Hildegard of Bingen - Mystic of the 12th Century

A Paper Submitted In Partial Fulfillment of The Requirements for:

Church History I
Professor: The Rev. Steven A. Peay, PhD.

By James Brzezinski
17 December 2009

Hildegard of Bingen - Mystic of the 12th Century

Hildegard of Bingen (1098-1179) was subject to supernatural religious experiences from early childhood.1 In her autobiography she describes her first visionary experiences before the age of 5 when she was able to “see” the color of a yet-unborn calf and visualize pictures of places she had never been.2 She wrote that she had been experiencing visions since early childhood but that she had not made them known. I heard a voice from heaven saying to me, ‘therefore, tell others of these miracles and write them down.’3 At age eight she was entrusted to the care of Jutta, a recluse attached to the Benedictine monastery of Disibodenberg, and after Jutta’s death in 1136 she succeeded her as Abbess of the community which had gathered round her.4

Five years’ later, in 1141, Hildegard experienced a transforming vision of what she called “the shadow of living light.” In this vision, she claimed suddenly to have understood the true meaning of the Bible, and heard a voice repeating three times: “O fragile one, ash of ash and corruption of corruption, say and write what you see.”5

In addition to her supernatural visions Hildegard was gifted in many ways. She was a writer of books, and poetry, a musician, a composer, an artist, a feminist, she wrote books on holistic medicine though she never practiced medicine, an herbalist, a preacher and she oversaw two convents. The most interesting aspect of her life and ministry was that she claimed no credit for her abilities because she believed that all her giftedness came supernaturally from God.

Barbara Newman in her book Sister of Wisdom, shares this insight into Hildegard’s life. in medieval times where woman were not allowed the same privileges as men, especially a mystic who has visions, has permission to preach the gospel, who is a feminist:

Hildegard's visions not only supplied her with a message; they also assured an audience for it. Were it not for the vi¬sions, she would never have preached or written at all, and she even maintained-echoing a theme as old as Moses-that in spite of them she was hardly eager to prophesy. But it is no less true that, had she not claimed her gift as a mark of divine authority, no one would have listened to her. Many have suggested that, in an age when the Apostle's command that "no woman is to teach or have authority over men" (I Tim. 2:12) was rigorously enforced, it was only through vi¬sions that a religious or intellectual woman could gain a hear¬ing. This is not to say that such visions were necessarily rooted in the desire for authority; but the visionary could not help knowing that, although men might perhaps heed a di¬vinely inspired woman, they would have little patience with a mere presumptuous female.6

Hildegard was afforded great authority and freedom in a time where most women were not accepted in any traditional male roles. The supernatural power of God was at work in her life.
An example of her writing, Redemption from Scivias, Part II, Vision 1 number 4 shows us the depth and understanding that she received through these visions.

4- Why the Son of God is called the Word
And why is he called the Word? For the following reason. Through the speaking of the localized word, which is impermanent, in the dust of humanity, wise and prudent people understand the commands of a ruler and the reason for his commands. Similarly also, through the utterance of the unlocalized Word, which is permanent in the inextinguishable life that lives through eternity, the strength of the Father is understood by the various creatures of the world who sense and recognize it as the origin of their created state. Likewise, just as the capacity and the glory of the human being are known by the functioning word, so the sanctity and the goodness of the Father shine through the perfectly filled Word.7

Hildegard’s music is interesting in many respects. She was one of the earliest women composers in Europe whose works have been preserved.
Antiphon: Laus Trinitatis

Praise the Trinity
Our life-giving music.
She is creating all things.
Life itself is giving birth.
And she is an angel chorus praising
And the splendour of arcane mysteries,
Which are too difficult to understand.
Also from her true life springs for all.8

Balance was central to Hildegard's view of the cosmos. As this antiphon indicates, for Hildegard music was crucial in this process and therefore central to her theology. In her day, music was a higher order subject being included in the Quadrivium with astronomy, geometry and mathematics. However, the study of the Quadrivium was available only to aristocratic boys, because women were not considered capable of abstract thinking. Hildegard, therefore, would not have had access to this. Her musical education consisted of being immersed in liturgical music from an early age. It is unlikely that she wrote down her own music.9

Hildegard’s work in the discipline of healing and medicine is extraordinary as well.

