Category Archives: Martin Luther
Devotional thought fo the Day:
19 My friends, if any of you wander away from the truth and another one brings you back again, 20 remember this: whoever turns a sinner back from the wrong way will save that sinner’s soul from death and bring about the forgiveness of many sins. James 5:19-20 (TEV)
Anyway, I would gladly know how things are with your soul. Have you finally become sick and tired of your own righteousness and taken a deep breath of the righteousness of Christ and learned to trust in it.
What a question for Martin Luther to ask his friend George!
Can you imagine me, or any pastor, or any friend asking that question of you? What would be your response? How would you respond?
Maybe I should ask you!
Or perhaps it is isn’t as questionable as “maybe”. We need to ask this question of each other. We need to care enough about people to ask them this, to genuinely care for their souls, for their spiritual needs.
And while I am not exclusively talking about pastors, elders and other church leaders, it starts with us. We are the ones tasked with shepherding souls, with reconciling the broken. This job belongs to the entire church, the caring for souls, whether they are members of our church, or atheists, whether they are our family and friends or our nemesis.
The words of James’ epistle strike this home. if someone wanders away, we bring them back, we cover a multitude of sins, and we save them from death.
As hard as it sounds, we have an obligation to our brothers and sisters, to lovingly help them bring their sins to Christ, to let Him remove and annul them. Not just to look the other way, not to just say, “well, really, except for this or that, Joe was a good guy, good enough to get to heaven.” That is easy, but really, it isn’t loving, it doesn’t call him back to God, it lets him wander through this life. It leaves him bound to self-righteousness, or to the guilt and shame he dwells in.
The church, you and I, have the ability to be there, to assist the prodigal on the way home, to help them know what we should know so well, the words of God declaring we are forgiven. We need to help them do as Martin Luther encouraged his fried George to do, to take a “deep breath of the righteousness of Christ and learned to trust in it.”
Lord, help us not to hide our sin, help us encourage others to be drawn closer to You, to receive your promise of absolution, and to live lives free and forgiven. Help us to be one people, united together in Your presence, Father, Son, and Holy Spirit. 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. 3). New York; Mahwah, NJ: Paulist Press.
Devotional Thought of the Day:
10 But Moses said, “No, LORD, don’t send me. I have never been a good speaker, and I haven’t become one since you began to speak to me. I am a poor speaker, slow and hesitant.”
11 The LORD said to him, “Who gives man his mouth? Who makes him deaf or dumb? Who gives him sight or makes him blind? It is I, the LORD. 12 Now, go! I will help you to speak, and I will tell you what to say.”
13 But Moses answered, “No, Lord, please send someone else.” Ex 4:10–13 TEV
22 “You don’t know what you are asking for,” Jesus answered the sons. “Can you drink the cup of suffering that I am about to drink?” “We can,” they answered. 23 “You will indeed drink from my cup,” Jesus told them, “but I do not have the right to choose who will sit at my right and my left. These places belong to those for whom my Father has prepared them.” Mt 20:22–23 TEV
We cannot proclaim Christ’s promises to ourselves; we cannot store them away safely on a computer disk or in a safety deposit box for later reference. We need the word to come from outside of us so that it may reign over us. Someone must wash us, someone must feed us, someone must speak an inescapable and unconditional word of absolution, and in doing so these someones become Christ for us. The worldly spirituality of Luther with its emphasis on vocation and service to the neighbor is also a thoroughly churchly spirituality. We are called to venture forth on our individual paths of discipleship as members of a redeemed people, the very body of Christ.
There is no way for the Christian to avoid the brokenness in life.
We may try to hide it. We may try to justify it in our hearts and minds, yet our soul will still feel the brokenness.
We may try to run from it, and to be honest, this week, there have been times I wish I could have.
We encounter brokenness in each day, in each relationship, and even if we could isolate ourselves from the world, lock ourselves up in some monastery, we would still be crushed by our own brokenness.
So too often we from this aspect of brokenness to that one. From this shattered place to that, never having found the rest we need, never dreaming that there could be a way to see all of life healed, never seeing life restored.
Moses ran from where he encountered the greatest point of brokennes in his life. Everything he was. up to that point, disappeared in a moment of rage. And so he ran, rather than face his brokenness. God sends him back, not to deal with his own, but to help others deal with theirs. To deliver them from slavery, not the physical kind primarily, but the spiritual kind.
