righteous. His yoke is easy. And His burden is light.

Oh, I wish I could describe Him to you.

But He’s indescribable! He’s incomprehensible. He’s invincible. He’s irresistible. You can’t get Him off of your mind. You can’t get Him out of your heart. You can’t outlive Him, and you can’t live without Him. Well, the Pharisees couldn’t stand Him, but they found out they couldn’t stop Him. Pilate couldn’t find any fault in Him. Herod couldn’t kill Him. Death couldn’t handle Him, and the grave couldn’t hold Him.

Yeah! That’s my King.

That’s my King.”

Amen.

Saying dumb things: Yet another example of catholi-phobia hurting the church

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Photocredit: globalnerdy.com

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(Apostolic Succession for Newbies, episode 3)

When discussing false teaching in Christianity, it is common to hear evangelicals blame the early church fathers for wandering from the gospel and accepting false teaching early on. This is really not much more than an example of Catholiphobia. You have seen Catholiphobia. That is what is going on when you hear someone say, “That seems sort of…you know…Catholic.” Which is code for, “If a Catholic does it, it must be wrong.” Dropping the Eucharist as the normative weekly worship for Christians, clergy dressing like clergy so that non-Christians know a clergyperson when they see one, and full-body worship (like marking oneself with the sign of the cross) all come to mind as examples.[1] Perhaps the biggest mistake of Catholi-phobia: dropping bishops as leaders of churches.[2]

One seminary professor of mine expressed the Protestant anti-bishop bias like this, “The problem was bishops…a problem we solved by giving the church to teams of elders in the Reformation.” For some reason intelligent, God-fearing people don’t hear the implied heresy in the accusation. What my professor was really saying is that Jesus was wrong – that the “gates of hell” did prevail against the church (Matt. 16:18) for some 1400 years until the Reformation…or some other restoration movement of the 19th century (Church of Christ, Disciples of Christ, LDS) or the 20th century (Pentecostalism). It might surprise many to know that in the early church, bishops did not give the church false teachers, it protected the church against them.

It might surprise many to know that in the early church, bishops did not give the church false teachers, it protected the church against them.

This will take a bit of setup, but it is necessary to get to our final installments on apostolic succession: Bishops vs. bibles: Authority in the early church. And, Game. Set. Match. Why bishops were the trump card in early church disagreements.

Organization in the Early Church

Early Christianity is a study in organic organization. In the gospels we read of Jesus of Nazareth, a compelling and unique itinerant rabbi who spends three years going from town to town with a core-group of followers. Like the rest of the public, the disciples are fascinated by Jesus’ public teaching and healing. They, however, were given private instruction into the meaning behind his teaching and miracle working…that he was ushering in a new kingdom through a new kind of king: “God with us,” a fulfillment of the meaning behind their scriptures. Jesus did this in the ultimate of informal environments: Three years around a fire with him.

After the resurrection, the Acts of the Apostles tells the story of the spreading of the message of Jesus by those apostles, primarily Peter and Paul. As Acts opens, we see the Jewish disciples of the Jewish rabbi leading in predictably Jewish ways. Change begins in Acts 8, when persecution forced many to leave Jerusalem. It took nearly a decade, but the scattered disciples finally begin to consistently extend the story of Jesus to non-Jews in Antioch (Acts 11:19-20). In Acts 11, the Jewish Christians were confronted with what to do with the increasing number of gentile converts. By the end of Acts (Chapters 20 and 24) we see the beginnings of formal organization: bishops (usually translated as “overseers” by modern Protestant translators) and deacons (usually left untranslated) appointed as leaders of local churches. Another word “presbyter” (usually translated “elder”) is sometimes used synonymously. Since churches met in households you would have multiple presbyters or “elders” in a town, and a single bishop (overseer), that would “oversee” them. It was a model co-opted from Roman government. The early Christians faced other core decisions besides organizational and leadership ones, of course. Questions like: What specifically would Christian’s believe? (A question they would solve with creeds)? And what books would comprise the Scriptures? (A question they would solve with canon-which books would be included in the New Testament.)[3] But in the book of Acts, we see the earliest church engaged, not with the story of the creation of the scriptures, but in living the faith out by the human successors to the Jesus story taking the message of faith to the next generation.