Some regard Hildegard as the first German scientist and medical doctor. She was one of the first to write in depth of the properties of herbs and elements, of the physiology of the human body and how remedies might connect the two together. She spoke openly and clearly of sexuality and of the physical and emotional differences between men and women. Her medical books were well regarded in her time.10

Hildegard died peacefully at the age of 81, seeing at the last a bright light from heaven in the shape of a cross-the true "living light" she had sought all her life long. Although there is no formal record of her canonization, the process was apparently undertaken at least twice, and must have been accomplished since from the 15th century on she was listed in the official Roman Martyrology of Baronius, and pilgrimages to her shrine were granted papal indulgences. The heart and tongue of this astounding woman are preserved in a golden reliquary in the parish church in Rudesheim.11

Hildegard a woman before her time with incredible giftedness used for the glory of God.
___________________________________________

Foot Notes

1 The Oxford Dictionary of the Christian Church. 3rd Edition Revised. F. L. Cross, and E. A. Livingstone, (New York: Oxford University Press, 2005), 775.
2 Father John-Julian. Stars In A Dark World - Stories of the Saints and Holy Days of the Liturgy. (Parker: Outskirts Press, 2009), 526.
3 Henry Bettenson, and Chris Maunder, . Documents of the Christian Church. 3rd. (Oxford: Oxford University Press, 1999), 174.
4 Cross. The Oxford, 775.
5 John-Julian. Stars In A Dark World, 526.
6 Barbara Newman. Sister of Wisdom - St. Hildegard's Theology of The Feminine. (Berkely, CA.: University of California Press, 1987), 40.
7 Hildegard of Bingen. Hildegard of Bingen - Selected Writings. Translated by Mark Ahteron. (London: Penguin Books, Ltd., 2001), 13.
8 June Boyce-Tillman. The Creative Spirit - Harmonious Living with Hildegard of Bingen. (Harrisburg, PA.: Morehouse Publishing, 2001), 130.
9 Ibid.
10 Boyce-Tillman. The Creative Spirit, 105.
11 John-Julian. Stars In A Dark World, 528.

________________________________________________

Works Cited

Bettenson, Henry, and Chris Maunder, . Documents of the Christian Church. 3rd. Oxford: Oxford University Press, 1999.

Bingen, Hildegard of. Hildegard of Bingen - Selected Writings. Translated by Mark Ahteron. London: Penguin Books, Ltd., 2001.

Boyce-Tillman, June. The Creative Spirit - Harmonious Living with Hildegard of Bingen. Harrisburg, PA.: Morehouse Publishing, 2001.

Cross, F. L., and E. A. Livingstone, . The Oxford Dictionary of the Christian Church. 3rd Edition Revised. New York: Oxford University Press, 2005.

John-Julian, Father. Stars In A Dark World - Stories of the Saints and Holy Days of the Liturgy. Parker: Outskirts Press, 2009.

Newman, Barbara. Sister of Wisdom - St. Hildegard's Theology of The Feminine. Berkely, CA.: University of California Press, 1987.

Weeks, Andrew. German Mysticism - From Hildegard of Bingen to Ludwig Wittgenstein. Albany, NY.: State University of New York Press, 1993.

St. Thomas Becket

A Paper Submitted In Partial Fulfillment Of The Requirements for:

Church History I
Professor: The Rev. Steven A. Peay, PhD.

By James Brzezinski
17 December 2009

St. Thomas Becket

St. Thomas Becket is one of the most well known Archbishops of Canterbury. Pope Gregory the Great dispatched Augustine in 597 to refound the Church in England.1 The succession of Archbishops of Canterbury began with St. Augustine who met great success when Ethelbert, King of Kent, accepted Christianity with his wife Bertha who was already a Christian.2 In 1170, St. Thomas Becket, the fortieth Archbishop of Canterbury, would be murdered during Vespers in Canterbury Cathedral. Did St. Thomas Becket receive sainthood because of his efforts to spread the Gospel of Jesus Christ or was it his murder that gave him the notoriety and important place in the history of the Christian church?

There are extensive writings about the life and times of St. Thomas Becket, as well as numerous collections of his letters and correspondence. This generous supply of hagiography helps us understand the life and times of this legendary Archbishop of Canterbury. With the plethora of information available we will have to make a brief summation of the main points of his life, namely his early life, conversion, conflict, trial, exile and martyrdom.

