Romans 15:4-13 * Luke 21:25-33
Taking a cue from the opening of today’s Epistle, and the last line from today’s Gospel, and of course the Collect, this Sunday has come to be called Bible Sunday. The Collect speaks of two things, one being the obligation of each one of us concerning the Holy Scriptures to “hear them, read, mark, learn, and inwardly digest them;” the other being the work of the Holy Spirit as he uses those scriptures to grow patience and comfort within us, so to keeps us along the path to eternal life in Jesus Christ our Lord. And, if we think about the Epistle and Gospel for this day, we find that hope, the same that our Prayer Book calls “the sure and certain hope of the resurrection unto eternal life.”
Recently, someone questioned me on why we refer to hope of the resurrection; after all, we hope for things that may never happen. I must disagree; we may wish for things that will never happen; but, hope cannot exist in such wishes. Or we may hope for things that might happen, but might not. However, to emphasize the meaning of hope as it relates to faith, we clarify our meaning with the words “sure and certain.” This comes from the Epistle to the Hebrews:
"Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil."
(Hebrews 6: 17-19)
It is clear that
never separated hope from faith, and never
separated either of those from charity. The virtues grow together, and hope
depends on faith. Hope believes, and love works; faith hopes and charity
labors. What feeds us in our sure and certain hope is the word of God. Faith
grows within us when hear that particular voice, the voice of God that we
discern so clearly as he speaks to us now within the scriptures. They cannot
become irrelevant. Written so long ago, when they are spoken or read God
himself speaks in the present. Never are they worn out. St.
People have asked about the Holy Scriptures, when were they put together? One very unfortunate mark of our times is the quickness with which misinformation becomes “common knowledge.” Over the last few years some con artists have discovered that one way to make a lot of money in a hurry is to write a sensational, wholly misleading but shocking thesis about the Bible or Christian Faith in general, and then sell it directly to the public. The more revolutionary it is, the better. The more shocking, the more blasphemous, above all the more sensational, the easier it is to draw attention to it, and get it promoted on TV. We have seen these sensational works, all claiming to be a challenge to the Christian Faith, each make its rise and fall before burning out entirely.
One very important point about that whole new industry is that none of these authors presents the shocking alleged discovery in the truly scientific arena of the academic world. If they did, they could not make the same amount of money overnight- or ever. If these shocking “discoveries” were put through the genuine process of scientific analysis they would die a quick death and be forgotten, and no one would get to make a killing. As a result of the sensational, irresponsible and unprofessional, thoroughly unscientific misinformation that has been thrown in the face of the public for the last few years, several people think that the bishops of the Church assembled in Nicea and began cutting books out of the Bible. Most of the people who believe this also think the Emperor Constantine was driving the agenda of the Council of Nicea in 325.
A few facts help to clean up this utter fiction. Even though he was the Emperor, and even though the Christians of that time knew that the Edict of Milan in 313 AD had ended two and a half centuries of persecution (a virtual Holocaust that had made the earliest times of the Church a bloodbath), and even though they knew that he had the authority to return to the older laws that had made Christianity an offense punishable by death and revive them, he was not given the power to run the Council of Nicea. When the Council met and the Emperor presumed to address the bishops of the Church, they told him that he was not allowed to address the assembled bishops of Christ’s Church. Basically, they told Caesar, the Emperor Constantine to whom they owed so much, to sit down and be quiet.
Now, about the Bible, the bishops at the Council of Nicea did not go about deciding which books were scripture, and which were not. All they did was to affirm in unity of mind that the books already perceived to be the Word of God were, indeed, just that. The Old Testament was not the issue at all, because it was declared to be the Word of God by no less a Person than the Living Word of God. These books had been received by the Jewish people for centuries, and were passed on to the Church with sure and certain authority. The process of recognizing these books was, by all accounts, the vox populi of the Jews. The Jewish people knew in what books to find that distinctive voice of God, and so it was that when Jesus Christ walked the earth and referred to the scriptures, in every synagogue of the Jews were those specific scrolls that formed the common library for all of them. We see in Luke that he read from the scroll of the prophets, reading from Isaiah and saying that scriptures spoke of none other but himself, Messiah and hope of the world.
In the earliest days of the Church this Old Testament formed the only Canon of scripture. But, by the early years of the second century we find that twenty-seven additional books were already received and quoted as the word of God; these twenty seven books forming an additional Canon of scripture. These books are the New Testament. In some places a few questions were raised about II Peter, Jude and Revelation. But, over time the little bit of skepticism about them disappeared. In a few places some people thought that The Shepherd of Hermas might be part of the Canon of the scriptures of the Church. But, long before the Council of Nicea in 325, the Church had defined its Canon as the books we have now, adding to the Jewish scriptures it had inherited only the twenty-seven books we call the New Testament. Again, as it had been among
the scriptures were received and recognized vox populi, so it was
with the and the canon
of the New Testament. There were no books for the bishops to delete, but rather
a Canon already established before any of them had been born. Church
Now, why was The Shepherd of Hermas not among the books of this Canon? Again, by that same vox populi that, by the principle of whether or not the people of God recognized the voice of God, this book had not been under serious consideration. Simply put, our fathers among the Jews and the early Christians simply did not hear the clear and familiar voice of God in any other books as they heard it in the scriptures. They knew the voice of God in the Law, the Prophets, the Wisdom Literature and the Psalms. And, the Church knew that same voice of God in the four Gospels, the Epistles and the prophecy of
the Revelator. They did not hear it
as the voice of God in other books (not that most of them were ever aware of
the many Gnostic writings given so much undue attention by today’s money making
sensation mongers). St. John
Think of that history of
, from the calling of Abraham
to the coming of Jesus Christ who died for our sins and rose again, the history
of one people who were never allowed to give themselves over to sin and so be
lost among the many pagan nations that served false gods. A people constantly
purified by the prophet’s words, and many times by purging and suffering, given
to captivity in Israel
but returned to their home after seventy years never to fall again into the
worship of idols. They were a people so purified that among them was found
one young virgin who echoed the faith and obedience of Abraham, and more
perfectly than the ancient patriarch himself. Babylon
Written aforetime was not only this history of the people through whom the Word, Jesus our Lord, would be incarnate, but the predictions made by the prophets of his life, his death on the cross, and his rising again. We all need to read the Book of Isaiah about the Suffering Servant by whose stripes we are healed, and who prolonged his days after dying, that he would live forever as the agent of the Lord’s will. We read of his suffering through the words of King David who foresaw the agonies of the Lord’s crucifixion, able to predict them in the first person as though suffering with him. We read also, in the words of this prophet king, of the joy of the resurrection of our Lord whose death was so brief a thing that he never saw corruption.
