Category Archives: Book of Concord
Augustine, Luther, Vatican I and the Purpose and Mission of God’s People.
Thoughts which carry me to Jesus, and to the cross:
“ And as they came down the hill-side, he warned them not to tell anybody what they had seen till “the Son of Man should have risen again from the dead”. They treasured this remark and tried to puzzle out among themselves what “rising from the dead” could mean. (Mark 9, Phillips)
Have you never read this scripture— The stone which the builders rejected, The same was made the head of the corner; This was from the Lord, And it is marvellous in our eyes?” ” (Mark 12 Phillips)
[1]Let us love him, for he made these things and he is not far off,44 for he did not make them and then go away: they are from him but also in him. You know where he is, because you know where truth tastes sweet. He is most intimately present to the human heart, but the heart has strayed from him. Return to your heart, then, you wrongdoers, and hold fast to him who made you. Stand with him and you will stand firm, rest in him and you will find peace.
Concerning the use of sacraments it is taught that the sacraments are instituted not only to be signs by which people may recognize Christians outwardly, but also as signs and testimonies of God’s will toward us in order thereby to awaken and strengthen our faith. [2] That is why they also require faith and are rightly used when received in faith for the strengthening of faith.
…so the Church, constituted by GOD the mother and teacher of all nations, knows its own office as debtor to all, and is ever ready and watchful to raise the fallen, to support those who are falling, to embrace those who return, to confirm the good and to carry them on to better things. Hence it can never forbear from witnessing to and proclaiming the truth of GOD, which heals all things, knowing the words addressed to it: “My Spirit that is in thee, and My words that I have put in thy mouth, shall not depart out of thy mouth, from henceforth and for ever.”*
Today is the last day of the Liturgical year. Not a big deal to some, but to me, it has some significant meaning.
It lies between the Sunday of the CHirst the King – the Sunday that celebrates His victory for us, which we know is coming, and the beginning of Advent, a season of repentant waiting for Jesus to become Immanuel, that is, God with us! (Note the exclamation point; it is there for a reason.)
Like the disciples after the transfiguration, I have questions about the cross. Not about the necessity, but the fact that Jesus volunteered for it with joy, to save you and me. We so desperately need not just a Savior, but a brother, who leads us back to the Father. It is truly a marvelous mystery to treasure, this grace that unites us to God.
We get to know this through the sacraments, those moments when God draws us near and unites us to Himself. As He originally cleanses us, cutting away our stone-hard hearts, and replacing them with His Heart, His Spirit (see Ezekiel 36:25) He then cleanses us of not only all sin, but all unrighteousness–all injustice. All the damage done to us by our sin, the sin of the world, both present and in the past. And of course, the incredible feast where Jesus feeds us with His body and blood. The Lutheran Augsburg Confession nails the purpose: not to define us to the world, but to strengthen our faith, to lay the foundation and build our lives on Jesus.
This is why Augustine talks of such an intimate relationship with God. It is of the most incredible value, so much so that He begs us to return to our heart, for that is Jesus, our Heart. He recognized, the hard way, that there is no option, no other name in which to find comfort, hope, and a relationship that heals.
This is what the world needs to know!
Vatican I sees this clearly! It is the purpose of the church, the purpose behind preaching, catechizing, teaching, and distributing the sacraments. Not just to indoctrinate people. Not to receive their tithes and offerings, and building artistic edifices. This is what ministry is! This is why we are here! This is the very thing at the heart of the Reformation (at least Luther/Melanchthon’s portion of it), and for some, the Counter-Reformation.
It is who we are, and I pray all the church, Lutheran, Catholic, Orthodox, and others, return to this ministry in the next year…AMEN!
Saint Augustine. (2012). The Confessions, Part I (J. E. Rotelle, Ed.; M. Boulding, Trans.; Second Edition, Vol. 1, p. 104). New City Press.
Kolb, R., Wengert, T. J., & Arand, C. P. (2000). The Book of Concord: the confessions of the Evangelical Lutheran Church (p. 46). Fortress Press.
McNabb, V., ed. (1907). The Decrees of the Vatican Council (pp. 17–18). Benziger Brothers.
