Discipline and the Church Fathers

The final section in Hall's book is on Discipline, in these chapters Hall takes us to the biography of Antony by Athanasius as an example of the monastic, desert communities and spiritual life that grew up during this period.

One point of note, Antony was concerned about demonic admonition to an excessive, oppressive spirituality.

Hall writes, "At times it will be difficult to identifu this specific form of demonic temptation, precisely because it is attired in Christian clothing. While all Christians are called to prayer, study adn fasting, Antony warns that demonic temptations distorting these disciplines prod the monk toward an excessive, harsh, unreasonable asceticism. Indeed, Antony advises that it is better to get a good night's sleep than to attempt to remain awake, if such exaggerated vigilance leads to fatigue, discouragement or self-righteousness." (page 218)

I don't know many who face such temptations, but there are a few. Zeal for the Lord is good, a desire for prayer, bible reading and study, fasting and spiritual discipline is greatly to be prayed for in our lives. Yet, this is a wise warning about the dangers, especially of self-righteousness which attend our performance of such spiritual disciplines. If the demons of hell cannot prevent us praying and reading God's word, they will be happy enough to pervert our prayers and study in any way they can, excess as good as any other.

Just one example of the wisdom we can gain from the desert father's, and encouragement to a more serious engagement with the Lord in prayer, bible reading and fasting.

Prayer and the Church Fathers

The second part of Hall's book 'Worshipping with the Church Fathers' is on prayer. There is a lot of good and interesting material in these chapters, here are just a few of those I noted.

Many of the fathers at times imagined a likeness of God to which they prayed. When this practice was condemned many found it difficult to engage in prayer. An older monk wondered if God would only hear theologically well-informed and well-phrased prayers. Hall writes, 'We do not have to pass a theology exam before we dare to pray. God knows our hearts better than we and accepts teh offering of the heart, even when the mind's thoughts expressed in prayer are foggy. We are called to think ever more truly of God, but God accepts us where we are - delighting in our mumbles - and slowly teaches us the grammar and content of prayer.' (page 118)
And thank God for that!

I appreciate the comment on page 130 that the Lord Jesus, although perfect in every way, engaged in prayer, an activity necessary to maintain the health of his relationship with his Father and the Spirit. How much more then do we need to pray in a way that enlivens our relationship with our Father and the Spirit?

And finally, Hall quotes CS Lewis (not a church father, but used to illustrate a point)
'Every war, every famine or plague, almost every death-bed, is the monument to a petition that was not granted.' (page 159)
The challenge of unanswered prayer in not why didn't God make it sunny today, or find me a parking space, but 14 million affected by floods in Pakistan, 40 million victims of HIV/AIDS in Africa, more than 200,000 dead in an earthquake in Haiti. These are the monuments to petitions that were not granted before which we must bow in humility.

Sacraments with the Fathers

I picked up this book while at the Assembly in May and read it while on holiday.

Christopher A Hall Worshipping with the Church Fathers, pub IVP.

I obviously didn't read the blurb on the back because when I started I found the book wasn't what I expected or had hoped for. Not that I was disappointed, just surprised.

I guess I had expected a study of worship, both public worship and private patterns of worship as practiced by the church fathers, and found something different. Hall offers three sections: the sacraments, prayer, discipline (by which he means the call to the desert).

In the first section on the sacraments I really struggled to get over the allegorical interpretations of many passages. Sometimes a loaf of bread is just a loaf of bread, not an allegorical reference to the eucharist!

For example, on p. 39 we read of Gregory of Nyssa teaching that "the method of our salvation became effectual not so much as a result of instruction ... as by means of the flesh which [Christ] assumed ... therefore it was necessary that a means shuold be devised by which there should be in what is done by the follower some kinship and likeness to the leader."
So since in human flesh Christ died and was raised, so in baptism our human flesh shares in his death and resurrection. Now, I think this is right, Rom 6:3-4, but the way of getting there feels a bit strange.

On infant baptism and whether an infant will grow into Christian initiation, we are not to withhold baptism but to trust in God - p. 47. Gregory of Nazianzus teaches that infant circumcision is a model for infant baptism, see Col 2.

I found it helpful to read such comments and notice that the father's were answering the same questions we face when engaging in sacramental ministry, either as those leading a congregation or those worshipping in a congregation.

In general a helpful section and good beginning to this book.