Thomas was born in London – probably in 1118 – on Saint Thomas Day, and was named for the Doubting Apostle.3 Thomas’ schooling began at Merton Priory; later he attended church schools in London followed by his attendance of lectures at Oxford and then on to the University of Paris.4 Theobald, The Archbishop of Canterbury took the young man into his household, ordained him to minor orders, sent him to universities at Bologna and Auxerre to study law and upon his returning ordained him deacon in 1154, and made him Archdeacon of Canterbury – a rank just below that of a bishop or abbot.5 Thomas’ direct exercise of his Archdeaconry was to be limited since he was appointed within a matter of weeks to high secular office, the chancellorship of the realm, by the newly crowned Henry II who chose Becket to be his chancellor no doubt upon Theobald’s recommendation.6

The young king was high spirited, buoyant, extroverted, and emotional, and Thomas, equally extroverted, always disposed to claim his personal devotion, was drawn to his king by both genuine quasi-elder brother affection, and by the glamour of royalty and court life.7 This relationship was, indeed, a fact of the greatest significance in Thomas’ life.8 His actions, thoughts, and fortunes, were for sixteen years of his life in high office, so entwined with those of the king, and each was so influenced by the other on the personal, emotional level, that the historian of Thomas must make some attempt to comprehend the character and personality of Henry II. 9

The power and lifestyle enjoyed by Thomas were evidence of his success as the king’s chancellor. Thomas’ devotion to the church came into direct conflict with the king over the Clarendon Constitutions.

The codification of Canon Law culminated in the Decretum of Gratian in 1148. Secular law was still largely uncodified and governed by unwritten customs. Thus there was a wide borderland between cases which belonged to church jurisdiction and those to which the secular courts could demonstrate their claim. This was one chief cause of the struggle between Becket and Henry II over the trial of criminous clerks. The other was the spread of education which gave to many men who had no intention of taking orders the standard of literacy which was the test of clerkship. Henry was eager to assert the competence of the royal law-courts. Becket was a keen supporter of canonical justice. In 1163, at the Council of Westminster, both sides stated their cases. Henry demanded that criminous clerks, convicted by church courts, should be handed over to his courts for punishment. Becket claimed that this was uncanonical and also inequitable as involving two trials. The Constitutions put forward in the next year in a Council at Clarendon restricted church privileges and jurisdiction.10

This conflict was the ancient, classic issue of Church and State, regnum and sacerdotium; the ever-old, ever-new question as to the rights and powers of the temporal and spiritual authorities.11 So how do we explain the change from Thomas the worldly chancellor and friend of the king to Thomas the Archbishop, champion of the Church?12

We have glimpses also of his moral characteristics. He was, from childhood, devout. Whether or not we may believe one biographer who tells us that he was from infancy dedicated to the priesthood, it seems quite clear that he never passed through a period of religious negligence or a crisis of doubt. Similarly, all agree that, though as a youth he may have complied with the speech and manners of his companions, he was throughout his life entirely pure. It is significant that neither Henry II nor Gilbert Foliot, when using all available ammunition against him, ever make the slightest charge in this respect. Chaste and devout, he had therefore in a sense less excuse for his faults of vanity and extravagance and ambition, for he had not forfeited his spiritual clarity of sight.13

Conversion is a central aspect in the depiction of Becket’s life and death, character and cause, featuring not only in the accounts of his election and consecration but interwoven through the narrative.14 Becoming an archbishop constituted a transformation of the hand of God just as much as the experience of the famous converts of the early church did; these events appear in a new light, as part of an integrated and consistent, if idiosyncratic, path to sanctity.15

Becket was consistent in his devotion to God and the Church but, at Clarendon, Becket broke ranks with his associates, publicly accepted the Clarendon constitutions, to the king’s delight.16 Thomas never forgave himself – “what virtue is left to him who has betrayed his conscience and his reputation?”17 Almost within the hour Becket regretted his action: “I repent and am so aghast at my transgression that I judge myself unworthy as a priest to approach him whose church I have thus basely sold.”18 He imposed on himself penance for his betrayal and weakness.19

The king moved to force the resignation of his archbishop, a summons was issued, Becket failed to respond, charged with in contempt of court, found guilty and sentenced.20