The Re-formation, not the Reformation
Thoughts which carry me to Jesus, and to the Cross
“who by God’s power are protected through faith for a salvation ready to be revealed in the last time.” (1 Peter 1:5, NET)
While perfect restoration to the divine image awaits the day of Christ’s appearing, the work of restoration is going on now. There is a slow but steady transmutation of the base metal of human nature into the gold of God-likeness effected by the faith-filled gaze of the soul at the glory of God—the face of Jesus Christ!
We are coming up on the 508th anniversary of Martin Luther asking for a discussion on 95 points, or theses, which concerned him about the teachings of indulgences and purgatory. This discussion focused a lot on the Doctrine of Justification, and the Doctrine of Sanctification — in other words, how are are delivered from sin, and how we are transformed, as the Holy Spirit works a miracle in us.
In the midst of what became the “Reformation,” as sin prevailed and divided the church, what was lost in the process was central issue–the “re-formation” of the sinner into a saint. Lives would be taken–by both sides, the church would be fractured, and fractured again,
One of my favorite novelists (W.E.B Griffin) wrote a line I will not forget, “I regret it was necessary” in regards to an action he had to take in war. I deeply regret the reformation, and I deeply regret the fact that 500 years later we have become so divided that we forget the core of it – the re-formation of the sinner.
It is all about God’s power at work, God’s ability to care and protect us as He transforms un into the image of His Son, Jesus Christ (see 2 Cor. 3:16ff, Col. 1:28-29, Romans 12:1-3, Ephesians 2:8-10. This is where the discourse was supposed to go, but horribly did not.
We need to talk about how we are re-formed, for the sake of our people. We need to know the power and ability of God, the grace by which we are rescued from our bondage to sin, the sin which separates us from God, and would result in our condemnation unless it was dwelt with. We need to talk about what the Holy Spirit does to us after we are made righteous in Christ, how we are made holy and perfected/made complete.
We don’t need to talk about these things in an academic manner, or with arcane and technical language. That would only serve a small contingent of people, those labelled “theologians.” We need to discuss it for the people like Theophilus (which means friends of God) to whom Luke wrote his gospel, and the Book of the Acts of the Apostles, Written so Theophilus, a common ordinary person could know the truth, and as the Apostle John writes, “31 But these are written so that you may continue to believe that Jesus is the Messiah, the Son of God, and that by believing in him you will have life by the power of his name. John 20:31 (NLT2)
Our people need to have the assurance of God’s work in their lives, anything else is a minor tidbit of information. He is re-forming us! Amen!
Tozer, A. W., & Smith, G. B. (2008). Mornings with Tozer: Daily Devotional Readings. Moody Publishers.
The Proper Tension Between Faith (Alone) and Works
Thoughts which carry me to Jesus, and the Cross
So also faith, if it does not have works, is dead being by itself. But someone will say, “You have faith and I have works.” Show me your faith without works and I will show you faith by my works. You believe that God is one; well and good. Even the demons believe that—and tremble with fear.” (James 2:17–19, NET)
Thus they do not lie, deceive, and backbite, but are kind, truthful, faithful, and trustworthy, and do whatever else the commandments of God prescribe. That is the work of the Holy Spirit, who sanctifies and also awakens the body to such a new life until it is perfected in the life beyond. That is what is called “Christian holiness.”
[VI. Concerning the New Obedience]
[1] It is also taught that such faith should yield good fruit and good works and that a person must do such good works as God has commanded for God’s sake but not place trust in them as if thereby to earn grace before God.50 [2] For we receive forgiveness of sin and righteousness through faith in Christ, as Christ himself says [Luke 17:10*]: “When you have done all [things] …, say, ‘We are worthless slaves.’ ” [3] The Fathers also teach the same thing. For Ambrose says: “It is determined by God that whoever believes in Christ shall be saved and have forgiveness of sins, not through works but through faith alone, without merit.”51
For decades I have heard discussions (okay arguments) about the relationship between faith and works, and specifically about the old Lutheran phrase, that we are Saved by God’s grace alone, through Faith alone, as revealed in Scripture alone. Some think this means that no works are necessary for the believer, and others accuse Luther of teaching that, pointing out that James and other Biblical texts show a strong relationship between faith and works.
The latter is true, there is a strong relationship between faith and work, as is taught in Hebrews and Romans, as well as the Gospels, and demonstrated throughout the Acts of the Apostles. But the former is true as well, as Paul writes to the church in Ephesians, as John reveals in the Revelation, and as Jesus testifies in the gospels.
