The present secular civilization of western society is disintegrating

Image: Planet of the Apes (1968)

The evolutionary view of society, and the progress of modern science and education, seemed to argue for a growing human enlightenment to the point where war would no longer be possible. This view, however, did not give sufficient consideration to the sinfulness of man and his need of redemption. Furthermore, those modern students of society who are less influenced by the evolutionary idealism of the past century find little evidence in the scientific study of society itself for belief in an approaching warless world. Pitirim A. Sorokin, outstanding sociologist of our day, has shown that the curve of war in the history of the nations is at times upward and again downward, but he finds no evidence of a trend in a direction which points to the end of war. On the contrary, in the early 1920’s he predicted that the twentieth century would be the bloodiest of all centuries in history to date, although believing the upward curve would in future centuries again recede. Sorokin’s prediction was based on his belief that the present secular civilization of western society is disintegrating, and that such a period of disintegration and transition is always accompanied with much warfare.

It is generally agreed that our present civilization is extremely sensate and materialistic, and many believe that for this reason it is in the process of decay. As William Pauck has said, since the Middle Ages a worldly, materialistic spirit has steadily drawn our western civilization away from God until today it “is disintegrating because it does not correspond to the divine . . . order of things.” In the mind of this writer there is no hope for the future until men become willing once more to heed the voice of the living God. With this every Christian lover of peace must agree.

Guy Franklin Hershberger, War, Peace, & Nonresistance (pp. 12-13)

Prayer for Justice with Charity

I found this prayer card today in my late father’s missal…

Prayer for Justice with Charity

Heavenly Father, Who has created all men according to Your own image and redeemed us all by the Blood of Your Divine Son, teach us how to live together as brothers, in dignity, justice, charity, and peace. May we afford to each other now the total measure of human rights guaranteed us by the law of our beloved land. But beyond that, graciously give us the vision to see clearly the full meaning of Your Command to love our neighbor as ourselves, and grant us the grace to observe this precept in our daily lives.

                                                                                                                                                  AMEN.

This is written on the back of the card…

The heart of the race question is moral and religious. It concerns the rights of man and our attitude toward our fellow man. . . .

For the welfare of our nation we call upon all to root out from their hearts bitterness and hatred. The tasks we face are indeed difficult. But hearts inspired by Christian love will surmount these difficulties.

Clearly, then, these problems are vital and urgent. May God give this nation the grace to meet the challenge it faces. For the sake of generations of future Americans, and indeed of all humanity, we cannot fail.

Statement of the American Bishops on Discrimination and the Christian Conscience, November 1958

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Read Discrimination and the Christian Conscience in its entirety here: http://www.usccb.org/issues-and-action/cultural-diversity/african-american/resources/upload/Discrimination-Christian-Conscience-Nov-14-1958.pdf

Charles Hodge on Paul's Epistle to the Romans (Chapter One)

Image: Charles Hodge (1797-1878)

 
Romans 1:1-17

DOCTRINE

1. The apostolic office, except as to what was peculiar and extraordinary, being essentially the same with the ministerial office in general, Paul teaches, 1. That ministers are the servants of Christ, deriving their authority from him, and not from the people; 2. That their calling is to preach the gospel, to which all other avocations must be made subordinate; 3. That the object of their appointment is to bring men to the obedience of faith; 4. That their field is all nations; 5. That the design of all is to honor Christ; it is for his name, vers. 1-5. 


2. The gospel is contained in its rudiments in the Old Testament. It is the soul of the old dispensation, ver. 2.

3. Christ is the Alpha and Omega of the Gospel. In stating the substance of the gospel, Paul says, ‘It concerns Jesus Christ,’ ver. 3.

4. Christ is at once God and man; the son of David and the son of God, vers. 3, 4.

5. Christ is called the Son of, God in reference to his Divine nature, and on account of the relation in which, as God, he stands to the Father. The name, therefore, is expressive of his Divine character, vers. 3, 4.

