Category Archives: Martin Luther
Devotional Thought of the Day:
11 It was he who “gave gifts to people”; he appointed some to be apostles, others to be prophets, others to be evangelists, others to be pastors and teachers. 12 He did this to prepare all God’s people for the work of Christian service, in order to build up the body of Christ. 13 And so we shall all come together to that oneness in our faith and in our knowledge of the Son of God; we shall become mature people, reaching to the very height of Christ’s full stature. 14 Then we shall no longer be children, carried by the waves and blown about by every shifting wind of the teaching of deceitful people, who lead others into error by the tricks they invent. 15 Instead, by speaking the truth in a spirit of love, we must grow up in every way to Christ, who is the head. 16 Under his control, all the different parts of the body fit together, and the whole body is held together by every joint with which it is provided. So when each separate part works as it should, the whole body grows and builds itself up through love. Ephesians 4:11-16 (TEV)
1 There are many Christians who are persuaded that the Redemption will be completed in all environments of the world, and that there have to be some souls—they do not know which ones—who will contribute to carrying it out with Christ. But they think it will take centuries, many centuries. It would be an eternity, if it were to take place at the rate of their self-giving. That was the way you yourself thought, until someone came to “wake you up”.
The first office, that of the ministry of the Word, therefore, is common to all Christians. This is clear, from what I have already said, and from 1 Pet. 2[:9], “You are a royal priesthood that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light.” I ask, who are these who are called out of darkness into marvelous light? Is it only the shorn and anointed masks? Is it not all Christians? And Peter not only gives them the right, but the command, to declare the wonderful deeds of God, which certainly is nothing else than to preach the Word of God. But some11 imagine a twofold priesthood, one spiritual and common to all, the other external and limited, and say that Peter here speaks of the spiritual one. But what is the function of this limited and external office? Is it not to declare the wonderful deeds of God? But this Peter enjoins on the spiritual and universal priesthood. In truth these blasphemers have another, external, ministry in which they declare, not the wonderful deeds of God, but their own and the pope’s impious deeds. So, as there is no other proclamation in the ministry of the Word than that which is common to all, that of the wonderful deed of God, so there is no other priesthood[i]
In the ancient creeds, the church is described as “one, holy, catholic and apostolic church.” But how often do we look at what those words mean?
One, the church is a unit, a body, whose mind must be Christ’s mind. Whose work, whether it is hands or feet, mouth or ears, eyes, whatever part, works based from HIs lead. (As we heard yesterday – He is the cornerstone of this body, to which all are joined and measured)
Holy, the church is to be holy, which means to be set apart for a special purpose, one that is sacred. To be holy means to be embraced by God, and to embrace Him. To cry out for a deeper taste of which we see a small portion of in our salvation. We are to walk (together) with God.
Catholic, the church is to be the church of all people, in all places, throughout history. When this was written there wasn’t the Eastern Orthodox, Oriental Orthodox, Roman Catholic, and the myriad of Protestant bodies out there, there was simply the people of God, united by Christ’s blood across georgraphy, across time. We have a tendency in our fractured body to turn on ourselves, to devour those we think threaten us, rather than love and pray for each other. We tend to cast those out who, like us, struggle in our faith.
Apostolic, the church seems to forget this, despite the words of Escriva and Luther. Some want the pastors and priests to do all the work (and then only those on the front line on the mission field) Others think that only the pastors and priests can do this work. Some don’t even bother with this, thinking that somehow, magically, the kingdom of God will grow into its fullness, without our growing into our fullness as those sent by God to change the world.
Not to make it heaven on earth, but to bring about the change that occurs as people know the love of God for them. As they start to explore that love as the Holy Spirit transforms them. This is the life of the church, not matter the label, no matter the location, no matter whether it is 20 people or 20,000. meeting together.
We have been sent by God, we have been given work to do, work that requires us to love people, not just on Sunday morning, but throughout the week. To love those who are friends and family, neighbors and co-workers, enemies, adversaries and even those who are a pain in the ass.
No one retires from this, no exceptions, we are a holy priesthood. This is our identiy as the people of God.
Time to wake up and serve those in need of God’s love.
But remember – God goes with you through it all!
Escriva, Josemaria. Furrow (Kindle Locations 242-245). Scepter Publishers. Kindle Edition.
