Orthodoxy and Inter-Christian Dialogue

Orthodoxy and Inter-Christian Dialogue: 10 Principles from Fr. Georges Florovsky

By Seraphim Danckaert in The Sounding

Jun 14, 2014 ⋅ 9 Comment(s) ⋅ Tags: Christian division, ecumenical council, ecumenism, theology

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When we look at the problem of Christian division today, the recognition of present-day differences and disagreement is essential. We cannot pretend that we are all in agreement.

But what should our response to disagreement be?

Many Orthodox Christians on the internet move immediately to polemics or triumphalism, and exhibit no interest in reconciliation with other Christians. In fact, they dismiss the very idea.
In making this observation, I am also offering a confession: I used to do the same thing. In all of my readings and travels as an Orthodox Christian, including my time as a seminarian, I was never given a compelling theological reason for why the Orthodox Church should engage in ecumenism.
Not once.

The whole enterprise seemed to be little more than a concession or even abandonment of principle for the sake of public recognition or political gain. In short, unfaithful.

But reading widely from the works of Fr. Georges Florovsky (1893-1979), one of the greatest Russian Orthodox theologians of the last century, has provided me with a different understanding.
The key insight, I think, is that Fr. Florovsky approaches the problem of heterodoxy not exclusively from the hypothesis of ontological difference but also from the belief that there is a real ontological link between all those who profess faith in Jesus Christ. Anyone who confesses that Jesus is Lord does so by the power of the Holy Spirit (cf. 1 Cor. 12:3ff). A profession of faith in Christ as Lord, God, and Savior, inspired by the Spirit of God Himself, entails a divine action and marks all Christians with the Cross, separating them ontologically from the heathen.

Yet, despite our bond of common obedience, we find that as Christians we do not understand Jesus in the same way, nor can we necessarily say that we recognize our separated brethren as belonging to the One, Holy, Catholic, and Apostolic Church.

We are therefore faced with an intense paradox: there is a division, which is as real as that which binds us.

Fr. Florovsky put it this way in some unpublished notes from a lecture in 1956:

The Church cannot be divided, as Christ is never divided. But both individuals and groups can “go astray,” and fail to abide in the “fulness.” Membership in the Church is constituted by an active and faithful sharing of the “fulness.” Church is ever One and “Undivided,” but there are “schisms” in the Christendom. The main paradox of the “Divided Christendom” is that there are “separated Christians,” which are in a sense “outside of the Church” and yet are still intimately, and, in a varying measure, effectively related to Her. This paradox is the proper subject of what has been described as a “Theology of the abnormal.”

According to Fr. Florovsky, in seeking to develop a “theology of the abnormal” that makes sense of the paradox of Christian division, we should begin with the recognition of what we hold in common.

His position could be summarized in the following ten points:

(1) There is an “ontological link” shared by all Christians, to use Florovsky’s exact phrase.

(2) Therefore, we should meet each other face-to-face and discover in each other real spiritual friendship and a common bond of obedience to Jesus as Lord, God, and Savior.

(3) In meeting each other, especially in small groups and in the context of Christian friendship, we should engage in honest exchange, fully committed to the truth as revealed in Christ Jesus and as proclaimed in the Bible and the Holy Fathers.

(4) When we meet under these conditions, we will discover that there is a real and sometimes very deep disagreement amongst us that is not just a misunderstanding caused by historical accidents or politics.

(5) Therefore, while professing that the Church is one and visible in history, we are faced with what we should consider a scandal: Christendom is divided.

(6) The proper response to this scandal is a certain kind of “ecumenical quest,” i.e. an earnest, honest, loving, and thorough theological dialogue, in which we seek to understand other Christians and at the same time to give witness to the truth of Orthodoxy.

(7) The best means of accomplishing this quest is “ecumenism in time,” not comparative study of our present-day theological positions. “Ecumenism in time” calls on all Christians to engage in a mutual return to our “common past,” seeking to discover or re-discover the “common mind” of the Church of the Ecumenical Councils.

(8) This “common mind” does not demand uniformity but it presumes a “common universe of discourse.” In other words, if we engage in careful historical study, we will find that the Church maintained its unity and its “common universe of discourse” even while there were divergent theologies within it, e.g. Cappadocian and Augustinian triadology.

(9) We are therefore inspired to search for a “neo-patristic synthesis,” in which these divergent theologies can find a common expression, as has happened throughout Church history in many doctrinal disputes and after serious breaks in communion over substantial matters.

(10) Finally, one must recognize that this is a glacial process, involving very gradual progress and incremental reconciliation, exactly like the process that led to Christian division. Separation happened over centuries and centuries. Reconciliation will likely proceed in a similar manner — barring a miracle, which is always possible in history. Nevertheless, Christians should live in hope, not cynicism. Unlike what occurred during the process of division, we are no longer in geographical or cultural separation. We are already together. As a result, there is more opportunity for progress and more reason for hope — if we are willing to remain patient and balance love with truth.

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On the Uses of Wine and Beer - The Rev. Jeffery Meyers

  A very useful summary of Scripture's revelations regarding wine and beer. Thank you, Jeff, for the clarity of this study.  Blessings, Fr. Wayne

On the Uses of Wine and Beer

The Rev. Jeffery Meyers

Part One: The Old Covenant

"Drink is in itself a good creature of God, and to be received with thankfulness, but the abuse of drink is from Satan, the wine is from God, but the drunkard is from the Devil" – Increase Mather in Woe to Drunkards (1673).

1. The "wine" commended by God and used in moderation by the people of God in the OT is not "grape juice" but alcoholic wine and beer (Gen. 9:21; Psalm 104:14-15; Eccl. 9:7). Every word used to describe "wine" or "strong drink" (= beer) is used in contexts that connote their inebriating qualities (yayin, Gen. 9:21; tirosh, Hos. 4:11; `asis, Joel 1:5; shekar, Lev. 10:9). Alcoholic content in the ancient world varied from about 5% to 20%. The low end alcoholic "New wine" (aerobically fermented) and inferior aged wine (anaerobically fermented using poor yeast and low sugar content grapes) were relatively abundant and inexpensive. High quality aged wine or "the best" as the master of the banquet called it (John 2:10) was rarely enjoyed by the common people.

2. The OT makes no distinction between alcoholic and non-alcoholic wine, warning against the one and commending the other. If "wine" really meant grape juice, then the authors of the OT would have used the Hebrew word for "grape juice" (Num. 6:3). The fact is that the people of God drank the juice of the grape at all stages of its production – from the freshly pressed "must" and the aerobically fermented "new wine" to the anaerobically aged fine wine. It was all lawful for God's people to drink, in moderation.

3. God not only allows believers to drink wine, He created it for them and commends it to them (Psalm 104:14-15; Eccl. 9:7). He promises to reward their obedience with the blessing of the abundance of wine (Dt. 7:13; 11:14; Prov. 3:10). The promised land is characterized as a land with the abundance of "grain and wine" (Dt. 11:14; 2 Kings 18:32).

4. God is so far from discouraging the production of wine and strong drink that He commands that it be included as a necessary part of the sacrifices that his people offer to him (Ex. 29:38, 40; Lev. 23:13; Num. 15:5, 7, 10; 28:7). Every believer had to offer wine as a necessary part of the sacrificial system. If he didn't produce it himself, then he had to purchase it from someone who did. There was no escaping complicity in the alcohol business in the Old Testament.

5. God not only permits his people to drink wine, He virtually commands that they do so at least one of the feasts (Dt. 14:22-26). God encourages His people to purchase "wine and strong drink [beer]" in order to "rejoice in the presence of the Lord."

