Thursday, April 19, 2012

FW: Hurry Up and Give the Benediction Already

Peace…

 

Feed: Steadfast Lutherans
Posted on: Thursday, April 19, 2012 8:02 AM
Author: Pastor Nathan Higgins
Subject: Hurry Up and Give the Benediction Already

 

When you talk to some people, you might get the impression that they view their attendance at church services simply as an obligation.  They go, because God expects them to go.  Yet, when they go to church for God, they have no intention to exceed God's expectations.  As long as they put in the minimum time that God requires, they believe that they are good.

I can't help but wonder: What is the minimum amount of time that God expects of our attendance at worship services?  An hour?  Forty-five minutes?  Half an hour?  If we could squeeze it all into fifteen minutes, would God say that we have got ourselves covered?

If I am going to church, simply to 'punch a time clock for God', then I might very well wonder: Have I put in enough time that God should look upon me favorably?  What if I only put in forty-five minutes, but God really wanted an hour?  What if I only put in an hour, but God really expected two… or three… or all twenty-four?

As I think about people who express such views about their attendance at church services, I think that they really miss the point.  Church services are not simply an opportunity for me to meet my obligations to God.  Church services are an opportunity – most especially – for me to receive the gifts that God so graciously gives to me.

I do not think about myself as a rich man who goes to church to sacrifice a little bit of his time to God.  I go to church as a beggar. I go to church as a poor, miserable sinner.  I go to church as someone who is sick and dying, and yet, there at God's house, He is giving away the medicine that I need for free! There at God's house, He is filling the hungry with good things. He is exalting the lowly and lifting up my head from the dust and ashes of death. There in the services of His house, God serves me and washes away all of my sins in the blood of His Son, Jesus.

When I think about my primary reason for attending church services, I like to think about the words that are printed below. (Even though they were written specifically about confession, they most certainly apply.)

"If all this were clearly explained, and meanwhile if the needs which ought to move and induce us to confession were clearly indicated, there would be no need of coercion and force. A man's own conscience would impel him and make him so anxious that he would rejoice and act like a poor miserable beggar who hears that a rich gift, of money or clothes, is being given out at a certain place; he would need no bailiff to drive and beat him but would run there as fast as he could so as not to miss the gift" (From "A Brief Exhortation to Confession" in The Book of Concord: The Confessions of the Evangelical Lutheran Church.  T. G. Tappert.  Philadelphia: Fortress Press, 1959: 459:23).

When I consider the length of a church service, I do not consider it a burden if the clock goes past the one hour mark.  I consider it a blessing; God is going above and beyond my weak expectations. God is working overtime to bless me with His good gifts of grace, given to me for the sake of His Son, Jesus Christ, our Lord.

 


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Tuesday, April 17, 2012

FW: How Shall so Anomalous a Situation Be Brought to an End?

Consider…

 

Feed: Stand Firm
Posted on: Tuesday, April 17, 2012 4:00 AM
Author: Scott Diekmann
Subject: How Shall so Anomalous a Situation Be Brought to an End?

 

Quoting from J. Gresham Machen's book Christianity and Liberalism, p. 151:

But how shall so anomalous a situation be brought to an end? The best way would undoubtedly be the voluntary withdrawal of the liberal ministers from those confessional churches whose confessions they do not, in the plain historical sense, accept. And we have not altogether abandoned hope of such a solution. Our differences with the liberal party in the Church are indeed profound, but with regard to the obligation of simple honesty of speech, some agreement might surely be attained. Certainly the withdrawal of liberal ministers from the creedal churches would be enormously in the interests of harmony and co-operation. Nothing engenders strife so much as a forced unity, within the same organization, of those who disagree fundamentally in aim.


photo credit: J.Salmoral


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FW: “Ifs” Kill!

Tchividjian…

 

Feed: Tullian Tchividjian
Posted on: Monday, April 16, 2012 8:27 PM
Author: Tullian Tchividjian
Subject: "Ifs" Kill!

 

One of the problems in the current conversation regarding the relationship between law and gospel is that the term "law" is not always used to mean the same thing. This is understandable since in the Bible "law" does not always mean the same thing.

For example, in Psalm 40:8 we read: "I delight to do your will, O my God; your law is within my heart." Here the law is synonymous with God's revealed will. A Christian seeking to express their love for God and neighbor delights in those passages that declare what God's will is. When, however, Paul tells Christians that they are no longer under the law (Rom. 6:14) he obviously means more by law than the revealed will of God. He's talking there about Christians being free from the curse of the law–not needing to depend on adherence to the law to establish our relationship to God: "Christ is the end of the law for righteousness to everyone who believes" (Rom. 10:4).