11 For example, Jerome Emser. WA 8, 247.
Devotional Thought of the Day:
13 Every test that you have experienced is the kind that normally comes to people. But God keeps his promise, and he will not allow you to be tested beyond your power to remain firm; at the time you are put to the test, he will give you the strength to endure it, and so provide you with a way out. 1 Corinthians 10:13 (TEV)
As soon as you perceive that you are tempted, follow the example of children; when they see a wolf or a bear, they at once run to the arms of their father or mother, or at least they call out to them for help. It is the remedy which our Lord taught, when He said; “Pray, lest you enter into temptation” (Matt. 26:41). If you find, notwithstanding this, that the temptation still continues, or even increases, run in spirit to embrace the holy cross, as if you saw Jesus Christ crucified before you. Protest that you will never consent to the temptation, crave his help against it, and continue still to refuse your consent, as long as the temptation continues.
But in making these protestations and in refusing to consent, look not upon the temptation, but only on our Lord; for if you look upon the temptation, especially whilst it is strong, it may shake your courage. Divert your thoughts to some good and pious reflections, for good thoughts, when they occupy your heart, will chase away every evil temptation and suggestion. (1)
And this understanding is necessary for the church, so that it may know that God is daily at work in His world and embracing with His fatherly care especially those to whom He has given His Word, and He is defending them, watching over them, nourishing and freeing them from all dangers and troubles, and is unwilling to do anything which would take away anything good from those who seek the Lord, Ps. 34:10
Often times I hear the Bible passage above quoted in regards to the problems of life, that God doesn’t give us challenges that we can’t handle. As if God wants us to take on the challenges using our own wisdom, our own strength of character, our own power.
But that is not what the passage is about, if we look at the verses that come before and after the passage. It is a transition sentence, moving us from the sin of those in the Sinai with Moses, who grumbled and overlooked the care of God, and a powerful section about the communion we have with God, as we take and eat His Body, as we Drink His Blood that was shed.
It is the escape God provides, the way past temptation and sin that comes as we trust, as we depend on God to provide for us. That is our way out, carried in the palm of His hands, carried through death and the cross, through the resurrection and life in the glory of God.
Depending on the truth we hear Martin Chemnitz states so well, that God is at work, and won’t take away anything good from those who look to Him. It is what St Francis de Sales states as well, that our hope is found as we run to and embrace the cross, looking not at the temptation, but focusing on Jesus, on HIs presence, on HIs love, on HIs mercy.
This is our great escape – through Christ, from darkness to light, from guilt and shame into the very glory of God, from brokenness to being healed and life abundant in Christ. TO have the mindset of Christ, to focus in on the love of God our Father, to explore that love, as the Apostle Paul tells the church to, this is our safe place, our sanctuary, our refuge.
That is why the Kyrie Eleison (Lord Have Mercy! ) is such a powerful prayer, for it directs our hope to Christ, where it finds the proof that sustains it.
We must go back, and see where Paul finds that escape, in the communion of people and God. In the sharing of the Eucharistic (the Blessing) Cup, in the Body of Christ which we share. In that sacramental meal, we find ourselves so in the presence of God. This sacrament, this time of being with God, is so precious, so needed!
This is Christianity, our religious dependence and trust in God, the path of walking with Christ, being the place where the Spirit dwells, where the people of God are lifted up.
So look to Jesus my friends, and find the escape we all need. AMEN!
(1) Francis de Sales, Saint. An Introduction to the Devout Life. Dublin: M. H. Gill and Son, 1885. Print.
Chemnitz, Martin, and Jacob A. O. Preus. Loci Theologici. electronic ed. St. Louis: Concordia Publishing House, 1999. Print.
Devotional Thought of the Day:
17 Coming to his senses he thought, ‘How many of my father’s hired workers have more than enough food to eat, but here am I, dying from hunger. 18 I shall get up and go to my father and I shall say to him, “Father, I have sinned against heaven and against you. 19 I no longer deserve to be called your son; treat me as you would treat one of your hired workers.” ‘ 20 So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him.
Luke 15:17-20 (NAB)
985 You strayed from the way and did not return because you were ashamed. It would be more logical if you were ashamed not to return.
Why, Then, is the Law to Be Taught, and What is Its Legitimate Use?
I. That people might learn from the Law seriously to acknowledge both their manifold sins and the judgment of God against sins, namely that they are subject to divine wrath and the curse or eternal condemnation, unless they are set free through Christ, so that they thus turn themselves away from sins, fear the wrath of God, and seek the true physician who alone can heal our weaknesses. Ro 3:20; 4:15; 2 Co 3:6–9; Eze 18:30–31; Mt 9:12.
