Category Archives: Book of Concord

Devoted to what?

The easiest place to pray that I’ve ever visited. Our Lady of Peace, Rome

Devotional Thought of the Day:

Ac 2:42All the believers devoted themselves to the apostles’ teaching, and to fellowship, and to sharing in meals (including the Lord’s Supper), and to prayer.
Ac 6:4Then we apostles can spend our time in prayer and teaching the word.”
Ro 12:12Rejoice in our confident hope. Be patient in trouble, and keep on praying.
Eph 6:18Pray in the Spirit at all times and on every occasion. Stay alert and be persistent in your prayers for all believers everywhere.
Col 4:2Devote yourselves to prayer with an alert mind and a thankful heart.

91    You wrote to me: “To pray is to talk with God. But about what?” About what? About him, and yourself: joys, sorrows, successes and failures, great ambitions, daily worries—even your weaknesses! And acts of thanksgiving and petitions—and love and reparation. In short, to get to know him and to get to know yourself— “to get acquainted!”

16 Ultimately, if we should list as sacraments all the things that have God’s command and a promise added to them, then why not prayer, which can most truly be called a sacrament? It has both the command of God and many promises. If it were placed among the sacraments and thus given, so to speak, a more exalted position, this would move men to pray.

Some people are devoted to working out others are devoted to making sure their family is okay. Some are devoted to their work, and others to the volunteering they do. Some are devoted to their political parties, or this cause or that. Or maybe we are more

But how many of us are devoted to prayer, and as part of that prayer, to listening to God through meditation on the word of God and the cross of Christ?

And if we see ourselves as devoted to prayer, what do we mean by prayer? In my case it often means intercession. Our church’s prayer list is between two and three times the size of our congregation, and those people all need to be prayed for, daily! That obviously is a part of prayer, but it isn’t everything that is”prayer”

Prayer Is what St Josemaria describes it as, a conversation that gets deep into who we are, and who God is. It is an intimate discussion of life, even to the point of discussing our weaknesses, and as much as it may hurt, our sin. It is getting to explore the dimensions of God’s love and mercy, it is getting to know Him, and letting Him reveal who we are. (since He knows us better than we know ourselves!) Prayer is that time where our hearts can find peace, where we can realize we are loved, because everything else fo a moment fades, for we realize we are in His presence.

That’s why the early Lutherans agreed in the Apology of the Augsburg Confession that prayer could be considered a sacrament. It is an individual and corporate encounter with God that penetrates our heart and soul. It is both talking, and being silent before God, it is the communication that happens at the altar, and when we are trying to learn from the scriptures, it is the Holy Spirit in us, who even interprets the prayers we can’t find the words for, for the pain is too deep.

Prayer is not an option for us, any more than electricity is a option tor my electronic devices, or blood is an option for the living. Not as a duty, or burden, but as part of our essence.

For the Lord is with you, there to talk to, to listen to, to get to know.

Lord, help us to walk in Your presence, and be more aware of that presence. Help us to talk, and to listen, and to find out how much You love and care for us. † Amen!





Escriva, Josemaria. The Way (Kindle Locations 365-368). Scepter Publishers. Kindle Edition.

Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (p. 213). Philadelphia: Mühlenberg Press.

Have You Ever Played God? What if I Said There Were Times to Do So?

Devotional Thought of the Day:

12  Job, have you ever in all your life commanded a day to dawn? 13  Have you ordered the dawn to seize the earth and shake the wicked from their hiding places? Job 38:12-13 (TEV)

Jesus said to them again, “Peace be with you. As the Father sent me, so I send you.” 22 Then he breathed on them and said, “Receive the Holy Spirit. 23† If you forgive people’s sins, they are forgiven; if you do not forgive them, they are not forgiven.” John 20:21-23 GNT

23 For I received from the Lord the teaching that I passed on to you: that the Lord Jesus, on the night he was betrayed, took a piece of bread, 24 gave thanks to God, broke it, and said, “This is my body, which is for you. Do this in memory of me.” 25† In the same way, after the supper he took the cup and said, “This cup is God’s new covenant, sealed with my blood. Whenever you drink it, do so in memory of me.” 1 Cor. 11:23-25 GNT

There are a lot of times we want to “play God”. Where we want the wisdom and more importantly His power to yield and do what we think is right.

