Category Archives: Book of Concord
Devotional Thought of the Day:
21 After all the people had been baptized, Jesus also was baptized. While he was praying, heaven was opened, 22† and the Holy Spirit came down upon him in bodily form like a dove. And a voice came from heaven, “You are my own dear Son. I am pleased with you.” Luke 3:21-22 GNT
16 The cup we use in the Lord’s Supper and for which we give thanks to God: when we drink from it, we are sharing in the blood of Christ. And the bread we break: when we eat it, we are sharing in the body of Christ.
1 Corinthians 10:16 (TEV)
7 On the first day of the week, we gathered with the local believers to share in the Lord’s Supper. Paul was preaching to them, and since he was leaving the next day, he kept talking until midnight. Acts 20:7 (NLT2)
10 Then Jesus stood up again and said to the woman, “Where are your accusers? Didn’t even one of them condemn you?” 11 “No, Lord,” she said. And Jesus said, “Neither do I. Go and sin no more.” John 8:10-11 (NLT2)
Moreover, the people are instructed often and with great diligence concerning the holy sacrament, why it was instituted, and how it is to be used (namely, as a comfort for terrified consciences) in order that the people may be drawn to the Communion and Mass. The people are also given instruction about other false teachings concerning the sacrament.
There are several communion services in my life that will always come to mind. One of those had its sixth anniversary this week, as I remember a dozen, maybe a dozen and a half missionaries gathering in Macao one afternoon.
Another was my first Sunday in my journey
It started with hearing the elder say these simple words to people. Bod said, “take and drink, the blood shed for the forgiveness of your sin.” He said it with such confidence, such faith that each word hammered into the hardness of our hearts. I don’t remember anything else, save for one thing, as these words of God were heard, not just
The other thing I noticed was the body language of the people. People I knew from the community, people dealing with more brokenness (I would learn) than I could ever suspect. They approached the altar, hunched over, unable to look up, the burdens of the world, and their own sin so oppressing them. And then, as they received the body of Jesus on their tongues, as they drank from the chalice or the little cups, their bodies changed. They relaxed, the stern reverence was replaced with smiles that were filled with peace, and joy.
I know no other way to explain it, except to say they encountered Christ. They were overwhelmed by His presence, His mercy, His love. And when they sang the traditional Nunc Dimittis after communion, they like Simeon, knew God’s salvation. Not as theology, not as some fact, but something that resonated with every beat of their heart.
That joy allowed them to leave the brokenness behind, it allowed them to be free of what oppressed them. One of my professors would later describe this using the word “incarnational” not restricting the incarnation to an event in the Judean hills 2000 years ago but seeing it happen here. This is what the early Lutherans meant by the sacrament comforting their frightened consciences.
And each of the sacraments does this, baptism, the Eucharist, Confession and Absolution, as we participate, as we share in life with Jesus, who brought us to life in HIs resurrection.
This can’t be adequately explained, even by the best of theologians. The sacraments aren’t something that man has the power to research, to “objectively observe.” But they bring about a healing of our souls, as the promises of God become true for us, as the love of God, in all its measureless dimensions, is revealed, As we are transformed, and that is revealed as well, the glory of God reflecting from us, as it did from
Come, let us adore Him, for the Lord is with us. AMEN!
Tappert, T. G. (Ed.). (1959). Article 24 of the Augsburg Confession: The Book of Concord the confessions of the Evangelical Lutheran Church. (p. 56). Philadelphia: Mühlenberg Press.
Devotional Thought of the Day:
37 Pilate said, “So you are a king?” Jesus responded, “You say I am a king. Actually, I was born and came into the world to testify to the truth. All who love the truth recognize that what I say is true.” 38 “What is truth?” Pilate asked. Then he went out again to the people and told them, “He is not guilty of any crime.
John 18:37-38 (NLT2)
Out of love for the truth and the desire to bring it to light, the following propositions will be discussed at Wittenberg, under the presidency of the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and Lecturer in Ordinary on the same at that place. Wherefore he requests that those who are unable to be present and debate orally with us, may do so by letter. In the Name our Lord Jesus Christ. Amen.
I wish I could have seen the body language and tone of voice of Pilate when he asked, “What is Truth?”
Was it from exasperation? Did his non-verbals betray a sad sense of fatalism or sarcasm? Did he really want to know the truth, but feel that his search was so in vain?
He was face to face with God’s revelation of the truth, and couldn’t see it. He heard it, but he didn’t realize it.
Approximately 1500 years later, Luther was struggling with the truth as well. He found the truth, and the mercy it promised so much like chasing after the wind. What he had been taught obscured it, to the extent that he knew deep despair and depression.
The hammering of the 95 theses to the church door in Wittenberg wasn’t a call to arms, it wasn’t the equivalent of the first shot of the American Revolution, it wasn’t a cry for the downfall of the Roman Catholic Church.