II. That the Law, written by the finger of God, might be for the reborn a sure norm and rule, showing which works God has prepared, in which He wants the reborn to walk and serve Him. Dt 12:32; Eze 20:19; Ro 13:8; Cl 2:20–23.
He came to his senses. We need to do the same.
Growing up 40-45 years ago, there was a rule in our home, be back int he house before dark. We lived on 3 hilly wooded acres in New Hampshire, and darkness fell fast, there was nothing like lingering twilight in the, once the sun went down, darkness descended, and it was a black darkness.
More than once, I would leave too late to get home before darkness caught me. Once i remember sitting in the small ancient cemetery (newest grave was 1810 or so) a half mile down the road, fearing what my arrival home would bring. As a side note, I don’t recommend sitting in a dark cemetery with huge creaky oak trees blotting out the moonlight.
Car lights could be seen, and I feared each one would contain my parents, out searching for their young rebellious, disobedient son. After about an hour passed by, as the night was getting colder, desperation would force me to leave my refuge, and walk my huffy bicycle home.
As I walked by my neighbors, looking in their windows, I wondered if they knew of my misadventure if my folks had checked with the Stobers and the Zahns. Eventually, I tried to figure if I could sneak in, through the basement sliding glass door, or maybe through the studio or kitchen door. But I made it home, and at first hugged, then scolded, then hugged again, I was finally safe, and the anxiety could fade away.
This is how we treat God, whether we’ve run far off, or whether we are hiding deep inside our own hearts as we sit in church on Sunday morning. St Josemaria tells us our shame should have driven us home, desperately seeking refuge, rather than ensnared us and kept us anxious, cold, hungry and left…. outside, tormented, and scared what would happen when we finally arrived home.
As a pastor, there is a need for me to teach people that the best place for them to be, when struggling with sin, is in the midst of God’s family. There, mercy and peace is waiting. Forgiveness and love will be manifest. Chemnitz was correct, where the Law serves properly when it moves believers from remaining in sin to remember they are set free from sin by Jesus, and enables them to respond to that mercy and love. That it shows them they can seek the healing of their hearts and souls, for this is why Jesus reaches out to them.
People need to know that church is a safe haven fro sinners, a place where they aren’t going to be condemned for being snared by sin, but where they will find peace, as others similarly wounded assist them, and help them depend on Jesus.
This is the church, this is the Father’s home, where we find His compassion.
So come home, enter the warmth and light, and know love and peace…. it’s time.
And if you see me or anyone else hiding behind a tombstone, bring us home too.
For we all get caught in the darkness from time to time.
Escriva, Josemaria. The Way (Kindle Location 2290). Scepter Publishers. Kindle Edition
Chemnitz, Martin, and Luther Poellot. Ministry, Word, and Sacraments: An Enchiridion. electronic ed. St. Louis: Concordia Publishing House, 1999. Print.
(TEV)Devotional Discussion Thought fo the Day:
1 I, then, a prisoner for the Lord, urge you to live in a manner worthy of the call you have received, 2 with all humility and gentleness, with patience, bearing with one another through love, 3 striving to preserve the unity of the spirit through the bond of peace: 4 one body and one Spirit, as you were also called to the one hope of your call; 5 one Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all and in all. Ephesians 4:1-6 (NAB)
Not only by the reception of the sacrament but by the words associated with the sacrament the heart will be encouraged to believe and be quickened. For it is in the words that God promises the forgiveness of sins: “This is my body, given for you.” “This is the cup of the new covenant,” is the new promise, the promised righteousness, eternal life, “in my blood which is shed for many for the remission of sin.”
Thus they obtain the forgiveness of sins not through any outward act but through the faith which is awakened by the word and the sign.
Also the people are to be taught that this sign has been instituted not only to awaken faith but also to instruct us in love, as St. Paul says in I Cor. 10[:17]: “It is one loaf and it is one body, for we all partake of the same loaf.” We are not to harbor envy and hatred, but each is to care for the other, to help the other with alms and every kind of service which God has commanded us.