The six years of exile are a sharply defined period in the life of the archbishop in which he found himself in circumstances entirely novel to his experience.21 When, in November 1164, Thomas retired with a small group of clerks and servants to the celebrated and observant abbey of Pontigny, he withdrew, for the first time in his adult life, from the activities of administration, travel, and lawsuits.22 The archbishop resolved to adapt himself to the monastic life, he assumed the habit, lay on a rough pallet, followed the offices, ate sparingly, and even for a season endeavored to follow exactly the coarse dietary régime of the monks.23

After many communications via letters and messengers, Thomas began to make plans for his return to England, but delayed leaving until, as he wrote to the Pope, ‘our envoys bring word that retribution is being made, it is not that I fear the king will break his promises but that evil advisors may again mislead him.’24

On 19th December Thomas held a service of ordination in the cathedral and on the 21st, his 52nd birthday, he celebrated a festive High Mass: it was the Feast of St. Thomas the Apostle.25 On Christmas Eve he officiated at Midnight Mass and on the day of the nativity preceded the celebration of the Eucharist with a sermon on the text ‘Peace unto all men of good will.’26

On 29th December, violently shouting, the four principal knights, followed by Hugh of Horsea, mounted the few steps into the cathedral transept, their clanking armour adding to the din.27

As the gang surged upon him they snarled, ’You’re going to die, and now.’28 ‘I’m not frightened of your threats,’ said Becket.29 ‘I am quite ready to die for the sake of God. But let my people go. I forbid you under pain of anathema to hurt any of my won.’ Even now he was still the good pastor, concerned for his flock. ‘What you have to do, do to me alone, here. I am quite prepared to embrace death if the Church can find freedom and peace through my blood.’ ‘Absolve the excommunicated people!’ cried the others, joined by the insolent soldier-clerk Hugh of Horsea, ‘and anyone you have suspended and cut off.’ ‘I will do no more for them than I have done already,’ Becket responded. 30

Realizing that death was imminent, he composed himself to utter the first of his commendations. He made the sign of the cross, folded his hands in prayer before his face and stretched out his neck to receive a blow, uttering the words ‘To God and the Blessed Virgin Mary, to the blessed martyr Denis and to St. Alphege, Archbishop of Canterbury, and to the patrons of this place I commend my spirit and the cause of Church.31

After some pushing, shoving, and blows from a sword, Becket felt the flow of blood and put his arm up to wipe his head. Seeing the gore upon his sleeve he knew that his hour had come. He made the sign of the cross, then put his hands together in an attitude of prayer making a second commendation. ‘Into Thy hands O Lord I commend my spirit.’ Thomas dropped on to his elbows and knees, uttering what seems to be yet another commendation, ‘In the name of Jesus and for the safety of the Church I am ready to suffer death.’32

Canonization came with almost indecent haste, on 21 February 1173, just over two years after he was assassinated, Becket was sainted on the triple grounds that hat his cause – the historic liberties of the church – had been worthy, the style of his death had been magnificent, and the signs of divine approval were manifest in the deluge of miracles that emanated from his grave. 33

Did St. Thomas Becket receive sainthood because of his efforts to spread the Gospel of Jesus Christ or was it his murder that gave him the notoriety and important place in the history of the Christian church? The whole of Christian Europe was unanimous in its view on the death of Thomas Becket: he had died as the great martyr to the cause of the Faith and Church.34 It was immediately assumed that not only had he made the supreme sacrifice for his priestly order, and (perhaps less clearly) for the layfolk as well, but that he had met his earthly end in circumstances of outstanding bravery and drama, at the swords of evil assassins.35 According to David Knowles who asks the question, ‘Was his death, then, that of a martyr?’ If we use the word in its original Christian sense, we must say ‘No.’ He did not die as a witness to the Resurrection of Jesus, or in defense of any specified article of the creed or point of Christian morality. He died for a novel extension of canon law, or to recover Canterbury property, or because he had upheld an unessential right or the archbishop of Canterbury.36 The Archbishop died for the freedom of spiritual authority of the Church, and he died declaring that he knew this and was willing to meet death in this cause.37 According to Lacey Baldwin Smith, Thomas did not ‘seek the way of martyrdom to high heaven,’ but was in fact a ‘true martyr,’ God’s perfect instrument, who desired nothing for himself, ‘not even the glory of being a martyr.’38