James makes it clear that faith is not just simple intellectual agreement on the existence of God, or even the loving and merciful character of God. Even Satan and the horde of demons know this, and it terrifies them, for they refuse to depend on God’s work at the cross.
Luther and the early reformers agree with that…our faith, our trust and dependence on God requires a transformation of our hearts and minds, a conversion. Article VI of the Augsburg Confession, the primary document of the Lutheran Church – clearly makes this statement.
But it is the trust in God that is faith that saves – not the works that are generated by the change. One is the cause, the other is the effect that testifies to the cause. This faith, this dependence on God is itself a gift of God, as the Holy Spirit cuts open our heart, (see Ezekiel 36, Acts 2, Col 2) and cuts away the lack of trust – which is testified to by actions as well – the actions we call sin.
We have to be clear about this – no prayer, no action, no doctrinal stance we teach means a thing, unless we depend on Jesus. This is the same faith that was taught in the early church as well.
So next time the discussion involves “faith alone”, know that it is talking about how we are saved, and it doesn’t cause a divorce between faith and the works that follow.
Now, if you have faith, if you depend on Jesus to have saved you – get back to work loving your neighbor.
Robinson, P. W. (1539). On the Councils and the Church. In H. J. Hillerbrand, K. I. Stjerna, T. J. Wengert, & P. W. Robinson (Eds.), Church and Sacraments (Vol. 3, p. 420). Fortress Press.
Article VI: Augsburg Confession Kolb, R., Wengert, T. J., & Arand, C. P. (2000). The Book of Concord: the confessions of the Evangelical Lutheran Church (p. 40). Fortress Press.
Give thanks for “them”! God is Using “Them” to Make You Holy!
Thoughts which carry me to Jesus, and to the Cross
“And have you forgotten the exhortation addressed to you as sons? “My son, do not scorn the Lord’s discipline or give up when he corrects you. “For the Lord disciplines the one he loves and chastises every son he accepts.” Endure your suffering as discipline; God is treating you as sons. For what son is there that a father does not discipline? But if you do not experience discipline, something all sons have shared in, then you are illegitimate and are not sons.” (Hebrews 12:5–8, NET)
“O LORD, restore our well-being, just as the streams in the arid south are replenished. Those who shed tears as they plant will shout for joy when they reap the harvest. The one who weeps as he walks along, carrying his bag of seed, will certainly come in with a shout of joy, carrying his sheaves of grain.” (Psalm 126:4–6, NET)
Wherever they may be, let all my brothers remember that they have given themselves and abandoned their bodies to the Lord Jesus Christ. For love of Him, they must make themselves vulnerable to their enemies, both visible and invisible, because the Lord says: Whoever loses his life because of me will save it in eternal life [Lk 9:24; Mt 25:46]
174 Don’t say, “That person bothers me.” Think: “That person sanctifies me.”
The art of being a disciple of Jesus requires you to embrace God disciplining you.
Many books which talk about the practices of Christian Discipline, I have used and been blessed by them. Authors like Dallas Willard, Richard Foster, John Michael Talbot, Fr. Timothy and ancient classics as well. They are full of good advice, as they recommend ways to deepen your prayer life, meditate on scripture, and do things to promote what is now called Spiritual Formation (a kinder, nicer title!)
But there is an aspect of discipline I rarely see talk about, the discipline of the Lord.
The art of receiving the discipline of God.
That discipline that happens, when God separates us from our sin, and because we stubbornly cling to it, the discipline isn’t easy. It can feel like all of God’s wrath is being poured out on us, or at least God removed His protection and providence. As Hebrews notes, it can be painful, but it is necessary, and more, it is proof that we are God’s children, for He cares enough to punish, so He doesn’t have to condemn us. It is part of the transformation of repentance that God’s disciplining occurs, and is effective.
One of the challenges of such discipline, is how God chooses to discipline us.
In the Old Testament, for example in the books of Joshua and Judges, Ezra and Nehemiah, God uses the enemies and adversaries of Israel and Judah to disciple them. Those enemies and adversaries conquer God’s people, enslave them and torment them. Sometimes, it would take decades to achieve God’s purpose, when God’s people cry out to Him, to remember them and rescue them. God had warned them, as Moses delivered the Covenant to them, that these punishments could happen if they sinned.
They sinned, they chased idols, dishonored their parents, were unfaithful, stole and gossiped, etc…
So God disciplined them, and they came back.
God hasn’t changed.