6. He is the proper object of prayer, and the source of spiritual blessings, ver. 7.

7. He is the Mediator through whom our prayers and thanksgiving must be presented to God, ver 8.

8. God is the source of all spiritual good; is to be worshipped in spirit, and agreeably to the gospel; and his providence is to be recognized in reference to the most ordinary affairs of life, vers. 8-10.

9. Ministers are not a class of men exalted above the people, and independent of them for spiritual benefits, but are bound to seek, as well as to impart good, in all their intercourse with those to whom they are sent, vers. 11, 12.

10. Ministers are bound to preach the gospel to all men, rich as well as poor, wise as well as unwise; for it is equally adapted to the wants of all, vers. 14, 15.

11. The salvation of men, including the pardon of their sins and the moral renovation of their hearts, can be elected by the gospel alone. The wisdom of men, during four thousand years previous to the advent of Christ, failed to discover any adequate means for the attainment of either of these objects; and those who, since the advent, have neglected the gospel, have been eventually unsuccessful, ver. 16, etc.

12. The power of the gospel lies not in its pure theism, or perfect moral code, but in the CROSS, in the doctrine of justification by faith in a crucified Redeemer, ver. 17, etc.

REMARKS

1. Ministers should remember that they are “separated unto the gospel,” and that any occupation which, by its demands upon their attention, or from its influence on their character or feelings, interferes with their devotion to this object, is for them wrong, ver. 1

2. If Jesus Christ is the great subject of the gospel, it is evident that we cannot have right views of the one, without having correct opinions respecting the other. What think ye of Christ? cannot be a minor question. To be Christians we must recognize him as the Messiah, or Son of David; and as Divine, or the Son of God; we must be able to pray to him, to look for blessings from him, and recognize him as the Mediator between God and man, vers. 1-8.

3. Christians should remember that they are saints; that is, persons separated from the world and consecrated to God. They therefore cannot serve themselves or the world, without a dereliction of their character. They are saints, because called and made such of God. To all such, grace and peace are secured by the mediation of Christ, and the promise of God, ver. 7.

4. In presenting truth, everything consistent with fidelity should be done to conciliate the confidence and kind feelings of those to whom it is addressed; and everything avoided, which tends to excite prejudice against the speaker or his message. Who more faithful than Paul? Yet who more anxious to avoid offense? Who more solicitous to present the truth, not in its most irritating form, but in the manner best adapted to gain for it access to the unruffled minds of his readers? vers. 8-14.

5. As all virtues, according to the Christian system, are graces (gifts), they afford matter for thanksgiving, but never for self-complacency, ver.8.

6. The intercourse of Christians should be desired, and made to result in edification, by their mutual faith, ver. 12.

7. He who rejects the doctrine of justification by faith, rejects the gospel. His whole method of salvation, and system of religion, must be different from those of the apostles, ver. 17.

8. Whether we be wise or unwise, moral or immoral, in the sight of men, orthodox or heterodox in our opinions, unless we are believers, unless we cordially receive “the righteousness which is of God” as the ground of acceptance, we have no part or lot in the salvation of the gospel, ver. 17.

Romans 1:18-32

DOCTRINE

1. The punitive justice of God is an essential attribute of his nature. This attribute renders the punishment of sin necessary, and is the foundation of the need of a vicarious atonement in order to the pardon of sinners. This doctrine the apostle assumes as a first principle, and makes it the basis of his whole exposition of the doctrine of justification, ver. 18.

2. That sin is a proper object of punishment, and that, under the righteous government of God, it will be punished, are moral axioms, which have “a self-evidencing light,” whenever proposed to the moral sense of men, vers. 18, 32.

3. God has never left himself without a witness among his rational creatures. Both in reference to his own nature and to the rule of duty, he has, in his works and in the human heart, given sufficient light to render the impiety and immorality of men inexcusable, vers. 19, 20, 32.

4. Natural religion is not a sufficient guide to salvation. What individual or what nation has it ever led to right views of God or of his law? The experience of the whole world, under all the variety of circumstances in which men have existed, proves its insufficiency; and, consequently, the necessity of a special divine revelation, vers. 21-23.