Moses goes back to help people realize that God isn’t distant, but that He is here. That God loves them, that He wants a relationship with them where He can love and care for them. (That is why Christ came as well!) And Moses, broken, afraid, more than willing to let someone else bear the burden, Moses would let someone else address the sin and shame.
God wouldn’t let him, but God also didn’t let him wander back alone. He never does.
We are meant to see people healed and find hope in the community. For even as Moses ministers to Pharoah and Israel, Aaron will minister to Moses, serving him as his mouthpiece, being his right hand, and Aaron does what Moses cannot do for himself. They were Christ for each other, as we need to be.
That can get pretty messy, as we, sent by Christ in his stead ( and yet paradoxically with Him) encounter their brokenness. As we share the grace they need, speaking absolution, binding their wounds, helping them have hope. Them helping us by serving us as Christ would. This interchange can get extraordinarily painful, as we sacrifice our own comfort, our own illusion of peace in order to encounter the brokenness. And even then, God provides real peace – that passes our understanding, meeting us in the midst of soul-wrenching pain that brokenness causes.
It takes confidence in God to reveal your own brokenness, to confess is and let yourself It takes confidence to go, and embrace those who are broken, to reach out and give them the proof of God’s healing them, the hope of the day when there will be no more sorrow, no more tears. When brokenness and the spiritual death it threatens is swallowed up in the greatest of victories.
This is what we hold onto, this hope of the new day coming. The day the church holds onto each other until, as we minister to each other, and remind each other of the love of Christ.
Lord, help us neither hide our brokenness or run from it, or the brokenness of those around us. But let us begin to minister to each other, to be Your hands, Your feet, Your mouthpieces, even as You minister to us through others. AMEN!
Strohl, J. E. (2007). General Introduction. In P. D. W. Krey, B. McGinn, & P. D. S. Krey (Eds.), P. D. S. Krey & P. D. W. Krey (Trans.), Luther’s Spirituality (p. xxx). New York; Mahwah, NJ: Paulist Press.
Devotional Thought of the Day:
20 “I have obeyed all these commandments,” the young man replied. “What else do I need to do?” 21 Jesus said to him, “If you want to be perfect, go and sell all you have and give the money to the poor, and you will have riches in heaven; then come and follow me.” 22 When the young man heard this, he went away sad, because he was very rich. Matt 19:20-22 TEV
5 That is why I have sent my prophets to you with my message of judgment and destruction. What I want from you is plain and clear: 6 I want your constant love, not your animal sacrifices. I would rather have my people know me than burn offerings to me. Hosea 6:5-6 (TEV)
One encounters Christ throughout the creation, says Luther, but the troubled conscience experiences him as its judge and flees in terror. In the supper, however, the believer meets the Lord unequivocally as the savior who lays his life down for me (“This is the body of Christ given for you; the blood of Christ shed for you”). There is no escaping Christ’s single-minded intention. He proclaims his love to each and every participant and asks only that they take him at his word.
he (Augstine) had a sort of vision, in which he heard a voice saying to him: “I am the bread of the strong, eat me! But you will not transform me and make me part of you; rather, I will transform you and make you part of me.”3 In the normal process of eating, the human is the stronger being. He takes things in, and they are assimilated into him, so that they become part of his own substance. They are transformed within him and go to build up his bodily life. But in the mutual relation with Christ it is the other way around; he is the heart, the truly existent being. When we truly communicate, this means that we are taken out of ourselves, that we are assimilated into him, that we become one with him and, through him, with the fellowship of our brethren.
We measure Christian maturity wrong, and we have for a long time.
We measure it by the level of theological knowledge they have, or by the amount of scripture memorized. How dynamic they are when it comes to sharing or defending the faith. How much they “have it together” doesn’t really count all that much either, for anyone can put on an act.
The young man in the first reading above would have been counted as mature in the faith. he did all the right things, he said them all, he knew it all as well. The Israelites in Hosea’s time had the sacrificial system down, they had all the right movements, they processed sacrifices with the precision of a military unit, yet they too were not mature in their faith.
They didn’t understand, any more than we do today.