This teaching shall be repeated often. For what else is it than dishonor of the body of Christ when we harbor envy and hate and want to show no love and yet want to be considered a part of the body of Christ
First of all, that the Last Supper of Jesus is recognized as the authentic occasion of the founding of the Church: Jesus bestows on his own this liturgy of his death and Resurrection and, in doing so, bestows on them also the feast of life. At the Last Supper he repeats the covenant of Mount Sinai—or better: what was there initiated only in signs becomes here the full reality—a union of blood and life between God and mankind. When we say this, it is clear that the Last Supper anticipates both Cross and Resurrection yet at the same time necessarily presumes them, for otherwise everything would be but an empty gesture. That is why the Fathers of the Church could say, in a very beautiful image, that the Church sprang from the open side of the Lord, from which there flowed blood and water. That is, in reality, only another way of formulating the thought I express when I say: the Last Supper is the beginning of the Church. For it always means that the Eucharist unites mankind not only with one another but with Christ and so constitutes humanity as the Church, thus giving, at the same time, the basic constitution of the Church: the Church lives in eucharistic communities
Some people are afraid of it, for they assume unity means compromise.
Some people are afraid of it because they know that such unity does mean change, and requires us to submit our will, our right to grievances, our resentment and even jealousy to God’s desire for His people.
Some are simply afraid of it, no let’s be honest, we are afraid of “them.” Of those we’ve been taught to stand opposed to, even as we recognize that we confess the same creeds ( or if we are “anti-creedal – we cover the same ground in our faith statements.)
And yet, in the New Testament, there is a definite call for the church to be “one,” to be unified, to be about the ministry of reconciliation. It is part of Jesus prayer, where He asks the Father to bless us, that we would all be one. It is a major them in the 2 letters to the Corinthians, and to the Galatians, it is obviously here in Ephesians, and the great passage in Philippians 2 describing in Christ’s ministry to us, is to urge us to unity, to submit our personal desires and even needs to serve those who need it.
Even our enemies, even those we are afraid of, even those who cause anxiety.
This kind of unity is not worked out in theological dialogues, or debates. It is not fostered by blogs and vlogs and podcasts. In fact, those monologs, even ones like this urging unity, don’t foster the unity.
That is done in the sacraments, where God shows unity not only to be possible, but to be created. Some will hopefully wet our appetite for such a unity, while I fear far more urge greater division, greater separation because of a false understanding of holiness and purity.
In our mutual baptism, we are each joined to Christ. Where we are so united, we share in His death, and in the resurrection. But even as we individually are drawn to Him, and find that He has united us to Himself, we find we are united together.
We also see it as we kneel and commune, as we share in the body and blood of Jesus together. Where each of us is reminded we are part of the covenant, and we commune with the Body and Blood of Jesus, together. Here are the words of St. Paul on this,
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. 17 Because there is the one loaf of bread, all of us, though many, are one body, for we all share the same loaf.
1 Corinthians 10:16-17 (TEV)
It is in these things where we not only encounter God, but are joined to them that we find we are joined. Where the urgency that Paul observes finds not only hope, but the reality of what it means to be “one, holy (pure/set apart), catholic (universal – there is only one) and apostolic ( the church with a mission, a church that is sent into the word) Church.
A mission that is seen as people look at His church, His people and say, “see what love they have for each other!” and thereby are drawn to Jesus. AMEN!
Luther, Martin. Luther’s Works, Vol. 40: Church and Ministry II. Ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann. Vol. 40. Philadelphia: Fortress Press, 1999. Print.
Ratzinger, Joseph. Co-Workers of the Truth: Meditations for Every Day of the Year. Ed. Irene Grassl. Trans. Mary Frances McCarthy and Lothar Krauth. San Francisco: Ignatius Press, 1992. Print.
Devotional Thought of the Day:
20 But that is not the way you learned Christ!— 21 assuming that you have heard about him and were taught in him, as the truth is in Jesus, 22 to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, 23 and to be renewed in the spirit of your minds, 24 and to put on the new self, created after the likeness of God in true righteousness and holiness. 25 Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another. Ephesians 4:20-25 (ESV)
17 On the other hand, it is correct to say that in conversion, through the attraction of the Holy Spirit, God changes stubborn and unwilling people into willing people, and that after conversion, in the daily exercise of repentance, the reborn will of man is not idle but cooperates in all the works which the Holy Spirit performs through us.