One should note the social nature of biblical drinking. The purpose of wine and strong drink is to foster joyful fellowship. In the Bible no one drinks alone. In America alcohol has been removed from the Lord's Table and the family's table. Americans drink alone in order to escape. This leads to a nation of individual alcoholics. The biblical model for drinking tends in the opposite direction, helping solidify community and family ties through festive gatherings around various "common" tables, the Lord's table being at the center. (Once again, we read of the appropriateness of Israelites "purchasing" [Dt. 14:26] wine and strong drink in order make merry at this feast. There is nothing unlawful, suspicious, or dangerous about the alcohol business in the OT.)

6. The solemn fact that such alcoholic wine is liable to abuse, is never used as a practical reason for total abstinence. Wine and beer are good gifts of God given to cheer the hearts of men (Psalm 4:7; 104:14-15; Judges 9:13). The one who drinks must do so giving thanks to God and without abusing God's good gift (cf. 1 Tim. 4:1-5). The three examples of abstinence in the Old Testament (kings, priests, and Nazirites) were temporary restrictions.

7. Wine and strong drink are not to be consumed when priests and kings are engaged in their official capacities (Lev. 10:9; Num. 6:1ff.; Prov. 31:4; Is. 28:7). Wine and strong drink are not to be consumed at work, but after work when one relaxes and rejoices in what God has done through one's labors (Gen. 9:21). The priests never drink wine in God's presence for vocational and symbolic reasons, just as they are never allowed to sit down. Their work is never finished in the tabernacle and temple. Jesus completes the work and sits down in the Holy of Holies to celebrate the completion of the priestly work. His saints join with Him in this celebration when they sit and drink wine in the Lord's special presence.

8. The OT portrays the coming joys of the messianic age in terms of the abundance of alcoholic wine (Is. 25:6; 27:2; 55:1; Jer. 31:12; Hos. 2:22; Joel 2:19, 24; Joel 3:18; Amos 9:13-15; Zech. 9:15, 17; 10:7).

9. When His people rebel against Him God withdraws the blessing of the abundance of wine (Dt. 28:39; 29:6; Is 1:22; 62:8; Jer. 48:33; Hos. 9:2, 4; Joel 1:10; Amos 5:11; Zeph. 1:13; Hag. 1:11).

10. Bread and wine are food and drink for kings: Royal fare (Gen. 14:18; Gen. 40; 2 Sam. 16:1-2; Neh. 1:11; Esth. 7:1, 2, 7, 8). When the Lord blesses Israel, a kingdom of priests, they can be found in abundance in the promised land.

11. Wine and strong drink are blessings of God, enjoyed by the people of God upon completion of their work and when the situation calls for the joy of feasting (Gen. 5:28-31; 9:21; Gen. 43:34; Dt. 14:21; Song 5:1; cf. John 2:10). Bread is Alpha food and wine is Omega food. You eat bread to strengthen you for the day's work and you drink wine to rest and celebrate the completion of work.

12. As a punishment for corporate sin, God curses disobedient cultures with drunkenness (Jer. 13:13-14; Ezk. 23:28, 33; Nah. 1:9-10; Hab. 2:15-16; Lam. 4:21-22).

13. God's solemn warnings against the abuse of wine and strong drink are not to be taken lightly. A life of drunkenness is a dangerous sin expressly condemned in the OT (Gen. 19: 32ff.; Is. 28:7; Psalm 78:65; Prov. 20:1; 23:20-21, 29-30, 33). (On the medicinal and anesthetic use of alcohol, see Prov. 31:6-7. It would not be wrong to get a man drunk before performing surgery on him. We do the same today with anesthetics.)

13a. Drunkenness distorts one's perception of God's world (Prov. 23:29-30; Jer. 25:16; Is. 28:7; Hos. 4:11; cf. Luke 21:34).

13b. Drunkenness destroys one's vocational capacity (Prov. 23:20-21; 31:4-5; Is. 5:22-23).

13c. Drunkenness is in violation of godly social behavior (Is. 28:7-8; Jer. 25:27; Psalm 107:27; Prov. 20:1; 23:29-30).

13d. Drunkenness weakens the body (Prov. 23:30, 32; Hos. 7:5).

13e. Drunkenness distorts judicial and moral discernment (Gen. 19:32; Lam. 4:21; Joel 3:3; Is. 5:11-12). [These last few points on drunkenness have been taken largely from Kenneth Gentry's book, The Christian and Alcoholic Beverages (Baker, 1986).]

14. These strong warnings against drunkenness notwithstanding, the OT never advocates the prohibition of the use wine or strong drink as a defense against the abuse of alcohol. There is a clear difference in the OT between the use and abuse of alcoholic beverages. Prohibitionists and abstentionists condemn the use of all alcoholic beverages, arguing that the liability to abuse alone ought to cause us to refuse to drink. The Bible never argues this way.

This kind of reasoning is fallacious. It necessarily leads to a dangerous form of legalism. The Bible also warns kings against spending their strength on women (Prov. 31:1-3). Therefore, kings should abstain from contact with all women? Gluttony is often condemned in tandem with drunkenness (Dt. 21:20; Prov. 23:21). Therefore, abstaining from all eating is the best choice for the believer? Sexual perversion is also condemned along with drunkenness (Rom. 13:13; 1 Peter 4:3). Therefore, better for the really spiritual Christian to abstain from sex altogether? Sex, food, and wine can be abused; but they nevertheless are good gifts from God that can be used by the people of God when they are enjoyed in accordance with the righteous requirements of God (1 Tim. 4:1ff.).

Part Two: The New Covenant

1. The New Covenant (which is not entirely new, but rather a transformation of the Old Covenant) radically changes only one aspect of the Old Covenant's teaching on wine and beer. That change has to do with a major advance in the sacramental use of wine. But before that change is explained, I should briefly highlight the continuities between the Old and New Covenants. It should be noted that the New Testament corpus is not only about one fifth of the length of the Old Testament, but the NT also presupposes the ethical/legal foundation of the Old. If changes result in the transformation of the Old into the New Covenant, they are made explicit in the New Covenant documents (as in the book of Hebrews). As for wine and beer, there is no discernible change from the Old to the New Testament with respect to the following points:

1a. Just as in the Old Testament, the "wine" commended by God and used in moderation by the people of God is not "grape juice" but alcoholic wine and beer (cf. Luke 1:15; 5:29; 7:33-34; John 2:3, 9, 10; Acts 2:13; 1 Cor. 9:7; Eph. 5:18; 1 Tim. 3: 3, 8; 5:23). There is not a shred of evidence from the first century or from the NT itself to indicate that "wine" in the NT was anything but alcoholic wine.

1b. Every word used to describe "wine" or "strong drink" in the NT is used in contexts that connote their inebriating qualities (oinos, Luke 7:33-35; 1 Tim. 3:8; Titus 1:7; 2:3; Eph. 5:18; gleukos, Acts 2:13; sikera, Luke 1:15). The low end alcoholic "new wine" (aerobically fermented) and inferior aged wine (anaerobically fermented using poor yeast and low sugar content grapes) were relatively abundant and inexpensive (John 2:10). High quality aged wine or "the best," as the master of the banquet called it (John 2:10), was rarely enjoyed by the common people. It was reserved for special festive occasions, like weddings and sacred feast days (Passover).

1c. Just as in the OT (shakar, Gen. 9:21; 43:34 or Jer. 48:26), the verbs used to described drinking can refer either to "getting drunk" or to "feeling merry" (i.e. methuo, John 2:10 or Acts 2:15).