So, it's not as simple as you might think. For short hand, I think it's helpful to say that law is anything in the Bible that says "do", while gospel is anything in the Bible that says "done"; law equals imperative and gospel equals indicative. However, when you begin to parse things out more precisely, you discover some important nuances that should significantly help the conversation forward so that people who are basically saying the same thing aren't speaking different languages and talking right past one another.

In an attempt to be a little more precise, here are some thoughts (big shout-out to my friend Jono Linebaugh who has helped me tremendously in thinking these things through).

When, for instance, the Apostle Paul speaks about the law he routinely speaks of it as a command attached to a condition. In other words, law is a demand within a conditional framework. This is why he selects Leviticus 18:5b (both in Gal. 3 and Rom. 10) as a summary of the salvation-structure of the law: "if you keep the commandments, then you will live." Here, there is a promise of life linked to the condition of doing the commandments and a corresponding threat for not doing them: "cursed is everyone who does not abide in all the things written in the Book of the Law, to do them" (Gal 3.10 citing Deut 27.26). When this conditional word encounters the sinful human, the outcome is inevitable: "the whole world is guilty before God" (Rom 3.19). It is the condition that does the work of condemnation. "Ifs" kill!

Compare this to a couple examples of New Testament imperatives. First, consider Galatians 5.1. After four chapters of passionate insistence that justification is by faith apart from works of the law, Paul issues a couple of strong imperatives: "It was for freedom that Christ set us free; therefore stand firm (imperative) and do not be subject (imperative) again to the yoke of slavery." Are these commandments with conditions? No! Are these imperatives equal to Paul's description of the law? No! The command here is precisely to not return to the law; it is an imperative to stand firm in freedom from the law.

Let's say you're a pastor and a college student comes to you for advice. He's worn out because of the amount of things he's involved in. He's in a fraternity, playing basketball, running track, waiting tables, and taking 16 hours of credit. The pressure he feels from his family to "do it all" and "make something of himself" is making him crazy and wearing him down. After explaining his situation to you, you look at him and explain the gospel–that because Jesus paid it all we are free from the need to do it all. Our identity, worth, and value is not anchored in what we can accomplish but in what Jesus accomplished for us. Then you issue an imperative: "Now, quit track and drop one class." Does he hear this as bad news or good news? Good news, of course. This very idea of knowing he can let something go brings him much needed relief–he can smell freedom. Like Galatians 5:1, the directive you issue to the student is a directive to not submit to the slavery of a command with a condition (law): "if you do more and try harder, you will make something of yourself and therefore find life." This is good news!

Or take another example, John 8.11. Once the accusers of the adulterous women left, Jesus said to her, "Neither do I condemn you. Depart. From now on, sin no more." Does this final imperative disqualify the words of mercy? Is this a commandment with a condition? No! Otherwise Jesus would have instead said, "If you go and sin no more, then neither will I condemn you." But Jesus said, "Neither do I condemn you. Go and sin no more." The command is not a condition. "Neither do I condemn you" is categorical and unconditional, it comes with no strings attached. "Neither do I condemn you" creates an unconditional context within which "go and sin no more" is not an "if." The only "if" the gospel knows is this: "if anyone sins, we have an advocate with the Father, Jesus Christ the Righteous" (1 John 2.1).

The reason Paul says that Christ is the end of this law is that in the gospel God unconditionally gives the righteousness that the law demands conditionally. So Christ kicks the law out of the conscience by overcoming the voice of condemnation produced by the condition of the law. As I said in my previous post, the conditional voice that says "Do this and live" gets out-volumed by the unconditional voice that says "It is finished."