The final decision as to the validity of Saint Thomas Becket’s sainthood will have to be left to God. I believe that St. Thomas Becket is worthy of the title of saint because I agree with those who knew him and by his actions and how history is written about him. He used his God given abilities to administrate the church and was also called to be chancellor under King Henry II. Becket consistently, though not without mistakes, such as initially accenting to the Claredon Constitutions, stood for the separation of ecclesiastical authority from that of temporal. This is an argument that is still going on today. Satin Thomas Becket was also interested in the monastic and ascetical life which he practiced while in exile. This shows a balance to the excess that he seemed to enjoy in the life in the court with Henry II

We can safely revere Saint Thomas Becket who did well by standing for the authority of the Church and keeping this authority in front of the secular leadership which had the affect of keeping Christ first in the lives of the people.
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Footnotes

The Oxford Dictionary of the Christian Church. 3rd Edition Revised. F. L. Cross, and E. A. Livingstone, (New York: Oxford University Press, 2005), 129.
2 Ibid.
3 John-Julian, Father. Stars In A Dark World (Parker: Outskirts Press, 2009), 786.
4 Ibid.
5 Ibid.
6 Donald F. Logan. A History of The Church in the Middle Ages. (Oxford: Routledge, 2002),163.
7 David Knowles. Thomas Becket. (Stanford: Stanford University Press, 1970), 33.
8 Ibid.
9 Ibid.
10 Henry Bettenson and Chris Maunder. Documents of the Christian Church. 3rd. (Oxford: Oxford University Press, 1999), 174.
11 David Knowles. The Episcopal Colleagues of Archbishop Thomas Becket. (Cambridge: The Syndics of the Cambridge University Press, 1951), 142.
12 Michael Staunton. Thomas Becket and His Biographers. (Suffolk: The Boydell Press, 2006), 75.
13 M. D. Knowles. Archbishop Thomas Becket - A Character Study. (London: The Oxford Universtiy Press, 1949), 6-7.
14 Staunton. Thomas Becket and His Biographers, 96.
15 Ibid.
16 Lacey Baldwin Smith. Fools, Martyrs, Traitors - The Story of Martyrdom in the Western World. (New York: AlfredA. Knopf, Inc., 1997), 130.
17 Smith. Fools, Martyrs, Traitors, 130.
18 Ibid.
19 Ibid.
20 Smith. Fools, Martyrs, Traitors, 131.
21 Knowles. Thomas Becket, 170.
22 Ibid.
23 Knowles. Thomas Becket, 171.
24 Howard Loxton. Pilgrimage to Canterbury. (London: David & Charles Publishers Limited, 1978), 56-57.
25 Loxton. Pilgrimage to Canterbury, 62.
26 Ibid.
27 William Urry. Thomas Becket - The Last Days. (Gloucestershire: Sutton Publishing Limited, 1999), 127.
28 Urry. Thomas Becket - The Last Days, 130.
29 Ibid.
30 Ibid.
31 Ibid.
32 Urry. Thomas Becket - The Last Days, 135.
33 Smith. Fools, Martyrs, Traitors, 143.
34 Urry. Thomas Becket - The Last Days, 165.
35 Ibid.
36 Knowles. Thomas Becket, 170.
37 Knowles. Thomas Becket, 171.
38 Smith. Fools, Martyrs, Traitors, 145.
____________________________________________

WORKS CITED

Bettenson, Henry, and Chris Maunder, . Documents of the Christian Church. 3rd. Oxford: Oxford University Press, 1999.

Cross, F. L., and E. A. Livingstone, . The Oxford Dictionary of the Christian Church. 3rd Edition Revised. New York: Oxford University Press, 2005.

John-Julian, Father. Stars In A Dark World - Stories of the Saints and Holy Days of the Liturgy. Parker: Outskirts Press, 2009.

Knowles, David. The Episcopal Colleagues of Archbishop Thomas Becket. Cambridge: The Syndics of the Cambridge University Press, 1951.

—. Thomas Becket. Stanford: Stanford University Press, 1970.

Knowles, M. D. Archbishop Thomas Becket - A Character Study. London: The Oxford Universtiy Press, 1949.

Logan, F. Donald. A History of The Church in the Middle Ages. Oxford: Routledge, 2002.

