By Scott R. Murray
Justification and Christian freedom are inseparably joined together. If you lose one you will certainly lose the other. Christian freedom is, of course, freedom in the sight of God. If we are sons of the free woman (Gal 4:21-), then we are not subject to the miserable elements of the world: "do, don't do, touch, don't touch, eat, don't eat, etc." The sons of the household have no master, they are the masters of all that their father has given to them. He even gives them the freedom to squander their freedom on unworthy objects (Lk 15).
How vulnerable God remains to our abuse, because He declines to take us in hand through the school master of the law. We are sons and heirs and He has given all things that are His into our hands (Jn 15:16).
We are kings in His kingdom. We are priests in His sanctuary. Who could call us to account? What mere servant will demand service of us? What minister will require obedience of us? None could. This would be to turn the world upside down.
Our pastors must remain servants in the household of God for the sake of the priests and princes who have been granted the Father's own freedom. We ministers chafe at our subjection to the needs of the bride of Christ, only because we forget whom we serve by being subject to the church. But we must remember that, although we are sons of the Father in communion with the other sons, we are not their overlords; for the precious freedom of the church would be jeopardized by pastoral overlordship.
And if the church's freedom is lost, so will be the gift of divine righteousness.
The last people who should be putting in danger the freedom of the sons of God are the rightly called servants in that household.
Luther recognized that the pastors would do precisely that, if they began to impose the demand for works upon the sons of the Father; whether those works are a matter of worship piety or service offered to the neighbor. Such an imposition must be resisted if the gospel is to remain among us. The life of holiness is a gift of God. Whether it is expressed in the piety of the divine service or the piety of social service, it remains a burden gladly taken on by the freed person, who is a son and king in His Father's household. The discipline necessary to have a fruitful life of service is offered by the sons of the King, not because they must, not because they are coerced, but because it is their delight. They are truly free. Giving themselves up to the needs of the church and the neighbor are what they do. And they will do it as long as they are free.
Memorial Moment: Free Sons
Tuesday, July 27, 2010
Sunday, July 25, 2010
When Worship In the Name of God Becomes Idolatrous – Part 2
Luther: IDOLATRY AMONG CHRISTIANS
From this it follows that among us Christians all those people are idolatrous—and to them the prophets’ denunciations are truly applicable—who have invented or are following new ways of worshiping God, without his commission or command, simply out of their own pious inclination and, as they say, good intentions.
“Of course,” they say, “with their worship the children of Israel served idols, and not the true God; but in our churches we serve the true God and the one Lord Jesus Christ. For we have nothing to do with idols.” I answer: That is what the children of Israel said too. They all declared that their entire worship was devoted to the true God. They certainly would not allow anyone to call it the worshiping of idols any more than our clergy would allow it. On this account they killed and persecuted all the true prophets. For they too would truly have nothing to do with idols, as the histories tell us.
For thus we read in Judges 17[:2–3] that the mother of Micah, when he had taken from her the eleven hundred pieces of silver and again returned them, said to him, “Blessed be my son by the Lord. I vowed this silver to the Lord, that my son should take the silver and have a graven image and a molten image made of it,” etc. Here one learns clearly and certainly that the mother is thinking of the true God, to whom she has vowed the silver, to have a graven image and a molten image made of it. For she does not say, “I have vowed this silver to an idol,” but to the “Lord,” a word which is known among all the Jews to mean the one true God.86. Nevertheless ... it is all sheer idolatry.
Again how strange was the fall of that wondrous man Gideon, in Judges 8[:22–27]. To the children of Israel who desired that he and his children should rule over them he said, “I will not rule over you, and my children will not rule over you; but the Lord (that is, the true God88) will rule over you.” Yet in that selfsame moment he took the jewels that they gave him and made of them, not a graven image or an altar, but only a priest’s garment.89 His piety also inclined him to want a form of divine worship and service right in his own city. Nevertheless the Scripture says that thereby all Israel committed harlotry, and the house of Gideon went down to destruction because of it. Now this great and holy man was not thinking of any idol, but of the one true God, as his words—so rich in spirit—testify, when he says, “The Lord will rule over you, not I.” By these words he plainly gives honor to God alone and confesses the only true God and will have him alone held as God and Lord.