So will accept it when God confronts our sin? When God allows us to experience some of the consequences, that He can heal us, as He comforts and cleanses us?
Will we remember – as Francis points out, that we turned our lives over to God? That when we lose our life and let God mold it, we gain our lives in an incredible way?
Will see Escriva’s point, that those who are “bothering us” are being used by God to draw us to Him, because any other option is simply too frustrating and too trying?
Will we see them as examples of God’s love, calling us back to Him, as He uses even these “relationships” to draw us close, to transform us into the likeness of Christ?
And once you see this – can you give thanks for their presence in their lives?
This is strong discipline, and it requires us to grow in our trust and dependence of God.
That is a good thing, btw.
——-
Pasquale, G., ed. (2011). Day by Day with Saint Francis: 365 Meditations (p. 267). New City Press.
Escrivá, Josemaría. The Way (p. 47). Scepter Publishers. Kindle Edition.
The Critical Need… Isn’t Deeper Theology…
Thoughts which carry me to Jesus, and to the Cross
“Now an expert in religious law stood up to test Jesus, saying, “Teacher, what must I do to inherit eternal life?”He said to him, “What is written in the law? How do you understand it?”The expert answered, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as yourself.”Jesus said to him, “You have answered correctly; do this, and you will live.”” (Luke 10:25–28, NET)
“Opening sentences
One thing I have asked of the Lord,
this is what I seek:
that I may dwell in the house of the Lord
all the days of my life;
to behold the beauty of the Lord
and to seek Him in His temple.
Call: Who is it that you seek?
Response: We seek the Lord our God.
Call: Do you seek Him with all your heart?
Response: Amen. Lord, have mercy.
Call: Do you seek Him with all your soul?
Response: Amen. Lord, have mercy.
Call: Do you seek Him with all your mind?
Response: Amen. Lord, have mercy.
Call: Do you seek Him with all your strength?
Response: Amen. Christ, have mercy.”
Yes, it is fun to fool around with councils and fathers if one juggles with the letters or constantly postpones the council, as has now been done for twenty years, and does not think of what happens meanwhile to the souls who must be fed with conscientious teaching, as Christ says, “Tend my sheep” [John 21:16].
The responsive prayer above in green is one I have used, on and off for years. I originally found it in a book called “Celtic Daily Prayer” and later found the website version above.
The responsive part of it, means so much to me, not that i full seek the Lord, but it reminds me to pray and do so. and to to strive to do it with all I am. For there I will find the love and peace I need to survive. I will find the grace that enables me to look past this troubled day.
I need to seek God, with all I am… and I need to be reminded to do so.
I see that in ministry as well. There are a lot of cool things to look at in academic theology. Wonderful thoughts about the mysteries of God, all the incredible histories, some of which provide warnings by example. But far too often, these histories, these doctrinal disputes, these things become red herrings and strawmen, capturing our hearts and minds, stealing our focus on Jesus.
That’s Luther’s point about the councils, and studying their works. Sometimes the actual work of those councils stopped the priests, bishops and cardinals from providing the pastoral care their people need. That they desperately need.
This is true today as well, as I find people, hungry for hope, turn to Youtube and other social media, looking for experts to teach them. They find teachers and apologists, men and women who do know a lot about doctrines and histories from within one framework or another, But what is not provided is pastoral care and guidance–which should focus us on our relationship with Jesus and celebrate our being healed from our brokenness with others that are broken.
I am not doubting the sincerity of these teachers, or necessarily what they teach, but we need to be carried to Jesus, we need to receive His healing. Then this other stuff might be beneficial.
What is critical – to experience the love and mercy of God, to experience the resurrection from the dead, that only comes from dying with Jesus at the cross and rising with Him – His people.
May we seek Him, and be strengthened by those who help carry us to Him.
Amen
https://www.northumbriacommunity.org/offices/morning-prayer/
Robinson, P. W. (1539). On the Councils and the Church. In H. J. Hillerbrand, K. I. Stjerna, T. J. Wengert, & P. W. Robinson (Eds.), Church and Sacraments (Vol. 3, p. 359). Fortress Press.
Know Thyself…Socrates Said. (It was simpler than he thought!)