1d. The NT makes no distinction between alcoholic and non-alcoholic wine, warning against the one and commending the other. I have heard it argued that the wine in the NT was severely watered down so that it was almost impossible to get drunk, that it was not much different than grape juice. That can hardly have been the case. How could the Corinthian church get "drunk" on severely watered down wine (methuo, 1 Cor. 11:21)? True enough, the people in the ancient world would water down wine for many of its uses, but not so much that it ceased to be "wine." Clearly, alcoholic wine (perhaps mixed with water) was used in the Lord's Supper in the NT.

1e. Since the OT portrays the coming joys of the messianic age in terms of the abundance of wine (Is. 25:6; 27:2; 55:1; Jer. 31:12; Hos. 2:22; Joel 2:19, 24; 3:18; Amos 9:13-15; Zech. 9:15, 17; 10:7), it is not surprising that the NT portrays the fulfillment using the same symbolism in the Messianic ministry of Jesus (Matthew 9:17; 21:33-46; 22:2; 26:29; John 2:1-11; Rev. 19:19).

1f. Jesus Himself drank alcoholic wine (Luke 7:33-35).

1g. Jesus instituted the New Covenant communion meal with wine, not grape juice (see Westminster Confession of Faith chapter 29.3 and Westminster Larger Catechism questions 168 and 169). Christ transformed the Old Covenant Passover meal into the New Covenant memorial meal by continuing the use of wine (Matthew 26:29).

It is true, the text of all three Gospels says that Jesus took "the cup," which was filled with "the fruit of the vine" (genema tes ampelou). The phrase "the fruit of the vine" is merely a poetic way of describing "wine." This equivalence is firmly and unquestionably established in the literature of the times. The Jews never used mere grape juice in their Passover cuPsalm Moreover, the phrase "the fruit of the vine" became for the Jews a technical description of alcoholic wine when it was used in sacred ceremonies like the Passover.

1h. God is so far from discouraging the production of wine that He commands that it be included as a necessary part of the New Covenant sacramental memorial offering (Matthew 26:29; Mark 14:25; Luke 22:18; 1 Cor. 11:21-22). Every believer has to offer wine as a necessary part of the New Covenant sacramental system. In the New Testament church the believer would not have been at liberty to abstain from alcohol entirely. At least one day a week he was commanded to partake of bread and wine in God's presence with his brethren at church.

Once again, as in the OT so also in the NT, there is no escaping complicity in the alcohol business. No one ever even dreamed of using grape juice in the church's communion until the late 19th century in America. Wine has been used in the Lord's Supper by all orthodox Christians (Eastern and Western) until the 19th and 20th century temperance movement influenced many churches in America to change.

1i. As in the OT so also in the NT, the solemn fact that such alcoholic wine is liable to abuse (Eph. 5:18), is never used as a practical reason for total abstinence. Principled abstinence is never even mentioned in the NT save in the case of causing a brother to sin (Rom. 14:21). It is precisely the one who drinks who is "strong" and the one who mistakenly feels that drinking wine is sin who is called "weak." Wine and beer are good gifts of God given to cheer the hearts of men (John 2:10). The one who drinks must do so giving thanks to God and without abusing God's good gift (1 Tim. 4:1-5).

2. In the Old Covenant the priests and people could indeed drink wine and strong drink (= beer) but only outside of God's special presence in the tabernacle and temple. Priests and people were encouraged to rest from their labors and rejoice together with wine and strong drink in contexts outside of the sacramental worship instituted by God that took place within the tabernacle and temple. Wine and strong drink are not to be consumed when priests and kings are engaged in their official capacities (Lev. 10:9; Num. 6:1ff.; Prov. 31:4; Is. 28:7), and since no one who was not a priest was allowed into the tabernacle and temple's sacred space, no Israelite laymen ever drank wine in the special presence of God.

2a. The best of the new wine and beer was tithed to the central sanctuary every year and given to the priests to use (Ex. 22:29; Num. 18:12, 29; Dt. 18:4; 1 Chron. 9:29).

2b. The best of the wine was poured out to God as a drink offering of food on his altar outside of the Holy Place (Ex. 29:40; Num. 15:1-10). But the best of the fermented grain beverages (beer) was brought into the Holy Place and poured out in jars beside (or on) the face-table (Num. 28:7).

2d. Nevertheless, neither the priests nor the people were ever allowed to enjoy any of that wine or beer within God's tabernacle or temple where His special presence was manifest. In fact, it was strictly forbidden to the priests (Lev. 10:9), and the people had to pour out their offerings of wine at the altar (Ex. 29:40). Their festive covenant meals, which did include wine and strong drink, took place outside of the environment of the tabernacle and temple.

3. Why was wine and strong drink withheld from the priests and people when they were in God's special presence in the Old Testament? Why were the priests forbidden to drink wine and strong drink? Why were the men who took Nazirite vows (Num. 6:1-21; Luke 1:15) and became temporary warrior priests forbidden to drink wine? Ultimately the answer has to do with the biblical significance of wine as symbolic of the blessing of God.

3a. As we saw in our discussion of the Old Testament, wine symbolizes God's blessings. He promises to reward His people's obedience with the blessing of the abundance of wine (Dt. 7:13; 11:14; Prov. 3:10). The promised land is characterized as a land with the abundance of "grain and wine" (Dt. 11:14; 2 Kings 18:32).

3b. God gives the gift of wine to His people as a reward for their patient and faithful work. Lamech called his son's name Noah, saying, "This one will give us comfort from our work and the toil of our hands, because of the ground, which Yahweh has cursed" (Gen. 5:29). Lamech's prophecy is couched in the symbolic language of Genesis 3:17-19. Noah would bring about a typological deliverance from the curse such that man would enjoy sabbath rest as a result of Noah's ministry. The name "Noah" means "rest."

Lamech does not specify how this would come about, but the life of Noah fulfills this prophecy. Noah labored for 120 years building the ark and preaching repentance to the people (Gen. 6:3; 2 Pet. 2:5). He patiently toiled in the hope of rest. He trusted that God would eventually give his family rest after the flood. The first thing Noah does when he exits the ark is build an altar and lead his family in the worship of God (Gen. 8:20). Once Noah has given thanks for his deliverance he rests. "Noah, a man of the soil, proceeded to plant a vineyard. When he drank some of its wine, he became sleepy and lay uncovered inside his tent" (Gen. 9:20-21).

This is in fulfillment of Lamech's prophecy. It is not a moral lapse on the part of Noah. His vineyard and the production of wine bring the promised rest and relaxation for the people of God. The story of Noah's rest after the flood is the first instance of the production and consumption of wine in the Bible. The story teaches us that wine is associated with Sabbath rest and refreshment. It is a picture of the prophetic blessings promised to believers when they patiently and faithfully work at the task God has given them. When a man's work is complete at the end of the day, he can relax and enjoy the fruit of his labors. Abraham is gifted with bread and wine by Melchizedek at the conclusion of his military campaign (Gen. 14:18). Wine is Omega or eschatological food – enjoyed at the conclusion of one's work (1 Cor. 9:7).

3c. Similarly, the Israelites who came out of Egypt looked forward to a feast of wine in the promised land. But it came at the end of their journey. It was given to them as a gracious gift upon the completion of their faithful service.

The book of Numbers, in anticipation of the Israelite occupation of the promised land, gives extended treatment to the "drink offerings" of wine and strong drink (Num. 6:15-20; 15:5-24; 28:7-24; 29:6-38). The descriptions of the sacrifices in the book of Leviticus do not even mention drink offerings because the Israelites were in the wilderness where there were no vineyards and consequently no wine (Dt. 29:6). They had to wait until they reached the Promised Land. Vineyards, grapes, and wine symbolized the blessings of patient, persevering faith, something all of the first generation lacked (Num. 14:29; 1 Cor. 10:1-10; Heb. 3:17). They never received the blessing.

