#fight the good fight of faith

[Saint] Paul was denounced to the [Roman] authorities by owners of a slave-girl who had the power of predicting the future [due to the influence of a demon. Such soothsaying was not uncommon;] in the uncertainties of a pre-scientific age, any high-ranking official would have a staff of seers to predict the future for a price. Today we [effectively] still have them and they call themselves scientists, whether their predictions have a sound scientific basis or not. [Although legitimate science is praiseworthy and practically useful, we see the modern “demonic” aspect inevitably emerge when the knowledge gained by science is separated from God, being instead hailed as the result of human power alone, and used for trivial, selfish ends. Like in the pagan days of Rome, today individuals of popular esteem or rank will, almost religiously, consult the (often unprofessional) predictions of ‘science’ to guide and govern their choices. This superstitious obsession, and the power it brings, has become so integral to the lifestyles of so many that, when it is questioned– or removed, as Saint Paul did with the demon of divination– the result is striking. Idols do not fall quietly, especially not before Christ. Likewise,] when Paul silences this girl– and deprives her owners of their income– [in their fury,] they easily accuse him of other 'crimes’. These might be refusal to attribute divine status to the Emperor– [the next step up in idolatry. Whereas a pagan had no trouble promoting mortals to 'godhood’ and consulting spirits for hidden knowledge, the early Christians– still seen only as a Jewish sect– openly refused and rebuked such practices. Their faithful devotion to the One God, and declaration of His Sovereignty, was an automatic criminal sentence in the eyes of a vengeful nonbeliever– or even a misguided man of their natal faith, once the Christian declared Christ as God Himself! Thus] in his proclamation of the Gospel, Paul was caught between two [unavoidable and painful outcomes]: either he was beaten by the lictors for refusing divine honour to the emperor, or he was beaten by the Jews for granting divine honour to Christ. [Nevertheless, he– and all the faithful– stood undaunted.] Half-a-century [after Paul was so accused,] Pliny, as a provincial governor, challenges Christians to say ‘The Emperor is Lord’; they reply, ‘Damn the Emperor, Jesus is Lord!’

Dom Henry Wansbrough; Expounded Commentary on Acts 16:16-22

…Immediately after the sin of Adam and Eve is narrated, the Torah declares that man can master his passionate lust for sin. God turns to Cain and warns him, “If you do what is right, will you not be accepted? If, though, you do not do what is right, sin is crouching at your door; it desires to have you, but you shall master over it.” (Genesis 4:6-7) For the architects of Christian theology, [who preached a new doctrine of inherent, unconquerable depravity, one wonders if] this [divine] declaration of man’s ability to restrain and govern his lust for sin [would be judged, ironically, as] nothing short of heresy. [On the contrary], the fact that the Torah places the comforting promise immediately following the sin in the Garden of Eden [should be] profoundly [reassuring] for [all who hear it, and celebrated by Christians as well as Jews].

Rabbi Tovia Singer

Amid the challenging prophecies of persecution for His followers comes Jesus’ promise of the witness of the Paraclete, The [Holy Spirit Himself, Who] is to be the backbone or mainstay of the [nascent] Christian movement as [either] the substitute for, or [altered] Presence of, the physical Jesus. [Initially] the help provided by this ‘Advocate’ concerned the truth of the [internalized] message: the Paraclete would make clear to the disciples the implications and the fullness of the message of Christ. Now, [this depth being grasped,] the Paraclete faces outwards in bearing witness to that truth.

‘Paraclete’ is obviously a sort of work-name for the Spirit. In the Book of Judges, the spirit of God – not yet understood as a separate Person – comes suddenly upon God’s chosen agent (Gideon, Samson, Saul), giving power to lead Israel to confront enemies and conquer them. Here, however, [coming upon those chosen by the Son,] the Spirit bears witness by giving the strength to confront opposition and speak out boldly, as we see the apostles doing in the Book of Acts. [The Holy Spirit remains willing and able to bestow this strength upon all Christians facing spiritual warfare, both within and without,] but we still retain free will, and no strength will come from the Paraclete unless our own spirit is moved to stand firm. In the daily calls to bear witness by putting ourselves out [onto the front lines], by risking loss of ease, credit, or comfort, let alone actual pain, [injury, or even death], our own resolution is needed too.

Dom Henry Wansbrough; Commentary on John 15:26

The parable of the sower is plain. The seed sown is the word of God. The sower is our Lord Jesus Christ, by Himself, or by His ministers. Preaching to a multitude is sowing the corn; we know not where it will light. Some sort of ground, though we take ever so much pains with it, brings forth no fruit to purpose, while the good soil brings forth plentifully. So it is with the hearts of men, whose different characters are here described by four sorts of ground. [Yet the sole quality] that distinguished the good ground was fruitfulness. By this true Christians are distinguished from hypocrites. Christ does not say that this good ground has no stones in it, or no thorns; but [only that it had] none that could hinder its fruitfulness. All [hearts] are not alike; [yet nevertheless, for love of God] we should aim at the highest, to bring forth most fruit. [Even if we begin with stones and thorns, if we recognize them, we must not let them hinder God’s Word within us– for neither stones nor thorns are permanent fixtures, and we may implore the Gardener to aid us in tending and protecting His grain of the Gospel until harvest. Thus with all diligence] let us look to ourselves, that we may know what sort of [ground] we are.

Matthew Henry; Commentary on Matthew 13:23

Trusting in God (in Hebrew, bittachon - בִּטָּחוֹן) does not mean that we are obligated to affirm that this is “the best of all possible worlds,” though it does mean we believe that eventually God will wipe away every tear and make all things right. Bittachon is a word for this world, which says, “Though He slay me, I will trust in Him…” Those who call upon the LORD can trust not only in concealed good behind ambiguous appearances (“all things work together for good”), but also in a future, real, substantive good that will one day be clearly manifest for us all. We fight the “good fight” of faith, which is a worthy struggle that eventually is realized for blessing.  Meanwhile, may the LORD our God keep us from such depth of sorrow that leads to sickness, darkness and despair.

John J. Parsons