It was a plea to examine what was believed, and compare it to scripture, in the hope of finding out the truth of God’s love.
My denomination celebrates this day, and I am not sure I do. I don’t regret the work of Luther, Melancthon, Chemnitz and their brothers, but I do regret the necessity. And I, even more, regret that we’ve lost the focus, that the events surrounding Luther’s search for and finding grace are lost in the triumphalism, in the “we’ve shown them.”
You see, in my mind, the reformation should still be about redirecting us to the mercy of Christ, and to the fact we need it. It should be about the hope we who are broken find in the healer. It must be about Jesus.
That is why the first thesis read.
Our Lord and Master Jesus Christ, when He said Poenitentiam agite, willed that the whole life of believers should be repentance.
To remember the beginning of the reformation means we remember the call to a life of repentance.
And that means we have to admit where we are wrong and be willing to be questioned regarding our presuppositions, about our theology and practice. We have to accept the invitations to discuss where we have obscured Jesus, and be willing to repent.
That is reformation, that is putting Christ first, and seeing Him at work, redeeming and reforming His people.
Luther, M. (1996). Disputation of Doctor Martin Luther on the power and efficacy of indulgences: October 31, 1517 (electronic ed.). Bellingham, WA: Logos Bible Software.
Devotional Thought of the Day:
20 The rest of the people, who were not killed by these plagues, did not repent of the works of their hands to stop worshiping demons and idols of gold, silver, bronze, stone, and wood, which are not able to see, hear, or walk. 21 And they did not repent of their murders, their sorceries, their sexual immorality, or their thefts Rev. 9:20-21 HCSB
10 I sent plagues like those of Egypt; I killed your young men with the sword, along with your captured horses. I caused the stench of your camp to fill your nostrils, yet you did not return to Me. This is the LORD’s declaration. Amos 4:10) HCSB
212 Hominem non habeo— I have no one to help me. This—unfortunately!— could be said by many who are spiritually sick and paralytic, who could be useful— and should be useful. Lord: may I never remain indifferent to souls.
7 The source and cause of evil is not God’s foreknowledge (since God neither creates nor works evil, nor does he help it along and promote it), but rather the wicked and perverse will of the devil and of men, as it is written, “Israel, thou hast plunged thyself into misfortune, but in me alone is thy salvation” (Hos. 13:9). Likewise, “Thou art not a God who delights in wickedness” (Ps. 5:4).
8 God’s eternal election, however, not only foresees and foreknows the salvation of the elect, but by God’s gracious will and pleasure in Christ Jesus it is also a cause which creates, effects, helps, and furthers our salvation and whatever pertains to
Every year at this time I end up reading the minor prophets and the BOok of Revelation. It is not a pleasant time in my devotions, as I am forced to face passages like those above.
Passages that deal with the stubbornness of man, and our ability to ignore God’s call to repentance, and to the healing repentance offers. It is all too easy to see myself among the sinners, the idolators, to see friends, people I dearly love, condemned by such words.
Our rebellion is clear, our inability to give up the sins that we fall into, time after time., to powerful. Reformed and Arminian Theologians will argue about predestination, in an attempt to hide from the sorrow that one observes in our lives. Even the Lutheran Theologians who come up with the answer that is described, their words about predestination and foreknowledge don’t help the one who is struggling, questioning their salvation in light of their sin.
For scripture declares that some will never repent of their idolatry and sin.
And there are days when we wonder with the apostles, “Is it I, Lord?”
AM I the one who won’t beat sin and temptation? Do I know people like these the prophets and Revelation describe? And if I do, given that they won’t respond to the gospel ( or I won’t) what good is the ministry, what good is evangelism?
Why engage in a task that has no promise of being fulfilled, given the weight of our sin?
And what can I do, if, like Elijah, I see no hope for the brokenness of this day, and how those broken will have to stand before You, Lord?
I thank God for the words of St Josemaria this morning, the very first quote I came to among his writings, and the heartfelt prayer he wrote,
Lord: may I never remain indifferent to souls.
There are times when dealing with these quotes from the prophets and Revelation, I could give up, I could write it all off, and leave their salvation and mine in the hands of God. It belongs there, right?
But He calls each of us to take the news of His love and mercy, of the forgiveness of our sins, of our restoration and healing that He will provide into this world. It is not all of us that Revelation describes, and the prophets always return to God saving Israel, to His saving a remnant, to the light of the world reaching out to every nation, every tribe, every language.
The answer to the prophetic trauma is to remember the end of the story, not just the cross and God’s wrath, but the Resurrection and God’s joy. To know that God will save sinners like me, that I can trust and depend on Him for that, and to help me grow more aware of His holiness, His setting Himself apart for us – to be His children, His people, His beloved.
If people will change, and many many will be changed, transformed by the Holy Spirit. We need to know His mercy and the promise. We have ot let the Spirit internalize it, even as the Spirit transforms our minds, and replaces our hearts. For this scripture reveals as well, as His promise becomes reality.