When this happens, we are freed from the condemnation of the law's conditionality (the "law" loses its teeth) and therefore free to hear the law's content as a description of what a free life looks like. In other words, the gospel ends the law's role as the regulator of the divine-human relationship and limits the law to being a blueprint for the free life. So, the law serves Christians by showing us what freedom on the ground looks like. But everyday in various ways we disobey and stubbornly ignore the call to be free, "submitting ourselves once again to a yoke of slavery." And when we do, it is the gospel which brings comfort by reminding us that God's love for us doesn't depend on what we do (or fail to do) but on what Christ has done for us. Jesus fulfilled all of God's holy conditions so that our relationship to God could be wholly unconditional. "There is therefore now no condemnation for those that are in Christ Jesus" (Romans 8:1). The gospel, therefore, always has the last word over a believer. Always

For Martin Luther, it is within this unconditional context created by the gospel–the reality he called "living by faith"–that the law understood as God's good commands can be returned to its proper place. Freed from the burden and bondage of attempting to use the law to establish our righteousness before God, Christians are free to look to commandments, and "imperatives, not as conditions, but as descriptions and directions as they seek to serve their neighbor. The law, in other words, norms neighbor love–it shows us what to do and how to do it. Once a person is liberated from the commonsense delusion that keeping the rules makes us right with God, and in faith believes the counter-intuitive reality that being made righteous by God's forgiving and resurrecting word precedes and produces loving action (defined as serving our neighbor), then the justified person is unlocked to love–which is the fulfillment of the law.


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Monday, April 16, 2012

FW: Hodiernae festum lucis

Cantemus…

 

Feed: HYMNOGLYPT
Posted on: Monday, April 16, 2012 6:01 AM
Author: Matt Carver (Matthaeus Glyptes)
Subject: Hodiernae festum lucis

 

Here is my translation of the Sequence hymn for the Feast of the Lance and Arms of Christ. While not expressly met in Reformation cantionals, the regional German feast was historically celebrated as a vespertine mass on the Friday after Quasi modo geniti, paying due honor to the Lord's passion recently commemorated in Holy Week and recognizing the instruments of the Lord's Passion by which He built His church. The tune is from another Sequence, Hodiernae Lux Diei. Here it is with harmony from the New Office Hymn-Book, except that one stanza of the music is missing (one might simply repeat a section, such as the 3rd, since stanzas 3 and 4 have a similar voice; or else re-introduce the 2nd between the 3rd and 4th). A common tune that may be substituted is Johann König's "Alles ist an Gottes Segen."


This incomplete sample in the Aachen Proser suggests a more florid version of the melody.



ON THIS FEAST of solemn splendor,
Praise to Christ our Life we render,
For the Lance of vict'ry blest,
Echoing strains of jubilation
At the spear that for salvation
Pierced our Prince and Savior's breast.

2. (All mankind must make confession:
Thee we thrust with our transgression,
Bound in sin and mortal strife):
Worship Him who wrought redemption
And from punishment, exemption:
Winning man the cure of life.

3. Hail, triumphant Iron, driven
Through the breast of Life, that, riven,
Shows to heav'n the open Door.
Thou made wholesome in the flowing:
Wound us, blessed Spear, bestowing
Love for Him, thy harm who bore.

4. Blessed Nails, by which were budded
Flow'rets red that sweetly flooded
Jesus' every piercèd limb:
Let our hearts with love be spilling
By your sting our flesh be stilling,
Fastening our faith on Him.

5. Naz'reth-born! we hail Thee, Jesus,
Thou wast wounded to release us
From sin's mortal penalty,
Turn to us the Father's favor,
That with all the blest for ever
We with glory crown'd may be.

Translation © Matthew Carver, 2011–2012.

LATIN

1. Hodiernae festum lucis
Et sollemne vitae Ducis
pro victrici lancea:
decantemus laudes ei,
quem transfixit vice rei
haec salutis framea.

2. Omnis utriusque sexus
Te stringebat culpae nexus
et mortis angustia:
Psalle illi qui resolvit
culpam, poenam pro te solvit,
vitae dans remedia.

3. Ave ferrum triumphale,
Intrans pectus tu vitale
Coeli pandis ostia:
Fecundata tu cruore
Felix hasta nos amore
per te fixi saucia.

4. Florens cruor quem suderunt,
artus Christi quos foderunt
clavorum fixoria:
Fusa per te ac rigata
et per clavos solidata
Nostra sint praecordia.

5. Salve Iesu Nazarene,
tu pro nobis mortis poenae
Affectus iniuria:
Placa patrem maiestatis,
ut in aevum cum beatis
nos coronet gloria.


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Friday, April 13, 2012

FW: Giving Luther a hit record

Lovett…

 

Feed: Cranach: The Blog of Veith
Posted on: Friday, April 13, 2012 4:01 AM
Author: Gene Veith
Subject: Giving Luther a hit record

 

A while back ago we blogged about that YouTube video of Lyle Lovett and other members of his LCMS congregation reciting the Nicene Creed.  Someone observed that on his latest album,  Release Me, he does a straight-up recording of Luther's hymn "Keep Us Steadfast":

Lord, keep us steadfast in Thy Word;
Curb those who fain by craft and sword
Would wrest the kingdom from Thy Son
And set at naught all He hath done.