5. The heathen, who have only the revelation of God in his works and in their own hearts, aided by the obscure traditionary knowledge which has come down to them, need the gospel. In point of fact, the light which they enjoy does not lead them to God and holiness, vers. 21-23.
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6. Error (on moral and religious subjects) has its root in depravity. Men are ignorant of God and duty, because they do not like to retain him in their knowledge, vers. 21, 28.

7. God often punishes one sin by abandoning the sinner to the commission of others. Paul repeats this idea three times, vers. 24, 26, 28. This judicial abandonment is consistent with the holiness of God and the free agency of man. God does not impel or entice to evil. He ceases to restrain. He says of the sinner, Let him alone, vers. 24-28.

8. Religion is the only true foundation, and the only effectual safeguard for morality. Those who abandon God, he abandons. Irreligion and immorality, therefore, have ever been found inseparably connected, vers. 24-28.

9. It evinces, in general, greater depravity to encourage others in the commission of crimes, and to rejoice in their commission, than to commit them one’s self, ver. 32.

10. The most reprobate sinner carries about with him a knowledge of his just exposure to the wrath of God. Conscience can never be entirely extirpated, ver. 32.

REMARKS

1. It lies in the very nature of sin, that it should be inexcusable, and worthy of punishment. Instead, therefore, of palliating its enormity, we should endeavor to escape from its penalty, vers. 18, 32.

2. As the works of God reveal his eternal power and Godhead, we should accustom ourselves to see in them the manifestations of his perfections, vers. 18-21.

3. The human intellect is as erring as the human heart. We can no more find truth than holiness, when estranged from God; even as we lose both light and heat, when we depart from the sun. Those, in every age have sunk deepest into folly, who have relied most on their own understandings. “In thy light only, God, can we see light,” ver. 21, etc.

4. If the sins of the heathen, committed under the feeble light of nature, be inexcusable, how great must be the aggravation of those committed under the light of the Scriptures, ver. 20.

5. As the light of nature is insufficient to lead the heathen to God and holiness, it is one of the most obvious and urgent of our duties to send them the light of the Bible, vers. 20-23.

6. Men should remember that their security from open and gross sins is not in themselves, but in God; and they should regard as the worst of punishments, his withdrawing for them his Holy Spirit, vers. 24-28.

7. Sins of uncleanness are peculiarly debasing and demoralizing. To be preserved from them is mentioned in Scripture as a mark of the divine favor, Ecclesiastes 7:26; Proverbs 22:14; to be abandoned to them, as a mark of reprobation.

8. To take pleasure in those who do good, makes us better; as to delight in those who do evil, is the surest way to become even more degraded than they are themselves, ver. 32.

The Ordinary Christian and the Text of the Greek New Testament

Image: The Received Greek Text of the New Testament (British and Foreign Bible Society)

One of my problems with the modern critical text of the Greek New Testament is that it places access to the original Greek of the New Testament beyond the ability of ordinary Christians. This is due mainly to the modern critical text's dependence upon (hand written) manuscripts, which the average Christian has little-or-no access to. And, even if we did, the sheer number of manuscripts and fragments of the Greek New Testament (5,000+) is too vast for ordinary Christians to process. 

As a Christian with a working knowledge of New Testament Greek, I can easily access many of the (27) printed editions of the Renaissance/Reformation era Greek New Testaments, either in print or online, and I can make my own comparisons and determinations regarding variant textual readings. I do not need priest-scholars in Münster providing me with their esoteric occult (=hidden) knowledge of the Greek text (think especially CBGM here) because I can access the Greek text for myself. And this access to the text of the Greek New Testament by ordinary Christians was, I think, one of the reasons for reforming the church during the 16th century. 

What we need today is a renewed priesthood of ordinary believers who can determine—for themselves—what the text is according to the various printed editions of the 16th and 17th (and later) centuries. 

