Augustine Archives - Page 2 of 2 - Resurrectio et Vita

January 28, 2005

Sinclair Ferguson on the Peter “Saying” in Matthew 16:18

The significance of the “Peter Saying” and what Jesus says to Him.
This Peter saying is significant in the post-apostolic years. It has been controversial — the supremacy of the Bishop of Rome vs. the bishops of other cities. In the very primitive word, the Peter saying was simply a saying that was fulfilled in the Acts of Apostles. Look at Acts, and you will see this saying fulfilled.
Tertullian 155-220AD: These words have nothing to do with anyone else but Peter. He is trying to stop the argument of apostolic succession. They refer to Peter, personally. They focus on Peter as an individual believer, at most as a representative of believers but not as an individual to be succeeded. Peter as the first of a series is already current in the church.

Origen: He believed in the spiritual meaning of the text, and said that it applies to the those who share the same role. As to the letter, it describes Peter’s role in the church in the spirit.

Cyprian 200-258AD: He argues that the words refer to Peter as a representative of the disciples not in distinction from them. He is not an isolated individual, but as one from the rest of the apostles. He says that these words imply a particular Petrine authority but sees that authority as being expressed in Peter not as an exclusive member but inclusive member. Thus, Peter’s authority guarantees the authority that belongs to all the apostles. Thus, the authority of the bishop of Rome must be shared with the other bishops.

Augustine late 4th and 5th : Later in life, he believed that the “rock ” is Jesus himself.

Luther: Jesus is saying that Peter is the rock-man because he recognized the true rock. Luther is both having his cake and eating it too.

Calvin: …whose exegetical skills are better than Luther’s, sees an implied contrast between this motley lot, and what the Lord is going to build (the church). Basically, he was saying that on a modest lot such as Peter, he would build his church. From this little confession, will come a great Church. It has in view the faith of all Christians shared in common with Peter and his Redemptive Historical preeminence…

Harmony of the Gospels 2, p186. On the one hand Peter’s confessed faith is in view here, but we cannot deny the Redemptive Historical context here as well.

January 12, 2005

Augustine on Faith

Augustine penned long ago that, “Faith is to believe what you do not see; the reward of this faith is to see what you believe.” Has anyone considered the grandeur of faith? It is fair to say that as finite creatures we have not encountered the presence of God as the saints do now embrace. Hebrews eleven highlights a bit of that splendor in a litany of verses that stress the present and the future of faith. Augustine breathed that experience when he looked ahead to the promise result of faith (Gr.pistos).

Though we see grimly, not in its entirety, we as believers take real glimpses into the face of God. In mercy and deed, we experience a reality that is now at work. We practice what James calls “true religion.” Communal love, communal sacrifice for one another, the feeding of the poor are simple ways in which we explore the “rewards” of faith. Most illuminating though, is the faith we receive when we are nourished in the meal. Yes, a meal that ushers us into the very presence of God. There, faith is at work in a mighty way. For by faith we have been saved and by faith we will be saved until the day when faith will no longer be necessary for we shall see Him as He is. When faith is no longer a necessity, the manifestation and the Person of unfaltering faith will be our guide for all eternity and with Him we will cherish the rewards of faith.

November 20, 2004

Why I am an Augustinian

In Alister McGrath’s Historical Theology there is an entire section on the Donatist vs. Augustine controversy. Let me explain the issues that caused this controversy in the early church. One of the great dilemmas for the early church was how to deal with those Christians who had lapsed during persecution, that is, those who gave in and bought the libellus or who just simply offered sacrifices to idols in order to keep their lives. The Donatists believed that the Church was a body of saints within which sinners had no place. They argued that the “traditores” (lapsed) had to be excluded from the Church. This began the Donatist Controversy into which Augustine poured so much effort. Augustine responded by saying that the church was a mixed body with both sinners and saints. This initial concept of a mixed Church would be incorporated centuries later by the Westminster Divines who brought about the distinction between the Visible and Invisible Church.

According to Augustine, the Church was no place for saints alone and was not established by saints alone. It was made by all who partook of the Sacraments. Augustine’s idea of the Lord’ Supper led to even more division with the Donatists who believed in “ex opere operantis” which teaches that the validity of the Sacraments are based on the integrity of those who administer it. Whereas for Augustine “ex opere operato” was a more accurate approach to the Sacraments since the validity of bread and wine does not depend on the one administering them, but depends on the One who bestows the grace to the elements. This reveals a stark contrast between both views spoused in this controversy. The Donatists in the tradition of Pelagianism, believed that Christianity is a religion of autonomy where man in and of himself can accomplish his salvation outside of any intervention by God. Augustine, of course, believed that man could not do anything without God’s grace (John 15:5).

My commitment to Augustinianism is the commitment of the Reformers who stood entirely with the necessity of grace in all of human existence, in life and in death.