Lord Jesus Christ, Thy pow'r make known,
For Thou art Lord of lords alone;
Defend Thy Christendom that we
May evermore sing praise to Thee.

O Comforter of priceless worth,
Send peace and unity on earth.
Support us in our final strife
And lead us out of death to life.

All of this gave Aaron Lewis a bright idea:

I was reading your post recently about Lyle Lovett's rendition of Lord Keep Us Steadfast on his new album.

Why don't you launch a campaign to help a song by Luther reach the top of the pop charts? We could start by having you encourage your readers to call radio stations and request that they play the song (it is on a major label so most stations should have the album). People can suggest others do the same on their facebook page/twitter &etc.

What do you think???

 I think it's not very likely that the readership of this blog, however massive and well-connected, could pull that off, but, hey, I'm willing to try.  And we can all at the very least buy the track for 99 cents at Amazon or for $1.29 at iTunes, thus bidding up its prominence.  (Go to one of those sites to sample the recording.)  Though I myself, a big fan of Lovett and his alt country repristination of Western Swing, want the whole album.


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FW: Steadfast in Worship — Why Vestments?

Consider…

 

Feed: Steadfast Lutherans
Posted on: Friday, April 13, 2012 9:59 AM
Author: Pastor Josh Osbun
Subject: Steadfast in Worship — Why Vestments?

 

Cope, chasuble dalmatic, tunicle, stole, maniple, amice, tippet, cincture, alb, cassock, surplice, clerical collar, mitre, and biretta–and those are just the pieces that I could think of off the top of my head. And just as there is a plethora of liturgical vestments which a pastor might wear in a given situation, there is an even greater range of styles and designs for each piece. The possibilities are seemingly limitless.

But why? Why do we have all of this? Why are there so many pieces? What's the point?

Vestments are nothing new to the Church. They have existed at least since Exodus 39.

"From the blue and purple and scarlet yarns they made finely woven garments, for ministering in the Holy Place. They made the holy garments for Aaron, as the LORD had commanded Moses…They also made the coats, woven of fine linen, for Aaron and his sons, and the turban of fine linen, and the caps of fine linen, and the linen undergarments of fine twined linen, and the sash of fine twined linen and of blue and purple and scarlet yarns, embroidered with needlework, as the LORD had commanded Moses" (Exodus 39:1, 27-29 ESV).

Pastor Osbun's ordination included one chasuble, two copes, two dalmatics, three maniples, a bunch of stoles, some albs, and some cassocks and surplices to boot. No mitre, though.

Imagine that. The Lord prescribed the following vestments to be worn by the priests serving in His tabernacle: coats (like a chasuble), turbans and caps (like a mitre or biretta), linen undergarments (like an alb or a cassock and surplice), and sashes (like a stole), all of which are to be embroidered (like adorning them with symbols).

When the priest entered into the tabernacle, into the Holy Place, and into the Holy of Holies, he was clothed according to specific instructions from the Lord. That is, the man was covered in garments that had been specifically appointed for use in the Lord's house and in the Lord's service. They covered the man, drawing attention away from him; they indicated to others that he was doing something holy; and they taught the people through symbols and imagery. (The section in Exodus 39 about the breastplate contains quite a bit of this type of detail.)

And that's the basic purpose of it all: to cover the man and set him apart for a holy purpose.

The Lord works through means. Apart from the means of His Son Jesus Christ, all of those means are tainted by sin: bread and wine, water, husbands and fathers, wives and mothers, and men placed into the Office of the Holy Ministry.

And so as a way of turning attention away from the sinful man standing in the stead and by the command of Christ and as a way of pointing toward the holiness of what he is doing in Christ's place, the man covers himself. He wears sacred garments that obscure himself and indicate that he is doing some sacred.

To be sure, these garments are not to be for show. They are also to be for promoting piety and reverence both in the man wearing them and in the people seeing them. Now, that doesn't mean that they cannot be beautiful. I can only imagine how wonderful that breastplate must have looked! But anytime that they are designed and worn for the sake of adoring the man wearing them and not the Man whose office is being filled, then they have crossed the line from the sacred into the profane. Anytime that they are intended to promote an organization or an agenda other than the Church of Christ, the preaching and teaching of the Gospel, and the right administration of the sacraments, they are no longer serving their intended purpose, but seek to introduce non-Christological themes into Christ's service. If you have not seen it before, there is a website that reveals quite a number of these horrendous abominations to sacred space.