Being mature in the faith is not about being self-sufficient, but it is about being dependent on God, about walking with Jesus, about loving Him, about knowing Him! Being a Christian is about letting God invade your life, about learning to hold no part back, for the Lord would save all of us.
Read again the words about Luther, and the writings of then Joseph Cardinal Ratzinger above. Look at how they describe meeting Christ in the Eucharist, the transforming nature of God. It is encountering the absolute love of God, as He pours out mercy and peace and healing upon us.
This isn’t just about the substitutionary atonement or the discussion of consubstantiation versus transubstantiation. It’s not just about the words of institution or the form of the mass in which this gift is celebrated. Those things are part, but they mean nothing without the encounter…the encounter with Christ.
It is about this encounter, about meeting God, right then and there. About knowing the purest, most invasive, most intimate love, about taking in the Body and Blood of Christ. It is about being drawn into His glory, for His glory is simply the light of His love.
Christian maturity is about desiring to know this love, about realizing how much we need His presence, about rejoicing as we depend on Him, as we entrust to Him our very souls.
It is what Jesus asked the young man. …drop everything… let it help others… come walk with me.
The mature Christian has learned to do so, even asking God for the help.
Lord, help us grow in faith, depending on You, allowing You in every part of our lives and rejoicing in the His love for us. AMEN!
Strohl, J. E. (2007). General Introduction. In P. D. W. Krey, B. McGinn, & P. D. S. Krey (Eds.), P. D. S. Krey & P. D. W. Krey (Trans.), Luther’s Spirituality (p. xxviii). New York; Mahwah, NJ: Paulist Press.
Ratzinger, J. (2003). God is Near Us: The Eucharist, the Heart of Life. (S. O. Horn & V. Pfnür, Eds., H. Taylor, Trans.) (p. 78). San Francisco: Ignatius Press.
7 God sent me ahead of you to rescue you in this amazing way and to make sure that you and your descendants survive. 8 So it was not really you who sent me here, but God. Genesis 45:7-8 GNT
Trial and temptation are the initial means of spiritual formation. Through them the Christian is stripped time and time again of presumption and the delusions of righteousness. One is thrust into a kind of existential free fall with nothing to break the descent into darkness, nothing to hold onto but Jesus the Christ.
309 Far away on the horizon heaven seems to meet the earth. Do not forget that where heaven and earth really meet is in your heart of a child of God.
Yesterday, I posted on FaceBook the following thought
“Struggling with the idea that Maranatha shouldn’t be just a prayer of despair, but one of expectation.”
Let me be honest, the last week or so, as I’ve have witnessed so much trauma, that I would be very grateful for the Second Coming of Christ. And in a desperate way, I want to plead for it, for the release from the tribulation and tears that seem to be occurring wherever I turn.
And yet part of me regrets wanting the Second Coming for such a personal excuse, for such a homecoming, for such peace. I know I should know this peace, and there are times where I know it, especially as I hand to my brothers and sisters the Body of Christ, as my elders and deacon encourage them to take and drink the Precious Blood poured out to activate the New Covenant, a relationship where we are free from sin.
As I look out on this broken world, this shattered community, as I see the sin ravaged relationships, my instinct to run and hide from the pain.
And gently confronting my angst this morning, I came across the readings above, and sit in wonder, as I realize God’s providence.
In the reading from Luther’s Spirituality, I see the blessing of such tribulation, as it strips from me everything but Christ. Out of need I cry out to Him and find He’s already there. He’s not on the distant horizon, not somewhere out there in time. But He is here, He is wonderfully sustaining me! He is wonderfully here!
And then, like Joseph, I realize the pain’s purpose, the salvation of all of those around, the chance we all have because even in this midst of the trauma, I see God at work. Oddly enough through some of the most broken, those in the deepest pain, those with no other option but Christ.
What an amazing paradox, what a wondrous mystery. What an unbelievable peace that is found now, in the presence of the Lord who will wipe away every tear one day, yet now cries with us, even as the Holy Spirit comforts us,
And as I think this through, I realize the peace, the incredible peace of being claimed and cleansed in baptism, of the feast where God celebrates our being united to Him. And though the trauma remains… so can we.
If you too are dealing with, or surrounded by those who are dealing with trauma, pain, whether from nature or because of sin, consider this prayer for you as well.