18 9. Likewise Luther’s statement that man’s will in conversion behaves “altogether passively”5 (that is, that it does nothing at all) must be understood as referring to the action of divine grace in kindling new movements within the will, that is, when the Spirit of God through the Word that has been heard or through the use of the holy sacraments takes hold of man’s will and works the new birth and conversion. But after the Holy Spirit has performed and accomplished this and the will of man has been changed and renewed solely by God’s power and activity, man’s new will becomes an instrument and means of God the Holy Spirit, so that man not only lays hold on grace but also cooperates with the Holy Spirit in the works that follow.
426 Today once again I prayed full of confidence. This was my petition: “Lord, may neither our past wretchedness which has been forgiven us, nor the possibility of future wretchedness cause us any disquiet. May we abandon ourselves into your merciful hands. May we bring before you our desires for sanctity and apostolate, which are hidden like embers under the ashes of an apparent coldness…” ”Lord, I know you are listening to us.” You should say this to him too.
There is, within the church today, a sense of defeatism. The church seems to be dying in America; it no longer serves the community as a place of peace, a sanctuary from the world. It is no longer the place of people set apart to a life walking with Christ.
This is happening, even as American seminaries are be asked to influence the training of pastors in places where the growth of the church is exponential, and that scares me, for what if what we teach them is what has caused our churches, liberal and confessional, traditional and contemporary to diminish in size, and in effect?
I can’t speak to the denominations and movements I know not of, but I can speak, and will speak to those I know well.
In our situation, there is a strange misunderstanding, a problem with one of our prize confessions, the cry of “Faith Alone”, and how it has morphed into something it never was.
It was about conversion; some people think it is about the entirety of our life. They take another summary of theology – we are simultaneously sinners and justified – and it and what has developed is a theology that there is no need for spiritual growth, there is no need for being transformed into the image of Christ, for growing in faith and holiness.
We see them come to faith, find their seat in church – and leave them there. We remind them their sins are forgiven; we tell them to trust God for their salvation, but we fail to encourage them to live life with Christ.
But as you see in blue above, the early Luther’s never meant that sanctification was optional, that serving alongside Christ was just for a chosen few, that the rest could be passive in how they live life, that a signed check was good enough.
We are meant to be instruments, means of grace as we share the gospel given to us via God’s word, and the sacraments that are tangible means of that grace. Every Christian, growing in faith, seeing themselves set apart to be used by God, interceding and ministering to those who are around them, loving them as CHirst loves us.
Are we going to be perfect? Nah>
Are we still going to be occasionally wretched? It’s possible, even probable and in my case. definite. But that shouldn’t stop us from being drawn to the cross, abandoning ourselves into the hands that were crucified, into the life that we died with at the cross, and are raised to, quickened by the power of the Holy Spirit – which raised Christ from the dead.
It is time to return to encourage holiness, to encourage people to live as God intends, as one, holy, called together and sent into a broken world people.
Faith Alone- yes it saves – and brings us into a journey with God -where it sees us made into a holy people…people that can bring God’s healing to a lost and broken world.
Lord, I know you are listening to us, breathe on us, and cause the embers of our desire for your mission and our holiness rage into a holy inferno. AMEN!
Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (p. 472). Philadelphia: Mühlenberg Press. Formula of Concord: Pt 1 Epitome II Free Will
Escriva, Josemaria. The Forge (Kindle Locations 1637-1641). Scepter Publishers. Kindle Edition.
Devotional Thought of the Day:
35 They will say, “This once-desolate land has become like the garden of Eden. The cities once ruined, laid waste and destroyed, are now resettled and fortified.”s 36 Then the surrounding nations that remain shall know that I, the LORD, have rebuilt what was destroyed and replanted what was desolate. I, the LORD, have spoken: I will do it! (NABRE Ezekiel 36:35-36)
24 Suppose, now, that the invitation (to confess our sins and receive absolution) were changed into a command that all beggars should run to the place, no reason being given and no mention of what they were to look for or receive. How else would the beggar go but with repugnance, not expecting to receive anything but just letting everyone see how poor and miserable he is? Not much joy or comfort would come from this, but only a greater hostility to the command.
25 In the same way the pope’s* preachers have in the past kept silence about this wonderful, rich alms and this indescribable treasure; they have simply driven men together in hordes just to show what impure and filthy people they were. Who could thus go to confession willingly?