It might be to bring healing to a sick friend, or comfort a child who is inconsolable. It could be to clean up a messy, shattered relationship, it could be to bring peace to a war torn community.

It could be for a less noble goal, to improve our financial outlook, or how content we are with our lot in life. It could be to influence people or make them change into a person that is better fit for us. (In other words, they serve our needs better) Or maybe it is to praise our favorite politicians and political positions, and condemn all who are contrary to them.

Playing God is a sin, it is a violation of the first commandment, and is the source of all other sin.

Except….

There is one place where the church is told to have its ministers “play God”. Roman Catholics indicate the priest is acting “in persona Christi”, Lutherans talk about being “in the stead (the place) and (acting) by the command of Christ.

In those moments, not for their own benefit, priests and pastors have the responsibility to do something only God can do. To show mercy, to forgive sins, to declare that someone is holy, righteous, a child of God. They are in the role of Christ when they do so, The gift of absolution, like baptism and the celebration of the Eucharist, (what is also called the ministry of reconciliation) is the most powerful act anyone can perform. It is God’s work,

Though it is not “playing” we do act in the role of Christ, saying what He has instructed us to say, what He has empowered us to say.

Not for our sake, but for the people who hear our words, no, not ours, the words are His. The words are the words of our Lord, Jesus the Christ, spoken to His people, spoken for His people.

I pray we do so, with all the reverence and joy they deserve.


Why I Don’t Consider Myself a “Confessional” Lutheran…

Devotional Thought of the Day

16  You do not want sacrifices, or I would offer them; you are not pleased with burnt offerings. 17  My sacrifice is a humble spirit, O God; you will not reject a humble and repentant heart. Psalm 51:16-17 (TEV)

Legalism claims that overt actions in conforming to rules for explicit behavior make us right and pleasing to God. It’s as if we believe that power resides in the words or in the rituals themselves. Jesus called legalism the “righteousness . . . of the scribes and Pharisees” (Matthew 5:20 NRSV).
Legalism and superstition are closely joined by their emphasis on controlling people and events through little rules, bypassing the realities of the heart and soul from which life really flows. That is why Jesus tells us we must go beyond the righteousness of the scribes and Pharisees to heart-and-soul transformation if we are truly to enter into life.

Disclaimer – if you aren’t a Lutheran, some of this may not make sense. But other groups have modifiers as well, Examples of this are “Evangelcial” Christian, or “Conservative” Baptist, or “Orthodox” Presbyterian, or “King James Only” Believers, or Traditional Catholics. Consider what words modify or assist to “truly” define your trust in God.

There are a lot of denominations out there, and some have taken their denomination name out of the name of their church. You don’t know what they believe, or what their history is, because they have hidden it from plain sight.

I am a Lutheran, the theology and practice that has been passed down I find consistent with scripture and the early church. The somewhat simple way Luther and his peers dealt with being severed from the Roman Catholic Church was not perfect, and yet, what they laid out in documents like the Augsburg Confession clearly reveal the love of God, poured out on us through the word and sacraments by the Holy Spirit.

So, here I stand, and until proven otherwise I don’t have much of an option!

Yet in my brotherhood/denomination which we call a Synod (which means, ironically – to walk together) there are those who would modify the term Lutheran with different words. Confessional is one of those terms, one that is used as a badge of honor, and which draws a vague line in the sand. There are others, that take a further stand, and I would list them as well, and those inside my little section of the family of God know them well enough.

The problems with these labels, no matter where they are on the spectrum is that they divide us based on legalistic standards, rather than on how Christ defines us, they separate us from those that cling to the Lord just as we do. They attempt to clone the people of God, rather than realize the diversity that comes within a family or within a body.