Likewise, the book of Deuteronomy, delivered to the people of God on the verge of the Jordan river speaks extensively about the blessings of wine that will be enjoyed by the people in the promised land (Dt. 7:13; 11:14; 14:26; etc.). Wine is, therefore, associated with the promised blessings of the kingdom, the eschatological Messianic kingdom feast.

3d. The prophets pick up this promised-land symbolism and project it onto what they foresee as the future Messianic age. The eschatological Messianic kingdom (= the New Covenant) is characterized as a kingdom that abounds with wine (Is. 25:6; 27:2; 55:1; Jer. 31:12; Hos. 2:22; Joel 2:19, 24; 3:18; Amos 9:13-15; Zech. 9:15, 17; 10:7).

3e. "Jesus made very clear the connection of the kingdom of heaven with the feast. He summarized the blessing of the kingdom as sitting at his Table, feasting with Abraham, Isaac, and Jacob (Matthew 8:11; see Luke 14:15). Drawing on the Old Testament prophecies about the pilgrimage of the nations to the mountain of God (Is. 2:2-4), Jesus said that men will come `from east and west, and from north and south, and will recline at the table in the kingdom of God' (Luke 13:29). The coming of the kingdom means that the nations of the earth will gather for a feast at the sanctuary. To inherit the kingdom is to enter into the joyous feast of God (Matthew 25:21, 23).

"Jesus described the kingdom as a wedding feast for a king's son (Matthew 22:1-14) and conferred the kingdom on His disciples in these words: `And you are those who have stood by Me in My trials; and just as My Father has granted Me a kingdom, I grant you that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel' (Luke 22:28-30)." From Peter J. Leithart, The Kingdom and the Power (P&R, 1993), p. 120.

3f. Now, putting all of this together, we are in a position to answer our original question: Why were priests not allowed to drink wine in the tabernacle and temple? Why were the people allowed to feast outside of the environment of the temple, but not inside? Why was wine systematically excluded from the Holy Place and Most Holy Place? Answer: The fullness of the kingdom had not yet come in the Old Covenant. The priestly work was not yet finished. The Old Covenant priests could never rest. There were no chairs in the tabernacle or temple. There was no resting from their priestly labor. They never enjoyed the fullness of the blessings of the kingdom. The priests reminded the people that the final form of the kingdom had not yet come. The blood of bulls and goats never took away sin (Heb. 10:4). Only with the priestly work of Jesus do the people of God enjoy the Sabbath rest associated with the completed work of Christ (cf. the book of Hebrews). The Old Covenant priests might not rest and relax in God's presence. They were forbidden to do so. They might not drink wine or strong drink in the tabernacle or temple.

4. Just as the priests might not drink wine when they were in the tabernacle or temple sacrificing, so neither did Jesus drink wine when He was performing His high priestly service on the cross (Matthew 27:34; Mark 15:23). He did, however, drink wine with His disciples just prior to His arrest in Gethsemane as well as after He was resurrected (Matthew 26:29; Mark 14:25; Luke 22:18). Now that Jesus has completed His priestly work once and for all, He sits at the Father's right hand, resting from His work and inviting His bride into His presence to participate in His joyous and festive rest by eating bread and wine. The dinner Table that Jesus spreads before His people and at which He officiates is a Table of thanksgiving and rest, a covenantal memorial of His finished work (1 Cor. 11: 25-26). The New Covenant believer in Christ has full access to God's special presence and he can joyfully rest in His presence by drinking the sacramental wine.

5. The above is the essential biblical argument for using wine in the Lord's Supper. But it may be helpful to briefly re-phrase the argument for using wine in the church's communion. There are other considerations in addition to the biblical-symbolic thread given above that also ought to be considered.

5a. Wine is Omega food – gratefully enjoyed after one's work is accomplished (Gen. 5:20-21; 9:21-22; 1 Cor. 9:7). It is perfectly suited for the Lord's Supper. The believer appears in God's presence at the end of the week to present himself and his work to the Lord in Christ. He has done his best, offering it at the end of the week to his covenant Lord. Confessing his sin, the believer is nevertheless lifted up, forgiven, and his faithful work that week is graciously accepted by the Lord. The Lord then calls the believer to sit down at his Table and relax.

Enjoy the Lord's presence with the rest of His family! Rejoice in what the Lord has done for you! Rejoice in what you have done with the Lord's help! Drink wine and experience the shalom of the Lord! Wine is Sabbath drink. Eat bread so that you can receive strength for the coming week's work.

The important thing to note here is that the elements used in Lord's Supper are fitting. Bread makes sense. It is Alpha food. Wine makes sense. It is an Omega drink. Grape juice doesn't fit. People don't drink grape juice at the end of the day to relax and make merry, just as people don't eat flat, tasteless wafers at the beginning of the day for energy.

5b. Wine is a festive drink – merrily consumed upon festive occasions that call for joyous fellowship with one's family and friends. If the sacramental meals of the Old Covenant were meant to be festive and merry occasions, how much more the fulfillment of all of these covenantal meals in the Lord's Supper (Dt. 12:7, 12; 26:1-11; 27:1-7; Heb. 12:22-24)!

Now, of course, it is a dangerous thing to come to the covenantal meal with an ungrateful heart, both in the Old and in the New Covenant (Dt. 29: 16-18; 1 Cor. 10:1-11; Heb. 6:7-8). Those who come to the Table in unbelief, refusing to acknowledge the Lord's grace, will be severely judged (Dt. 29:19-21; 1 Cor. 11:28-32). Nevertheless, the covenantal meal is intended to be a time of thanksgiving and rejoicing. The Lord's Table is such a festive occasion – at least it ought to be! Unfortunately, in Reformation circles we have dangerously overemphasized the introspective, contemplative aspect of Communion.

5c. The Old Covenant typological foreshadowings of the definitive New Covenant meal consist of bread and wine (Gen. 14:18, etc.). Again, wine is Omega food – enjoyed at the conclusion of one's labor (Gen. 5:20-21; 9:21-22; 1 Cor. 9:7). The fermentation of grape juice over time such that it matures into a fine quality wine is a fitting symbol for the maturation of God's kingdom from Old to New Covenant. The New is not completely new, but is a transformed, fermented Old. What the Old Covenant believers patiently waited for, but were not able to fully experience, has now arrived, and "only together with us" do they joyfully partake of the finished product (Heb. 11:40).

5d. Grape juice does not produce relaxation and merriment. Wine does. We are not merely supposed to think about rest and relaxation at the Lord's Table, we must in some measure experience it. What we eat and drink is important; otherwise, our Lord would have just told us to get together and contemplate these realities. He didn't. He instituted a supper with real food. The bread we eat actually fills our belly first; then, as a consequence, it triggers associations and a certain mental outlook. Similarly, the wine we drink goes down like fire-water and produces the feeling of "shalom" (peace) in our guts, which then leads the mind to give thanks and rejoice in God's gift of salvation.

The Lord said, "Do this as My memorial." He did not say, "Think about this" or "Contemplate this" or "Meditate on this" or "Theologize about this." He gave us something to eat and drink. This eating and drinking must come first and any contemplation, mediation, or theologizing must come after and as a result of the fundamental experience of eating and drinking. Here's how Calvin put it in his Genevan Catechism: "Q. But why is the body of our Lord figured by bread and His blood by wine? A. . . . by wine the hearts of men are gladdened, their strength recruited, and the whole man strengthened, so by the blood of our Lord the same benefits are received by our souls."