The Gospel today also gives us this hope, for the Lord himself assures us that his coming again will be our redemption, and that the fears and darkness of this age will disappear in the light of his glory. We are told to lift up our heads, not to look down and hang our heads. His coming, his rule over heaven and earth, the cleansing of this world from all evil, from death and suffering, and all such things that will be no more, are sure and certain. And, if instead of comfort this fills your heart with fear, then consider that fear with genuine care. It means that you must cast off the works of darkness and out on the armor of light, repent from all your sins and turn to the Lord that you may enter that blessed state of sure and certain hope, and be strengthened by the Holy Spirit.
Does the voice of God fill you with hope or with dread? I hope it does one or the other. For, anyone to be indifferent to these words is the only real danger. As our Lord said in his parable of Lazarus and the rich man, “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”1 Our Lord told the Church of the Laodiceans, “I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.”2 Indifference to the word of God is a danger beyond any other, closing the ears that they cannot hear. But, even if the word brings dread, this too leads to comfort and hope since the Holy Spirit uses what you hear to bring you to repentance, true repentance from the heart, and to faith in Jesus Christ. May God grant ears to hear, eyes to see and a heart to understand, that each one who has been lost may turn and be healed. 3
The Epistle today speaks of Christ’s ministry first to his own people of
his ministry through those people of that believed in him and
became his disciples as it extends to all nations. Israel
“Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: and that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. And again, Isaiah saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; In him shall the Gentiles trust.”
This brings to mind the words of Simeon, that he spoke when he held Jesus as an infant: “A light to lighten the Gentiles, and the glory of thy people
.” 4 This
light and this glory has been known to the world because it is the purpose of
God to shine the light of Christ into every dark place. Into the darkness of
pagan dread and superstition, into the darkness of ignorance and foolishness,
into the darkest places of sin and death. This glorious light of Christ shines
into the darkest places where we try to hide from God due to our own sins; and
if we respond to his mercy that same light of revelation brings comfort and
hope, the sure and certain hope of the resurrection unto eternal life. The invitation
is extended by his word: come, eat and be filled with the food and drink of
eternal life. Come feed on the Living Bread that has come down from heaven, and
with hearty and true faith to receive Christ, through these humble means, unto
everlasting life with him in glory. Israel
“Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.”
1. Luke 16:31
2. Revelation 3:15, 16
3. From Isaiah 6:9
4. Luke 2:32
Father Hart can an Anglican agree with the following?
We should not deceive ourselves: the existence of New Testament writings, recognized as being “apostolic”, does not yet imply the existence of a “New Testament” as “Scripture”—there is a long way from the writings to Scripture. It is well known, and should not be overlooked, that the New Testament does not anywhere understand itself as “Scripture”; “Scripture” is, for the New Testament, simply the Old Testament, while the message about Christ is precisely “spirit”, which teaches us how to understand Scripture.” The idea of a “New Testament” as “Scripture” is still quite inconceivable at this point—even when “office”, as the form of the paradosis, is already clearly taking shape” (Ratzinger ,25).
Canon originally referred to those texts used as scripture liturgically. In this sense, the Church created and received and developed the canon as she developed her liturgy.
As meaning those books that are truly inspired by God, the Church did create those books themselves, insofar as the human authors were members of either the Jewish nation (Old Testament) or the Church (New Testament). This is just manifest history. They derive their authority, however, from God, not their human authors. So the Church most certainly had a hand in creating the Bible, but the authority in it is because God is the author.
As far as creating a list of such inspired books. Again, yes the Church created that list. It didn't fall out of the sky. In creating it, it recognized the authority of these texts. It is the same authority from which the Church gets her authority, and the Church's authority is what confirms the authenticity of Scripture. The proximate rule of Faith is the Church, and remote rule is scripture and tradition. The Church's authority extends as guardian, keeper, and presented of the remote rule. This means, while intrinsically the authority is because God is the author, we recognize that authority in those texts because His Church has recognized such, imbued by His authority as well.
Sort of like how PSA signs off on the authenticity of Jackie Robinson's signature on a baseball. Its authenticity does not derive from PSA, but PSA has the authority (through expertise) to examine a signature and determine its actual author.
This is simply history that cannot be refuted.
So you agree with those quotes i posted?
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