Lord, there are so many in need of Your peace, as they feel pressures crushing them, or feel for those who are being crushed, Lord reveal yourself to them, may they know the presence of the Holy Spirit, that in the midst of everything, builds within them the undeniable peace that is unable to be explained, but comes from knowing they are loved by you, Jesus, and the by the Father and Holy Spirit, as You reign and care for us, forever and ever, AMEN!
Strohl, J. E. (2007). General Introduction. In P. D. W. Krey, B. McGinn, & P. D. S. Krey (Eds.), P. D. S. Krey & P. D. W. Krey (Trans.), Luther’s Spirituality (p. xxvii). New York; Mahwah, NJ: Paulist Press.
Escriva, Josemaria. Furrow (Kindle Locations 1471-1472). Scepter Publishers. Kindle Edition.
Devotional Thought of the Day:
23 As for us, we proclaim the crucified Christ, a message that is offensive to the Jews and nonsense to the Gentiles; 24 but for those whom God has called, both Jews and Gentiles, this message is Christ, who is the power of God and the wisdom of God. 1 Corinthians 1:23-24 (TEV)
16 I have complete confidence in the gospel; it is God’s power to save all who believe, first the Jews and also the Gentiles. 17 For the gospel reveals how God puts people right with himself: it is through faith from beginning to end. As the scripture says, “The person who is put right with God through faith shall live.” Romans 1:16-17 (TEV)
Poor and lukewarm is the Church that flees from and avoids the cross! She will become only a “polite social” institution in her sterility. This is, ultimately, the price paid, and indeed it is, by the people of God for being ashamed of the gospel and giving in to the fear of giving witness. If we do not confess Christ, what then would we be?
Jesus’ Last Supper was not one of those meals he held with “publicans and sinners”. He made it subject to the basic form of the Passover, which implies that this meal was held in a family setting. Thus he kept it with his new family, with the Twelve; with those whose feet he washed, whom he had prepared, by his Word and by this cleansing of absolution (Jn 13:10), to receive a blood relationship with him, to become one body with him.3 The Eucharist is not itself the sacrament of reconciliation, but in fact it presupposes that sacrament. It is the sacrament of the reconciled, to which the Lord invites all those who have become one with him; who certainly still remain weak sinners, but yet have given their hand to him and have become part of his family. That is why, from the beginning, the Eucharist has been preceded by a discernment. We have just heard this, in very dramatic form, from Paul: Whoever eats unworthily, eats and drinks judgment on himself, because he does not distinguish the Body of the Lord
For decades, the two gospel passages above have been burnt into my mind.
This is what we do, or what we try to do.
Preach Christ crucified, and we do it in a way that proves we are not ashamed of the gospel of Christ.
Being not ashamed of the gospel is harder than we think. It is not being a hire-powered, no holes barred evangelist. It is about letting our souls be laid bare so that we can be healed!
And yet, to preach Christ crucified we have to deal with our guilt and shame. And it may be that we are afraid of, no terrified of, our shame.
To preach the cross of Christ, means we have to realize something else is there, something God has to deal with, for we cannot.
6 Could it be any clearer? Our old way of life was nailed to the Cross with Christ, a decisive end to that sin-miserable life—no longer at sin’s every beck and call!
Romans 6:5-6a (MSG)
There we are. preaching the cross of Christ, knowing that on that cross our sins are nailed there, with Him. All of our dirty, shameful, secrets lifted up on that cross for Him to bear. Our sin was nailed to the cross with Him, and such a way that we are not ashamed of admitting it.
Our confession is not that we trust in Him, but that we confess our sins, we give Him permission to deal with them, to heal us of our brokenness.
That is what faith in Christ, depending upon Him boils down to, our recognition that He will help us deal with our brokennes, that he will take and remove our sin.
And the power of that salvation is such that we are not ashamed to depend upon Him for that.
Pope Benedict’s words have an incredible meaning here. For in clarifying that the Lord’s Supper (the Eucharist) is not the sacrament of reconciliation, He reminds us of the intimacy of this feast, and the celebration of His Body being broken, His Blood being poured out, the action which brings us, a holy and healing people into the presence of God. We need to go to the cross, face our sin, and see it nailed there, that is what discerning the Body and Blood means.