5e. The food we present on the Lord's Table ought to be the best. The bread ought to taste good. We should not use stale crackers or styrofoam-like wafers, but genuine bread. When the Lord instituted the supper, He "took bread," not crackers and not make-believe, flat, melt-in-your-mouth wafers. He took bread. Similarly, He "took the cup" and gave thanks for it. In that cup was wine, not grape juice. It was a festive occasion that called for fine wine, not cheap wine and not sour grape juice. When the Father invites us into His house to eat dinner with His Son, His Table is spread with choice food – robust bread that gives us strength and fine wine that induces a feeling of merriment and peace. "Taste and see that the Lord is good; blessed is the man who trusts in Him!" (Psalm 34:8). Unfortunately, in many churches members taste and see that the Lord is stale and sour.

6. The New Testament does have more to say about wine and beer:

6a. The "overseers" of the church in the New Testament are not to be "addicted to" or "enslaved to much wine" (1 Tim. 3:8; Titus 1:7). Compare the rules for kings in the OT.

6b. God's solemn warnings against the abuse of wine and strong drink are not to be taken lightly. Drunkenness is a dangerous sin expressly condemned in the NT (Luke 12:45; Acts 2:15; 1 Cor. 11:21; Eph. 5:18; 1 Thess. 5:7; ).

6c. Once again, however, just like in the Old Testament, the solemn fact that such alcoholic wine is liable to abuse, is never used as a practical reason for total abstinence. The OT teaching that wine and beer are good gifts of God given to cheer the hearts of men (Psalm 4:7; 104:14-15; Judges 9:13) is not modified by the New Testament. Jesus himself provides the means for such healthy drinking when He made wine for the wedding feast at Cana (John 1:1-11). The one who drinks must do so giving thanks to God and without abusing God's good gift (cf. 1 Tim. 4:1-5).

Neither the OT nor the NT advocate the prohibition of the use wine or strong drink as a defense against the abuse of alcohol. There is a clear difference in both OT and NT between the use and abuse of alcoholic beverages. Prohibitionists and abstentionists condemn the use of all alcoholic beverages, arguing that the liability to abuse alone ought to cause us to refuse to drink. The Bible never argues this way.

This kind of reasoning is fallacious. It necessarily leads to a dangerous form of legalism: The idea that those Christians who are careful to abstain from all alcoholic beverages are somehow more spiritual than those who don't. If anything, the New Testament says the opposite: Those who understand that there is no sin involved in drinking wine are called "strong" and those who mistakenly believe that drinking wine is sinful are called "weak."

"Do not suppose that abuses are eliminated by destroying the object that is abused. Men can go wrong with wine and women. Shall we prohibit and abolish women? The sun, moon, and stars have been worshipped. Shall we pluck them out of the sky?" – Martin Luther

A Ministration of Healing

Dear Brethren,

Hope this service for the ministration of healing is somewhat helpful as you consider how to minister to those in your parishes who are in need of God's gracious healing work in their lives. 

Fr. Wayne 

A Ministration

Of Healing

When the Ministration of Healing takes place at a service of public worship, it is desirable that it precede the distribution of Holy Communion. Appropriate passages of Scripture may be read, such as Psalm 23, 91, 103, 145; Matthew 9:2-8; Mark 16:15-20; Luke 17:11-19; John 6:47-57.

Instruction

The Minister shall then begin the service of Healing, saying,

Dearly Beloved, the Apostle James instructs us that if anyone is sick, "let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another that you may be healed. The effective, fervent prayer of a righteous man avails much."

Also, we read of our Lord Jesus Christ, in the Gospel of Mark, that He sent out His disciples to preach the Gospel, giving them power over unclean spirits: "And they cast out many demons, and anointed with oil many who were sick, and healed them."

In Scripture, the laying on of hands with the anointing of oil is a sign of the gracious work of the Holy Spirit, the Lord and Giver of Life. This rite finds expression in the New Covenant as an act of confession; a confession that only the power of the Holy Spirit can heal us of illness, and a confession that God's ordained government in the Church, is ordinarily, the place at which an appeal for special healing should be made.

The person seeking special healing, therefore, should confess sin, be anointed with oil, and then be prayed over by the elders.

Here may follow, if appropriate, a brief explanation of the circumstances of the present ministration.

Confession of Sin

The Minister then shall address the sick person, or the parents of the sick child saying,

Do you [on behalf of this child] confess that you have sinned against God, not only in outward transgressions, but also in secret thoughts and desires which you cannot fully understand, but which are all known to Him? If so, answer: I confess my sin.

Penitent: I confess my sin

Minister: Do you [on behalf of this child] confess that you are deserving of all misery and wrath for your sins, in this world and the next? If so, answer: I confess it.

Penitent: I confess it.

Minister: Do you [on behalf of this child] flee for refuge to God's infinite mercy, seeking and imploring His grace and healing, for the sake of our Lord Jesus Christ? If so, answer; I do.

Penitent: I do.

Minister: Almighty God have mercy on you, forgive all your sins through our Lord Jesus Christ, strengthen you in all goodness, and by the power of the Holy Spirit keep you in eternal life.

Let us pray.

O Lord, holy Father, giver of health and salvation; Send your Holy Spirit to sanctify this oil; that, as your holy apostles anointed many that were sick and healed them, so may those who in faith and repentance receive this holy unction be made whole; through Jesus Christ our Lord, who live and reigns with You and the Holy Spirit, one God world without end. Amen.

Anointing with Oil

The Minister then shall dip his thumb into the holy oil, and make the Sign of the Cross on the penitent's forehead, saying,

(Name) I anoint you with oil in the Name of the Father, and of the Son, and of the Holy Spirit. Amen.

As you are outwardly anointed with this holy oil, so may our heavenly Father grant you the inward anointing of the Holy Spirit. Of His great mercy, may He forgive your sins, release you from suffering, and restore you to wholeness and strength in soul and body. May He deliver you from all evil, preserve you in goodness, and bring you to everlasting life; through Jesus Christ our Lord. Amen.

The priests/pastors/elders shall then place their hands upon the penitent, and the minister shall continue, saying,

(Name), we lay our hands upon you in the Name of the Father, and of the Son, and of the Holy Spirit, beseeching our Lord Jesus Christ to sustain you with His presence, to banish every unclean spirit, to drive away all your sickness, and to give you that victory of life and peace which will enable you to serve Him both now and evermore. Amen.

Then one or more of the following prayers shall be said:

General Prayers

O Father of mercies and God of all comfort, our only help in time of need: We humbly beseech Thee to behold, visit, and relieve Thy sick servant (Name) for whom our prayers are desired. Look upon him with the eyes of Thy mercy; comfort him with a sense of Thy goodness; preserve him from the temptations of the enemy; and give him patience under his affliction. Restore him to health, and enable him to lead the residue of his life in Thy fear, and to Thy glory; and grant that he may dwell with Thee in life everlasting; through Jesus Christ our Lord. Amen.

O God, the strength of the weak and the comfort of sufferers: Mercifully accept our prayers, and grant to Your servant (Name), the help of Your power, that his sickness may be turned into health, and our sorrow into joy; through Jesus Christ our Lord. Amen.

Prayers for a Sick Child

Heavenly Father, watch with us over Your child (Name) , and grant the he may be restored to perfect health which is Yours alone to give; through Jesus Christ our Lord. Amen.