The Rise of Heresy

Very quickly, “strange ideas”[4] also reared their head. These were predictable: First, as I just pointed out, the young Christian church was still organizing itself. There were no New Testament scriptures.  The urban, diverse and, early on, rather under-educated Christians had no written source of authority to which to appeal.[5] Second, the witnesses to Jesus left a degree of vagueness about the exact nature of Jesus’ relationship with the Father (was Jesus God “If you have seen me, you have seen the Father” or was it, as Jesus also said, “The father is greater than I.”) Belief had yet to be systematized. Third, Christians had opened the door to increased confusion by our evangelism methods. We were using Greek and Roman philosophers to explain and validate the new Christian faith to the Greco-Roman world.[6] Some folks took this too far and moved from explanation to syncretism-melding the two. Fourth, surely some were intentional false teachers, unscrupulously and opportunistically taking advantage of Christians’ reputation for generosity.[7] But mostly there was a lack of discipleship due to Christianity’s rapid spread. Evangelistic success led to a shortage of mature Christians to see to the training of new converts in the faith. The earliest of the “strange ideas,” Gnosticism, held that it was necessary to learn the “secret knowledge of their spiritual essence” in order to receive salvation.[8] The big question was: How would an emerging movement face conflict? And to what source would they make their appeal?

The answer will surprise you.

Next up: Bishops vs. bibles: Authority in the early church.

[1] I am not critiquing the actual theological problems with Rome, such as allowing the tradition to actively overrule scripture through modern dogmas such as papal infallibility (1869), or the Immaculate Conception (1854) or the over-reactions of the later meetings of the council of Trent against the very reactive Protestants (1550s-1560s).

[2]This is an area that most Protestants, steeped in a materialistic worldview, generally don’t see as anything near a central issue. For sacramental Christians, touch and teaching both are quite important.

[3] Chadwick, Henry. The Early Church. (London, Penguin Books, 1967), 41-44.

[4] Irenaeus, Against Heresies, book 1. http://www.ccel.org/ccel/schaff/anf01.ix.ii.html. Book one lists the bizarre beliefs of many heretical teachers.

[5] Gonzalez, Justo. The Story of Christianity. (Peabody, Mass, Prince Press, 2008. 50-51.

[6] Starting with Paul on Mars Hill (Acts 17) Christians struggled with the question of how to communicate faith to people who don’t accept the authority of the Scriptures.

[7] Gonzalez, 51.

[8] Robinson, B.A., “Gnosticism: Ancient and Modern Beliefs & Practices”, http://www.religioustolerance.org/gnostic2.htm

Everyone can’t be right. Why “the Bible alone” didn’t settle disputes in the early church.

Source: “Bearing Thorough Witness” About God’s Kingdom, New York: Watchtower Bible and Tract Society.

Source: Watchtower Bible and Tract Society.

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(Apostolic Succession for Newbies, episode 2)

Several weeks ago I posted on the unintentional consequences of the doctrine of “the Bible alone. In that article I asserted that, while “sola scriptura” was taught by the early Reformers, it was an over-reaction against medieval Catholicism and does not give a complete picture of the Reformers views. The Reformers did make strong statements against the medieval over-reach by Rome, but if you read more than topical quotes excised from context, the Reformers actually had a very high view of the necessity of the Church as the Body of Christ on earth, and in authority in the Church. They were students of the early Fathers and went to great pains to demonstrate that their views were the views of the Church Fathers.

I press forward today from that previous critique, one that modern evangelicals and Great Tradition Christians generally agree on, that Western culture is abandoning the church even as the church engages in a wholesale embrace of the culture. Popular/contemporary evangelicals and Great Tradition Christians generally stand shoulder to shoulder in our critique of the “fruit” of contemporary evangelicalism – both agreeing that when people do what they want to do, and the church then panders to those individualistic and idolatrous tendencies, that it does fill buildings, but it fills them with empty people…producing mealy, tasteless spiritual fruit in the lives of Christians. If faith were an apple, it would be a Red Delicious, which although it may be red, thanks to hybridization, is generally far from “delicious.”[1]

From there, however, our paths diverge as Christians of the Great Tradition see the problem as going much deeper than the fruit – It is a problem of the root. And the root is the issue of authority in the church. Evangelicals have made the Bible the sole authority. When we do that what we mean is that our own interpretation is our authority. In other words, we end up making ourselves our authority, becoming, de facto, our own “gods.”

