Hippolytus: “Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them” (The Apostolic Tradition 21:16 [A.D. 215]).This and many other testimonies from the early fathers are cataloged in the post from Gnesio: Online Magazine of Lutheran Theology.
Tuesday, December 28, 2010
Infant Baptism in the First Five Centuries
Friday, December 24, 2010
How December 25th Became Christmas
Biblical Archeology Review does a thorough and convincing job of debunking the commonly heard assumption that 4th century Christians made up the birthday of Jesus out of whole cloth.
This also helps to explain why those churches which calculate the date of Easter differently than we do (read Eastern Orthodox) also calculate the date of Christmas to January 6 instead of December 25. But the bottom line is that original Christianity did not think in terms of competition with pagans. They rather thought in terms of the historical suffering, death and resurrection of Jesus.
Read the whole article by clicking on the title of this post.
It’s not until the 12th century that we find the first suggestion that Jesus’ birth celebration was deliberately set at the time of pagan feasts. A marginal note on a manuscript of the writings of the Syriac biblical commentator Dionysius bar-Salibi states that in ancient times the Christmas holiday was actually shifted from January 6 to December 25 so that it fell on the same date as the pagan Sol Invictus holiday. In the 18th and 19th centuries, Bible scholars spurred on by the new study of comparative religions latched on to this idea.More careful scholarship shows that the dating of Christmas had nothing to do with the Sol Invictus festival and everything to do with the dating of the crucifixion.
Around 200 C.E. Tertullian of Carthage reported the calculation that the 14th of Nisan (the day of the crucifixion according to the Gospel of John) in the year Jesus died was equivalent to March 25 in the Roman (solar) calendar. March 25 is, of course, nine months before December 25; it was later recognized as the Feast of the Annunciation—the commemoration of Jesus’ conception. Thus, Jesus was believed to have been conceived and crucified on the same day of the year. Exactly nine months later, Jesus was born, on December 25.
This also helps to explain why those churches which calculate the date of Easter differently than we do (read Eastern Orthodox) also calculate the date of Christmas to January 6 instead of December 25. But the bottom line is that original Christianity did not think in terms of competition with pagans. They rather thought in terms of the historical suffering, death and resurrection of Jesus.
Read the whole article by clicking on the title of this post.
Tuesday, December 21, 2010
The Martyrdom of Kristine Luken
Gene Vieth of Patrick Henry College writes of his personal aquaintance with the "American Tourist" who was recently stabbed to death in the wooded hills outside of Jerusalem.
Kristine was gentle, sensitive, and extremely devout. One account I read said that police were investigating if she had any sinister dealings of any kind, and I can assure them that she most certainly did not. I’d stake my life on that.
The first assumption was that she was killed by Muslim terrorists, but I’m not so sure. Judging from the detail about the Star of David necklace, recounted by another woman who survived the attack, I’m thinking it sounds like the two assailants might have been Jewish radicals who attacked her for evangelizing Jews. At any rate, I have no doubt that she was murdered for her Christian faith.
Saturday, December 18, 2010
The Lie Kills Nations...
The Lie is the death of man, his temporal and his eternal death. The lie kills nations. Through their lies, the most powerful empires of the world were laid waste. History knows of no more unsettling spectacle than the judgment, which comes to pass when men of an advanced culture have rejected the truth and are now swallowed up in a sea of lies. As was the case with fading pagan antiquity, where this happened, religion and law, poetry and philosophy, life in marriage and family, in the state and society, in short, one sphere of life after another, fell sacrifice to the power and curse of the lie. Where man can no longer bear the truth, he cannot live without the lie. Where man, even when dying, lies to him and others, the terrible dissolution of his culture is held up as a glorious ascent, and decline is viewed as an advance, the like of which has never been experienced.
Herman Sasse
Translated by Matthew C. Harrison
Wednesday, December 8, 2010
C. S. Lewis on Hopeless People
I suppose I may assume that seven out of ten of those who read these lines are in some kind of difficulty about some other human being. Either at work or at home, either the people who employ you or those whom you employ, either those who share your house or those whose house you share, either your in-laws or parents or children, your wife or your husband, are making life harder for you than it need be even in these days. It is to be hoped that we do not often mention these difficulties (especially the domestic ones) to outsiders. But sometimes we do. An outside friend asks us why we are looking so glum; and the truth comes out.