Lord Jesus Christ, Good Shepherd of the sheep, You gather the lambs in Your arms and carry them in Your bosom; we commend to Your loving care this child (Name). Relieve his pain, guard him from all danger, restore to him Your gifts of gladness and strength, and raise him up to a life of service to You. Hear us, we pray, for Your dear Name's sake. Amen.

Prayers Before an Operation or Medical Treatment

Almighty God, our heavenly Father, graciously comfort Your servant (Name) in his suffering and bless the means made use of for his cure. Fill his heart with confidence that, though at times he may be afraid, he yet may put his trust in You; through Jesus Christ our Lord. Amen.

Strengthen Your servant (Name), O God, to do what he has to do and bear what he has to bear; that, accepting Your gifts through the skill of surgeons and nurses, he may be restored to usefulness in Your Kingdom with a thankful heart; through Jesus Christ our Lord. Amen.

Heavenly Father, Giver of Life and health: Comfort and relieve Your sick servant (Name) and grant Your power of healing to those who minister to his needs, that he may be strengthened in his weakness and have confidence in Your loving care; through Jesus Christ our Lord. Amen.

Psalm 23, 91, 103, 145; Matthew 9:2-8; Mark 16:15-20; Luke 17:11-19; John 6:47-57.

Psalm 23
The LORD the Shepherd of His People
A Psalm of David.
¹ The LORD is my shepherd;
        I shall not want.
        ²He makes me to lie down in green pastures;
        He leads me beside the still waters.
        ³He restores my soul;
        He leads me in the paths of righteousness
        For His name's sake.

        ⁴Yea, though I walk through the valley of the shadow of death,
        I will fear no evil;
        For You are with me;
        Your rod and Your staff, they comfort me.

        ⁵You prepare a table before me in the presence of my enemies;
        You anoint my head with oil;
        My cup runs over.
        ⁶Surely goodness and mercy shall follow me
        All the days of my life;
        And I will dwell in the house of the LORD
        Forever.

Psalm 91

Safety of Abiding in the Presence of God
¹ He who dwells in the secret place of the Most High
        Shall abide under the shadow of the Almighty.
        ²I will say of the LORD, "He is my refuge and my fortress;
        My God, in Him I will trust."

        ³Surely He shall deliver you from the snare of the fowler
        And from the perilous pestilence.
        ⁴He shall cover you with His feathers,
        And under His wings you shall take refuge;
        His truth shall be your shield and buckler.
        ⁵You shall not be afraid of the terror by night,
        Nor of the arrow that flies by day,
        ⁶Nor of the pestilence that walks in darkness,
        Nor of the destruction that lays waste at noonday.

        ⁷A thousand may fall at your side,
        And ten thousand at your right hand;
        But it shall not come near you.
        ⁸Only with your eyes shall you look,
        And see the reward of the wicked.

        ⁹Because you have made the LORD, who is my refuge,
        Even the Most High, your dwelling place,
        ¹⁰No evil shall befall you,
        Nor shall any plague come near your dwelling;
        ¹¹For He shall give His angels charge over you,
        To keep you in all your ways.
        ¹²In their hands they shall bear you up,
        Lest you dash your foot against a stone.
        ¹³You shall tread upon the lion and the cobra,
        The young lion and the serpent you shall trample underfoot.

        ¹⁴"Because he has set his love upon Me, therefore I will deliver him;
        I will set him on high, because he has known My name.
        ¹⁵He shall call upon Me, and I will answer him;
        I will be with him in trouble;
        I will deliver him and honor him.
        ¹⁶With long life I will satisfy him,
        And show him My salvation."

Psalm 103
Praise for the LORD's Mercies
A Psalm of David.
¹ Bless the LORD, O my soul;
        And all that is within me, bless His holy name!
        ²Bless the LORD, O my soul,
        And forget not all His benefits:
        ³Who forgives all your iniquities,
        Who heals all your diseases,
        ⁴Who redeems your life from destruction,
        Who crowns you with lovingkindness and tender mercies,
        ⁵Who satisfies your mouth with good things,
        So that your youth is renewed like the eagle's.
        ⁶The LORD executes righteousness
        And justice for all who are oppressed.
        ⁷He made known His ways to Moses,
        His acts to the children of Israel.
        ⁸The LORD is merciful and gracious,
        Slow to anger, and abounding in mercy.
        ⁹He will not always strive with us,
        Nor will He keep His anger forever.
        ¹⁰He has not dealt with us according to our sins,
        Nor punished us according to our iniquities.

        ¹¹For as the heavens are high above the earth,
        So great is His mercy toward those who fear Him;
        ¹²As far as the east is from the west,
        So far has He removed our transgressions from us.
        ¹³As a father pities his children,
        So the LORD pities those who fear Him.
        ¹⁴For He knows our frame;
        He remembers that we are dust.

        ¹⁵As for man, his days are like grass;
        As a flower of the field, so he flourishes.
        ¹⁶For the wind passes over it, and it is gone,
        And its place remembers it no more.
        ¹⁷But the mercy of the LORD is from everlasting to everlasting
        On those who fear Him,
        And His righteousness to children's children,
        ¹⁸To such as keep His covenant,
        And to those who remember His commandments to do them.

        ¹⁹The LORD has established His throne in heaven,
        And His kingdom rules over all.

        ²⁰Bless the LORD, you His angels,
        Who excel in strength, who do His word,
        Heeding the voice of His word.
        ²¹Bless the LORD, all you His hosts,
        You ministers of His, who do His pleasure.
        ²²Bless the LORD, all His works,
        In all places of His dominion.

        Bless the LORD, O my soul!

Psalm 145
A Song of God's Majesty and Love
A Praise of David.
¹ I will extol You, my God, O King;
        And I will bless Your name forever and ever.
        ²Every day I will bless You,
        And I will praise Your name forever and ever.
        ³Great is the LORD, and greatly to be praised;
        And His greatness is unsearchable.

        ⁴One generation shall praise Your works to another,
        And shall declare Your mighty acts.
        ⁵I will meditate on the glorious splendor of Your majesty,
        And on Your wondrous works.
        ⁶Men shall speak of the might of Your awesome acts,
        And I will declare Your greatness.
        ⁷They shall utter the memory of Your great goodness,
        And shall sing of Your righteousness.

        ⁸The LORD is gracious and full of compassion,
        Slow to anger and great in mercy.
        ⁹The LORD is good to all,
        And His tender mercies are over all His works.

        ¹⁰All Your works shall praise You, O LORD,
        And Your saints shall bless You.
        ¹¹They shall speak of the glory of Your kingdom,
        And talk of Your power,
        ¹²To make known to the sons of men His mighty acts,
        And the glorious majesty of His kingdom.
        ¹³Your kingdom is an everlasting kingdom,
        And Your dominion endures throughout all generations.

        ¹⁴The LORD upholds all who fall,
        And raises up all who are bowed down.
        ¹⁵The eyes of all look expectantly to You,
        And You give them their food in due season.
        ¹⁶You open Your hand
        And satisfy the desire of every living thing.

        ¹⁷The LORD is righteous in all His ways,
        Gracious in all His works.
        ¹⁸The LORD is near to all who call upon Him,
        To all who call upon Him in truth.
        ¹⁹He will fulfill the desire of those who fear Him;
        He also will hear their cry and save them.
        ²⁰The LORD preserves all who love Him,
        But all the wicked He will destroy.
        ²¹My mouth shall speak the praise of the LORD,
        And all flesh shall bless His holy name
        Forever and ever.