I am not ashamed of the gospel, for it is my hope, to deal with my brokenness, and to help me help you with yours. (and at times, vice versa)
It is this that is most ironic, that my shame, that yours, can be dealt with in a way of which we are not ashamed, but that brings joy and peace.
Lord Jesus, draw us to the cross, draw us close to Your side. Help us to not be ashamed of being there, help us as we not be ashamed of handing over all our sin, all our brokenness, letting You remove their hold on our souls. Lord, help us to receive the comfort of the Holy Spirit so that we realize Your presence.
Help us as well, to be willing to help others deal with their guilt and shame… knowing how You deal with ours. And then, lead us all into the Father’s presence. AMEN!
Pope Francis. (2013). A Year with Pope Francis: Daily Reflections from His Writings. (A. Rossa, Ed.) (p. 366). New York; Mahwah, NJ; Toronto, ON: Paulist Press; Novalis.
Ratzinger, J. (2003). God is Near Us: The Eucharist, the Heart of Life. (S. O. Horn & V. Pfnür, Eds., H. Taylor, Trans.) (pp. 59–60). San Francisco: Ignatius Press.
Luther’s Small Catechism: Developed and Explained.
*this helps us to understand the difference between a pastoral form of close communion, and the denominational practice of closed communion. The latter simply says you aren’t like me, you can’t be part of the feast, the latter looks at the common dependence on Christ’s mercy, the discernment of that need, and the desire to see God continue to heal us.
Devotional Thought of the day:
20 He who gives his testimony to all this says, “Yes indeed! I am coming soon!” So be it. Come, Lord Jesus! 21 May the grace of the Lord Jesus be with everyone. Revelation 22:20-21 (TEV)
8 And now there is waiting for me the victory prize of being put right with God, which the Lord, the righteous Judge, will give me on that Day—and not only to me, but to all those who wait with love for him to appear. 2 Timothy 4:8 (TEV)
The believer has in essence already received God’s favorable verdict. Now, as at the future judgment, he or she stands clothed only in the righteousness of Christ and for his sake is assured of life. Thus, the fear of condemnation disappeared for Luther, and, instead of holding out the return of Christ as an object of terror, he could exhort his parishioners to pray for the speedy arrival of the lieben jungsten Tag, the dear last day, when the riches of divine grace, invisible to the eye and accessible only to faith in this world, would be revealed in the kingdom of God.
I grew up in the midst of a hysteria about the end times. Even as the revival and renewal of the 60’s and 70’s guided people back into the church, part of that renewal was based on fear, and false teaching about the tribulation, the horrors of God’s wrath powered an evangelistic fever, and a desire to make sure our family, neighbors, and friends were safe.
End times, much like in the time of Luther, were pushed as something to drive people to God in fear of his wrath.
And salvation became a salvation from the extreme power of sin, and Satan, and the power of death.
Men like Tim LaHaye, Chuck Smith, Hal Lindsey, and Jack Chick became experts in this presentation of end times, and of using what Freud called Thanatos to motivate people’s going to church, and buying books and tracts.
We all grew to fear the second coming, and what preceded it, we studied the news with as much emphasis as studying scripture, and eventually, many burnt out on this fear-of-the-end-driven religion, and many more turned off, as we tried to scare and shame them into our form of Christianity. (and we were often proud of our “evangelistic efforts” being rejected, as proof we were doing the right thing!)
And as the day delayed, the church lost its grasp on people, the fear diminished, as did the fervor to save them from something, for we forgot to teach them what they were saved into…
Luther had this going in his days as well, though instead of buying books and tracts, they bought indulgences.
As I was reading this morning, the passage above from a book on Luther’s Spirituality again helped me to see a different approach regarding the end. One I’ve come to appreciate on its own but didn’t make the connection of it to Luther.
I want the end to come! I pray that Christ will return
Sometimes for the wrong reasons, for the end to all the trauma, I see, especially in the church. Sometimes so there is finally an end to the trauma and pain caused by our sin, that spiritual illness that we are powerless against.
But the real reason to desire the end, to desire the judgment is that we know what Luther knew. Because of Jesus, we are already judged as righteous, as holy as able to walk into the presence of God, glorifying Him for doing the impossible. For He has declared and made us as holy, as special as Jesus.