We don't need modern textual criticism in order to do this. We can do this ourselves. We simply need a working knowledge of New Testament Greek.

What we don't need are priest-scholars in Münster handing down to us their critical text, which they expect us to receive uncritically.    

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Learn New Testament Greek...

John H. Dobson, Learn New Testament Greek https://www.amazon.com/Learn-Testament-Greek-John-Dobson/dp/0801017262

Online editions...

1514 Complutensian Polyglot https://www.wdl.org/en/item/10636/

1516 Erasmus 1st Novum Instrumentum omne https://cudl.lib.cam.ac.uk/view/PR-C-00002-00009

1519 Erasmus http://www.bibles-online.net/1519/ 

1521 Erasmus http://www.bibles-online.net/1521/

1550 Robert Estienne (Stephanus) 3rd - Editio Regia https://biblehub.com/tr/matthew/1.htm

1598 Beza http://textusreceptusbibles.com/Beza

1624 Elzevir http://www.textusreceptusbibles.com/Elzevir

1894 Scrivener https://biblehub.com/tr94/matthew/1.htm

1904 text of the Ecumenical Patriarchate of Constantinople https://www.goarch.org/chapel/greek-new-testament

Print editions... 

The New Testament of our Lord and Saviour Jesus Christ: According to the Received Greek text (Elzevir 1624) together with the English Authorised Version (arranged in paragraphs) http://net.ondemandbooks.com/google/A2EwAQAAMAAJ  

The Greek and English Testament (Stephanus 1550) together with the English Authorised Version arranged in parallel columns (verse by verse) Edited for the Syndics of the University Press Cambridge, by James Scholefield http://net.ondemandbooks.com/google/WM9DAQAAMAAJ 

George Ricker Berry Interlinear Greek-English New Testament (Stephanus 1550 and KJV) https://www.amazon.com/George-Ricker-Interlinear-Greek-English-Testament/dp/B00RWQAQWM

Scrivener TBS printed edition (primarily Beza 1598) https://www.amazon.com/Koine-Greek-Testament-Trinitarian-Bible/dp/1862280975


 

Errors of the Jews controverted by Paul in his epistle to the Romans

Charles Hodge (1797 – 1878)

The apostle, therefore, in this, as in all his other epistles addressed to congregations similarly situated, refutes those doctrines of the Jews which were inconsistent with the gospel, and answers those objections which they and those under their influence were accustomed to urge against it. These different elements of the early churches were almost always in conflict, both as to points of doctrine and discipline. The Jews insisted, to a greater or less extent, on their peculiar privileges and customs; and the Gentiles disregarded, and at times despised the scruples and prejudices of their weaker brethren. The opinions of the Jews particularly controverted in this epistle are: 1. That connection with Abraham by natural descent, and by the bond of circumcision, together with the observance of the law, is sufficient to secure the favor of God. 2. That the blessings of the Messiah’s reign were to be confined to Jews and those who would consent to become proselytes. 3. That subjection to heathen magistrates was inconsistent with the dignity of the people of God, and with their duty to the Messiah as King. 


There are clear indications in other parts of Scripture, as well as in their own writings, that the Jews placed their chief dependence upon the covenant of God with Abraham, and the peculiar rites and ordinances connected with it. The Baptist, when speaking to the Jews, tells them, “Say not, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham,” (Luke 3:8) It is clearly implied in this passage, that the Jews supposed that to have Abraham as their father was sufficient to secure the favor of God. The Rabbins taught that God had promised Abraham, that his descendants, though wicked, should be saved on account of his merit. Justin Martyr mentions this as the ground of confidence of the Jews in his day. “Your Rabbins,” he says, “deceive themselves and us, in supposing that the kingdom of heaven is prepared for all those who are the natural seed of Abraham, even though they be sinners and unbelievers.” (Dialogue with Trypho.) They were accustomed to say, “Great is the virtue of circumcision; no circumcised person enters hell.” And one of their standing maxims was, “All Israel hath part in eternal life.”

