Posts tagged with: Sacrament

Shrine with relic of St. Dimitry of Rostov in Spaso-Yakovlevsky abbey in Rostov. Source: Sergei Mikhailovich Prokudin-Gorskii Collection (Library of Congress). Wikimedia Commons.

Yesterday in First Things’ daily “On the Square” column, Matthew Cantirino highlighted Sergius Bulgakov’s theology of relics, recently translated by Boris Jakim.

Cantirino writes,

Even today, it must be admitted, the subject of relics is an often-overlooked one in theology, and especially in popular apologetics. To the minds of many the topic remains a curio—a mild embarrassment better left to old ladies’ devotionals, or the pages of Chaucer. Yet, for Bulgakov, this awkward intrusion of the physical is precisely what religion needs in modernity…. As he sees it, all relics take part in (and, in some sense, become) aspects [of] the greatest of all “relics,” the bread of the Eucharist. And it is for this reason, he notes, that altars include… relics at their core. Like the Eucharist, saints’ relics “are not corpses; rather, they are bodies of resurrection; and saints do not die.”

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Blog author: jballor
posted by on Wednesday, January 11, 2012

Should the President of the United States be seen as theologian-in-chief? That might be one way to understand Bryan Fischer’s claim that “we are in fact choosing a minister when we select a president.”

I explore some of the dimensions of understanding politicians as “ministers of God” in this week’s Acton Commentary, “Ministers of Common Grace.” It strikes me that those who seek salvation from politicians are making a significant category mistake. Politicians cannot save because politics cannot save. Politics cannot save because it is an arena of common or preserving rather than special or saving grace.

So it’s important to see politicians, as well as businesspersons, artists, scientists, teachers, and line workers as “ministers” in a broad sense: in their work they are means or channels of God’s common grace, his blessings on all people. This is an important insight into how God’s purpose for our lives finds expression in our daily lives. (A great source for exploring common grace in the areas of science and art is the recently-released Wisdom & Wonder by Abraham Kuyper.)

But it’s equally important to distinguish between common and special grace and see how the two relate. And this is one of the things that makes the institutional church and its ministers unique. The church is where we hear, see, touch, and taste Christ, proclaimed in the Word and sacraments. That’s why the Belgic Confession contends, for instance, that “every one ought to esteem the ministers of God’s Word and the elders of the Church very highly for their work’s sake.”

Blog author: jballor
posted by on Thursday, February 17, 2011

RealClearReligion has become a starting point for my day, and I’m honored to have this week’s commentary linked in today’s morning edition, “Local Churches Hard Hit as Recession Spreads.”

The link posted just below mine from CNN’s Belief Blog highlights problems facing a local congregation, “Atlanta church faces eviction.” One of the points of dispute facing the congregation is the status of daycare and afterschool programs that use the facility. As John Murgatroyd reports, the pastor Mark Anthony Mitchell “considers the day care to be part of his ministry.”

What this case illustrates is that the true value of churches, so to speak, can be hard to pin down. Should churches simply be measured in economic terms? A study done in Philadelphia, for instance, tried to “to calculate the economic ‘halo effect’ of a dozen religious congregations in Philadelphia – 10 Protestant churches, a Catholic parish, and a synagogue.”

One outcome of the study, in part led Ram Cnaan, a professor of social policy at the University of Pennsylvania, is that “equipped with such measurements a congregation could produce hard numbers to show community organizations, policy makers and potential funders the value of its local presence.”

But as the study notes, this can cut both ways. One of the reasons that local governments have been focusing on church properties is that, as this study found in Philadelphia, churches can sometimes seem to reduce surrounding property values. Thus, “measuring the congregations’ impact on property values backfired for St. Luke’s and the Epiphany Church in Center City, where adjacent real estate values were lower than in nearby neighborhoods. While that could not be pinned on the handsome church’s presence, the category put St. Luke’s halo into negative territory: minus $226,000.”

This brings us back, in some sense, to the issue I ended yesterday’s post with, the question of the right relationship and valuation between material and spiritual realities. While studies such as the one done in Philadelphia are clearly intended to help local churches, they run the risk of subjecting these institutions to rules of competition within which they will never really succeed if compared with local businesses. The true value of churches can’t be measured economically in these ways.

So while social science has important things to teach us about how our spiritual lives impact our lives in the material and social world, these disciplines don’t exhaust what needs to be said. Jonathan Malesic, assistant professor of theology at King’s College in Wilkes-Barre, PA, recently wrote in the Journal of Markets & Morality (PDF) that the danger of “appealing to Christianity’s positive social function is that it substitutes a theological defense of Christianity for a sociological one. It admits that it is right to judge Christianity on its social function and then leaves it up to sociologists to amass empirical evidence for and against Christianity’s positive social effects.”

It’s true as Hunter Baker responds in the context of that controversy that Christianity (and the functions of a church) cannot be reduced to its social effects. And this is precisely the mistake we see at work in an ecclesiology that views that what the church has really “always been about [is] social affiliation. You met your friends, discussed your week, talked football, shared information about good schools, talked local politics, got the scoop, and made social plans (‘Let’s get together for dinner this week!’). Even if you hated church you could feel lonely without it.” What’s missing here is anything beyond the mere sociality of the church.

There’s no sense of the marks of the true church, what you get at church that you can’t get anywhere else: proclamation of the Gospel in the preaching of the Word and the right administration of the sacraments. These are things, most especially the sacraments, that you just can’t get from Facebook.