On such occasions the outside friend usually says, 'But why don't you tell them? Why don't you go to your wife (or husband, or father, or daughter, or boss, or landlady, or lodger) and have it all out? People are usually reasonable. All you've got to do is to make them see things in the right light. Explain it to them in a reasonable, quiet, friendly way' And we, whatever we say outwardly, think sadly to ourselves, 'He doesn't know "X".' We do. We know how utterly hopeless it is to make 'X' see reason. Either we've tried it over and over again - tried it till we are sick of trying it - or else we've never tried it because we saw from the beginning how useless it would be. We know that if we attempt to 'have it all out with "X" ' there will either be a 'scene', or else 'X' will stare at us in blank amazement and say 'I don't know what on earth you're talking about'; or else (which is perhaps worst of all) 'X will quite agree with us and promise to turn over a new leaf and put everything on a new footing - and then, twenty-four hours later, will be exactly the same as 'X' has always been.
You know, in fact, that any attempt to talk things over with 'X' will shipwreck on the old, fatal flaw in 'X's' character. And you see, looking back, how all the plans you have ever made always have shipwrecked on that fatal flaw - on 'X's' incurable jealousy, or laziness, or touchiness, or muddle-headedness, or bossiness, or ill temper, or changeableness. Up to a certain age you have perhaps had the illusion that some external stroke of good fortune - an improvement in health, a rise of salary, the end of the war - would solve your difficulty. But you know better now. The war is over, and you realize that even if the other things happened, 'X' would still be 'X', and you would still be up against the same old problem. Even if you became a millionaire, your husband would still be a bully, or your wife would still nag or your son would still drink, or you'd still have to have your mother-in-law to live with you.
It is a great step forward to realize that this is so; to face the fact that even if all external things went right, real happiness would still depend on the character of the people you have to live with - and that you can't alter their characters. And now comes the point. When you have seen this you have, for the first time, had a glimpse of what it must be like for God. For, of course, this is (in one way) just what God Himself is up against. He has provided a rich, beautiful world for people to live in. He has given them intelligence to show them how it can be used, and conscience to show them how it ought to be used. He has contrived that the things they need for their biological life (food, drink, rest, sleep, exercise) should be positively delightful to them. And, having done all this, He then sees all His plans spoiled - just as our little plans are spoiled - by the crookedness of the people themselves. All the things He has given them to be happy with they turn into occasions for quarrelling and jealousy, and excess and hoarding, and tomfoolery.
You may say it is very different for God because He could, if He pleased, alter people's characters, and we can't. But this difference doesn't go quite as deep as we may at first think. God has made it a rule for Himself that He won't alter people's character by force. He can and will alter them - but only if the people will let Him. In that way He has really and truly limited His power. Sometimes we wonder why He has done so, or even wish that He hadn't. But apparently He thinks it worth doing. He would rather have a world of free beings, with all its risks, than a world of people who did right like machines because they couldn't do anything else. The more we succeed in imagining what a world of perfect automatic beings would be like, the more, I think, we shall see His wisdom.
I said that when we see how all our plans shipwreck on the characters of the people we have to deal with, we are 'in one way' seeing what it must be like for God. But only in one way. There are two respects in which God's view must be very different from ours. In the first place, He sees (like you) how all the people in your home or your job are in various degrees awkward or difficult; but when He looks into that home or factory or office He sees one more person of the same kind - the one you never do see. I mean, of course, yourself. That is the next great step in wisdom - to realize that you also are just that sort of person. You also have a fatal flaw in your character. All the hopes and plans of others have again and again shipwrecked on your character just as your hopes and plans have shipwrecked on theirs.