Matthew 9:

Then behold, they brought to Him a paralytic lying on a bed. When Jesus saw their faith, He said to the paralytic, "Son, be of good cheer; your sins are forgiven you."

And at once some of the scribes said within themselves, "This Man blasphemes!"

But Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? For which is easier, to say, "Your sins are forgiven you,' or to say, "Arise and walk'? But that you may know that the Son of Man has power on earth to forgive sins"--then He said to the paralytic, "Arise, take up your bed, and go to your house." And he arose and departed to his house. Now when the multitudes saw it, they marveled and glorified God, who had given such power to men.

Mark 16:15-18 

And He said to them, "Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned. And these signs will follow those who believe: In My name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover."

Luke 17:11-18

Ten Lepers Cleansed
 Now it happened as He went to Jerusalem that He passed through the midst of Samaria and Galilee. Then as He entered a certain village, there met Him ten men who were lepers, who stood afar off.

And they lifted up their voices and said, "Jesus, Master, have mercy on us!" 

So when He saw them, He said to them, "Go, show yourselves to the priests." 

And so it was that as they went, they were cleansed. And one of them, when he saw that he was healed, returned, and with a loud voice glorified God, and fell down on his face at His feet, giving Him thanks. And he was a Samaritan. 

So Jesus answered and said, "Were there not ten cleansed? But where are the nine? Were there not any found who returned to give glory to God except this foreigner?" 

And He said to him, "Arise, go your way. Your faith has made you well."

John 6:49-57

Most assuredly, I say to you, he who believes in Me has everlasting life. I am the bread of life. Your fathers ate the manna in the wilderness, and are dead. This is the bread which comes down from heaven, that one may eat of it and not die. I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world."

The Jews therefore quarreled among themselves, saying, "How can this Man give us His flesh to eat?" 

Then Jesus said to them, "Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me.

Celebrate Halloween

I owe the heart of this essay to James B. Jordan who always has some way of helping you see familiar biblical texts and Christian issues in enriching ways. Many of these words are his, I only added and altered to suit a word limit requirement for a newspaper publication.

Christians CAN Celebrate Halloween

A myriad of tracts, letters, and articles in Christian magazines "exposing Halloween" are published annually. If we must talk about it every year let's at least be clear, biblical, and historically accurate.

"Halloween" is simply a contraction for All Hallows' Eve. (to ‘Hallow-Even’ => ‘Hallow-E'en’ =>’ Halloween’.) The word "hallow" means "saint" or “holy one” in that "hallow" is just another form of the word "holy" ("hallowed be Thy name"). Since the Biblical day begins in the preceding evening, in the Church calendar, the evening is the actual beginning of the festive day (e.g. Christmas Eve). So, All Hallows' Eve (Halloween) begins All Saints' Day. It is the memory of martyrs and a celebration of victory of the saints in union with Christ. The observance of various celebrations of All Saints arose in the late 300's, and these were united and fixed on November 1 by A.D. 835. The origins of All Saints Day had nothing to do with Celtic Druidism, or the Church's fight against Druidism. It is thoroughly Christian in origin. True, its modern observance (as in ancient times) is secularized (like Christmas and Easter) and some even inject anti-Christian occult themes.

With the coming of the New Covenant, the Bible tells us that our primary battle is against principalities and powers, against fallen angels who bind the hearts and minds of men in ignorance and fear. We are assured that through faith, prayer, and obedience, the saints will be victorious in our battle against these demonic forces. The Spirit assures us: "The God of peace will crush Satan under your feet shortly" (Romans 16:20).

Now, the concept was quite simple - each year the history of Satan's defeat was rehearsed. October 31^st, the demonic realm tries one last time to achieve victory, but is banished by the joy of the Kingdom. Because the power of Satan (and the demonic realm) has been broken, children mocked him by dressing up like ghosts, goblins, and witches. The purpose was to show the believers' supreme confidence in the utter defeat of the enemy by Jesus - we have NO FEAR!

The most common error made by Christians in discussing holidays or traditions is one of logic. Some examples:

• Some ancient people carved out gourds and put lights in them to represent the face of a dead person, whose soul (supposedly) continued to have a presence in the fruit or vegetable. Therefore, carving gourds and pumpkins is evil.
• Pagans used evergreens as a part of their cultic worship, therefore it is evil to use evergreens to celebrate Christmas.
• Now, let's take it to the level of absurdity (totally making this up): Pagans popped popcorn before sacrificing their children in idol worship, therefore (popping) popcorn is evil.

You get the point - just because something good, say an object (like pumpkins), or fun activity (like carving), or a symbol (like a pentagram) is found in some evil context or was intended for evil use, does not make it evil! And let's face it, it's FUN to go house to house and get candy! It's FUN to carve pumpkins! It's FUN to decorate the Christmas tree. How and what we celebrate for our own godly reasons is up to us! (Colossians 2:16; Romans 14:14-21, 22-23).

The Festival of All Saints reminds us that though Jesus has finished His work, we have not finished ours. He struck the decisive blow, but we have the privilege of working in the mopping up operation. Thus century by century the Christian faith has rolled back the demonic realm of ignorance, fear, and superstition. Though things look bad in the Western world today, this work of the gospel continues to make progress in Asia, Africa, and Latin America.

Don't you get tired of taking your cues from the unbelieving world and its ignorant ravings? If someone asks, "Doesn't Halloween celebrate fear and the occult?", the biblical answer is, "Only if you want it to." Heathen corruption of these things should not be the reason why we don't participate in the celebration and enjoy the benefits of this historic tradition of the Church. As God's triumphant people, the Church Militant, let's see ourselves as people called to have dominion in the world. We should set the standard for the world not the other way around. AMEN.

Priestesses in the Church? C. S. Lewis

Priestesses in the Church?

by
C.S. Lewis  

[Originally published under the title "Notes on the Way," in Time and Tide, Vol. XXIX (August 14, 1948), it was subsequently reprinted with the above title in the posthumous God in the Dock book, published by Wiilliam B. Erdmanns, Grand Rapids, MI).

"I should like Balls infinitely better," said Caroline Bingley, "if they were carried on in a different manner ... It would surely be much more rational if conversation instead of dancing made the order of the day."

"Much more rational, I dare say," replied her brother, "but it would not be near so much like a Ball." We are told that the lady was silenced: yet it could be maintained that Jane Austen has not allowed Bingley to put forward the full strength of his position. He ought to have replied with a distinguo. In one, sense conversation is more rational for conversation may exercise the reason alone, dancing does not. But there is nothing irrational in exercising other powers than our reason. On certain occasions and for certain purposes the real irrationality is with those who will not do so. The man who would try to break a horse or write a poem or beget a child by pure syllogizing would be an irrational man; though at the same time syllogizing is in itself a more rational activity than the activities demanded by these achievements. It is rational not to reason, or not to limit oneself to reason, in the wrong place; and the more rational a man is the better he knows this.

These remarks are not intended as a contribution to the criticism of Pride and Prejudice. They came into my head when I heard that the Church of England was being advised to declare women capable of Priests' Orders. I am, indeed, informed that such a proposal is very unlikely to be seriously considered by the authorities. To take such a revolutionary step at the present moment, to cut ourselves off from the Christian past and to widen the divisions between ourselves and other Churches by establishing an order of priestesses in our midst, would be an almost wanton degree of imprudence. And the Church of England herself would be torn in shreds by the operation. My concern with the proposal is of a more theoretical kind. The question involves something even deeper than a revolution in order.

I have every respect for those who wish women to be priestesses. I think they are sincere and pious and sensible people. Indeed, in a way they are too sensible. That is where my dissent from them resembles Bingley's dissent from his sister. I am tempted to say that the proposed arrangement would make us much more rational "but not near so much like a Church".