“Then in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was brought to me, I took the wine and gave it to the king. Previously I had not been depressed in the king’s presence.So the king said to me, “Why do you appear to be depressed when you aren’t sick? What can this be other than sadness of heart?” This made me very fearful.” (Nehemiah 2:1–2, NET)
Neo-Platonism provided him (Augustine) with a vocabulary, and stirred in him a desire, for mystical union. Yet the One to whom Augustine aspired was not the remote, indifferent reality of Plotinus, but the God who constantly seeks, attracts, guides, heals, stoops toward us, forgives and loves us. He is the humble God of the incarnation. The Neo-Platonists had glimpsed the country Augustine sought, but could not show him the way there (VII,20,26; 21,27).
The God revealed in the Old and New Testaments is, moreover, the God who forms a people. He is the God encountered in the Church.
Benedict’s encyclicals and other papal writings invite the reader to have a personal relationship with Christ. “Encountering Christ” is the phrase that pervades all of his texts. In this light, Benedict’s Christocentric approach offers a fresh and deeper understanding of the concept of revelation. Benedict prioritizes Christ the Logos over Scripture and Tradition.
One might venture to conclude that Ratzinger’s /Pope Benedict XVI’s lasting legacy is to state vigorously that revelation in Christ is the definitive, personal self-disclosure of the triune God—and thereby, also as the identity of the human being.
“Remember, Tozer,” he said, “death is not the worst thing that can happen to a person!”
For the Christian, death is a journey to the eternal world. It is a victory, a rest, a delight. I am sure my small amount of physical suffering has been mild compared to Paul’s, but I feel as Paul did: “I desire to depart and be with Christ, which is better by far!” (Philippians 2:23).
Nehemiah was not himself
It was so obvious that the King he was enslaved to serve noticed, and was concerned over a relatively minor person in his Kingdom. We use the phrase, “he wasn’t himself,” rarely these days, but it is a growing phenomenon as people try to identify themselves with this movement or that movement, with this star, or that politician, Often the “not being themselves” draw them into more extreme positions, even within the church, as they look for their true identity.
They are correct in their realization that relationship defines their existence, that it gives a picture of who we are. To often these relationships become idolatrous, as we define our identities by one different than our primary relationship- our relationship with the Father through Jesus.
Like Augustine, the existence of the search for identity can be part of what helps us find (actually be found by) Jesus – who is our identity. HIs dabbling with Neo-Platonism would leave him with a desire to be with God, even as its vision of God was not right,..it led him to the place where, when God came to him, he was ready to see his need for God.
That’s why Pope Benedict championed the cause of encountering Jesus. All of his knowledge, all of his theological understanding, all of it was only valuable if he recognized at the end of the day the presence of Jesus. It doesn’t take much imagination to see Pope Benedicts or Augustine, Luther or Melanchthon or Josemaria Escriva smile as they heard Philippians 1:21 read ““For to me, living is Christ and dying is gain.” (Philippians 1:21, NET) or to see the sigh of relief as people respond “and also with you,” during the mass or daily gatherings for prayer.
Ultimately, defining our identities, finding our identity in Christ leads us to recognize what Tozer’s mentor was pointing out. Death becomes less and less a threat, as we long to be in the presence of God the Father. If we knwo as ourselves as children of God, then it becomes natural to want to be home with Him, to enjoy His presence.
This is to know ourselves, to recognize that we are simply His children, His people, His beloved.
Saint Augustine. (2012). The Confessions, Part I (J. E. Rotelle, Ed.; M. Boulding, Trans.; Second Edition, Vol. 1, p. 19). New City Press.
De Gaál, E. (2018). O Lord, I Seek Your Countenance: Explorations and Discoveries in Pope Benedict XVI’s Theology (M. Levering, Ed.; pp. 201–202). Emmaus Academic.
Tozer, A. W., & Smith, G. B. (2008). Mornings with Tozer: Daily Devotional Readings. Moody Publishers.
Navigating the Revitalization and Renewal of the Church
The church, is always in the midst of a storm… but safe in Him
Thoughts which drive me to Jesus, and to His Cross
“With antiphonal response they sang, praising and glorifying the LORD: “For he is good; his loyal love toward Israel is forever.” All the people gave a loud shout as they praised the LORD when the temple of the LORD was established. Many of the priests, the Levites, and the leaders—older people who had seen with their own eyes the former temple while it was still established—were weeping loudly, and many others raised their voice in a joyous shout. People were unable to tell the difference between the sound of joyous shouting and the sound of the people’s weeping, for the people were shouting so loudly that the sound was heard a long way off.” (Ezra 3:11–13, NET)
Falsely are our churches accused of abolishing the Mass; for the Mass is retained among us, and celebrated with the highest reverence. Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, which have been added to teach the people. For ceremonies are needed to this end alone that the unlearned be taught [what they need to know of Christ].