So, too, we heard above, that King Jeroboam in I Kings 12[:28] does not call his golden calves idols either. He calls them rather the God of Israel, who had brought them up out of Egypt. This is of course the one true God, for no idol had brought them up out of Egypt. Nor was it his intention to worship idols. Rather, because he feared (as the text says [I Kings 12:26–27]) that the people would fall away from him to the king of Judah if they were to engage in worship of God only at Jerusalem, he simply invented a worship service of his own in order to hold the people to himself. Yet by it he intended worship of the true God who dwelt at Jerusalem, except that it would not be necessary to worship God only at Jerusalem.
Why expend many words on it? God himself confesses that with their worship the children of Israel had in mind no idol, but him alone. He says so in Hosea 2[:16–17], “In that day, says the Lord, you will call me ‘My husband’ and no longer will you call me ‘My Baal.’ For I will remove the names of the Baals from her mouth, and they shall be mentioned by name no more.” Here one must confess that it is true: with their worship the children of Israel had in mind no idol, but the one true God, as God plainly says here in Hosea, “You will no longer call me ‘My Baal.’ ” Now among the people of Israel, Baal-worship was the greatest, commonest, and most glorious form of worship; yet it was utter idolatry, despite the fact that by it they intended to worship the true God.
Therefore it does not help our clergy at all to allege that in their churches and chapters they serve no idol, but only God, the true Lord. For here you learn that it is not enough to say or think, “I am doing it to God’s glory; I have in mind the true God; I mean to be worshiping and serving the only God.” All idolaters say and intend the very same thing. The thinking and intending is not what counts, otherwise those who martyred the apostles and the Christians would also have been God’s servants. For they too thought that they were offering a service to God, as Christ says in John 16[:2]; and St. Paul in Romans 10[:2] bears witness to the Jews that they have a zeal for God, and adds in Acts 26[:7] that with their worship night and day they hope to attain to the promised salvation.
On the contrary let everyone see to it that he is certain his worship and service of God has been instituted by God’s word, and not invented by his own pious notions or good intentions. Whoever engages in a form of worship to which God has not borne witness ought to know that he is serving not the true God but an idol that he has concocted for himself. That is to say, he is serving his own notions and false ideas, and thereby the devil himself; and the words of all the prophets are against him. For the God who would have us establish worship and service of him according to our own choice and inclination—without his commission and word—does not exist.
There is only one God, he who through his word has abundantly established and commissioned all the various stations of life and the forms of worship and service in which it is his will to be served. We should abide by this and not turn aside from it either to the right or to the left,90 doing neither more nor less, making it neither worse nor better. Otherwise there will be no end of idolatry, and it will be impossible to distinguish between true worship and idolatry, since all have the true God in mind, and all use his true Name. To this one and only God be thanks and praise, through Jesus Christ, his Son, our Lord blessed forever. Amen.
Martin Luther, Vol. 35: Luther's works, vol. 35 : Word and Sacrament I (35:268).
When Worship In the Name of God Becomes Idolatrous – Part 1
Luther: IDOLATRY AMONG THE JEWS
Moreover since the prophets cry out most of all against idolatry, it is necessary to know the form which this idolatry took. In our time … many people are flattering themselves pleasantly, imagining that they themselves are not idolaters like the children of Israel. This is also why they think disparagingly of the prophets—especially of this part of their message in which they rebuke idolatry—as not being applicable to them. These people are far too pure and holy to commit idolatry, and it would be ridiculous for them to be afraid or terrified because of threats and denunciations against idolatry. But that is the very same thing the people of Israel did. They simply would not believe that they were idolatrous; the threatenings of the prophets therefore had to appear as lies, and the prophets themselves had to be condemned as heretics.
The children of Israel were not such mad saints as to worship mere wood and stone. This was especially true of the kings, princes, priests, and prophets, and yet they were the most idolatrous of all. Their idolatry, however, consisted in letting go of the worship which had been instituted and ordered at Jerusalem—and wherever else God would have it—and of trying to do it better somewhere else. They instituted and established it elsewhere, out of their own notions and opinions, and without God’s command. They concocted new forms and persons and times for worship, even though Moses had strictly forbidden this, especially in Deuteronomy 12[:4, 8, 28, 32] and was always pointing them to the place that God had chosen for his tent and tabernacle [Deut. 12:5, 11, 13–14, 17–18, 21, 26]. This false thinking was their idolatry. Yet they regarded it as a fine and precious thing and relied upon it as if they had done it well, though it was outright disobedience and apostasy from God and his commands.