Escriva, Josemaria. Furrow (Kindle Locations 1095-1098). Scepter Publishers. Kindle Edition.
Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (p. 617). Philadelphia: Mühlenberg Pres
Devotional Thought of the Day:
11 Don’t criticize one another, brothers. He who criticizes a brother or judges his brother criticizes the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. 12 There is one lawgiver and judge who is able to save and to destroy. But who are you to judge your neighbor? James 4:11-12 HCSB
28. Respect and love ought to be extended also to those who think or act differently than we do in social, political and even religious matters. In fact, the more deeply we come to understand their ways of thinking through such courtesy and love, the more easily will we be able to enter into dialogue with them.
This love and good will, to be sure, must in no way render us indifferent to truth and goodness. Indeed love itself impels the disciples of Christ to speak the saving truth to all men. But it is necessary to distinguish between error, which always merits repudiation, and the person in error, who never loses the dignity of being a person even when he is flawed by false or inadequate religious notions.10 God alone is the judge and searcher of hearts, for that reason He forbids us to make judgments about the internal guilt of anyone.11
There is a great difference between judging sin and having knowledge of sin. Knowledge of sin does not entail the right to judge it. I may see and hear that my neighbor sins, but to make him the talk of the town is not my business. If I interfere and pass sentence on him, I fall into a greater sin than his. When you become aware of a sin, simply make your ears a tomb and bury it until you are appointed a judge and authorized to administer punishment by virtue of your office.
267 Those are called backbiters who are not content just to know but rush ahead and judge. Learning a bit of gossip about someone else, they spread it into every corner, relishing and delighting in it like pigs that roll in the mud and root around in it with their snouts.
268 This is nothing else than usurping the judgment and office of God, pronouncing the severest kind of verdict and sentence, for the harshest verdict a judge can pronounce is to declare somebody a thief, a murderer, a traitor, etc. Whoever therefore ventures to accuse his neighbor of such guilt assumes as much authority as the emperor and all magistrates. For though you do not wield the sword, you use your venomous tongue to the disgrace and harm of your neighbor.
It is amazing how much judgment we see today in the world. And equally disturbing how much we see in the church. So many people claiming to be experts regarding situations they have no intimate knowledge, of, but simply reacting to the news and rumors put out there. As so we somehow think we can judge (and prosecute or defend ) those whose situations are in the public eye.
A lot of our judgment is based on our own experiences, and on the experiences of someone who did something to us or to someone we love. And therefore, all in a similar situation we judge based on our experience, not on the facts that we don’t have access to.
Or we judge the case because of the affiliations or demographic data of the person who accuses or is accused. They agree with us, so they are the ones under attack. The other side is only loyal to their peers, therefore, since their peers are wrong, they must be lying.
A great example of this is the present situation with the supreme court nominee. I have some friends who have been sexually harassed and a couple who I have counseled because they were trying to cope with rape. I also have been involved in situations where one accused of such was the target, and they were out to hurt him. In the process of one such situation, the accuser was presented with evidence that proved her story a lie, and she confessed to it.
Been there, cried with both, was anxious with both, and the present situation has brought me to pray for those who stories are never far from my mind. And as I hear the details, as I see people share the rumors across social media, both groups of stories come to mind. The victims who no come forth, and the victims who had their lives damaged by false claims. No, let me rephrase, these situations today doesn’t just bring their stories to mind, it tears at the heart, as I remember the pain I tried to help them deal with.
Oddly enough, three of my readings this morning dealt with judgment and the notion of our judgment and condemnation of those people whom we don’t have the responsibility to judge, or all the information to judge the stories of those involved.
And then I see all those who would play God, who would decide this situation based on their own past realities, or worse, based on political issues. And my heart tears for them as well.
And then we have scripture, and the writings of Vatican II and the Large Catechism. All three warn us, they even command us not to judge. They ask us to leave it in God’s hands, something that takes a lot of faith, to trust God with what we would rather handle. It takes humility, such humility that is only found when we are in the presence of God, witnessing His glory and wisdom, which show him to both just and merciful. It takes trusting in God to set aside our own presuppositions and to be healed by our own pain.
But this is God who I am urging us all to trust in, a God who would reconcile us all through the blood of Jesus.
Trust Him, depend upon Him, leave the lynch mobs behind…
And rejoice in the presence in your life. AMEN!
Catholic Church. (2011). Pastoral Constitution on the Church in the Modern World: Gaudium Et Spes. In Vatican II Documents. Vatican City: Libreria Editrice Vaticana.
Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (p. 401). Philadelphia: Mühlenberg Press.
