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Catechetical Discourse by St Gregory of Nyssa

informative inspiring medium-paced

4.5

This instruction of St. Gregory of Nyssa was an interesting take on catechesis. This work is at once catechism and apology. More so for the catechist than the catechumen, Gregory of Nyssa prepares the catechist to instruct initiates from either a Jewish or a pagan background. Most of his attention is given to those from paganism. Jews already accept the existence of One God and the holy scriptures so he makes a biblical case for Christianity and moves on. Pagans, being farther from the truth, need more work. This catechism proceeds with an objection and response. He treats the Trinity, creation, the image of God, the Fall, the Incarnation, atonement, the Harrowing of Hell, the resurrection, baptism, and eucharist. Maybe my favorite work by Nyssa that I’ve read so far.

Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical Catecheses Ascribed to St Cyril of Jerusalem by Cyril of Jerusalem

informative medium-paced

4.0

These lectures on the sacraments by St. Cyril of Jerusalem are a short series of concluding catechetical lectures, those known as the mystagogy. Certain features of the Christian tradition were kept from catechumens and therefore call “mysteries.” After they complete the catechumenate and become Christians they have those mysteries experienced explained to them. St. Cyril explains baptism, chrismation (or confirmation), and eucharist to the neophytes. They are further instructed as how to conduct themselves during the Eucharistic Liturgy. This includes the Sursum Corda, petitioning the saints, and praying the Our Father. Anyone interested in Liturgical Theology or Liturgy in general, the sacraments or sacramental theology, or just want to read some of the Early Church Fathers will appreciate this simple catechesis regarding early Christian worship.

Church Dogmatics 1.1: The Doctrine of the Word of God by Geoffrey William Bromiley, Karl Barth, Thomas F. Torrance

challenging slow-paced

3.5

I finally finished the first part of Karl Barth's Church Dogmatics I.1. I still have the second part of this one volume and this is without a doubt already the most difficult thing I have ever read. As such, my attempt at summation should be viewed with skepticism. I sometimes went tens of pages without understanding much of what I read. In this part of the Dogmatics Barth is concerned to show that the Word of God is the only proper criterion for dogmatics. He intimates a Threefold Form of the Word of God (to be further developed in the next half), being revelation, Holy Scripture, and proclamation. He then moves on to define dogmatics. It is the scientific (i.e. systematic) criticism of Church proclamation by the standard of God’s Word. For Barth, it *must* be critical. Any dogmatics that is not “on the move,” that is not a Theologia Viatorum is, of necessity, a dead dogmatics. He writes, “Repetitive exposition ... will ... be indispensable for dogmatics at every step. But dogmatics cannot only be exposition. Its scientific character consists in unsettling rather than confirming Church proclamation as it meets it in its previous concretions and especially in its present-day concretions. It consists in putting it at variance with itself as is proper, in driving it outside and beyond itself. The historical account and the personal confession of faith in the name of contemporaries can only be means to this end. Dogmatics becomes unscientific when it becomes complacent. But it becomes complacent —even when pursued with lively feeling and great perspicacity —when it limits itself to the unfolding and display of a possession already at hand” (CD I.1.281). I can not recommend this book to any except the dedicated and series student of theology. Barth is considered by Protestants and Catholics to be one of the greatest theologians—perhaps *the* greatest—of the 20th century, but he is not for the undisciplined or faint of heart.

Testament of the Lord: Worship & Discipline in the Early Church by

medium-paced

4.0

The Testament of the Lord, here translated by Alistair Stewart, is a kind of Church manual for a community in the 4th century east (Cappadocia is a common conjecture). It is mostly prayers and instruction for the ordination and installation of certain church offices, like presbyters, deacons, and, surprisingly, deaconesses. Many of the prayers reflect Nicene theology. We also read about early worship and liturgy, some of which is still present in many churches today, namely, the Sursum Corda. “After this, the Bishop should speak, giving and rendering thanks with an awed voice: ‘Our Lord be with you.’ The people should say: ‘And also with your spirit.’ The bishop should say: ‘Lift up your hearts.’ The people should say: ‘We have them to the Lord.’ The bishop should say: ‘Let us give thanks to the Lord.’ The people should say: ‘It is right and just.’ The bishop should say: ‘Holy things for holy people.’ The people should say: ‘In heaven and on earth without ceasing.’” (95). Then follows the Eucharistic prayer. The Testament also includes information about the testing of catechumens and their baptism, much of which it shares with “On the Apostolic Tradition” by Hippolytus. This book is a short and interesting read for anyone interested in early church history, especially Liturgics and Liturgical Theology.

