Meditations of the heart for Good Friday and Holy Week

I found “Echoes from Calvary” by way of an article in The San Francisco Chronicle by a writer named Peter Steinfels under the label “Beliefs.” It says as headline, “Haydn’s music on Christ’s last words, a transforming journey from concert hall to sacred setting.” The book is a text of meditations and is titled “Echoes from Calvary: Meditations on Franz Joseph Haydn’s The Seven Last Words of Christ.” This lovely book has 2 CDs, the complete performance with the spoken word and one CD with music only. One intriguing part of the book is the first which goes through the musical and spiritual journey of the man who put all this together, a musician named Richard Young.

Now I think this is a heavy kind of reading, for it is a Good Friday text–so why at Easter time. That’s when I read it. I am interested in the resurrection, from a religious viewpoint, and of course the entry way is Holy Week and Good Friday. There you have my reason.

Richard Young’s spiritual journey is very well done and interesting, as a kind of personal statement that has worthwhile reflection. It sounds like it should. As for the Easter part, there is a hopeful dimension to this book, and I am finding it sometimes dark and sometimes light. I find myself reflecting on the words as they are offered in the homily like meditations. The first CD has meditations by Martin Luther King Jr., Martin E. Marty, Raymond E. Brown, Jean Bethke Elshtain, Grover A. Zinn, Andrew M. Greeley, Peter J. Gomes and others.

There is an evident fact of the work. One cannot help but be moved by both the divinity of Christ and the human nature of the man. This is a respectful book, as one might expect and I think it is full of hope. These are meditations of the heart for Good Friday and Holy Week. Through the music and the text of meditations, one follows the Christ and knows something of his spirit. It is also a good exercise or series of examples of meditations by different writers who are clergy, giving one a taste of their own depths with each of the last words.

The words: “Father, forgive them, for they know not what they do.” “Surely, I say to you, today you will be with me in paradise.” “Woman, behold your son!” “Behold your mother!” “My God, My God, Why have you forsaken me?” “I thirst.” “It is finished!” “Father, into your hands I commend my spirit.” And some meditations on “The Earthquake.”

Richard Young carries his theme of words and music even further than one would expect, and happily so for this reader. (I am not well educated when it comes to music, but I found his study understandable and helpful. Even inspiring to a non music person.) At the end of the book, in an educational and instructive way that interacts with listening to Haydn, he writes of the music only, and there is a CD with only the music for his very purposes. I want to recommend this lovely book, with its elegant layout and design, to anyone interested in meditations on the last words of Christ, or wanting to come closer to knowing this man Jesus who is divine to so many Christians.

–Peter Menkin, Mill Valley, CA USA

Friday, February 13, 2009



Martin Luther: Reformer, Hymnist

A Homily

By Peter Menkin

Church of Our Saviour (Episcopal)

Mill Valley, CA USA

Wednesday Eucharist, 10:30 a.m.

February 18, 2009

Lesser Feasts and Fasts, 1994

Isaiah 55: 6-11

John 15: 1-11

Psalm 46

In the name of the Father, and the Son, and the Holy Ghost.

Our readings today are rich, and so is the life of Martin Luther. This remarkable and great man of history did, as God’s instrument, reform the Christian Church throughout the world. Who does not know the name? Those of the Christian faith, certainly do.

If you come away with any good news from this Homily, let it be that God works in history. That Martin Luther, a man of God, was a man of God in history. That God still speaks. He speaks to us in many ways. As Luther so ardently said 500 years, ago, the Bible speaks to us. As we know, the Holy Spirit is a guide.

Martin Luther, man of history, was a writer of hymns, famous for music that we sing today. He is a reminder of a Christ-inspired, a Christ-filled life, and a Christ-gifted man of faith. His most notable and memorable hymn is, “A Mighty Fortress is Our God.” Here is a part of the hymn played for us. (Some of the hymn is played on a musical instrument, no voice.)

These are some words from the hymn:

“A mighty fortress is our God

A bulwark never failing;

Our helper He amid the flood

Of mortal ills prevailing.

For still our ancient foe

Doth seek to work us woe –

His craft and power are great,

And, armed with cruel hate,

On earth is not his equal.”

One commentary says: “Luther’s hymn was sung boldly as an affirmation of God’s power over forces that sought to disrupt the truth of God.”

Martin Luther was born November 10, 1483, at Eisleben, Germany. He studied at Mansfeld, Magdeburg and Eisenach, Germany. At the age of 18, he entered the University of Erfurt intending a career in law. But dropped out almost immediately, believing that law represented uncertainty. Almost at the same time he received his Master’s degree, he became a monk. This was 1505. He had entered the Augustinian monastery at Erfurt to prepare for the priesthood.