So we read in I Kings 12[:28] that Jeroboam not only set up the two calves, but in addition had it preached to the people, “You shall no longer go up to Jerusalem; behold instead, Israel, here is your God, who brought you up out of Egypt.” He does not say, “Behold, Israel, here is a calf,” but, “Here is your God who brought you up out of Egypt.” He confesses freely that the God of Israel is the true God and that he brought them up out of Egypt; yet men need not run to Jerusalem after him, but can find him all right here in Dan and Beersheba,85 where the golden calves are. This is really the meaning: One can sacrifice to God and worship him as well before the golden calves—as a holy symbol of God—as men sacrificed to him and worshiped him before the golden ark at Jerusalem. This, then, is to desert the worship of God at Jerusalem and thereby to deny the God who commanded such worship, as if he had not commanded it. Thus the people of Israel built on their own works and opinions, and not solely on God alone.
With this thinking they subsequently filled the land with idolatry. Whoever said differently was a heretic and a false prophet. This is the real committing of idolatry, to set up a form of divine worship and service without God’s bidding, simply out of one’s own pious inclination. For God will not have us teach him how he is to be served. He wills to teach us and to prescribe for us. His word is supposed to be there; it is supposed to enlighten and guide us. Without his word all is idolatry and outright lies, however devout and beautiful it may appear to be.
Martin Luther, Vol. 35: Luther's works, vol. 35 : Word and Sacrament I (35:268).
Part 2 Luther: Idolatry Among Christians
Moreover since the prophets cry out most of all against idolatry, it is necessary to know the form which this idolatry took. In our time … many people are flattering themselves pleasantly, imagining that they themselves are not idolaters like the children of Israel. This is also why they think disparagingly of the prophets—especially of this part of their message in which they rebuke idolatry—as not being applicable to them. These people are far too pure and holy to commit idolatry, and it would be ridiculous for them to be afraid or terrified because of threats and denunciations against idolatry. But that is the very same thing the people of Israel did. They simply would not believe that they were idolatrous; the threatenings of the prophets therefore had to appear as lies, and the prophets themselves had to be condemned as heretics.
The children of Israel were not such mad saints as to worship mere wood and stone. This was especially true of the kings, princes, priests, and prophets, and yet they were the most idolatrous of all. Their idolatry, however, consisted in letting go of the worship which had been instituted and ordered at Jerusalem—and wherever else God would have it—and of trying to do it better somewhere else. They instituted and established it elsewhere, out of their own notions and opinions, and without God’s command. They concocted new forms and persons and times for worship, even though Moses had strictly forbidden this, especially in Deuteronomy 12[:4, 8, 28, 32] and was always pointing them to the place that God had chosen for his tent and tabernacle [Deut. 12:5, 11, 13–14, 17–18, 21, 26]. This false thinking was their idolatry. Yet they regarded it as a fine and precious thing and relied upon it as if they had done it well, though it was outright disobedience and apostasy from God and his commands.
So we read in I Kings 12[:28] that Jeroboam not only set up the two calves, but in addition had it preached to the people, “You shall no longer go up to Jerusalem; behold instead, Israel, here is your God, who brought you up out of Egypt.” He does not say, “Behold, Israel, here is a calf,” but, “Here is your God who brought you up out of Egypt.” He confesses freely that the God of Israel is the true God and that he brought them up out of Egypt; yet men need not run to Jerusalem after him, but can find him all right here in Dan and Beersheba,85 where the golden calves are. This is really the meaning: One can sacrifice to God and worship him as well before the golden calves—as a holy symbol of God—as men sacrificed to him and worshiped him before the golden ark at Jerusalem. This, then, is to desert the worship of God at Jerusalem and thereby to deny the God who commanded such worship, as if he had not commanded it. Thus the people of Israel built on their own works and opinions, and not solely on God alone.
With this thinking they subsequently filled the land with idolatry. Whoever said differently was a heretic and a false prophet. This is the real committing of idolatry, to set up a form of divine worship and service without God’s bidding, simply out of one’s own pious inclination. For God will not have us teach him how he is to be served. He wills to teach us and to prescribe for us. His word is supposed to be there; it is supposed to enlighten and guide us. Without his word all is idolatry and outright lies, however devout and beautiful it may appear to be.