Loxton, Howard. Pilgrimage to Canterbury. London: David & Charles Publishers Limited, 1978.

Smith, Lacey Baldwin. Fools, Martyrs, Traitors - The Story of Martyrdom in the Western World. New York: AlfredA. Knopf, Inc., 1997.

Staunton, Michael. Thomas Becket and His Biographers. Suffolk: The Boydell Press, 2006.

Urry, William. Thomas Becket - The Last Days. Gloucestershire: Sutton Publishing Limited, 1999.

An Exegesis of Joel 2:28-32

A paper submitted in partial fulfillment of the requirements for

Biblical Interpretation I
Professors: The Rev. Dr. Timothy J. Johnson, Ph.D.
and Dr. Garwwod P. Anderson, Ph.D.

By James Brzezinski
7 December 2009

AN EXEGESIS OF JOEL 2:28-32

Introduction

The prophetic message in the book of Joel is effortlessly recognizable in that it has three typical elements found in many of the prophetic writings of the Old Testament, namely, punishment, forgiveness, and promise. The reality that God will pour out His spirit on all people is a word that brings with it hope for the nation of Judah, though this act of mercy does not mitigate the punishment, its warning summons Judah to repentance and turning back to the Lord by calling on His name.

Historical Context

The Book of Joel is one of the twelve Minor Prophets of the Old Testament; wide differences exist among scholars about the origin, purpose, and date of the Book.1 Since Joel mentions Judah and Jerusalem routinely, but never Israel or Samaria, it has usually been assumed that he spoke his oracles after 722 B.C.2 Another source lists six sets of data, including, international situations, political and religious conditions of Judah, postexilic words and ideas, and quotations in the Joel text from other postexilic prophets, all indicating a postexilic dating but also includes a set of data proposing a preexilic dating,3 The fact that the king is nowhere mentioned is thought by many to indicate a postexilic date, which may be supported by the lack of any references to the Northern Kingdom.4 Conclusive evidence with which to date this book is not available.

Such a dating is not essential to the appreciation of the book's message.5 This story of the locusts is a lament about complacent Judah and God’s call to repentance. Here is a book that in its first half describes present distress and in its second half describes future deliverance.6 Since it is possible to appreciate the general character of both the distress (invasion, drought, desolation) and the deliverance (return from exile, defeat of enemies, final judgment of the nations), the impact of the book remains unabated even when the precise date of the invasion or Joel's era cannot be determined.7

Literary Context

The nearer literary context of Joel 2:28-30 is the day of the Lord where Judah is promised that YHWH will pour out his spirit on all people. This promise is preceded by a detailed description of the invasion of locusts, the punishment and destruction of people who turn away from God and a charge by the prophet to fast, pray and repent. Immediately following the promise of the spirit, is a depiction of the judgment that awaits those who do not turn back to the Lord, ending with a picture of God’s people restored under God in Zion.

The immediate literary context is the books proceeding and following Joel, namely Hosea, and Amos. If the collection named for Hosea warns of impending divorce between God and Israel, and if Joel cries out to Judah to fast and lament, the collection named Amos returns to the theme of divine judgment.8 The separation of man from God shown as divorce in Hosea, the punishment and call to repentance in Joel, and the depiction of divine judgment in Amos gives the appearance of continuity and cohesion between these three collections.

The possible parallelism between Joel 2:32 with Obadiah 1:17 9 is a connection with the Twelve Minor Prophets, spoken about in a number of sources.

The Twelve Minor Prophets also known as the Book of the Twelve is the larger literary context. The most widely-used theme in the twelve is “day of YHWH” which appears in Hosea, Joel, Amos Obadiah, Nahum, Habakkuk, Zephaniah, and Malachi.10 The theme is addressed not only through specific references to “the day of YHWH,” but also often by such phrases as “on that day,” ”days are coming,” “at that time,” “it shall come to pass afterwards,” and “in those days and at that time.”11

Formal Analysis

The verses 2:28-32, from the book of Joel, which is primarily a lament over the plague of locust, is a section in this Hebrew poetry that takes the readers focus away from the invasion and destruction brought on by the locusts and momentarily looks to the salvation of YHWH. Within the poetry of the book Joel, and especially within this pericope, we can find many instances of repetition, parallelism, and chiasms which all contribute to the prophet’s delivery of his important message. The inclusion of the description of the wonders in the heavens and on earth adds an apocalyptic feeling to this text and implies that there is an eschatological dimension to this prophecy.