Devotional Thought of the Day:
18 And all of this is a gift from God, who brought us back to himself through Christ. And God has given us this task of reconciling people to him. 19 For God was in Christ, reconciling the world to himself, no longer counting people’s sins against them. And he gave us this wonderful message of reconciliation. 20 So we are Christ’s ambassadors; God is making his appeal through us. We speak for Christ when we plead, “Come back to God!” 21 For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ.
2 Corinthians 5:18-21 (NLT2)
24 We believe and confess that these two doctrines must be urged constantly and diligently in the church of God until the end of the world, but with the due distinction, so that in the ministry of the New Testament the proclamation of the law and its threats will terrify the hearts of the unrepentant and bring them to a knowledge of their sin and to repentance, but not in such a way that they become despondent and despair therein. Rather, since “the law was our custodian until Christ came, that we might be justified by faith” (Gal. 3:24), and hence points and leads not away from but toward the Christ who is the end of the law (Rom. 10:4), 25 the proclamation of the Gospel of our Lord Christ will once more comfort and strengthen them with the assurance that if they believe the Gospel God forgives them all their sins through Christ, accepts them for his sake as God’s children, and out of pure grace, without any merit of their own, justifies and saves them.
The method of preaching, no matter which tradition, can be simplified as telling people why they need Jesus, and how Jesus meets that need, and our lives change as we walk with Him.
In the Lutheran tradition, the method of communicating that is called preaching “Law and Gospel. It has been a focus and method of our preaching since Martin Luther was still an Augustinian monk. And the first president of the Lutheran Church gave a series of lectures which were turned into a book titled, “The Proper Distinction between Law and Gospel”. While this post will use the word “preaching” a lot, this rule is true for any conversation, whether from a pulpit or altar or over a pumpkin-laden coffee or a nice ale. Preaching is not just a formal sermon or homily, it is any time we take a moment to help people realize their need for God and His response to their need.
Preaching law and gospel is a method, and it is far more than just preaching the law, checking off a box, then preaching the gospel and checking off the second box. Unfortunately, we can often get in that mindset, settling for that simplistic understanding of the method.
Even worse, we often preach against sin with a bias. Some sins may be more repugnant to a pastor, or to an individual, and they may try to eradicate that particular sin with more force. We might even come across as trying to purify the church from sinners who have committed that particular sin, driving those who are guilty of it into despair, into hopelessness, further into the guilt and shame which already haunts them. ANd some would applaud this, saying we really crucified that sin, that we nailed it to the cross. They might see the role of the preacher, or the evangelist as the drill instructor, yelling at his recruits, trying to help them save their lives.
But that denies the purpose of preaching and in fact is contrary to the concept of preaching law and gospel. Reading the quote from the Formula of Concord above, preaching the law so that people fall become despondent and despair, is not appropriate. For doing so drives them away from where they could find hope, and the goal of preaching the law is such that realizing their brokenness, we can bring them to Jesus, we can help them see the cross and its blessed meaning in their lives.
What a challenge, to help them see their brokenness, to help them see their need for Jesus, rather than just making them feel guilty and ashamed! Helping them to seek a source for the transformation, a source that is provided by the Spirit, as He draws them to Jesus, and then in Christ to the Father.
In Paul’s letter to the Corinthians, he describes the purpose of preaching, the purpose of evangelism, which is far more than the method of preaching law and gospel. The purpose is to reconcile people to God. To help them realize that Jesus was the offering for the sin they are haunted by, that causes them to feel so ashamed, so full of guilt.
Proper preaching acknowledges its mission, to reconcile people to Father, by drawing them back to Jesus. The method can be the preaching of Law and Gospel, holding them in tension, but that tension is for the purpose of becoming the people of God, the people who know His mercy and feel compelled to explore the dimensions of His love for them.
And again, preaching is not just the formal presentation of a sermon, it is as we comfort those who are anxious, as we cry with those who weep, as we listen ot those burdened, helping them see God take care of their burdens.
This is our mission, it is our apostolate, why we are sent where we walk in this world, as we walk with the God who pours out His love and mercy on us, and through us. So remember this purpose as you are with family and friends, and even those who antagonize you. Remember these words as you sit in your study, crafting your messages, listing to the Holy Spirit. And rejoice, for you know GOD is with you!
Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (pp. 562–563). Philadelphia: Mühlenberg Press. (Formula of Concordia: Solid Declaration: V. Law and Gospel
Devotional thoughts of the day:
17 But in the following instructions, I cannot praise you. For it sounds as if more harm than good is done when you meet together. 18 First, I hear that there are divisions among you when you meet as a church, and to some extent I believe it. 19 But, of course, there must be divisions among you so that you who have God’s approval will be recognized! 20 When you meet together, you are not really interested in the Lord’s Supper. 1 Corinthians 11:17-20 (NLT2)
19 9. We believe, teach, and confess that no genuine believer, no matter how weak he may be, as long as he retains a living faith, will receive the Holy Supper to his condemnation, for Christ instituted this Supper particularly for Christians who are weak in faith but repentant, to comfort them and to strengthen their weak faith.