The idea is the line in the sand becomes a sense of pride, a sense where I can say, “my sacrifice is more appropriate than yours, and therefore I am more blessed, more holy,”

And that is where I struggle, with this idea that any label (including our denomination labels) make us “more holy” or that our worship of God is more acceptable (more Orthodox) is about as close to heresy as you can get. I am not saying we shouldn’t seek to refine our beliefs and practicesi to make them more consistent with scripture, but to claim our position is more holy, our worship more acceptable is wrong, dead wrong.

We need to approach God in a way that is both humble, recognzing our brokenness and yet bold, depending on His invitation and HIs making us acceptable and welcome. We need to recognize our brokeness, and rely on His transformation of our heart and soul and mind, rather than parade around, touting that we are the best of His chosen people.

So I am Lutheran – using that title to describe the beliefs I have, that I hold to, that I teach…. that I depend on only because they reveal to me and help me explore the breadth and width, the height and depth of God’s love, and through God’s word, and the sacraments, I experience that love, which is too great to understand.

You have a different label? Let’s sit down and talk, praying and relying on the guidance of God, who loves us, to make His will known, and His love revealed. But let us depend on Him for that journey, and never boast of our own reason or strength.

Willard, D., & Johnson, J. (2015). Hearing god through the year: a 365-day devotional. Westmont, IL: IVP Books.

The Search for Who I Am. Why is it so difficult…

Devotional Thought of the Day:

1  If you’ve gotten anything at all out of following Christ, if his love has made any difference in your life, if being in a community of the Spirit means anything to you, if you have a heart, if you care— 2  then do me a favor: Agree with each other, love each other, be deep-spirited friends. 3  Don’t push your way to the front; don’t sweet-talk your way to the top. Put yourself aside, and help others get ahead. 4  Don’t be obsessed with getting your own advantage. Forget yourselves long enough to lend a helping hand. 5  Think of yourselves the way Christ Jesus thought of himself.
Philippians 2:1-5 (MSG)

947         May you acquire the custom of concerning yourself every day about others, and give yourself to the task so much that you forget you even exist!

Many of us live in our own world, A world, that though we are broken, is chock full of stuff that gives us little chance ot be who we are. In reality, it gives us little chance ot find out who we are. And finding meaning in our lives? After so many years, it seems useless, and perhaps, even a waste of time.

I think part of our problem is trying to determine who we are from some theoretical, philosophical or even psychological study. These tools can tell me a lot of things about me, but they don’t tell me who I am. For example, my MBTI personality type is ENFP, and as I read the description, I resonate with it. It describes aspects of my personality, of my traits and behaviors.

However, I am more than that.

Ultimately, we are the children of God, the men, and women that Jesus says He no longer addresses as servants, but as friends, beloved friends. We are, as the church and as individuals, being transformed into the image of Christ, therefore the image of God.

And His nature should begin to be seen in us.

That is what St. Paul is talking about, this idea of being like Christ. Not that we have to or we aren’t saved, our merits gain us nothing in view of salvation. We are like Jesus because of the incredible love and comfort He pours out on us. If you have experienced this love, this fellowship with Christ, then we do begin to lose ourselves in Him, caring for those who He has brought into our lives. As we realize His love for us, that love is passed on to others, even to those the world tells us it is impossible to love. It is what happens

And our life is saved by losing it. By taking up the cross and following Him.

That is what St. Josemaria talks about as well, as we minister to the various broken people, ministering to the least of these, the sick, the imprisoned, the widow and orphan, the brokenhearted, to mourning, the hurting, the lost. We do it because as we are in fellowship with God, there is no other option, it becomes natural. (see article VI of the Augsburg Confession)

This is how we find “ourselves,” this is how we know who we are.

We are His.



Escriva, Josemaria. Furrow (Kindle Locations 3843-3845). Scepter Publishers. Kindle Edition.

Will We Let The Holy Spirit Get Back to Work?

Devotional Thought of the Day:

19  Do not restrain the Holy Spirit; 20  do not despise inspired messages. 21  Put all things to the test: keep what is good
1 Thessalonians 5:19-21 (TEV)

I believe that I cannot come to my Lord Jesus Christ by my own intelligence or power. But the Holy Spirit call me by the Gospel, enlightened me with His gifts, made me holy and kept me in the true faith, just as He calls, gathers together, enlightens and makes holy the whole Church on earth and keeps it with Jesus in the one, true faith.