Outline:

I. Outpouring of God’s Spirit verses 28 and 29
II. Wonders in the heavens and on earth verses 30 and 31
III. Salvation verse 32

The form is simple here; (I) announces God’s main theme, (II) additional information, (III) invitation to participate. Joel’s genius and originality can be seen in his use of data and literary features.12 He skillfully wove the objective facts of the events of history and his day into the fabric of his prophetical warnings and pronouncements.13

Detailed analysis

Outpouring of God’s Spirit verses 28 and 29

Beginning with an inclusion, bracketed by “afterward” and “in those days” Joel makes his announcement very clear that YHWH will pour out his Spirit on all people, both times indicating events in a remoter future than the removal of the locust plague.14
With this bestowal of material blessing, which carries with it proof of YHWH’s gracious presence,15 he can bless them with a renewal of his favor (restoration blessing) manifested particularly by his own spirit being given to them in abundance,16 God here promises the fulfillment of Moses’ wish that all the Lord’s people might be prophets by the influence of the Spirit (Numbers 11:29).17

Previously the spirit of prophecy had been limited to a chosen few, but under this new dispensation God’s revelation will come to both male and female, to both old and young, and even to the servant class.18 In his Pentecost sermon Peter said the outpouring of the Spirit on that occasion, “This is what was spoken by the prophet Joel” (Acts 2:16), and he quoted (Acts 2:17-21) the whole passage, Joel 2:28-32.19

Peter, however, goes beyond Joel in extending the promise of the Spirit even to non-Israelite believers (Acts 2:39). In the light of the New Testament fulfillment, Joel’s prediction of spiritual illumination for all God’s people is perhaps his most important religious contribution.20

Wonders in the heavens and on earth verses 30 and 31

A chiastic structure (I: sky: earth // earth portents: Sky portents: Yahweh) serves to create the impression that when Yahweh comes, everything will break loose at once.21 These verses predict natural portents as an indication of the imminence of the “Day of the Lord.”22 This is a traditional imagery, with overtones both of divine theophany and of judgment; although the sequel shows that the later is the primary connotation here.23 Joel’s use of the term, then, is in harmony with the totality of Scripture.24 By “the day of the Lord” is meant that time when, for his glory and their good.25 God actively intervenes in the affairs of men in judgment against sin and in connection with his determined will for his own.26

Salvation verse 32

The prose conclusion to the oracle provides a simple, direct answer to the invasion.27 Its message is that there is coming a time when salvation will be readily available to the people of Jerusalem, but only if they return faithfully to YHWH.28 To “call on the name of the Lord” is to invoke his name in approaching him, but especially to call on him in believing faith.29 For such a one there will be not only physical deliverance but a spiritual transformation and an abundant entrance into that great millennial period of peace and prosperity, when a repentant Judah and Jerusalem are once again spiritual centers for a redeemed Israel.30

Synthesis / Conclusion

The keys to understanding this prophecy are; that God’s Spirit is available to everyone regardless of any personal characteristics, that we will warned by natural and cosmic signs of great proportion that judgment and punishment are forthcoming, that we can receive deliverance from this judgment by calling on the name of the Lord, and that we are chosen for redemption by God.

Reflection

Even though prophecy is not the type of scripture that one may be inclined to read first there is an important place for this writing in our lives. Application of this passage to contemporary Christian life brings up a number of thoughts. There is a good sense of encouragement received by the fact that God pours out His spirit for all people not just on one group of people and not only on one occasion. The fact that not everyone will receive salvation or the spirit of the Lord without calling on the name of the Lord makes the urgency of sharing the gospel of Jesus Christ most important. We each have a mission and ministry that Christ has called us to with a mandate that we take the gospel to everyone everywhere.

Some of the challenges that people may have with this passage are the manifestations of the spirit that are implied and brought into question when we refer to the quotation from the Book of Joel used by Peter in His Pentecost Sermon in Acts and Paul in Romans. The outward visible signs of the Holy Spirit are not understood by all. We need to be sensitive to the fact that the wind blows where it wills and that we are to love one another in the power of the Holy Spirit.