26 We, on the contrary, do not say that men should look to see how full of filthiness you are, making of you a mirror for contemplating themselves. Rather we advise: If you are poor and miserable, then go and make use of the healing medicine. (1)
That is the way you are, too, he says; that is the way you are interiorly, if we look attentively at ourselves we shall know that this is true. We are interiorly stunted and crippled. We lack interior strength because we live only exteriorly. “Everyman”, who abounded in health and life, was interiorly completely crippled, but he did not know it. In his efforts to draw all life to himself, he had failed to learn what life truly is. There appears now on stage a second female figure, who teaches the dying Everyman how to pray again. Thus faith helps to give strength to his works. Supported by faith, his works can move, and he, too, can move—to move along the right, the true road to salvation. Faith gives him from Christ’s strength what Everyman does not have of himself. (2)
A pastor or priest sits, and hears people unburden their lives, and we see a miracle happen. Those crushed by guilt and shame are healed, they are made whole. They are restored.
We can often see it with our eyes, yet the perception goes far deeper, as the grace of God bursts from their hearts and souls through their eyes. It is such a thing that Ezekiel describes as he calls watching a once desolate land become the garden of Eden. Or a city laid waste, that has been restored.
Pope Benedict wrote of it as Everyman learning to pray again – the line of communication between God and man cleared of all that blocks it from our inattention, as guilt and shame are flushed away, and we can live again. Luther talks about it as a great treasure, this healing medicine of hearing God speak.
But we would rather look in the mirror and see the filth; we would rather look at works, poor and feeble, no better than filthy rags. Because we’ve let confession (and I mean the entire church) and the precious words of absolution be neglected, we struggle to believe them, to perceive the grace we should look for, the guarantee of mercy we should desire!
This is why pastors and priests must return to teaching about this precious sacrament. So that its power to heal and restore people no longer sits unused, misunderstood, untapped. Our people need to have this – they need to be able to share the joy of their salvation, to celebrate that God isn’t far off, but in Him we still live and move and have our very being! This is amazing grace; this is proof of His unfailing love… these words of absolution, these glorious words that we are free…
God is merciful, the world needs to know this, you and I need to know this.
As we are absolved, let our awe turn into praises and celebration, as God throws us a feast, and as we know we are welcomed in His presence. AMEN!
(1) Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (p. 460). Philadelphia: Mühlenberg Press.
(2) 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. 233–234). San Francisco: Ignatius Press.
* ( DIsclaimer: While it may be true that some in the RCC in Luther’s day are accurately described in his comment, the priests of the Roman Catholic Church I know and admire urge people to go, not just out of obedience, but because of the joy that awaits them as Christ assures them of His forgiveness – there are such pastors in every church body, even as there are those who would deny people of the joy of reconciliation)
Devotional THoguht of the Day:
1 Jesus got into the boat and went back across the lake to his own town, 2 where some people brought to him a paralyzed man, lying on a bed. When Jesus saw how much faith they had, he said to the paralyzed man, “Courage, my son! Your sins are forgiven.” 3 Then some teachers of the Law said to themselves, “This man is speaking blasphemy!” 4 Jesus perceived what they were thinking, and so he said, “Why are you thinking such evil things? 5 Is it easier to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? 6 I will prove to you, then, that the Son of Man has authority on earth to forgive sins.” So he said to the paralyzed man, “Get up, pick up your bed, and go home!” 7 The man got up and went home. 8 When the people saw it, they were afraid, and praised God for giving such authority to people.
Matthew 9:1-8 (TEV)
15 Note, then, as I have often said, that confession consists of two parts. The first is my work and act, when I lament my sin and desire comfort and restoration for my soul. The second is a work which God does, when he absolves me of my sins through a word placed in the mouth of a man. This is the surpassingly grand and noble thing that makes confession so wonderful and comforting.
In Luther’s Large Catechism, we see the words in blue above, as Luther exhorts (begs) his people not give up the blessing of confessing their sin. Only a man who himself experienced the overwhelming crushing weight of his own sin, and the relief he knew writes in such a manner.
Luther’s relief is found all over his works, and he gets a bit testy (okay even violent) toward those who would deny people as broken as he was/is the hope he found and the healing he experienced.
His explanation nails it, our confession and absolution is far more about the absolution that we receive, that we so desperately need, than it is about the crap we drop in the presence of God. We may fear seeing it revealed, we may fear the surgery that removes it, what St. Paul calls the circumcision of the heart. We may even consider it impossible, a task beyond our ability.