On the Two Ways: Life or Death, Light or Darkness: Foundational Texts in the Tradition by John Behr

informative medium-paced

4.0

Even before Christ there was a tradition of Two Ways we may walk in life, likely inspired by Moses’ challenge. “See, I have set before you today life and good, death and evil” (Deu. 30:15). On the Two Ways by Alistair Stewart follows this tradition from Judaism and the Community Rule/Manual of Discipline of the Dead Sea community through the first 500 years of Christianity. This includes discussion of the Didache—otherwise known as the Teaching of the Twelve Apostles—the Epistle of Barnabas, and even the Rule of St. Benedict. The use of the Two Ways Tradition seems to have been catechetical, that is, part of the instruction that was preparation for baptism. The Didache says, “When you have said all these things beforehand, baptize them in the name of the Father and of the Son and of the Holy Spirit” (7.1). This is fascinating because the Two Ways is entirely ethical. We often think of preparation for baptism to be about making sure we believe the right things. Ancient catechesis, however, was primarily concerned with whether the catechumen would embody the life and values of the community. The ethics delivered “beforehand” includes such things as loving God and neighbor, loving your enemies, and not aborting children or exposing them after birth. It also includes instruction against minor foibles which threaten to become greater sins. According to the Didache, even false prophets were identified primarily by their ethics, not their theology. It would be a gift to the Church and the World if this primacy of ethics would return to the Church. Until the World can see the difference Jesus makes in our lives they will not care one wit about our theology.

14. St. Prosper of Aquitaine: The Call of All Nations by

informative slow-paced

3.75

By some mistake I thought that the passage which is paraphrased as “lex orandi, lex credendi” was in this work by St. Prosper of Aquitaine and I came here looking for it. While I did not find what I was looking for I consider the mistake serendipitous. In The Call of Nations we find a student of St. Augustine at once defending Augustinianism against Semi-Pelagianism and also softening his teacher’s doctrine of predestination. Augustine, like his centuries later student John Calvin, believed that God had eternally elected some to salvation and some to damnation apart from any choice of Man’s will. This also meant that Jesus did not die for everyone but only the elect. While St. Prosper continues to attribute the beginning, middle, and end of salvation to God’s grace, he also wants to affirm that Jesus did in fact die for all men (1 Tim. 2:4), even the unregenerate. How then do we explain the unbeliever if God wills to save all men? This is the problem our writer sets himself to address. In sum, Man must cooperate with the movement of God’s grace in him. He writes, “We believe and we know from experience that this abundant grace acts in man as a powerful influence; but in our opinion this influence is not such as to be overpowering, to the extent that whatever transpires in men’s salvation is achieved by God’s will alone ... The special grace of God is certainly the more prominent factor in every justification. It urges on with exhortations, moves by examples, inspires fear from dangers, rouses with miracles, gives understanding, inspires counsel, illumines the heart itself and inspires it with the aspirations of the faith. But man’s will is also associated with grace as a secondary factor. For it is roused by the above-mentioned aids in order that it may co-operate with God’s work which is being accomplished in man ... If many accept it, then this is due to both divine grace and their human will ... nowhere shall we discover any sort or kind of virtue which is not the fact of both the gift of grace and the consent of our wills” (Bk. II.26). If I am not mistaken, this is the position which eventually becomes doctrine.

On First Principles by Origen

challenging informative slow-paced

4.75

Origen of Alexandria is a controversial character in Christian history. Some of his ideas were rejected by the church, the pre-existence of souls, for example. But there is some debate about whether the Second Council of Constantinople actually anathematized Origen or just certain ideas which claim to have their beginning with Origen. Regardless of his controversy, his influence is undeniable and remains to this day. His post as the head of the catechetical school in Alexandria, which post he began at age 18, helped to spread his fame. He especially influenced Athanasius and the three Cappadocian fathers. In fact, St. Basil the Great and St. Gregory Nazianzus compiled excerpts from Origen’s work into one book called the Philokalia. He was hailed by many as The Teacher and is considered the first systematic theologian. His book On First Principles or De Principiis is that work of systematic theology. In it he addresses the Trinity, free will, spiritual warfare, biblical interpretation, and more. Because of the Origenist Controversy many of his works were destroyed. Reconstructing this work is a controversy all its own. Scholars are unsure of the original texts and work is ongoing trying to recover his work. John Behr has recently contributed to Origen scholarship by his own edition and translation of On First Principles. For one so influential and so early (he was born A.D. 180), a student of Church History or early Christian theology can hardly avoid reading this great work. Despite his faults he was a man of the church. He submitted his exegesis and speculation to be judged by the church, writing, “We maintain that that only is to be believed as the truth which in no way conflicts the tradition of the church and the apostles” (Bk. I. Preface)