In promoting development, the Christian faith does not rely on privilege or positions of power, nor even on the merits of Christians … but only on Christ, to whom every authentic vocation to integral human development must be directed. The Gospel is fundamental for development, because in the Gospel, Christ, “in the very revelation of the mystery of the Father and of his love, fully reveals humanity to itself.”
I have been thinking about my “career” as a pastor recently. It was 27 years ago this month I went from being a part-time to a full-time pastor. It’s been 23 years in August that I moved from being a non-denom pastor to becoming a Lutheran one, and last week-it was seventeen years since I received the call to become pastor in this place.
In that time I have seen a lot of changes in the world, the church at large and in my Lutheran group. Some of them quite good, some of them heartbreaking. I know the joy of Ezra’s people, as they saw God’s promises re-established for them, and I also understand the heartbreak of those who remember the past and its glories.
I am the one who wails over the losses, and yet I am the one who screams for joy at the renewal I see. A foot in both worlds, a foot which wants to deny the existence of the other….
I have tried to help both sides realize the other exists, not because i want to create a form of toleration, for that is worthless, and to be honest, vain.
In my devotional reading this morning, I came back to the answer–provided by the Lutheran Confessions and Pope Benedict. The answer isn’t to dwell in the past, failing to recognize its failure. It isn’t about just rejoicing in the victories of the moment–ignoring its shortcomings.
The answer is simply this – living in Christ, and revealing Him to those who so desperately need Him. To revoice in the enlightenment the Spirit provides in them–the relationship that is reformed, renewed, reborn! To sound more academic — to rejoice in the delivery and reception of grace, rather than comment on the color, texture and design. To dance with God and the angels over new life.
To be revitalized, not just an interested observer of it.
Then the church weeps and rejoices together, for God is good, and His mercy is forever!
Melancthon, P. (2006). The Augsburg Confession (1530). WORDsearch.
De Gaál, E. (2018). O Lord, I Seek Your Countenance: Explorations and Discoveries in Pope Benedict XVI’s Theology (M. Levering, Ed.; p. 197). Emmaus Academic.
The Journey Home is Never Enough to Satisfy…
Thoughts which drive me to the Cross, and to Jesus
“Indeed, you are my shelter, a strong tower that protects me from the enemy. I will be a permanent guest in your home; I will find shelter in the protection of your wings. (Selah)” (Psalm 61:3–4, NET)
“Now the Word became flesh and took up residence among us. We saw his glory—the glory of the one and only, full of grace and truth, who came from the Father. John testified about him and shouted out, “This one was the one about whom I said, ‘He who comes after me is greater than I am, because he existed before me.’ ”” (John 1:14–15, NET)
There is no sin in being on the pathway; the spiritualists are wrong. But there is a sin in loving our road instead of our home;
“[T]he ‘original’ sin is not primarily that man has ‘disobeyed’ God; the sin is that he ceased to be hungry for God and God alone.… The only real fall of man is his noneucharistic life in a noneucharistic world.”
This liturgical mysticism does something to the sacraments, too. If you taste and see, you will see that you have not tasted enough yet. The sacraments are not designed to fulfill our appetites, they are designed to increase those appetites.
First, a confession, I have become to lax in my spiritual diet! What was one day away because of distractions quickly became three, and then I find myself 15 days behind in my readings. God used it I think, because of out of a time to “catch up” I saw somethings in larger segments, and was blown away by reading more than a paged here and a page there.
In the last few years, I have lost a number of my early mentors. as they have died. The last time I saw one of them in person, he asked me and another pastor type how much we talked about heaven. As he aged, he became more and more aware of tendencies in the church to be focused on this life, and give no attention to eternity.
While we talk some about how to “get” to heaven, the work of Christ redeeming us, uniting us with iIs death and resurrection – we often don’t talk about why getting there is a good thing!
We have, to used the words of the quote in blue – fallen in love with the road home, and forgotten about the goal of the road is home. We’ve talked about overcoming the power of sin, and being forgiven, but forgotten the reason that is important – that it removes from us the barrier to getting home– from being in that refuge, that shelter of the Lord’s presence.