Yet, the emphasis is not on the confession, but the cleansing. The work is not ours, it is the work of freeing us from the darkness that consumes us. That can even physically inhibit and paralyze us, as the man experienced in the gospel reading. But Christ’s death, and the authority given to Him by the father shatters those bindings, those things that trap us.
The blood of Christ, which binds us to Him, already did this, as He hung on the cross and declared we are free from sin, and even while we get up – perhaps for the first time, His Spirit quickens us, strengthens us, restores that which had decayed and been destroyed by sin.
We need to stop buying into the lie that confession is difficult, a duty that is one that burdens us and breaks us. It is a moment of incredible promise, a moment of being found in the presence of God, in peace that may be completely unfamiliar – but yet is home.
A little further down the section, Luther emphasised this again,
22 We urge you, however, to confess and express your needs, not for the purpose of performing a work but to hear what God wishes to say to you. The Word or absolution, I say, is what you should concentrate on, magnifying and cherishing it as a great and wonderful treasure to be accepted with all praise and gratitude.
This prayer, this desire for mercy needs to be seen as a treasure, not because of the words we say, but because of the words said to us in love. That changes our plea from one of desperation, to one of expectation, as the glory of God surrounds us, and we dind His love is still deeper, higher, broader and wider than we could have ever thought.
This is our God. We are His….gloriously his.
Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (pp. 458–459). Philadelphia: Mühlenberg Press.
Devotional Thought of the Day:
11 Just as [under] shorts fit tightly around the waist, so I intended all the people of Israel and Judah to hold tightly to me. I did this so that they would be my people and would bring praise and honor to my name; but they would not obey me.” Jeremiah 13:11 (TEV)
To pray, as the Second Commandment teaches, is to call upon God in every need. This God requires of us; he has not left it to our choice. It is our duty and obligation to pray if we want to be Christians, just as it is our duty and obligation to obey our fathers and mothers and the civil authorities. By invocation and prayer the name of God is glorified and used to good purpose. This you should note above all so that you may silence and repel any thoughts that would prevent or deter us from praying. (1)
For those familiar with Luther, and the Lutheran understanding of Law and Gospel, the words in blue may sound strange and confusing. This sounds like a harsh use of the law, something that would lead to condemnation, something that is so demanding that all it can lead to is guilt and shame.
For many do not pray as they should! It is overlooked, dismissed as activities that are based in pietism. And if these words were not in Luther’s Large catechism they would be dismissed. Instead, I think they are simply ignored.
There is a part of us, the part that doubts God is listening, that doubt God cares, that finds prayer, whether prayers laying burdens down or hearing from God as we listening in prayer, as we meditate on His word, as burdensome and boring. We see them as something that saints might do, but by no means required beyond the prayers that are read at church.
Luther realized the necessity (so did Melanchthon – see his comments in Article XIII of the Apology of the Augsburg Confession! ) of prayer. But that necessity isn’t borne just of pleasing God. God didn’t commission us to use His name just so He would be glorified. The glory comes when we respond to His hearing, to His answering the prayer. Praise issues from our lips when we realize the comfort and peace the world cannot give, the comfort and peace that is possible only as we realize the merciful serenity that can be experienced in the presence of almighty God.
It is the answer to the cry of our heart that brings us to worship. This is why prayer is a requirement – because we need this means of grace, we desperately need what it delivers.
It is serendipitous (always wanted to use that word) that on the day I encounter Luther’s words, I encounter the words of the prophet Jeremiah. For indeed God wants us to know how close to us He is, how close to Him we are! This is the life of prayer – to cling to God like we are his underwear, as bizarre as that metaphor sounds! (and oh the comments that could be made…)
We need to be that close, we have to, in order to survive mentally, spiritually, even physically. For our life begins to spiral out of control as we separate ourselves from our Lord who is our life. We replace knowing God with knowing about Him, then we replace that knowledge with our own speculation and desires, as we make an idol in our image.
Cling to God, stalk Him, be persistent, wrestle with Him.
For He is our God, our Father.
And a great place to begin is with this little prayer of St Josemaria…..
383 Dear Jesus, I do want to correspond to your Love, but I am so feeble. With your grace, I will know how to! (2)
(1) Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (p. 421). Philadelphia: Mühlenberg Press.
(2) Escriva, Josemaria. The Forge (Kindle Locations 1501-1503). Scepter Publishers. Kindle Edition.