It is no good passing this over with some vague, general · admission such as 'Of course, I know I have my faults.' It is important to realize that there is some really fatal flaw in you: something which gives the others just that same feeling of despair which their flaws give you. And it is almost certainly something you don't know about - like what the advertisements call 'halitosis', which everyone notices except the person who has it. But why, you ask, don't the others tell me? Believe me, they have tried to tell you over and over again, and you just couldn't 'take it'. Perhaps a good deal of what you call their 'nagging' or 'bad temper' or 'queerness' are just their attempts to make you see the truth. And even the faults you do know you don't know fully. You say, 'I admit I lost my temper last night'; but the others know that you're always doing it, that you are a bad-tempered person. You say, 'I admit I drank too much last Saturday'; but everyone else knows that you are a habitual drunkard.
That is one way in which God's view must differ from mine. He sees all the characters: I see all except my own. But the second difference is this. He loves the people in spite of their faults. He goes on loving. He does not let go. Don't say, 'It's all very well for Him; He hasn't got to live with them.' He has. He is inside them as well as outside them. He is with them far more intimately and closely and incessantly than we can ever be. Every vile thought within their minds (and ours), every moment of spite, envy, arrogance, greed and self-conceit comes right up against His patient and longing love, and grieves His spirit more than it grieves ours.
The more we can imitate God in both these respects, the more progress we shall make. We must love 'X' more; and we must learn to see ourselves as a person of exactly the same kind. Some people say it is morbid to be always thinking of one's own faults. That would be all very well if most of us could stop thinking of our own without soon beginning to think about those of other people. For unfortunately we enjoy thinking about other people's faults: and in the proper sense of the word 'morbid', that is the most morbid pleasure in the world.
We don't like rationing which is imposed upon us, but I suggest one form of rationing which we ought to impose on ourselves. Abstain from all thinking about other people's faults, unless your duties as a teacher or parent make it necessary to think about them. Whenever the thoughts come unnecessarily into one's mind, why not simply shove them away? And think of one's own faults instead? For there, with God's help, one can do something. Of all the awkward people in your house or job there is only one whom you can improve very much. That is the practical end at which to begin. And really, we'd better. The job has to be tackled some day: and every day we put it off will make it harder to begin.
What, after all, is the alternative? You see clearly enough that nothing, not even God with all His power, can make 'X' really happy as long as 'X' remains envious, self-centred, and spiteful. Be sure there is something inside you which, unless it is altered, will put it out of God's power to prevent your being eternally miserable. While that something remains there can be no Heaven for you, just as there can be no sweet smells for a man with a cold in the nose, and no music for a man who is deaf. It's not a question of God 'sending' us to Hell. In each of us there is something growing up which will of itself be Hell unless it is nipped in the bud. The matter is serious: let us put ourselves in His hands at once - this very day, this hour.
On such occasions the outside friend usually says, 'But why don't you tell them? Why don't you go to your wife (or husband, or father, or daughter, or boss, or landlady, or lodger) and have it all out? People are usually reasonable. All you've got to do is to make them see things in the right light. Explain it to them in a reasonable, quiet, friendly way' And we, whatever we say outwardly, think sadly to ourselves, 'He doesn't know "X".' We do. We know how utterly hopeless it is to make 'X' see reason. Either we've tried it over and over again - tried it till we are sick of trying it - or else we've never tried it because we saw from the beginning how useless it would be. We know that if we attempt to 'have it all out with "X" ' there will either be a 'scene', or else 'X' will stare at us in blank amazement and say 'I don't know what on earth you're talking about'; or else (which is perhaps worst of all) 'X will quite agree with us and promise to turn over a new leaf and put everything on a new footing - and then, twenty-four hours later, will be exactly the same as 'X' has always been.
You know, in fact, that any attempt to talk things over with 'X' will shipwreck on the old, fatal flaw in 'X's' character. And you see, looking back, how all the plans you have ever made always have shipwrecked on that fatal flaw - on 'X's' incurable jealousy, or laziness, or touchiness, or muddle-headedness, or bossiness, or ill temper, or changeableness. Up to a certain age you have perhaps had the illusion that some external stroke of good fortune - an improvement in health, a rise of salary, the end of the war - would solve your difficulty. But you know better now. The war is over, and you realize that even if the other things happened, 'X' would still be 'X', and you would still be up against the same old problem. Even if you became a millionaire, your husband would still be a bully, or your wife would still nag or your son would still drink, or you'd still have to have your mother-in-law to live with you.