The Reformers never intended this. Their actual view of “sola scriptura” was more nuanced and robust. Remember there were 5 solas. 5 “alones” is not really so “alone,” is it? Luther, Calvin, and Cranmer all believed in “Conciliar authority” – the decisions of the world’s bishops gathered in council. Conciliar authority did not rest in any single bishop, it was only present when the bishops were gathered together in council – a “worldwide” or “ecumenical” gathering. This, rather than a specific method of interpretation, was the safeguard against heresy.

The early church’s solution to disputes was grounded in the scriptures, not settled by them.

As surprising as it is to many today, the early church’s solution to disputes was grounded in the scriptures, but not settled by them. It was not individuals using the correct system of historical/grammatical interpretive principles, because the belief of the early church was not “sola scriptura” but rather more like, “prima scriptura” – the scriptures first. That is why church fathers like Ignatius of Antioch writing a mere 20 or so years after the close of the New Testament canon could write, “See that you all follow the Bishop, as Christ does the Father, and the elders as you would the apostles…Let no one do anything connected with the Church without the Bishop. Let that be considered a valid Eucharist which is under the leadership of the Bishop, or one to whom he has entrusted it. Wherever the Bishop appears, there let the multitude of the people be; just as where Christ Jesus is, there is the catholic (universal) church” (Letter to the Smyrneans, 8. CE 111).

So what about the Bible?

Whenever an appeal to bishops is made, evangelicals immediately begin to squirm. Part of this is an accommodation to American individualism in evangelicalism and an obliviousness to our own sin nature’s desire for an absence of authority over us. Part of it though is a rightful question as to the role of the scriptures and abuse by clergy. Objections are usually raised before a case has been made…

“Are you saying that the Bible is in error?” No.

“Are you saying that the Bible is not the Word of God?” Again, no.

I am saying that “The Bible” as a book did not exist in the early church. The “scriptures” (sacred writings) of the Old Testament existed in scrolls where they were stored in boxes in synagogues. These are what Jesus read from when he was handed the Isaiah scroll in Luke 4:17. The scriptures of the New Testament existed within 15-55 years of Jesus’ resurrection, but they had not yet been assembled in book form, called a codex (except for perhaps Mark, which is thought to be the first usage of this Roman accounting tool as an aid to evangelism). The assembling of the entire scriptures into codex form was first done, as far as we can tell, by Constantine when he ordered 50 copies of the Scriptures for the new churches popping up in his new capital, Constantinople in 331CE. The Greek texts (Codex Sinaiticus and Codex Vaticanus) that our modern New Testaments are translated from are possibly from among those 50 Bibles. So, while the idea of God having revealed himself through inspiring authors to write God’s word was present, we have no evidence of either an exact list of those writings, nor copies of them in one binding prior to the mid-fourth century.

The Problem isn’t the Bible. It is interpreting it.

More important than the Bible not being dropped out of heaven in a soft leather binder, though, is the manner in which the early church solved the arguments that arose over the interpretation of those scriptures. Surely that (snark meter on full-high) never happens today!

The scriptures were indeed the rule of faith and conduct. However, interpreting those scriptures written not by Jesus, but by others to point to Jesus is remarkably complicated. Frustratingly, not a single one of the 27 books of the New Testament, written by the church and canonized by the church, was written by our Lord himself. It would have been a most convenient thing indeed if the Holy Spirit were to have given the church the two books necessary for true “clarity” of belief: “Jesus, Book One: Everything you should believe about me.” And “Jesus, Book Two: Everything you should do because of Book One.” Not having these, the early church debated the meaning of the scriptures. Decisions of belief needed to be decided upon and agreed to universally. Otherwise Christians would be staring at an infinite number of Joseph Smith-like “new revelations.” Correct me if I am wrong, but isn’t that precisely what we have today?

And, if interpreting by set principles actually solved theological problems, why do we have 40,000 denominations and counting?

Next Up: The secret of how early Christians settled disputes.

[1] I mean no pejorative in the description “contemporary/popular evangelical.” I am an evangelical in the sense that I have a high view of scripture, the work of Christ in salvation, and of the need for a personal faith. I use this in a descriptive sense of the contemporary evangelical big-box church and the current megachurch methodology of extreme simplicity that leaves people with very little else but Paul’s interpretation of Jesus.

Sharing your faith without feeling (much) like a cheeseball

A “catch all” seminar of quick-hits in which I touch on:

1) Newcomer/Assimilation ministry at your church.

2) A program to equip adults to read the Bible 1 on 1 with young people – works with ANY size church and needs no paid staff).