Salvation in Christ is for all who call on the name of the Lord. I am thankful for my salvation and desire everyone I meet to see the joy of my salvation and I must give it away.
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Footnotes

1 F. L. Cross and E. A. Livingstone, . The Oxford Dictionary of the Christian Church. 3rd Edition Revised. (New York: Oxford University Press, 2005), 885.
2 Douglas Stuart. Word Biblical Commentary - Hosea - Jonah. Edited by David A. Hubbard. Vol. 31. 52 vols. (Waco, Texas: Word Books, 1987), 225.
3 John A. Thompson and Norman F. Langford. The Interpreter's Bible - Joel. Vol. 6. 12 vols. (Nashville: Abingdon Press, 1956), 732.
4 Anthony Gelston. Eerdmans Commentary on the Bible. Edited by James D. G. Dunn and John W. Rogerson. (Grand Rapids: William B. Eerdmanns Publishing Co., 2003), 686.
5 Stuart, Word Biblical Commentary - Hosea – Jonah, 226.
6 Ibid.
7 Ibid.
8 Paul L. Redditt. Introduction to the Prophets. (Grand Rapids: William B. Eerdmanns Publishing Company, 2008), 237.
9 Anthony Gelston. Eerdmans Commentary on the Bible, 686.
10 Paul L. Redditt. Introduction to the Prophets, 206.
11 Ibid.
12 Frank E. Gaebelein. The Expositor's Bible Commentary. Edited by Frank E. Gaebelein. Vol. 7. 12 vols. (Grand Rapids, Michigan: The Zonderzan Corporation, 1985), 234.
13 Ibid.
14 Anthony Gelston. Eerdmans Commentary on the Bible. 688.
15 Leslie C. Allen. The New International Commentary on the Old Testament – Joel, Obadiah, Jonah and Micah. Edited by R. K. Harrison. (Grand Rapids: William B. Eermann's Publishing Company, 1976), 97.
16 Stuart, Word Biblical Commentary - Hosea – Jonah, 260.
17 John A. Thompson and Norman F. Langford. The Interpreter's Bible – Joel, 752.
18 Ibid.
19 Ibid.
20 John A. Thompson and Norman F. Langford. The Interpreter's Bible – Joel, 752.
21 Stuart, Word Biblical Commentary - Hosea – Jonah, 261.
22 Anthony Gelston. Eerdmans Commentary on the Bible. 688.
23 Ibid.
24 Frank E. Gaebelein. The Expositor's Bible Commentary. 257.
25 Ibid.
26 Ibid.
27 Stuart, Word Biblical Commentary - Hosea – Jonah, 261.
28 Ibid.
29 Frank E. Gaebelein. The Expositor's Bible Commentary. 257.
30 Frank E. Gaebelein. The Expositor's Bible Commentary. 257.
____________________________________

Bibliography

Allen, Leslie C. The New International Commentary on the Old Testament - Joel, Obadiah, Jonah, and Micah. Edited by R. K. Harrison. Grand Rapids: William B. Eermann's Publishing Company, 1976.

Cross, F. L., and E. A. Livingstone, . The Oxford Dictionary of the Christian Church. 3rd Edition Revised. New York: Oxford University Press, 2005.

Gaebelein, Frank E. The Expositor's Bible Commentary. Edited by Frank E. Gaebelein. Vol. 7. 12 vols. Grand Rapids, Michigan: The Zonderzan Corporation, 1985.

Gelston, Anthony. Eerdmans Commentary on the Bible. Edited by James D. G. Dunn and John W. Rogerson. Grand Rapids, Michigan: William B. Eerdmanns Publishing Company, 2003.

NIV. HOLY BIBLE, NEW INTERNATIONAL VERSION. Grand Rapids: Zondervan Publishing House, 1973,1978,1984.

Redditt, Paul L. Introduction to the Prophets. Grand Rapids: William B. Eerdmanns Publishing Company, 2008.

Stuart, Douglas. Word Biblical Commentary - Hosea - Jonah. Edited by David A. Hubbard. Vol. 31. 52 vols. Waco, Texas: Word Books, 1987.

Thompson, John A., and Norman F. Langford. The Interpreter's Bible - Joel. Vol. 6. 12 vols. Nashville: Abingdon Press, 1956.