For in heaven we will dwell in the presence of God, we will exist in His glorious love which unites and will have healed every bit of us that was broken, We will know a peace that is not just an absence of conflict, but pure serenity….of knowing the greatest comfort, of being welcome, of being home.
That is the eucharistic world, the world of thanksgiving that comes from God re-uniting us to Himself through Christ. It is what the sacrament hint at, give a momentary experience or taste of, causing us to want more, not because of the physical act, but because of what is experienced in that moment of communion between God and His people.
I want more of that… I know WE need more of that…To help us endure the road, and keep focused on the destination. To live lives that are based on on hope–not that the road will be easy or smooth- but that the destination is Home.
Home with our Father… and the Son, and all of the Family of God.
May our appetites and desires grow for that moment… and may our time contemplating the gospel and receiving the sacraments cause that desire to be unquenchable…
Fagerberg, D. W. (2019). Liturgical Mysticism (p. 107). Emmaus Academic.
Fagerberg, D. W. (2019). Liturgical Mysticism (p. 110). Emmaus Academic.
Fagerberg, D. W. (2019). Liturgical Mysticism (p. 115). Emmaus Academic.
Freedom, the Liturgy and the Communication of Grace
Thoughts which carry this broken pastor to Jesus, and to the cross
“If you think you are strong, you should be careful not to fall. The only temptation that has come to you is that which everyone has. But you can trust God, who will not permit you to be tempted more than you can stand. But when you are tempted, he will also give you a way to escape so that you will be able to stand it.
So, my dear friends, run away from the worship of idols. I am speaking to you as to reasonable people; judge for yourselves what I say. We give thanks for the cup of blessing, which is a sharing in the blood of Christ. And the bread that we break is a sharing in the body of Christ. Because there is one loaf of bread, we who are many are one body, because we all share that one loaf.” (1 Corinthians 10:12–17, NCV)
31 6. In line with the above, churches will not condemn each other because of a difference in ceremonies, when in Christian liberty one uses fewer or more of them, as long as they are otherwise agreed in doctrine and in all its articles and are also agreed concerning the right use of the holy sacraments, according to the well-known axiom, “Disagreement in fasting should not destroy agreement in faith.”
The questions or criteria for translation may be the following: Do these practices proclaim the gospel, the paschal mystery? Does this liturgical pattern and its practice immerse people into the life, death, and resurrection of Jesus Christ? Luther insists throughout the German Mass that the order of liturgy forms a community through the proclamation of the word. And “word” is here understood to be not only the word preached but also the word distributed, the visible (tangible) word. At the center of worship is word and sacrament.
In his effort to bring back word and sacrament in their evangelical character, Luther does not eliminate ritual, but reforms it. He takes the old, in this case the Mass, and makes it speak the gospel for the present moment
It is God’s will that we, too, should learn to accustom ourselves to these things through temptation and affliction, though these be hard to bear and the heart is prone to become agitated and utter its cry of woe. We can quiet our disturbed hearts, saying: I know what is God’s thought, his counsel and will in Christ, which he will not alter: he has promised me through his Son, and confirmed it through my baptism, that he who hears and sees the Son shall be delivered from sin and death, and live eternally. The heart possessing such knowledge is kindled by the Holy Spirit and armed against the flesh, the world and the devil.
I never put together, though I should have, the context of God providing a way out of temptation and the Lord’s Supper and our communion with the Body and Blood of Jesus. What a comfort it is to the broken, this sharing in the death and resurrection of Jesus! What an incredible cleansing happens, as our sin is nailed ot the cross! Temptation, even at its worse cannot trump the power of Christ’s forgiving us, as He cleanses us with His own blood.
This is why it is essential to realize that the liturgy is more than cloned words, recited in rote. It is why there the Lutheran confessions talk about it in view of what is adiaphora, that which is neither commanded or prohibited, the areas of freedom. THat is not to say all the Service of Word and Sacrament is able to be changed, but neither is it all locked in, without room for ensuring it does hat it is supposed to be doing.
That is why Sander summarizes Luther’s thoughts by asking whether the liturgical pattern and practice immerses people in the life, death, burial and resurrection of Jesus. That is where the comfort, the cleansing, the transformation comes into play, in that intimate relationship which shares in the death and resurrection, that accepts the sacrifice of Christ on our behalf. Restoring the evangelical nature, the presentation of the gospel through sharing in God’s revelation of our relationship with Him and the celebration of it is what makes the Liturgy,
Which is why it is effective as a tool to deal with sin and temptation.