If liturgy is to survive or even be completely renewed, it is essential that the Church be rediscovered. I add: if people’s estrangement is to be overcome, if they are to find again their true identity, it is indispensable that they find again the Church that is not a misanthropic institution, but the new “we” in which alone the “I” can acquire its foundation and its security.
Paul’s admonish to the church in Corinth is one I think we need to hear today. It is neither easy nor would it make sense to most Christians today.
They might see the admonition as one solely concerned with what I call hospitality, the reason Paul admonishes them is that they don’t wait for each other and that the taking of the Lord’s Supper becomes a testimony to their division and their lack of love for each other. I think it is far more severe than that, for the Lord’s supper is not a simple meal.
It is given to us, this blessed Body and Blood of Christ, to comfort us, to strengthen us, to heal our very souls, to quench the doubts and empower a trust in Him that would result in seeing the world changed.
And yet we neglect it. We put it off and only celebrate it on occasion, or we rush out of church after it, unaware of what we have received, or if aware, minimizing it. We don’t see it as what establishes us, as a “we” (the people of God) and gives a real identity to the “I”.
By the way, in regards to Pope Benedict’s use of misanthropic, I had to look the word up. It is the exact opposite of philanthropic. It is to hate mankind, a charge we have to take seriously, for I do believe many see us that way. It shouldn’t be accurate; but many see us as trying to oppress mankind, rather than freeing them from guilt and shame. In many ways. our poor and unbalanced proclamation of sin and the gospel does this, as we close off communion to only those in the club, or make people think they have to be “good” enough or have a perfect understanding of theology in order to receive the gifts of God.
It is about His ministry, His welcoming us home, it is the feast for prodigals, the feast He throws, giving all of Himself, to lift us up, to nourish us, to help us realize we are united to Him.
It is there, at the altar, that the liturgy goes from being an ordeal to become a blessing of renewal. It is there our hope is renewed, our lives transformed, our hearts and souls healed.
It is what those outside the church need to see evidence of so that they too will be drawn into union with Jesus, through His death and resurrection. It is what those in the church need to have, that they may once again realize their sins do not separate them from God, for God separates the sin from them.
If the church is to find renewal, it will be here… celebrating the love of God given to us all, welcoming us home. All of us.
Don’t neglect this necessity in life, don’t diminish it, hear God’s words, hear what they promise, and then come, take and eat the Body of Christ broken for you… and drink of His blood, poured out for you, that makes you part of His family, and cleanses you of all your sin.
You and I need this… so let us celebrate His love, together! AMEN!
Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (p. 484). Philadelphia: Mühlenberg Press.
Ratzinger, J. (1992). Co-Workers of the Truth: Meditations for Every Day of the Year. (I. Grassl, Ed., M. F. McCarthy & L. Krauth, Trans.) (p. 248). San Francisco: Ignatius Press.
Devotional Thought of the Day
15 So you have not received a spirit that makes you fearful slaves. Instead, you received God’s Spirit when he adopted you as his own children. Now we call him, “Abba, Father.” 16 For his Spirit joins with our spirit to affirm that we are God’s children. 17 And since we are his children, we are his heirs. In fact, together with Christ we are heirs of God’s glory. But if we are to share his glory, we must also share his suffering. Romans 8:15-17 (NLT2)
6. We also believe, teach, and confess that, although the genuinely believing and truly regenerated persons retain much weakness and many shortcomings down to their graves, they still have no reason to doubt either the righteousness which is reckoned to them through faith or the salvation of their souls, but they must regard it as certain that for Christ’s sake, on the basis of the promises and the Word of the holy Gospel, they have a gracious God.
Men expect redemption from themselves, and they seem quite prepared to provide it. Thus there is linked to the primacy of the future the primacy of practice, the primacy of human activity above all other activities. Theology, too, shows itself more and more open to this concept—orthopraxis replaces orthodoxy. “Eschatopraxis” seems more important than eschatology. If in earlier days it was left to popular enlightenment to tell the lower class that artificial fertilizer was more effective than prayer, now, after a suitable interval, we can read similar commentaries in the kind of “religious” literature that strives to reflect the contemporary Zeitgeist; we can even find voiced there the argument that under certain circumstances prayer itself will have to be “refunctioned”: it can hardly be considered any longer an appeal for divine assistance; on the contrary, it must be regarded as a period of quiet composure in preparation for the practice of human self-help.
Benedict XVI’s words about orthopraxy replacing orthodoxy (right practice replacing right praise) seem eerily prophetic. Written in 1971, these words I believe talk of the church today. For the focus on doing things correctly, doing things in a way that seems holy to man dominate both traditional and contemporary Christianity, It can be seen in both conservative and liberal voices.