Martin Luther, Vol. 35: Luther's works, vol. 35 : Word and Sacrament I (35:268).
Part 2 Luther: Idolatry Among Christians
Mercy Journeys with Pastor Harrison: Luther: "Doctrine is heaven; life is earth."
Mercy Journeys with Pastor Harrison: Luther: "Doctrine is heaven; life is earth.": "Doctrine is heaven; life is earth. In life there is sin, error, uncleanness, and misery, mixed, as the saying goes, “with vinegar.” Here lo..."
Saturday, July 24, 2010
Gerhard Forde - Radical Lutheranism
An excellent piece posted on Gnesio's Notes from one of my favorite theologians, Gerhard Forde.
Without wishing unduly to complicate matters, I want to mention at least one more force today. One might call it decadent pietism. Lutherans who came to this country were for the most part pietists of one stamp or another. Under the pressure of American Arminianism, Personalism, psychologism, individualism, human potential movements, and what not, pietism simply becomes decadent. The old pietism thought it vital first of all ‘‘to get right with God’’ through the experience of grace in conversion. But now, since God is, in general, love and no longer wrathful with anyone, God more or less drops out of the picture as a serious factor with which to be contended. In decadent pietism, since God is ‘‘affirming’’ in general, the task is to ‘‘get right with oneself.’’ The old pietism contended that conversion was to be manifest in a morally upright life of service. Decadent pietism seems to hold that the way of the Christian is to become ‘‘affirming’’ of others in their chosen life styles. Along with this there is very often a rather sanctimonious ‘‘third use of the law’’ piety centered mostly around current social causes and problems. No longer concerned with one’s own sins, and certainly not the sins of those one is supposed to affirm, one shifts attention to the sins of those other entities (more or less anonymous) which inhibit the realization of our affirmed and affirming human potential. Generally, these are summed up under the rubric of ‘‘the establishment’’ or perhaps personified by those who happen to be in power.
Is it fair to call this a pietism? We need not quibble about the nomenclature. In any case one has only to visit contemporary churches and note the religious fervor and piety with which the view is promoted (especially among contemporary clergy, I fear) to get a sense of its power as a contending force in the battle for identity. Among Lutherans, the gospel is equated mostly with this general drive toward being permissive, affirmed, and affirming. Ministers must become therapists, church gatherings must be therapeutic and supportive if they are to meet people’s needs, and ministry must be ‘‘prophetic’’ and have a social payoff if it is to be at all relevant.
One could continue discussing the problem of identity endlessly, since there are so many dimensions and aspects to interpret and haggle about. My purpose here, however, is not to belabor the problem but rather to propose a way towards a solution, to suggest a course for the future which is helpful, promising, and faithful to the tradition. My thesis is that Lutherans, to be true to their identity, yes, even to reclaim their identity, or rather be reclaimed by it, should become even more radical proponents of the tradition that gave them birth and has brought them thus far. The crisis in identity indicates the necessity for staking out some turf on the ecclesiastical map. What shall we be? Let us be radicals: not conservatives or liberals, fundagelicals or charismatics (or whatever other brand of something-less-than gospel entices), but radicals: radical preachers and practitioners of the gospel by justification by faith without the deeds of the law. We should pursue it to the radical depths already plumbed by St. Paul, especially in Romans and Galatians, when he saw that justification by faith without the deeds of the law really involves and announces the death of the old being and the calling forth of the new in hope. We stand at a crossroads. Either we must become more radical about the gospel, or we would be better off to forget it altogether.
- excerpt from Gerhard Forde, 'Theological Identity: Radical Lutheranism'
http://www.facebook.com/note.php?note_id=415128739068#!/notes.php?id=137583702583
Without wishing unduly to complicate matters, I want to mention at least one more force today. One might call it decadent pietism. Lutherans who came to this country were for the most part pietists of one stamp or another. Under the pressure of American Arminianism, Personalism, psychologism, individualism, human potential movements, and what not, pietism simply becomes decadent. The old pietism thought it vital first of all ‘‘to get right with God’’ through the experience of grace in conversion. But now, since God is, in general, love and no longer wrathful with anyone, God more or less drops out of the picture as a serious factor with which to be contended. In decadent pietism, since God is ‘‘affirming’’ in general, the task is to ‘‘get right with oneself.’’ The old pietism contended that conversion was to be manifest in a morally upright life of service. Decadent pietism seems to hold that the way of the Christian is to become ‘‘affirming’’ of others in their chosen life styles. Along with this there is very often a rather sanctimonious ‘‘third use of the law’’ piety centered mostly around current social causes and problems. No longer concerned with one’s own sins, and certainly not the sins of those one is supposed to affirm, one shifts attention to the sins of those other entities (more or less anonymous) which inhibit the realization of our affirmed and affirming human potential. Generally, these are summed up under the rubric of ‘‘the establishment’’ or perhaps personified by those who happen to be in power.