This is the comfort of the Liturgy of the Sacrament, this is how it ministers to those who participate in it, this is why translating it, and making sure it communicates to those participating in it, is so essential. To lose that comfort because of the the pattern or the practice of it is not focused on communicating. It is not just about what the priest/pastor says, it is making sure people hear and understand that. This si why the assurance that there is adiaphora, why there is some freedom – to ensure communication of grace.
“The Solid Declaration of the Formula of Concord, X The Ecclesiastical RItes called Adiaphora… ‘” Tappert, T. G., ed. (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (p. 616). Mühlenberg Press.
Luther, M., & Sander, J. (1915). Devotional Readings from Luther’s Works for Every Day of the Year (pp. 368–369). Augustana Book Concern.
Lange, D. G. (1526). The German Mass and Order of the Liturgy. In H. J. Hillerbrand, K. I. Stjerna, T. J. Wengert, & P. W. Robinson (Eds.), Church and Sacraments (Vol. 3, p. 133). Fortress Press.
If We Expect Others to Come to Repentance…
Thoughts which carry this broken pastor to Jesus, and to the Cross
“During the day when the people are watching, bring out the things you would pack as captive. At evening, with the people watching, leave your place like those who are taken away as captives from their country. Dig a hole through the wall while they watch, and bring your things out through it. Lift them onto your shoulders with the people watching, and carry them out in the dark. Cover your face so you cannot see the ground, because I have made you a sign to the people of Israel.”” (Ezekiel 12:4–6, NCV)
For the Gospel does not preach the forgiveness of sin to indifferent and secure hearts, but to the “oppressed” or penitent (Luke 4:18). And in order that contrition or the terrors of the law may not end in despair, the proclamation of the Gospel must be added so that it becomes a “contrition that leads to salvation” (2 Cor. 7:10).
28 That is why you should examine yourself before eating the bread and drinking the cup. (1 Corinthians 11:28 (NLT2))
3 “And why worry about a speck in your friend’s eye when you have a log in your own? 4 How can you think of saying to your friend, ‘Let me help you get rid of that speck in your eye,’ when you can’t see past the log in your own eye? 5 Hypocrite! First get rid of the log in your own eye; then you will see well enough to deal with the speck in your friend’s eye. Matthew 7:3-5 (NLT2)
One of the men I trained for ministry, first as a deacon, then as a pastor, was excellent at stating the profoundly obvious. He did it in a fun, but also deeply challenging way. Perhaps his best observation was a couple of years into preaching regularly as he said, “we preach the same thing every week, we just use different words.
But another deep thought he caused, when he asked, “why are my best sermons the ones where God forces me to apply the passage to my own life all week long.” If we were preaching about God lifting up the humbled, we would be humbled. If we talked about God being there with those who were broken, something would break us. If we were preaching about worshipping the God who came near and rescued us…. we would get to worship, only if we had to be rescued from something.
It seems like we aren’t the first to notice it, Ezekiel had to be a model of what God needed to teach Isreal, more than the one time in today’s devotion. Jeremiah is often frustrated by this as well, as are others, even Hosea. Our lives as leaders in the church (not just pastors – all leaders) are broken in the ways our congregations are, and we need to let God address them–and then appropriately worship and praise Him.
Moving through my devotions to my reading in the Lutheran Confessions, this hit a little close to home. If I am going to preach the gospel, the forgiveness of sins, that means I have to let the Spirit circumcise my own heart. I have to recognise how sin oppresses, I have to learn (again!) to trust God to take action in my own life, that I may hear with joy the forgiveness that comforts this broken soul.
Mark was right – we need to let God preach our messages into our hearts first, to let the words that cut and heal have their way.
Then we rejoice when we share them with the flock entrusted to us, the ones we are tasked with guiding towards the Healer of their souls…as ours have begun healing. That is the other advantage to being the exmaple, we recognize the healing they join us in…as we are all ministered to, by the Ho.y Spirit.
Formula of Concord: Solid Declaration: Law and Gospel, Tappert, Theodore G., ed. 1959. The Book of Concord the Confessions of the Evangelical Lutheran Church. Philadelphia: Mühlenberg Press.