Gregory of Nyssa: The Life of Moses (Revised) by Saint Gregory of Nyssa

challenging informative medium-paced

4.0

The Life of Moses is a fantastic example of patristic exegesis. Taking their cue from 2 Timothy 3:16-17, the Fathers considered all scripture to be “profitable” or “useful” for “training in righteousness.” This often lead to an allegorical or spiritual interpretation if the historical sense did not contribute to virtue. St. Gregory of Nyssa writes, “He should always keep in mind our discussion’s goal, to which we are looking while we relate these details. We have already said in our prologue that the lives of honored men would be set forth as a pattern of virtue for those who come after them. Those who emulate their lives, however, cannot experience the identical literal events. For how could one again find the people multiplying during their sojourn in Egypt? And how again find the tyrant who enslaved the people and bears hostility unto male offspring and allows the feminine and weaker to grow in numbers? And how again find all the other things which scripture includes? Because therefore it has been shown to be impossible to imitate the marvels of these blessed men in these exact events, one might substitute a moral teaching for the literal sequence in those things which admit of such an approach. In this way those who have been striving toward virtue may find aid in living the virtuous life” (65). Another feature of the Alexandrian school of exegesis is discovering an interpretation “worthy of God,” which they have learned from their teacher, Origen. Being repulsed by the destruction of the Egyptian firstborn, Nyssa asks, “How would a concept worthy of God be preserved in the description of what happened if one looked only to the history? ... If such a one now pays the penalty of his father’s wickedness, where is justice? Where is piety? Where is holiness? ... How can the history so contradict reason? Therefore, ... we look for the true spiritual meaning” (75). This rehearsal of the life of Moses is a magnificent example of sort of exegesis which was popular in the first centuries of Christianity. And, fun fact, one of the translators is from my tradition, our very own Everett Ferguson from Abilene Christian University.

The Motive: Why So Many Leaders Abdicate Their Most Important Responsibilities by Patrick Lencioni

challenging fast-paced

3.0

We read this book with our Leadership Team. It’s a book about leadership in business primarily, but the author is a Christian, and it shows. I read this short book in a few hours. The font is big and the chapters are short. The majority of the book tells an imaginative story of two businessmen and the latter part of the book unpacks the parable (“fable” is a poor choice of words). In nuce, he suggests there are two sorts of leaders: those that want to be leaders so that they can slough off the work they dislike onto others, and those that become leaders precisely because they realize it is the hardest job and they want to be of service. Just as Jesus says that the kingdom does not rule like unbelievers by lording it over their people, but rather takes the lowest place of hardship and suffering in service of his people, so Patrick Lencioni says that good leadership must embrace suffering. He even suggests that we do away with the term “servant leadership” because that suggests the possibility of some other kind. The only leadership that is true leaderships is that which serves. The Motive asks leaders to scrutinize their own reasons for their position. Is it pride? Money? Status? Laziness? A desire for fun? In other words, is it a self-serving motive! Or, are you accepting hardship as the pathway to service and true leadership?

The Humanity of God by Karl Barth

challenging informative slow-paced

4.0

Stanley Hauerwas ordered his favorite works by Karl Barth as CD 4.1 and 4.2, then Dogmatics in Outline, and after that The Humanity of God. This short book (96 pages) contains three sermons: Evangelical Theology in the 19th Century, The Humanity of God, and The Gift if Freedom: Foundation of Evangelical Ethics. Throughout Barth’s life he is responding to a particular theological method. Some theologians look at Man and say, in essence, “Man is this particular sort of thing and since Man is made in God’s image then God must be this particular sort of God.” The problem, as Barth sees it, is that such a method makes Man determinative of God rather than God determinative of Man. Man becomes the measure of all things. In other words, this method is a recipe for making God in our own image. One might even say that they often spoke of Man’s experience of God more than God’s self and so resulted in merely speaking about Man in a loud voice. So Barth responded by beginning all things with God’s Self. He talked about the “infinite qualitative distinction” between us and God. God is God and we are not. He was criticized, however, for not saying enough about Man. When he writes “The Humanity of God” he does not repent. He upholds everything he has said. He believes that what he said was exactly what needed to be said in the historic moment. But in “The Humanity of God” he thinks that perhaps it is time to say something about Man. This, of course, is only possible precisely because he has taken the first step in speaking rightly about God. His conclusion, then, in this sermon is that for the Christian “God” means He who freely chose that He would not be God without us. He is the God who is God for us, God with us. He is Immanuel. If we mean anything other than that then what we mean is not the God of Christianity. And we may only understand Man as the creation of this God and as the one addressed by this God. So it is that we may speak of Man only by speaking of Christ and the humanity of God.