And that makes heaven a homecoming, that makes heaven an entry into something beyond our imagination, beyond our ken. To see God in all of His glory, and to know we belong in His presence. To hear our welcome, to hear with delight (and still the attitude of “who? me? really? when Lord?”) the Lord welcoming us into His presence. To have answered the prayer that my mornings begin, “One thing I have asked of the Lord, and this is what I seek.: That I may dwell in the house of the Lord all the days of my life,; to behold the beauty of the Lord, and to seek HIm in HIs temple”
May we all learn to desire this, to pray for it, to realize how real that day is, and rejoice in the thought it is nearer than before. Maranatha! Come Lord Jesus!
strohl, J. E. (2007). General Introduction. In P. D. W. Krey, B. McGinn, & P. D. S. Krey (Eds.), P. D. S. Krey & P. D. W. Krey (Trans.), Luther’s Spirituality (p. xxii). New York; Mahwah, NJ: Paulist Press.
Taken from https://www.northumbriacommunity.org/offices/morning-prayer/ (psalm 27:4
The devotional thought of the day:
12 Jesus heard them and answered, “People who are well do not need a doctor, but only those who are sick. 13† Go and find out what is meant by the scripture that says: ‘It is kindness that I want, not animal sacrifices.’ I have not come to call respectable people, but outcasts.” Matt 9:12-13 Good News Translation (TEV)
Neither illumination nor contemplation but rather spiritual attack (tentatio) concluded Luther’s engagement with scripture. For him, when the Holy Spirit breaks our reason and reveals to us the true intention of God’s word, we are not drawn into some sort of heavenly realm or closer contact to the divine by our effort. Instead, all hell breaks loose. The flesh, the world, the devil and any other anti-spiritual power attempt to wrest from the believer the comfort of God’s unconditional grace and mercy. No wonder the psalmist cried out for deliverance from his enemies in Psalm 119!
One of the most serious temptations that lead us to break our contact with the Lord is the feeling of defeat. Facing a combative faith by definition, the enemy under the disguise of an angel of light will sow the seeds of pessimism. No one can take up any fight if, from the outset, one does not fully trust in winning. Those who begin without trust have already lost half the battle.
People are meant to live in an ongoing conversation with God, speaking and being spoken to by him. God’s visits to Adam and Eve in the garden, Enoch’s walks with God, and the face-to-face conversations between Moses and Jehovah are all commonly regarded as highly exceptional moments in the religious history of humankind.
Aside from their obviously unique historical role, however, these moments are not meant to be exceptional at all. Rather they are examples of the normal human life God intended for us: God’s indwelling his people through personal presence and fellowship.
When 3 of my devotional readings go in a certain direction, it is not unusual. When four do, when I see how they resonate, the lesson just is about to burst forth, not from the readings, but through experience. So it is today;
I guess I will start with Luther’s thoughts, about this idea that the way we learn about God, is found in its last step in a fight, in the tension and battle that comes as all hell breaks loose, and Satan tries to wrest from us the comfort of the Holy Spirit, the comfort that is found in His cHesed, that incredible combination of love and mercy and peace that comprise what we call grace.
The fight is echoed in the words of Pope Francis, as we deal with an unnatural pessimism, a moment of despair and depression that is not like normal depression but is contrary to it. As Satan tries to convince us that God wouldn’t care about us, that God sees us as riff-raff, as not worth His time or interest. We know this is not true, yet, it is so hard to shut out the voice of the ones who are masquerading as messengers of God.
It is hard because we struggle to see ourselves as God does, as the beautiful, pure, bride, set apart as the bride of Christ, as one who deserves the respect and admiration of God. Instead, we see ourselves as those who are broken, not worthy of a glance, nothing close to deserving respect.
Yet we often treat the church as if it is the place we have to demonstrate how respectable we are. We might pretend, dressing us, smiling and saying we are okay when people ask, smiling and greeting each other as if every day was a party. When what we really feel like is staying home, hiding under the blankets and ignoring the world.
I think this is enhanced by how we see what some call the heroes of faith, the incredible men and women we see described in the Bible. Except we forget that Moses was running from Egypt, a prince hiding out with sheep in the wilderness. That Abraham was an exile looking for his home and future as well, that David wasn’t the hero, but the man broken by his sin, and then by the sins of his children.