The second leading error of the Jews was a natural result of the one just referred to. If salvation was secured by connection with Abraham, then none who were not united to their great ancestor could be saved. There is no opinion of the Jews more conspicuous in the sacred writings, than that they were greatly superior to the Gentiles; that the theocracy and all its blessings belonged to them; and that others could attain even an inferior station in the kingdom of the Messiah only by becoming Jews.

The indisposition of the Jews to submit to heathen magistrates, arose partly from their high ideas of their own dignity, and their contempt for other nations; partly from their erroneous opinions of the nature of the Messiah’s kingdom; and partly, no doubt, from the peculiar hardships and oppressions to which they were exposed. The prevalence of this indisposition among them is proved by its being a matter of discussion whether it was even lawful to pay tribute to Caesar; by their assertion that, as Abraham’s seed, they were never in bondage to any man; and by their constant tumults and rebellions, which led first to their banishment from Rome, and finally to the utter destruction of their city. The circumstance of the church at Rome, composed of both Jewish and Gentile converts; surrounded by Jews who still insisted on the necessity of circumcision, of legal obedience, and of connection with the family of Abraham, in order to salvation; and disposed on many points to differ among themselves sufficiently account for the character of this epistle.

Charles Hodge, A Commentary on Romans (pp. 7-8)

The children of God are freed from the law

Image: Charles Hodge (1797-1878)

The gospel proposes the only method by which God will justify men — a method which is entirely gratuitous; the condition of which is faith; which is founded on the redemption of Christ; which reconciles the justice and mercy of God; humbles man; lays the foundation for an universal religion, and establishes the law (chap. 3:21-31).

The truth of this doctrine is evinced from the example of Abraham, the testimony of David, the nature of the covenant made with Abraham and his seed, and from the nature of the law. He proposes the conduct of Abraham as an example and encouragement to Christians (chap. 4:1-25).

Justification by faith in Christ secures peace with God, present joy, and the assurance of eternal life (chap. 5:1-11). The method, therefore, by which God proposes to save sinners, is analogous to that by which they were first brought under condemnation. As on account of the offense of one, sentence has passed on all men to condemnation; so on account of the righteousness of one, all are justified (chap. 5:12-21).

The doctrine of the gratuitous justification of sinners cannot lead to the indulgence of sin, because such is the nature of union with Christ, and such the object for which he died, that all who receive the benefits of his death, experience the sanctifying influence of his life, chap. 6:1-11. Besides, the objection in question is founded on a misapprehension of the effect and design of the law, and of the nature of sanctification. Deliverance from the bondage of the law and from a legal spirit is essential to holiness. When the Christian is delivered from this bondage, he becomes the servant of God, and is brought under an influence which effectually secures his obedience (chap. 6:12-23).

As, therefore, a woman, in order to be married to a second husband, must first be freed from her former one, so the Christian, in order to be united to Christ, and to bring forth fruit unto God, must first be freed from the law (chap. 7:1-6).

This necessity of deliverance from the law, does not arise from the fact that the law is evil, but from the nature of the case. The law is but the authoritative declaration of duty; which cannot alter the state of the sinner’s heart. Its real operation is to produce the conviction of sin (vers. 7-13), and, in the renewed mind, to excite approbation and complacency in the excellence which it exhibits, but it cannot effectually secure the destruction of sin. This can only be done by the grace of God in Jesus Christ (chap. 7:7-25).

Those who are in Christ, therefore, are perfectly safe. They are freed from the law; they have the indwelling of the life-giving Spirit: they are the children of God; they are chosen, called, and justified according to the divine purpose; and they are the objects of the unchanging love of God (chap. 8:1-39).

Charles Hodge, A Commentary on Romans (pp. 10-11)

That all things must be fulfilled...

Image: John 19 in the TBS edition of Scrivener's TR

I was reading Luke 24:44-49 tonight and it struck me that this was the fulfillment Jesus was speaking of in Matthew 5:17-18…

“And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures, And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.” (Luke 24:44-49)

“Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” (Matthew 5:17-18)