For at first sight all the rationality (in Caroline Bingley's sense) is on the side of the innovators. We are short of priests. We have discovered in one profession after another that women can do very well all sorts of things which were once supposed to be in the power of men alone. No one among those who dislike the proposal is maintaining that women are less capable than men of piety, zeal, learning and whatever else seems necessary for the pastoral office. What, then, except prejudice begotten by tradition, forbids us to draw on the huge reserves which could pour into the priesthood if women were here, as in so many other professions, put on the same footing as men? And against this flood of common sense, the opposers (many of them women) can produce at first nothing but an inarticulate distaste, a sense of discomfort which they themselves find it hard to analyse.

That this reaction does not spring from any contempt for women is, I think, plain from history. The Middle Ages carried their reverence for one Woman to a point at which the charge could be plausibly made that the Blessed Virgin became in their eyes almost "a fourth Person of the Trinity". But never, so far as I know, in all those ages was anything remotely resembling a sacerdotal office attributed to her. All salvation depends on the decision which she made in the words Ecce ancilla; she is united in nine months" inconceivable intimacy with the eternal Word; she stands at the foot of the cross." But she is absent both from the Last Supper and from the descent of the Spirit at Pentecost. Such is the record of Scripture. Nor can you daff it aside by saying that local and temporary conditions condemned women to silence and private life. There were female preachers. One man had four daughters who all "prophesied", i.e. preached. There were prophetesses even in Old Testament times. Prophetesses, not priestesses.

At this point the common sensible reformer is apt to ask why, if women can preach, they cannot do all the rest of a priest's work. This question deepens the discomfort of my side. We begin to feel that what really divides us from our opponents is a difference between the meaning which they and we give to the word "priest". The more they speak (and speak truly) about the competence of women in administration, their tact and sympathy as advisers, their national talent for "visiting", the more we feel that the central thing is being forgotten. To us a priest is primarily a representative, a double representative, who represents us to God and God to us. Our very eyes teach us this in church. Sometimes the priest turns his back on us and faces the East - he speaks to God for us: sometimes he faces us and speaks to us for God. We have no objection to a woman doing the first: the whole difficulty is about the second. But why? Why should a woman not in this sense represent God? Certainly not because she is necessarily, or even probably, less holy or less charitable or stupider than a man. In that sense she may be as "God-like" as a man; and a given women much more so than a given man. The sense in which she cannot represent God will perhaps be plainer if we look at the thing the other way round.

Suppose the reformer stops saying that a good woman may be like God and begins saying that God is like a good woman. Suppose he says that we might just as well pray to "Our Mother which art in heaven" as to "Our Father". Suppose he suggests that the Incarnation might just as well have taken a female as a male form, and the Second Person of the Trinity be as well called the Daughter as the Son. Suppose, finally, that the mystical marriage were reversed, that the Church were the Bridegroom and Christ the Bride. All this, as it seems to me, is involved in the claim that a woman can represent God as a priest does.

Now it is surely the case that if all these supposals were ever carried into effect we should be embarked on a different religion. Goddesses have, of course, been worshipped: many religions have had priestesses. But they are religions quite different in character from Christianity. Common sense, disregarding the discomfort, or even the horror, which the idea of turning all our theological language into the feminine gender arouses in most Christians, will ask "Why not? Since God is in fact not a biological being and has no sex, what can it matter whether we say He or She, Father or Mother, Son or Daughter?"

But Christians think that God Himself has taught us how to speak of Him. To say that it does not matter is to say either that all the masculine imagery is not inspired, is merely human in origin, or else that, though inspired, it is quite arbitrary and unessential. And this is surely intolerable: or, if tolerable, it is an argument not in favour of Christian priestesses but against Christianity. It is also surely based on a shallow view of imagery. Without drawing upon religion, we know from our poetical experience that image and apprehension cleave closer together than common sense is here prepared to admit; that a child who has been taught to pray to a Mother in Heaven would have a religious life radically different from that of a Christian child. And as image and apprehension are in an organic unity, so, for a Christian, are human body and human soul.

The innovators are really implying that sex is something superficial, irrelevant to the spiritual life. To say that men and women are equally eligible for a certain profession is to say that for the purposes of that profession their sex is irrelevant. We are, within that context, treating both as neuters.

As the State grows more like a hive or an ant-hill it needs an increasing number of workers who can be treated as neuters. This may be inevitable for our secular life. But in our Christian life we must return to reality. There we are not homogeneous units, but different and complementary organs of a mystical body. Lady Nunburnholme has claimed that the equality of men and women is a Christian principle. I do not remember the text in scripture nor the Fathers, nor Hooker, nor the Prayer Book which asserts it; but that is not here my point. The point is that unless "equal" means "interchangeable", equality makes nothing for the priesthood of women. And the kind of equality which implies that the equals are interchangeable (like counters or identical machines) is, among humans, a legal fiction. It may be a useful legal fiction. But in church we turn our back on fictions. One of the ends for which sex was created was to symbolize to us the hidden things of God. One of the functions of human marriage is to express the nature of the union between Christ and the Church. We have no authority to take the living and semitive figures which God has painted on the canvas of our nature and shift them about as if they were mere geometrical figures.

This is what common sense will call "mystical". Exactly. The Church claims to be the bearer of a revelation. If that claim is false then we want not to make priestesses but to abolish priests. If it is true, then we should expect to find in the Church an element which unbelievers will call irrational and which believers will call supra-rational. There ought to be something in it opaque to our reason though not contrary to it - as the facts of sex and sense on the natural level are opaque. And that is the real issue. The Church of England can remain a church only if she retains this opaque element. If we abandon that, if we retain only what can be justified by standards of prudence and convenience at the bar of enlightened common sense, then we exchange revelation for that old wraith Natural Religion.

It is painful, being a man, to have to assert the privilege, or the burden, which Christianity lays upon my own sex. I am crushingly aware how inadequate most of us are, in our actual and historical individualities, to fill the place prepared for us. But it is an old saying in the army that you salute the uniform not the wearer. Only one wearing the masculine uniform can (provisionally, and till the Parousia) represent the Lord to the Church: for we are all, corporately and individually, feminine to Him. We men may often make very bad priests. That is because we are insufficiently masculine. It is no cure to call in those who are not masculine at all. A given man may make a very bad husband; you cannot mend matters by trying to reverse the roles. He may make a bad male partner in a dance. The cure for that is that men should more diligently attend dancing classes; not that the ballroom should henceforward ignore distinctions of sex and treat all dancers as neuter. That would, of course, be eminently sensible, civilized, and enlightened, but, once more, "not near so much like a Ball".

And this parallel between the Church and the Ball is not so fanciful as some would think. The Church ought to be more like a Ball than it is like a factory or a political party. Or, to speak more strictly, they are at the circumference and the Church at the Centre and the Ball comes in between. The factory and the political party are artificial creations - "a breath can make them as a breath has made". In them we are not dealing with human beings in their concrete entirety only with "hands" or voters. I am not of course using "artificial" in any derogatory sense. Such artifices are necessary: but because they are our artifices we are free to shuffle, scrap and experiment as we please. But the Ball exists to stylize something which is natural and which concerns human beings in their entirety-namely, courtship. We cannot shuffle or tamper so much. With the Church, we are farther in: for there we are dealing with male and female not merely as facts of nature but as the live and awful shadows of realities utterly beyond our control and largely beyond our direct knowledge. Or rather, we are not dealing with them but (as we shall soon learn if we meddle) they are dealing with us.