It is a great step forward to realize that this is so; to face the fact that even if all external things went right, real happiness would still depend on the character of the people you have to live with - and that you can't alter their characters. And now comes the point. When you have seen this you have, for the first time, had a glimpse of what it must be like for God. For, of course, this is (in one way) just what God Himself is up against. He has provided a rich, beautiful world for people to live in. He has given them intelligence to show them how it can be used, and conscience to show them how it ought to be used. He has contrived that the things they need for their biological life (food, drink, rest, sleep, exercise) should be positively delightful to them. And, having done all this, He then sees all His plans spoiled - just as our little plans are spoiled - by the crookedness of the people themselves. All the things He has given them to be happy with they turn into occasions for quarrelling and jealousy, and excess and hoarding, and tomfoolery.
You may say it is very different for God because He could, if He pleased, alter people's characters, and we can't. But this difference doesn't go quite as deep as we may at first think. God has made it a rule for Himself that He won't alter people's character by force. He can and will alter them - but only if the people will let Him. In that way He has really and truly limited His power. Sometimes we wonder why He has done so, or even wish that He hadn't. But apparently He thinks it worth doing. He would rather have a world of free beings, with all its risks, than a world of people who did right like machines because they couldn't do anything else. The more we succeed in imagining what a world of perfect automatic beings would be like, the more, I think, we shall see His wisdom.
I said that when we see how all our plans shipwreck on the characters of the people we have to deal with, we are 'in one way' seeing what it must be like for God. But only in one way. There are two respects in which God's view must be very different from ours. In the first place, He sees (like you) how all the people in your home or your job are in various degrees awkward or difficult; but when He looks into that home or factory or office He sees one more person of the same kind - the one you never do see. I mean, of course, yourself. That is the next great step in wisdom - to realize that you also are just that sort of person. You also have a fatal flaw in your character. All the hopes and plans of others have again and again shipwrecked on your character just as your hopes and plans have shipwrecked on theirs.
It is no good passing this over with some vague, general · admission such as 'Of course, I know I have my faults.' It is important to realize that there is some really fatal flaw in you: something which gives the others just that same feeling of despair which their flaws give you. And it is almost certainly something you don't know about - like what the advertisements call 'halitosis', which everyone notices except the person who has it. But why, you ask, don't the others tell me? Believe me, they have tried to tell you over and over again, and you just couldn't 'take it'. Perhaps a good deal of what you call their 'nagging' or 'bad temper' or 'queerness' are just their attempts to make you see the truth. And even the faults you do know you don't know fully. You say, 'I admit I lost my temper last night'; but the others know that you're always doing it, that you are a bad-tempered person. You say, 'I admit I drank too much last Saturday'; but everyone else knows that you are a habitual drunkard.
That is one way in which God's view must differ from mine. He sees all the characters: I see all except my own. But the second difference is this. He loves the people in spite of their faults. He goes on loving. He does not let go. Don't say, 'It's all very well for Him; He hasn't got to live with them.' He has. He is inside them as well as outside them. He is with them far more intimately and closely and incessantly than we can ever be. Every vile thought within their minds (and ours), every moment of spite, envy, arrogance, greed and self-conceit comes right up against His patient and longing love, and grieves His spirit more than it grieves ours.
The more we can imitate God in both these respects, the more progress we shall make. We must love 'X' more; and we must learn to see ourselves as a person of exactly the same kind. Some people say it is morbid to be always thinking of one's own faults. That would be all very well if most of us could stop thinking of our own without soon beginning to think about those of other people. For unfortunately we enjoy thinking about other people's faults: and in the proper sense of the word 'morbid', that is the most morbid pleasure in the world.