As shattered as we are, yet…
Willard reminds us that they are examples of a normal human life and that God was present, and lived with them. That God walked with them in their brokenness, even as He walks with us. They are not exceptional, their walking with God, finding hope there, is our example, for we can as well.
After all, Jesus didn’t come to snob around with the perfect and respectful. He came to draw outcasts, broken folk, exiles and those who struggle to get out of bed every morning. Because He loves us…..
And Satan will unleash all of hell to stop us from experiencing this, and in that tension, we find God’s comfort, that He is our refuge, our sanctuary, and our hope.
We are His people, He is our God… and He is calling us to His side, so He can comfort and heal us, the children He loves.
Let us pray, Heavenly Father, in the midst of trials, in the midst of brokenness, and when it seems all hell is breaking loose. Help us to see Your glory, revealed in Your love and your comfort. AMEN!
Wengert, T. J. (2007). Preface. In P. D. W. Krey, B. McGinn, & P. D. S. Krey (Eds.), P. D. S. Krey & P. D. W. Krey (Trans.), Luther’s Spirituality (p. xiv). New York; Mahwah, NJ: Paulist Press.
Pope Francis. (2013). A Year with Pope Francis: Daily Reflections from His Writings. (A. Rossa, Ed.) (p. 352). New York; Mahwah, NJ; Toronto, ON: Paulist Press; Novalis.
Willard, D., & Johnson, J. (2015). Hearing god through the year: a 365-day devotional. Westmont, IL: IVP Books.
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:
13 If it seems we are crazy, it is to bring glory to God. And if we are in our right minds, it is for your benefit. 14 Either way, Christ’s love controls us. Since we believe that Christ died for all, we also believe that we have all died to our old life. 15 He died for everyone so that those who receive his new life will no longer live for themselves. Instead, they will live for Christ, who died and was raised for them. 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 5:13-17 (NLT2)
775 Lord, if it is your will, turn my poor flesh into a crucifix.
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.
23 If all this were clearly explained, and meanwhile if the needs which ought to move and induce us to confession were clearly indicated, there would be no need of coercion and force. A man’s own conscience would impel him and make him so anxious that he would rejoice and act like a poor miserable beggar who hears that a rich gift, of money or clothes, is to be given out at a certain place; he would need no bailiff to drive and beat him but would run there as fast as he could so as not to miss the gift.
There are some that would say I am not quite normal, and I think they might be on to something!
But beyond that, there is a certain part of Christianity that doesn’t make sense, that does seem crazy, that is beyond our ability to reason out.
This idea that perfection comes not from discipline and self-correction and an unbending will, but through facing our brokenness, and being compelled to let Jesus deal with it, to let him have it as He hangs on the cross. To let Him draw us into the suffering and death on the cross, , that we can know the peace and healing that only comes from seeing the body, broken for us, and the blood, poured out that we would be cleansed by it.
What was once a torture for Luther, (and Staupitz whom he confessed to!) hours in the confessional trying to get free of his sin which shattered his life, confessing his lies, and lust, his envy, and anger. He couldn’t find relief for it, and he mistook the sacrament of confession for a chance to atone for his sin, to be beaten up for the things he thought and said and did that were wrong.
Then he realized that this was a sacrament, a moment where God would come, and bring us through Christ’s death on the cross, through His death, so that we could be renewed, that we could be re-born. Confession and absolution as a blessing rather than a curse, Death with the promise of being made anew, without the brokenness, without the guilt and shame, but a new life dwelling in peace.
It may seem illogical, it may seem counter-intuitive, it is definitely scary at first, but allowing our sin to be nailed to the cross, as crazy as it seems, is a source of hope, a source of healing. Not because of our action, but because of His presence and promise., because of His love and mercy, because this is where we find hope for healing and for eternity.
If it sounds crazy, blame the craziness on me, yet still, know this. God is with you, and you can give Him everything, the good, the bad, the horrid, and at the cross, it will be taken care of, and you will know peace! AMEN!
Escriva, Josemaria. The Way (Kindle Locations 1790-1791). Scepter Publishers. Kindle Edition.
Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (pp. 459–460). 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.