He was appointed professor at the University of Wittenberg in 1508. After his ordination, he was awarded a Doctor of Divinity and attracted large congregations by his preaching.

In 1511 he visited Rome, became critical over the corruptions in the church and agonized over the problem of salvation–that it was not won by indulgences, but was a gift of God’s grace.

On October 31, 1517, Luther posted his 95 theses of denunciation in Wittenberg with a view to begin a public debate. This started a quarrel between Luther and the church.

These are the first three theses:

1. When our Lord and Master Jesus Christ said, “Repent” (Mt 4:17), he willed the entire life of believers to be one of repentance.

2. This word cannot be understood as referring to the sacrament of penance, that is, confession and satisfaction, as administered by the clergy.

3. Yet it does not mean solely inner repentance; such inner repentance is worthless unless it produces various outward mortification of the flesh.

During 1521, Luther maintained his stand before the Diet of Worms that led to his excommunication. German princes and followers among churchmen and the people supported him. At this time he began translating the Bible into German. He completed the whole translation in 1531.

The translation of the Bible into German, invention of the printing press, and hymn writing all brought the spirit of God to common men, gave Martin Luther, the great preacher, another venue that moved the Christian world towards the new way–Protestantism.

History of man and of creation, which means our earth and the universe, is God’s field. He acts so greatly. Yet God acts with and in mankind. He as friendly maker brought so much to one man, Martin Luther, who in Christ remarkably added and was an instrument of movement in human life. So we know that Christ acts in man, for in our reading today from John, the reading offers: “I am the true vine, and my Father is the vine grower. He removes every branch in me that bears no fruit. Every branch that bears fruit he prunes to make it bear more fruit…” Martin Luther did this in accord with his understanding of the Bible. He was a prophet.

Thomas Carlyle, the Scottish Calvinist and Essayist of the 19th Century, says:

As a participant and dispenser of divine influence, he shows himself among human affairs a true connecting medium and visible messenger between heaven and earth, a man, therefore, not only permitted to enter the sphere of poetry, but to dwell in the purest centre thereof, perhaps the most inspired of all teachers since the Apostles.

Martin Luther’s teachings went this way, as Luther the reformer had become Luther the revolutionary:

· The Bible is the only source of faith; it contains the inspiration of God.

· Faith alone can work justification; man is saved by confidently believing that God will pardon him. This faith not only includes a full pardon of sin, but also an unconditional release from its penalties.

· The hierarchy and priesthood are not Divinely instituted or necessary, and ceremonial or exterior worship is not essential or useful. Ecclesiastical vestments, pilgrimages, mortifications, monastic vows, prayers for the dead, intercession of saints, avail the soul nothing.

· All sacraments, with the exception of baptism, Holy Eucharist, and penance, are rejected. A powerful theological concept and attitude, Luther’s influence of reformation remains with Protestants and Catholics today. The Reformation is an ongoing movement, even this more than 500 years later. The Anglican Church, with its middle way of Protestant/catholicism, emphasizes in focus the sacraments of baptism and Holy Eucharist. In the case of Eucharist, since the Anglican of today and since 1979 has emphasized it (in specific, the Protestant Episcopal Church USA)—Holy Eucharist every week! Baptism as a celebration and important emphasis for the “Priesthood of All Believers,” as well! No wonder we have a Feast day celebrating Martin Luther in our Church lives.

· The priesthood is universal; every Christian may assume it. A body of specially trained and ordained men to dispense the mysteries of God is needless and a usurpation.

· There is no visible Church or one specially established by God whereby men may work out their salvation.

Whether you believe all or part of Martin Luther’s statements, his influence and thought, his ideas and faith, his life of believing changed the world.

We remember Martin Luther in hymn. He always wrote the words, sometimes the music itself, and often took the music from popular songs of his day. His most well known hymns:

· Dear Christians, One and All, Rejoice

· Saviour of the Nations, Come

· From Heaven Above to Earth I Come

· Christ Jesus Lay in Death’s Strong Bands

· Come, Spirit of God, Holy Lord

· Lord, Keep Us Steadfast in Your Word

God in history is enacted by the story of Martin Luther, as are his hymns.

Amen.

This article is the first in a series of articles that present the ideas of my print-on-demand book, “The Fourth Day: Why the Bible is Historically Accurate”.