We don't like rationing which is imposed upon us, but I suggest one form of rationing which we ought to impose on ourselves. Abstain from all thinking about other people's faults, unless your duties as a teacher or parent make it necessary to think about them. Whenever the thoughts come unnecessarily into one's mind, why not simply shove them away? And think of one's own faults instead? For there, with God's help, one can do something. Of all the awkward people in your house or job there is only one whom you can improve very much. That is the practical end at which to begin. And really, we'd better. The job has to be tackled some day: and every day we put it off will make it harder to begin.
What, after all, is the alternative? You see clearly enough that nothing, not even God with all His power, can make 'X' really happy as long as 'X' remains envious, self-centred, and spiteful. Be sure there is something inside you which, unless it is altered, will put it out of God's power to prevent your being eternally miserable. While that something remains there can be no Heaven for you, just as there can be no sweet smells for a man with a cold in the nose, and no music for a man who is deaf. It's not a question of God 'sending' us to Hell. In each of us there is something growing up which will of itself be Hell unless it is nipped in the bud. The matter is serious: let us put ourselves in His hands at once - this very day, this hour.
The Trouble with "X"
From God In the Dock by C S Lewis
Sunday, December 5, 2010
A Cup of Water in the Name of Jesus...
"It all began a year and a half ago, with a quarrel over a bowl of water. A group of women farm workers were suffering in the heat near a village in Pakistan's Punjab province. Aasia Noreen, an illiterate 45-year-old mother of five, offered them water, but was rebuffed. Noreen was a Christian, they said, and therefore her water was unclean — sadly, a common taunt hurled at Pakistan's beleaguered Christians. But rather than swallowing the indignity, she mounted a stout defense of her faith.
"Word of the exchange swiftly filtered through the village of Ittan Wali, in Sheikhupura district. The local mullah took to his mosque's loudspeakers, exhorting his followers to take action against Noreen. In a depressingly familiar pattern, her defense of her faith was twisted into an accusation of blasphemy, according to her family and legal observers familiar with the case. As a frenzied mob pursued her, the police intervened, taking her into custody. But far from protecting her, they arrested and charged Noreen with insulting Islam and its prophet. And on Nov. 8, after enduring 18 months in prison, she was sentenced to death by a district court...
"...The Lahore High Court has taken the controversial step of saying that it won't allow President Asif Ali Zardari to issue a pardon, a move that legal experts have said is unconstitutional. Her family is now hoping that the higher courts will strike down the death sentence, or that she will eventually secure a pardon. And the fear doesn't end there. While no one has been executed for blasphemy yet, 32 people — including two judges — have been slain by vigilantes. At Friday prayers this week, Yousef Qureshi, a hardline cleric from the Mohabat Khan mosque in Peshawar, offered a reward of 500,000 rupees ($5,800) to "those who kill Aasia Bibi."
"Even if pardoned, Rehman notes grimply, Noreen will no longer be able to to live in her community. For her own safety, she will have to be moved — simply for defending her right to choose her own faith."
"Word of the exchange swiftly filtered through the village of Ittan Wali, in Sheikhupura district. The local mullah took to his mosque's loudspeakers, exhorting his followers to take action against Noreen. In a depressingly familiar pattern, her defense of her faith was twisted into an accusation of blasphemy, according to her family and legal observers familiar with the case. As a frenzied mob pursued her, the police intervened, taking her into custody. But far from protecting her, they arrested and charged Noreen with insulting Islam and its prophet. And on Nov. 8, after enduring 18 months in prison, she was sentenced to death by a district court...
"...The Lahore High Court has taken the controversial step of saying that it won't allow President Asif Ali Zardari to issue a pardon, a move that legal experts have said is unconstitutional. Her family is now hoping that the higher courts will strike down the death sentence, or that she will eventually secure a pardon. And the fear doesn't end there. While no one has been executed for blasphemy yet, 32 people — including two judges — have been slain by vigilantes. At Friday prayers this week, Yousef Qureshi, a hardline cleric from the Mohabat Khan mosque in Peshawar, offered a reward of 500,000 rupees ($5,800) to "those who kill Aasia Bibi."
"Even if pardoned, Rehman notes grimply, Noreen will no longer be able to to live in her community. For her own safety, she will have to be moved — simply for defending her right to choose her own faith."
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