As he notes, even prayer becomes the preparation for doing things correctly,
As I look at this, I think I see a tie into the quote from the Lutheran Confessions in green. I think that we struggle with the fact that while we believe, the weakness and shortcoming we have (which is simply a fancy way of saying we still sin). We don’t know how to deal with our own frailty, our own brokenness. We are impatient with the healing we are experiencing in Christ, and so we seek to fast track our own sanctification.
If only we can do everything right, if only our performance reveals how much faith we have, then maybe others will see us as holy, and then, based on our testimony, we can believe we are holy. So we look for the masters, the life coaches, the pastors who will show us the way to worship, how to live, how to raise our kids, and be a bastion or moral and religious perfection.
And instead of being an imitator of Christ, we try to become a clone of those who we follow. Driven by the fear of being revealed to be something less than faithful, we take on the mannerisms, while leaving a soul behind that is empty, broken, and struggling with the sin that so easily ensnares us.
Prior to the passage from Romans above, we see Paul going from the joys of rising with Christ in baptism, to the absolute low of discovering he still can’t get things right. Orthopraxis is impossible, He can’t do what is right, he can’t help but do what is wrong. In this moment of shame and self-pity, he finds in Romans 8:1 that there is no condemnation for those in Christ Jesus. That despite his struggle with sin, God sees Paul as righteous, holy, a son of God.
This discovery changes things, it changes our fear of our sin being discovered into a cry for help, Daddy! Daddy! HELP! We realize that our hope is not found in our attempts to be holy, but in hearing His voice tell us we are His children. In hearing His promise to complete everything in the day of Jesus. We find our transformation not by our work in ministry, not in our perfection of word and sacrament, but from being there, broken, and finding healing.
Nothing I can do will bring you the level of holiness you will be satisfied with, in this age. For satisfaction means you want to judge if you have made it, or rely on the judgment of others. That desire for satisfaction will drain you, ripping out from you the core of your heart and soul.
But allowing God to minister to us, allowing His grace, His mercy and love to pour into us, living life being drawn to Him, sometimes in tears, this is our hope. Not starting with prayer, but a life lived in Him, allowing Him to recreate us.
This is our hope of wholeness, of holiness. Letting God be God, as we realize we are His.
Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (p. 474). Philadelphia: Mühlenberg Press.
Ratzinger, J. (1992). Co-Workers of the Truth: Meditations for Every Day of the Year. (I. Grassl, Ed., M. F. McCarthy & L. Krauth, Trans.) (pp. 242–243). San Francisco: Ignatius Press.
Devotional Thought of the Day
24 Here is another story Jesus told: “The Kingdom of Heaven is like a farmer who planted good seed in his field. 25 But that night as the workers slept, his enemy came and planted weeds among the wheat, then slipped away. 26 When the crop began to grow and produce grain, the weeds also grew. 27 “The farmer’s workers went to him and said, ‘Sir, the field where you planted that good seed is full of weeds! Where did they come from?’ 28 “‘An enemy has done this!’ the farmer exclaimed. “‘Should we pull out the weeds?’ they asked. 29 “‘No,’ he replied, ‘you’ll uproot the wheat if you do. 30 Let both grow together until the harvest. Then I will tell the harvesters to sort out the weeds, tie them into bundles, and burn them, and to put the wheat in the barn.’” Matthew 13:24-30 (NLT2)
16 So we have stopped evaluating others from a human point of view. At one time we thought of Christ merely from a human point of view. How differently we know him now! 17 This means that anyone who belongs to Christ has become a new person. The old life is gone; a new life has begun! 2 Corinthians 5:16-17 (NLT2)
We believe, teach, and confess that there is a distinction between man’s nature and original sin, not only in the beginning when God created man pure and holy and without sin, but also as we now have our nature after the Fall. Even after the fall our nature is and remains a creature of God. The distinction between our nature and original sin is as great as the difference between God’s work and the devil’s work.
3 2. We also believe, teach, and confess that we must preserve this distinction most diligently, because the view that admits no distinction between our corrupted human nature and original sin militates against and cannot co-exist with the chief articles of our Christian faith, namely, creation, redemption, sanctification, and the resurrection of our flesh.
4 God not only created the body and soul of Adam and Eve before the Fall, but also our bodies and souls after the Fall, even though they are corrupted, and God still acknowledges them as his handiwork, as it is written, “Thy hands fashioned and made me, all that I am round about” (Job 10:8).
It seems like we either want to anoint people as angels or condemn them as demons. We want to be able to accurately pick out which are sons of Satan, and which are children of God.
We want to separate the wheat from the weeds, we want to declare that not only are the reformed theologians correct when they say people are predestined to heaven, and therefore others are predestined to hell but that we somehow know which is which. Somehow we think in our baptism we were all given the spiritual gift of discernment, that enables us to see into people’s hearts and souls, and determine who is saved, and who is not.