(Incidentally, it is okay for pastors to post pictures of themselves wearing their vestments, just the same as it is okay to post pictures of liturgical art, videos of choirs singing, or texts of sermons.)

To be sure, I am not contending that vestments are commanded for our usage in the Word of God.

I am contending, however, that vestments are commended for our usage in the Word of God, just as they are in the Lutheran Confessions. Article XXIV of the Apology even says to us, "And the usual public ceremonies are observed, the series of lessons, of prayers, vestments, and other like things." They are good, salutary tools to use. They cover the man while teaching about the faith. The colors, the symbols, the designs, even the vestments themselves proclaim something about what is going on in the service that day. Vestments serve to distinguish between the common, unholy things of our everyday lives and to cover the man in garments that have been specifically appointed for use in the Lord's house and in the Lord's service.

All of this, of course, serves to bring us into the holiness of the true Temple of God, which is none other than the Lamb of God who takes away the sin of the world.


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Tuesday, April 10, 2012

FW: Dates and times estimated...

Consider…

 

Feed: Pastoral Meanderings
Posted on: Tuesday, April 10, 2012 5:00 AM
Author: noreply@blogger.com (Pastor Peters)
Subject: Dates and times estimated...

 

I am not sure what to make of this.  It is certainly interesting -- although it will not silence every critic or answer every question.  Someone emailed me the link before Easter but I never got to it.  Better late than never.  The author is some blogger called The Catholic Knight.  Take it or leave it but it is very interesting. I have posted the info here without further comment:

The subject of Jesus' crucifixion, particularly the date, is a sore one for some Christians, especially those of the Protestant Fundamentalist persuasion. The precise year of his crucifixion has been debated by scholars for centuries. Within the last 100 years, some groups have even called into question the day of his crucifixion, with a few groups insisting on Wednesday being the day of the event. If we go by the 'Bible Alone' without ever taking outside sources into consideration, one can see how this confusion might come about. However, all the clues we need for this little mystery are laid out for us plain to see, in black and white, just waiting for us to do our homework. The evidence is plentiful, once we're ready to start looking into what non-Biblical sources say about the astronomical events surrounding the crucifixion of Jesus Christ.

Phlegon was a Greek historian who wrote an extensive chronology around AD 137:

In the fourth year of the 202nd Olympiad (i.e., AD 33) there was 'the greatest eclipse of the sun' and that 'it became night in the sixth hour of the day [i.e., noon] so that stars even appeared in the heavens. There was a great earthquake in Bithynia, and many things were overturned in Nicaea.'

- Phlegon, 137 AD

Phlegon identifies the year and the exact time of day. In addition, he writes of an earthquake accompanying the darkness, which is specifically recorded in Matthew's Gospel.

This event could not have been a solar eclipse in the classic sense. In other words, whatever caused a shadow to fall over the earth, and the sun's light to be blotted out, could not have been the moon. As the moon is always in the completely opposite position in the sky during the full moon phase, which is what Passover always falls on. Furthermore, solar eclipses just last a few minutes, never three hours. The three-hour "eclipse-like" event is a historical fact, and accounted for by non-biblical (even non-Christian) authors, including Pontius Pilate no less, who wrote in a report to Tiberius Caesar the following account...

Now when he was crucified darkness came over all the world; the sun was altogether hidden, and the sky appeared dark while it was yet day, so that the stars were seen, though still they had their luster obscured, wherefore, I suppose your excellency is not unaware that in all the world they lighted their lamps from the sixth hour until evening. And the moon, which was like blood, did not shine all night long, although it was at the full, and the stars and Orion made lamentation over the Jews because of the transgression committed by them.