When I was college student, I was introduced to the concept of biblical inerrancy. My pastor, Al Jackson of Lakeview Baptist Church in Auburn, Alabama, drove the point home that the Word of God, the Bible, was “God-breathed”. He explained that since the Bible was “God-breathed” it was created in the same manner as Adam when God breathed life into man in the book of Genesis. The Bible was designed, just like man was at creation, when God instructed over forty authors exactly what to write. The Bible was designed in the sense that the whole book’s purpose is the revelation of the messiah of mankind, Jesus Christ. The Bible points to Christ in very direct ways by giving the specific characteristics of his human life. The prophecies of the Old Testament indicated he would be born in Bethlehem, through the line of Jesse, and by a virgin. The spiritual aspects of Christ are alluded to in the symbols of the atonement sacrifices where animals were put on an altar and then sprinkled with salt, a symbol of eternity, to represent the once-and-for-all sacrifice that the Son of God would make on a cross one day. God coordinated all this information to point to Christ, God’s plan for man’s salvation.

Since the time that my pastor explained these things to me I have taken them to heart and I have studied the Bible with the attitude that the Bible is historically correct as well as spiritually correct. Conservative Christians have adopted this philosophy in every subject covered in the Bible except for one, chronology. Chronology, the study of the historical timeline, has been a subject where it seems the Christian community has conceded defeat. For whatever reason, Christians in the modern era have sought compromise with scholars, many of whom are downright antagonistic to Christian beliefs, so that the timeline of the Bible would have the stamp of authenticity from historians.

An article in Biblical Archaelogy Review effectively demonstrates the level of Biblical antagonism that archeological community can exhibit. Consider an excerpt from the opening paragraph of an article entitled Minimalists on Parade (Biblical Archaeology Review, Jan/Feb 2005, Vol 31, No. 1, Page 16-17): “At a recent conference on reconstructing Israelite history held in Rome, the so-called Biblical minimalist position was upheld by a number of prominent scholars. This position is not monolithic, however, and different minimalist scholars stressed different arguments. Among them:

* The Bible cannot be used as a historical source. [The position that defines a Biblical minimalist.]

* Neither can archaeology, which can only tell us whether ancient Israelites ate from a bowl 20 or 30 centimeters wide. A history of Israel based on archaeology is useless.

* There was no Exodus.

* The famous Tel Dan inscription mentioning David, excavated by Israeli archaeologist Avraham Biran, is probably a forgery; and the Hebrew words in the inscription that read “House [Dynasty] of David” probably mean something else.

* David and Solomon are only symbolic characters, not real characters.

* The Biblical accounts of the United Kingdom of Judah and Israel under David and Solomon are simply later projections into a distant mythic past.

* Judah did not even become a state until about a hundred years after David-if he lived.” One scholar mentioned in this article, Giovanni Garbini of the Universita’ di Roma La Sapienza, makes a particularly provocative comment in this article: “The name Jacob “is clearly an artificial creation of post-exilic age [after the Babylonian Exile]. It was not Jacob who became Israel, but Israel who became Jacob…”. These minimalists, who appear to represent the majority of the archaeological community, don’t regard the Bible as historically accurate. Among their objections: they don’t believe that David, Solomon or Jacob existed and don’t believe the Exodus ever occurred. These positions are as idealogically opposed to the conservative Christian view of the Bible as one can image. So why should we (Christians) seek the counsel of this group in the understanding of such a precious concept as the historical timeline of the Bible? Yet this is what has happened.

Here’s another problem with relying on the scientific community to authenticate the Bible: they have “rational” blinders on. Scientists that have no faith in Christ are limited in their ability to investigate because they assume that certain phenomena are impossible even before the investigation has begun. Since they consider themselves to be “rational” scientists the assumption that an “irrational” event has occurred is implausible. The scientific method basically allows anyone to make an assumption (any assumption), conduct research of known facts or run an experiment and use the research and/or the experiment to validate the assumption. These “rational” scientists when confronted with an “irrational” assumption simply leap over the research and experimental process and declare that the assumption in invalid because they have assumed the “irrational” assumption is just not possible. So why do these “rational” scientists behave this way? Well, consider the following possibility. Let’s say that an “irrational” event is assumed and information is collected or an experiment is performed to confirm its validity. Let’s say that the irrational event has been validated. What would be the response of the “rational” scientist? More than likely, complete denial. Such an outcome would create complete chaos in his philosophy since his “rational” method of investigation, the scientific method, would have been used to prove that an “irrational” event was possible. So what is an “irrational” event? It is just another way of saying a supernatural event, one that is beyond our understanding. Can the scientific process be used to validate an “irrational” event? Jesus Christ thought so. Jesus was explaining this idea of being “born again” to a Pharisee named Nicodemus in the New Testament (John 3:8): “The wind blows where it wishes, and you here its sound, but you do not know where it comes from or where it goes. So it is with everyone born of the Spirit.” Nicodemus was clearly confused by this concept of being “born again” but Jesus was saying that even if you didn’t comprehend or believe this supernatural phenomenon could occur, just like something as intangible as the wind, there would be tangible evidence of it.