The words spoken by Christian tongues today are unfortunately anything but fire. They taste all too much like water that has been left standing and is barely lukewarm, neither hot nor cold. We have no desire to burn either ourselves or others, but in not doing so we place ourselves at a distance from the Holy Spirit and our Christian Faith degenerates into a self-made philosophy of life that wants to disturb as few as possible of our comfortable habits and relegates the sharpness of protest to a place where it can cause the least inconvenience to our customary way of life. If we elude the burning fire of the Holy Spirit, it is only at first glance that being Christian seems easy for us. What is comfortable for the individual is uncomfortable for the whole. Where we no longer expose ourselves to God’s fire, the frictions among us become insupportable and the Church, to quote Saint Basil, is torn by the cries of interior factionalism. Only when we are not afraid of the tongues of fire or of the strong wind that accompanies them does the Church become an icon of the Holy Spirit. And only then does she open the world to the light of God.

My youngest years were spent on the fringes of the Charismatic Renewal Movement in the Roman Catholic Church. And like many, I witnessed abuses, the one lady who always had to have a prophecy, the crowd of people mumbling their prayers, each one trying to be louder than the next, the people that claimed spiritually giftedness, only to go hang out after the prayer meeting talking in ways that weren’t godly. I know too many people who bore scars and are afraid of churches because of those days.

(Note: I have seen similar folk in most of the churches and denominations I’ve been associated with over the years.)

And noting the extremes of such movements, if people stay in the church, they end up in churches that deny the Holy Spirit works in any miraculous way today. They come so close to embracing a form of deism, thinking that God left us the scriptures (and maybe the sacraments) and therefore we need nothing else, even His presence.

You really can’t claim that Pope Benedict or Martin Luther were charismatic or pentecostal extremists. In fact, most would assume they are contrary to the position of those movements.

Yet they both see an incredible need for the church to be ministered to by the Holy Spirit. Their words resonate with St. Paul’s about ot restraining the Holy Spirit, but heeding the Spirit’s call, and taking joy in the work of the Holy Spirit, as He calls, gathers, enlightens us and makes us Holy.

Such is a miracle, it is a supernatural work. It goes beyond on anything we can control, and therefore it makes us nervous. Theologians and people who need to understand get anxious, and as we realize God’s ways are not our ways, that who He sends us to serve, that those He brings us to love are not whom we would choose. Nor it the way we are to minister to them the way we would prefer.

As Pope Benedict notes, this isn’t the most comfortable of places to be, as we are directed by the Holy Spirit, given gifts and abilities, insights and a new heart (see Ex 36:25ff) that resonates with the will and desire of God.

So how do we listen and hear? How are we guided by the Holy Spirit? How do we know if what we are hearing is the Spirit’s guidance?

Luther would say prayer, meditation, and faith-building stress. For the more we look to Christ- the more we realize He is our hope, our life, the revelation of the Trinity’s love, the more we are hearing the call, the more we are gathered, made holy and used by the Holy Spirit to reflect the glorious love of God into the darkness of this world.

So don’t hold back the Spirit… don’t depend on your own reason or strength, but rather depend on God, as He reveals Himself in scripture.

And dwell in His peace!

Luther’s Small Catechism: Part 2 The Creed: Article Three

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. 159–160). San Francisco: Ignatius 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. 159–160). San Francisco: Ignatius Press.

50,000+ reads, 578 subscribers, 1866 posts, and a thought

This underground church blessed m with great peace…
I pray my blog has helped you experience it over the years.

Devotional Thought of the Day:

37 But some of them said, “He gave sight to the blind man, didn’t he? Could he not have kept Lazarus from dying?” John 11:37 GNT

The third part is the body with its members. Its work is to draw upon and apply what the soul understands and the spirit believes. To use an example from the Bible,17 Moses built a tabernacle with three different courts. The first was the holy of holies; here God dwelt, and in it there was no light. The second was the holy place; here stood a lampstand with seven arms and seven lamps. The third was the outer court; it was open to the sky and to the sun’s light. This is a metaphor for the Christian person, whose spirit is the holy of holies, God’s dwelling in the darkness of faith without light. For the Christian believes what is neither seen, nor felt, nor comprehended. The soul is the holy place with its seven lamps, that is, every form of reason,18 discrimination, knowledge,19 and understanding20 of bodily and visible things. The body is the outer court that is open to everyone, so that everyone can see what one does and how one lives.