3. Two tools for sharing Jesus with others: Randy Raysbrook’s, “1 Verse Evangelism” and James Choung’s, “The Big Story.”

4. The two types of Christian spirituality: Pietism and mysticism, and why you want to encourage both.

5. What young people who didn’t leave the church have in common, and how knowing those three things can change your retention of young adults.

Evangelism Seminar: Click to go to folder of tools

Click photo to open dropbox folder of tools

Click on this pic to download slides and presenter notes

Click on this pic to download slides and presenter notes

A prayer for the church

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…to remember her call to the least and last, both individually and institutionally.

The invocation from today’s Phoenix Seminary fundraising breakfast by Dr. John Delhousaye…

Lord Jesus Christ, son of God, you hold the universe together. We know you this way as mystery—as science attempts to trace your effects.

But you also became flesh and are with us until the end of this age. Immanuel, you are the Perfect Physician, always present to take our misery to the cross. You are in it with us.

In A.D. 321, after the Council of Nicea, what we call a hospital came from your heart—to every Cathedral city. But we have forgotten where the hospital came from. Our culture suffers under a collective amnesia; and now, as nearly every Phoenix hospital has been secularized—as if your presence were confined to a chapel—many doctors and nurses feel isolated and limited in their capacity to help the whole person.

Around A.D. 1000, what we call the university came from your mind. The university of Bologna, the first, came into being to study the digest of law from the Christian emperor Justinian, so that justice would be grounded in Truth, not the sway of public opinion. The University of Paris, perhaps the second—closed in the French Revolution, which brought in a fog of atheism yet to dissipate over Europe—came out of the cathedral schools whose founding desire was to know you as Lord in creation and Scripture. It was never faith against science. Faith nurtured science. But we have forgotten this, and secularized universities—as if your presence were confined to the study of religion—have lost their way; they are incapable of providing robust, virtuous, and attractive Truth.

But, Lord, you have never left. Everything belongs to you and is at your disposal. In our exile, we are called to join you in seeking the good of our city. You are the Crucified yet Resurrected one, and you have gone ahead of us to protect the weak, to care for the sick, to feed the hungry, to instruct the mind, to comfort the broken, to provoke the lazy, and to humble the proud.

But how will they know it is you, Lord, the source of all hope and comfort, unless we proclaim your name? For those who suffer from Dementia, family has the sacred task of reminding them who they are. Restore our memory, renew our mind, enflame our heart, until we are born again into new creation. Amen.

 

*John is professor of New Testament and Spiritual Transformation at Phx. Sem. Some day he will publish his translation and commentaries. They will be must-reads. For those who read theology, they are a bit like Frederick Dale Bruner meets Tom Oden, i.e. first rate biblical scholarship meets church history.

Tenebrae Reimagined

Click on pic to go to dropbox for files

Click on pic to go to dropbox for files

This is a powerful, millennial friendly, Holy Week liturgy to put in your file for next Spring. If Tenebrae is new to you, you might think of it as a camp “cross-video”…only one that happens in your mind and with much more emotional impact.

It is an adaptation of the ancient monastic service found in the Episcopal Book of Occasional Services. We kept what works best (the candles and the growing darkness of the room, the chant and participation through responsive prayers.) However, we adapted it to work better on every level.

1. Because it uses projected Keynote slides for the readings, you can have the room actually and impressively dark.

2. Rather than being lost in puzzling Lamentations readings, it now tells the story of Jesus’ Passion clearly through Old Testament messianic prophecy.

3. It has the opportunity to integrate modern sound (a terrific “earthquake” rumbles the room at the resurrection), and the best of contemporary hymnody (How Deep the Father’s Love) with the symbolism, participation, and chant. It is quite flexible: You can use the included charts for your own cantor or play the included chant recordings. You can have your own soloist and use a backing track, or play the vocal version of the hymn within the slideshow. (You will still need candles, a table, snuffer, and a black hooded alb. Now you will also need a Mac with Keynote, screen, sound system, and a good rehearsal.)

4. It is clear enough and brief enough for children to remain engaged.

We knew we had a winner the first time we used this. At the point of Christ’s death you could hear people quietly sobbing all over the nave. People stayed in the darkened church long after the service was over. We had to finally ask the last few to leave an hour later to lock up. As far as I can tell some 5-6k folk have attended this service.

If you use it, please shoot me an email with feedback and a photo or two if you can get one in the dark.

Blessings,

Matt+

Explaining the ancient church at PhoenixOne.