- Pontius Pilate, 33 AD

We may never know what caused the solar eclipse-like event that lasted three hours, but we can speculate. Assuming that God uses natural events in unexpected ways to accomplish most of his miracles, then using what we know about natural phenomena, we can make a good guess. Eclipses are caused when the shadow of something is cast on the earth. Under normal circumstances, its the shadow of the moon cast upon the earth, as the moon passes between the earth and the sun, blotting out the sun's light for a few minutes. So based on what we know causes eclipses, we can speculate that something fairly large passed between the earth and the sun on the date and time in question, and we know that it could not have been the moon. Also the duration of the event (3 hours) would seem to indicate that the trajectory of the object was such that it kept the shadow on relatively the same place (the Mediterranean world) for about three hours. One possibility would be a very large asteroid (or even planetoid) on a near collision course with the earth. If the trajectory were so that the large celestial object (several dozen miles in diameter at least) were coming directly from the angle of the sun, passing by the earth at an incredibly close range, it might create a shadow large enough to eclipse the sun wherever it was cast on the earth's surface. Furthermore, such a near miss with such a large object would certainly capture the object in the earth's gravitational well, causing the object to be flung around the earth at a totally different trajectory then when it came in. If the object were to have it's own gravitational pull, and something that size probably would, then it might have caused disturbances on the earth as it passed by in the form of natural disasters, such as earthquakes for example. Granted this is all just speculation, but I am unaware of any other natural occurrence that could cause an eclipse-like event lasting three hours, coupled with earthquakes, like the one described by so many sources from antiquity. I should like to see more study into this possibility done by people more well versed in astronomy and astrophysics than myself.

If indeed I am right about the darkness being caused by a celestial object (asteroid or planetoid) then we have to ask ourselves what this means not just scientifically but religiously too.  Such an object, had it made contact with the earth, would have created nothing short of an extinction event.  This might not just be of mankind, but of all animal and plant life itself.  The impact would have burst the whole world into flames.  Nothing would survive.  The molten slag that was once earth would have taken hundreds of years to cool, and nothing larger than a microbe would exist on earth today, if even that.  Jesus Christ came to save mankind from this sort of judgement, and prepare for us instead a path to eternal life.  Could the shadow cast by this speculative celestial object shed new insight on the words of our Saviour: "My God, my God, why have you forsaken me!?!" Could it have appeared to the Messiah that judgement was coming upon the earth in spite of his sacrifice?  I don't know the answer to this question, as I cannot know the mind of Christ, nor can I know exactly what happened that remarkable day.  What I do know is this.  Whatever God did to cast a shadow on the whole earth (or just a large part of it) must have been incredibly threatening to the planet, and judging by the earthquakes that followed, I would say the earth (and humanity) narrowly missed our judgement day.

The occurrence of a blood red moon is actually much more easy to explain. Pilate's account to the red moon also helps us confirm not only the year, but the actual day. NASA has already accounted for the only kind of eclipse that can happen in a full moon phase, which is a lunar eclipse, frequently known to give the moon a "blood red" appearance, particularly when they are seen only partially. NASA pinpoints this event to April 3rd, 33 AD. The following chart is their report, which can be viewed on NASA's actual website here...

Finally, we must look to the Jewish calender to verify that a Passover did occur on this date. Indeed it did. Nissan 15, the customary day for Passover, would have fallen on Saturday the 4th of April in 33 AD. That would have made this particular Saturday a "high sabbath" which is mentioned in the gospel accounts, and it would have made Friday the 3rd of April the day of preparation, when the lamb sacrifice was slaughtered in the Temple. This would have put Jesus crucifixion at exactly the time when the Passover lambs were being slaughtered, just hours before sunset, when Nissan 15 began on the Jewish calendar. (Remember, the Jewish calendar begins each day at sundown not midnight.) Typically, the Passover meal would have been eaten that Friday evening in 33 AD. However, the gospels tell us that Jesus ate the Passover with his disciples the night before -- Thursday. This may be accounted for by the probability that Jesus was using the Essene calendar for the calculation of Passover (read more here).

Pope Benedict XVI, in his Holy Thursday homily for 2007 pointed out that Jesus; "celebrated Passover with his disciples probably according to the calendar of Qumran, that is to say, at least one day earlier -- he celebrated without a lamb, like the Qumran community who did not recognize the Temple of Herod and was waiting for a new temple."

So there you have it folks. The definitive date of Jesus' crucifixion is settled by two undeniable astronomical events. The first extraordinary, recorded in the gospels, and confirmed by the written testimony of non-Biblical authors. The second quite ordinary and predictable, easily calculated and illustrated by the experts at NASA. Finally, we have the confirmation of the Jewish calendar, which confirms a Passover preparation on this very day, just as the gospels tell us. Jesus Christ was crucified at high noon, and died at 3 pm, on April 3rd, 33 AD.


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