Certainly not all scientists believe in this manner, but the great majority of them do. How many of these scientists will view the Bible with no preconceived notions? When these scientists read in the Bible that the Earth was created in seven days they will not consider this as true because they have been trained that the universe is billions of years old. When these scientists read that a man lived to be 969 years old in the Bible they dismiss it as myth or fairy tale because men don’t currently live to be that old. They will not consider the possibility that at one time in history men did live that long. When these men read the account of Noah and a worldwide flood they have always attributed it to “local” flooding. This may have some ring of truth to it since until that time, according to the Bible, the world was one big land mass (the world was all in one place, i.e., local). According to the Bible the continents didn’t divide until the life of Peleg, a descendant of Noah. Again, the scientists certainly are not going to agree with this theory of the land mass shift because they will insist that this geological process needed millions of years to accommodate the movement of the continental land masses. Since these archeologists disagree with Christians in so many fundamental matters described in the Bible how will we ever reach an agreement on a historical timeline?

The present chronological model of the Bible is
based on a mixture of Biblical truth and theoretical historical models. I believe it is time that we consider a new approach to Biblical chronology. The model I propose is based solely on the information in the Bible. If the Bible is true then historians will confirm the result of the theologians (assuming the theologians have interpreted the Bible correctly). Why should God’s Word have to be authenticated by men? If the Bible is truly trustworthy the truth of the Bible should be laid out for men to see and respond to its truth. In 1995 David Rohl, an Egyptologist, wrote his book A Test in Time to propose a radically different theory in chronology. He proposed a timeline that was based on some Biblical evidence. In fact, Rohl’s proposed date of Solomon’s reign is consistent with the timeline developed from my literal interpretation of the Bible. What is even more amazing about David Rohl is that he is described among archaeologists as a maximalist, someone who believes the Bible is historically accurate, yet he characterizes himself as a spiritual “agnostic”. If David Rohl is a maximalist then I am a “maximum” maximalist, someone significantly to the right of David Rohl’s view since I believe that the Bible is historically accurate and indeed the very word of God as it claims to be. Therefore I believe my perspective on the chronology of the Bible is unlike anything you have ever heard before.

The purpose of my book, “The Fourth Day: Why the Bible is Historically Accurate”, was to prove a biblical concept that I believe will synchronize the events recorded in the Bible with Egyptian history, Babylonian history, Persian history and Archaeology. The recognition of this concept will allow the reader to tie together all these areas of study in one neat package so that when viewed together there is no discrepancy between the Bible and these other elements of ancient history. The recognition of this concept will also illustrate that the Bible is not only a trustworthy religious document but a trustworthy historical document because of its chronological precision. First, assume that from the beginning of creation to the end of the millennial reign of Jesus Christ is a period of 7000 years; a time period analogous to the 7 day period of creation of the world mentioned in the book of Genesis. Next, recognize that the sacrifice of the Passover lamb in the Old Testament is symbolic of the fact that Jesus Christ was crucified exactly 4000 years after the creation of the world. According to the Mosaic Law each family that observed Passover was to purchase a lamb 4 days prior to the day of Passover and that lamb was to live in that household until the late afternoon of the day when the Israelite priest had to sacrifice the lamb and it was to be accomplished by nightfall. I believe these 4 days were God’s way of illustrating that the lamb of God, Jesus Christ, would be sacrificed on a cross 4000 years after the creation of the world. Therefore, symbolically and in actuality, Jesus Christ was sacrificed on the fourth day.

When you recognize this concept to be true, several significant conclusions regarding history become evident. The Israelite Monarchies of David and Solomon occurred about 180 years later than held by historians. The period of the Persian Empire from Cyrus the Great’s announcement of the rebuilding of Jerusalem until Alexander the Great’s invasion lasted only 21 years (not the approximately 200 year period currently held by historians). Egypt did not have a king (a Pharaoh) for 300 years between the 20th and 21st dynasties. I support these conclusions using the Bible, Astronomy, Archaeology, the writings of ancient historians and the monuments of ancient kings.

In the next installment of this series of articles I will address one of the most provocative discoveries of this approach to history; the discovery that the Persian Empire described in the book of Daniel only lasted for 21 years and not the 200 years claimed by historians.