First of all, thank you. Thank you for the reads, the comments (especially those) and the time you have taken. Thanks for the patience with my poor typing skills. Thank you mostly for returning to listen, and maybe be drawn closer to God.

This blog actually started in a different place, and has been home here since 2012. It started back when a friend from Washington would ask me for my sermons, and send them out to hundreds of her friends. Another friend once raead a journal entry I made, and declared that I should share it. So “asimplechristian” was born. justifiedandsinner followed a few years after when the host company of the first address couldn’t provide reliable service, then when the address was freed I got it back. It is compromised mostly of sermons and my devotional summaries, with the quotes that give birth to the thoughts.

Lots of thanks to God for those whose writings spawn those thougths. St. Josemaria Escriva, Martin Luther, Pope Benedict XVI, the writers of the Book of Concord and the writings of 2 Vatican Council provide some 80 percent of that.

And here we are, 50,000 reads later (not counting the subscribers who get each post in the mail. (I don’t know if you read it. but you get it!) From over 140 countries.

There is one question I struggle with a lot over the years, and it showed up in the gopsel reading this morning.

Why doens’t God bring about the healing and/or conversion of the ones I love? Why do I have to watch them struggle, knowing that God could take care of them in an instant?

It sounds like the question is about Him, but I think the question is more about me.

You see, I know God is God, and I spend so much time telling people what I know and believe about Him. His mercy, His love, His being there for them, as He rescues them, cleans them up and heals them, comforts them.

Theologians have great canned answers as to why this person is healed and not that one. Why this person responds right away, that one doesn’t, and a third struggles in between. But those answers don’t calm the tears, or ease the broken heart.

That’s when I needed to hear Luther’s explanation this morning, Taken from his explantion of the Magnificat of Mary, found in Luke’s gospel. He uses the illustration of the three holy places, and I get it now.

The outside, which everyone can see, I am a pastor, a strong believer who has been able to depend on God in some crappy situations.

It is the middle section, where i think my reason enters into it, that there is a problem. I get frustrated as I can’t understand it all, I can’t reconcile the glory I see to what appears to be inaction on God’s part. And the dissonance is challenging.

Where I find the resolution is the Holy of Holies, the innder court where God draws me into His presence, with you and a billion others. Luther says there is no light there, but there is something more. There is God, and in His presence there is no need for light. There is awe that overwhelms our intellect, our ability to reason, and as we spend time there, we are conformed to the image of Christ. There we find what it means to adore, to worship God, and there our hearts and minds find the peace and take it back out to the Holy Place, and to the outer court to share with others.

That is where I hope these posts have drawn you, into that Holy of Holies, into the presence of God who longs to dwell in you, and with you.

Thanks for coming- keep going, keep exploring the width and breadth, the height and depth of His love for you, revealed at the cross, in Christ Jesus.

AMEN!

Luther, M. (2007). Luther’s Spirituality. (P. D. W. Krey, B. McGinn, & P. D. S. Krey, Eds., P. D. S. Krey & P. D. W. Krey, Trans.) (p. 99). New York; Mahwah, NJ: Paulist Press.


The Holy Sacraments: Not a Theological Construct, but an Encounter with God

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 in becoming a Lutheran pastor. Despite having been the “officiant” at the celebration for years, there was something different that day. Something that went beyond theology, beyond knowledge.

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 by ears, but by weary hearts and broken souls.

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 Moses face.

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.

7


The Reformation wasn’t a call to war…..but a call to a life of repentance

Large Catechism  COmmunionDevotional 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.

Dealing with the Prophecies of Condemnation: Finding Hope rather than despair

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Dawn at Concordia

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.

AMEN!

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

Why are we so willing to judge and condemn?

OLYMPUS DIGITAL CAMERADevotional 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.

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