Then we can declare this person is a good person, and that person is the purest evil. People we don’t even know, but that we judge from thousands of miles away. People we’ve never talked to, that we’ve only seen in the news, or mentioned on Twitter.
What we aren’t allowing for, in these judgments, is the work of God, and we deny the grace which is extended to all, including us. We deem what God desires to be impossible, and then for others, which sins we willing overlook, as automatic. By automatic, I mean we judge the heart based on works we see and assume the person is righteous.
In either case, what we’ve done is stopped seeing the need for praying for them. If we think they are saved, we think that prayer redundant. If we think they are condemned, there is no need to ray, as their fate is already determined. If they are close, not only do we stop praying for them, we may stop telling them about God. We might give up on the power of God to transform them, just as we need Him to transform us. Eventually, this leads to complacency affects our own walk with God.
This thinking about people, the Lutheran Confessions brought out in my reading this morning, is counter to our theology. FOr we should see in even the most notorious of sinners the handiwork of God’s creation. It may be marred by sin, it may be broken, but it is not, in this lifetime, marred so much so it is beyond recognition. They are still God’s creation, they are still His children. AMEN!
We are not our sin, and our weakness to temptation does not define us. Or the person next door, or the person being lambasted or praised on FB or Twitter or SnapChat or the nightly news. That sin and sin nature is removed by Christ so completely that it proves it was never meant to be us, or how we are defined.
We are new, we are complete. What God does in us, can be done in others. What we pray to happen in their lives, we testify can and is happening in ours. This is our hope for everyone, near or far, friend or enemy, family member, and ourselves.
That all would come to experience the love of God.
So next time you are tempted to say someone is pure evil or pure good, remember the impact that makes on you….
Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (p. 466). Philadelphia: Mühlenberg Press.
Devotional Thought of the Day:
Sing to the LORD a new song, His praise in the assembly of the godly. 2 Let Israel celebrate its Maker; let the children of •Zion rejoice in their King. 3 Let them praise His name with dancing and make music to Him with tambourine and lyre. 4 For Yahweh takes pleasure in His people; He adorns the humble with salvation. 5 Let the godly celebrate in triumphal glory; let them shout for joy on their beds. Psalm 149:1-5
39 In conclusion, now that we have the right interpretation and doctrine of the sacrament, there is great need also of an admonition and entreaty that so great a treasure, which is daily administered and distributed among Christians, may not be heedlessly passed by. What I mean is that those who claim to be Christians should prepare themselves to receive this blessed sacrament frequently.
Since I started studying for the ministry in 1983, I have usually been taught two things about what happens when the people of God gather together. (You may call this a worship service, a divine service, church, or the mass; but I am talking about the main time a group of people are gathered by God together, where they sing, hear scripture read, a teaching time (called a sermon or homily) and perhaps (more about this later) sharing in our communion with the Lord’s Body and Blood.
Both teachings focused on service. The difference is who is serving whom.
In the first theory, we go to church to serve God. We go out of obedience to the commandment which talks about keeping holy the Sabbath. We go to church because it is our duty, and if we miss doing our duty, God will punish us, either actively, or perhaps by withholding the blessings He would have poured out for us.
The problem is that looking at this “active” view of church reduces it to mere duty, and then we start to ask how much is enough. Can I serve God by going once a month instead of weekly? Can I get by with once a year or one a quarter? How active do I have to be to be a Christian? Why can’t I just be with God at the beach, or in a forest?
The second theory is that we go to church to be served by God. That His servants exist to make sure we receive what we need through explaining God’s word and giving us the sacrament. This breeds a consumer mentalism to church as well, as we go to the church that feeds us the best. We want the purest doctrine, explained in an enjoyable way that drives away our sin and weaknesses and makes us stronger in our faith and the way we approach life.
Both of these ways make sense, and in part, they both are true., in that in a church service, in the mass, we should be serving God and He, most assuredly,, serves us.
But the reason we go to church, the reason we are gathered into the assembly of His people (and those that are becoming His people) is neither.
The reason we are gathered is that it is a celebration, It is a time for us, as the Psalmist says, to sing and dance as we rejoice in the presence of our King, our Lord, our Heavenly Father! It is likewise a chance for God to take pleasure in His people. It is, as one of my professors was known to utter, “the people of God gathered in the presence of God”
It is why our forefathers called it the “Celebration of the mass” understood as the “Gathering/Communion of the saints”. Yet this gathering, this celebration is that not just of the saints, bit the saints gathered around and in fellowship with God. That communion, that fellowship, that time where we and God are together, His people and Him, that is the treasure we find in the celebration of the Lord’s Supper (which is why the passage from Luther’s catechism described it being offered daily!)
This church service/mass and Lord’s Supper/Eucharist isn’t a solemn occasion, though certainly, it is one we should treasure and celebrate with all we are. It is God and man, together, living as one, because of Christ. It is a Thanksgiving feast, a celebration of peace with God, and the welcoming of the prodigal home.
It is a time we celebrate with an abundance of Joy, it is one God where God looks out on His people and is pleased. It should be an amazing time, where we realize what God has done, adopting us as His kids, and we adore the one who loves us.
Celebrate this, my friends. and jealously treasure this time with the One who loves us, and draws us together.
Heavenly Father, draw us together with greater and greater frequency, with a hunger to know You, to explore and experience Your love. We pray this all in Jesus name! AMEN!
Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (p. 451). Philadelphia: Mühlenberg Press.
Devotional Thought of the Day:
3 Once we, too, were foolish and disobedient. We were misled and became slaves to many lusts and pleasures. Our lives were full of evil and envy, and we hated each other. 4 But—“When God our Savior revealed his kindness and love, 5 he saved us, not because of the righteous things we had done, but because of his mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit. 6 He generously poured out the Spirit upon us through Jesus Christ our Savior. 7 Because of his grace he declared us righteous and gave us confidence that we will inherit eternal life.” 8 This is a trustworthy saying, and I want you to insist on these teachings so that all who trust in God will devote themselves to doing good. These teachings are good and beneficial for everyone. Titus 3:3-8 (NLT2)
28 Our know-it-alls, the new spirits,4 assert that faith alone saves and that works and external things contribute nothing to this end. We answer: It is true, nothing that is in us does it but faith, as we shall hear later on.
29 but these leaders of the blind are unwilling to see that faith must have something to believe—something to which it may cling and upon which it may stand. Thus faith clings to the water and believes it to be Baptism in which there is sheer salvation and life, not through the water, as we have sufficiently stated, but through its incorporation with God’s Word and ordinance and the joining of his name to it. When I believe this, what else is it but believing in God as the one who has implanted his Word in this external ordinance and offered it to us so that we may grasp the treasure it contains?
30 Now, these people are so foolish as to separate faith from the object to which faith is attached and bound on the ground that the object is something external. Yes, it must be external so that it can be perceived and grasped by the senses and thus brought into the heart, just as the entire Gospel is an external, oral proclamation. In short, whatever God effects in us he does through such external ordinances. No matter where he speaks—indeed, no matter for what purpose or by what means he speaks—there faith must look and to it faith must hold.
760 Here is a thought that brings peace and that the Holy Spirit provides ready-made for those who seek the will of God: Dominus regit me, et nihil mihi deerit—“The Lord rules me, and I shall want nothing.” What can upset a soul who sincerely repeats these words?
One of the challenges that all public speakers and authors having is being understood. People hear one thing you say, they read one thing you write and they latch onto one phrase and interpret it in a way that appeals to them.
I see this with Luther, and especially with His statement that gets dissected about the fact that we are saved by grace alone, through faith alone, as revealed in scripture alone (you can add through Christ alone and to the glory of God alone to the mix as well)
When I became a Lutheran some 17-18 years ago, (although my friend always thought I was, and that I didn’t know it) I misunderstood this phrase, breaking each Sola/Only phrase apart as if they were bullet points First understand this one, then that one, then add the third. They don’t see them as a continuous phrase, that radically changes its meaning f you divide them.
Yet Protestants do this all the time, especially with faith alone and scripture alone. And when you see Catholic criticism of Luther, it is offered by criticising what people think Luther said.
This isn’t new by the way, Both Zwingli and the Anabaptists did this during Luther’s lifetime, and in the quote from the Large Catechism, we see Luther confronting the misrepresentation! These “know-it-alls” in redefining “faith alone” separate from the rest create an anti-sacramental version of what Luther taught and personally depended upon. When they separate faith alone, they dismiss any work that is done, saying no works matter, even Gd’s.
And this one is critical. For in taking Luther’s phrase out of context, they steal from believers the security God provides as He baptizes and seals us into His family. It’s not about the water as Luther clarifies, but the word of God that infuses the water with His promise.
This is what faith grabs a hold of, it is what faith depends upon. Not something vague, not something that we do, but something God promises and does as He gives us a new birth and new life in Christ. A specific action of His, mixed with a specific promise wherein God is the change-agent in our lives.
To have faith in Him means to depend on Him, to trust in His words as He makes good on them specifically in each of our lives. As St. Josemaria says it is recognizing that the Lord rules, that his action He does so care for us, so changes us that we want for nothing, This is something Zwingli and the Anabaptists don’t offer, an assurance based on God’s tangible work. It is also something the Catholic Church didn’t catechize well in Luther’s time, as people just assumed baptism worked because they were told it worked because the water was holy.
It works because of God’s promise, because of God’s love poured out on us in action He ordained. Knowing that brings comfort and peace, something to personally hold on to, a promise that guards our hearts and minds.
May we all hear Him, hear His promises
Escriva, Josemaria. The Way (Kindle Locations 1769-1771). Scepter Publishers. Kindle Edition.