Is it fair to call this a pietism? We need not quibble about the nomenclature. In any case one has only to visit contemporary churches and note the religious fervor and piety with which the view is promoted (especially among contemporary clergy, I fear) to get a sense of its power as a contending force in the battle for identity. Among Lutherans, the gospel is equated mostly with this general drive toward being permissive, affirmed, and affirming. Ministers must become therapists, church gatherings must be therapeutic and supportive if they are to meet people’s needs, and ministry must be ‘‘prophetic’’ and have a social payoff if it is to be at all relevant.
One could continue discussing the problem of identity endlessly, since there are so many dimensions and aspects to interpret and haggle about. My purpose here, however, is not to belabor the problem but rather to propose a way towards a solution, to suggest a course for the future which is helpful, promising, and faithful to the tradition. My thesis is that Lutherans, to be true to their identity, yes, even to reclaim their identity, or rather be reclaimed by it, should become even more radical proponents of the tradition that gave them birth and has brought them thus far. The crisis in identity indicates the necessity for staking out some turf on the ecclesiastical map. What shall we be? Let us be radicals: not conservatives or liberals, fundagelicals or charismatics (or whatever other brand of something-less-than gospel entices), but radicals: radical preachers and practitioners of the gospel by justification by faith without the deeds of the law. We should pursue it to the radical depths already plumbed by St. Paul, especially in Romans and Galatians, when he saw that justification by faith without the deeds of the law really involves and announces the death of the old being and the calling forth of the new in hope. We stand at a crossroads. Either we must become more radical about the gospel, or we would be better off to forget it altogether.
- excerpt from Gerhard Forde, 'Theological Identity: Radical Lutheranism'
http://www.facebook.com/note.php?note_id=415128739068#!/notes.php?id=137583702583
Rastaman Vibrations: Krauth on the Overthrow of Error
Rastaman Vibrations: Krauth on the Overthrow of Error
"The spirit of the Reformation was no destroying angel, who sat and scowled with a malignant joy over the desolation which spread around. It was overshadowed by the wings of that Spirit who brooded indeed on the waste of waters and the wilderness of chaos, but only that he might unfold the germs of life that lay hidden there, and bring forth light and order from the darkness of the yet formless void of creation. It is vastly more important, then, to know what the Reformation retained than what it overthrew; for the overthrow of error, though often an indispensable prerequisite to the establishment of truth, is not truth itself; it may clear the foundation, simply to substitute one error for another, perhaps a greater for a less. Profoundly important, indeed, is the history of that which the Reformation accomplished against the errors of Romanism, yet it is as nothing to the history of that which it accomplished for itself. The overthrow of Romanism was not its primary object; in a certain sense it was not its object at all. Its object was to establish truth, no matter what might rise or fall in the effort.... The mightiest weapon which the Reformation employed against Rome was, not Rome's errors, but Rome's truths."
"The spirit of the Reformation was no destroying angel, who sat and scowled with a malignant joy over the desolation which spread around. It was overshadowed by the wings of that Spirit who brooded indeed on the waste of waters and the wilderness of chaos, but only that he might unfold the germs of life that lay hidden there, and bring forth light and order from the darkness of the yet formless void of creation. It is vastly more important, then, to know what the Reformation retained than what it overthrew; for the overthrow of error, though often an indispensable prerequisite to the establishment of truth, is not truth itself; it may clear the foundation, simply to substitute one error for another, perhaps a greater for a less. Profoundly important, indeed, is the history of that which the Reformation accomplished against the errors of Romanism, yet it is as nothing to the history of that which it accomplished for itself. The overthrow of Romanism was not its primary object; in a certain sense it was not its object at all. Its object was to establish truth, no matter what might rise or fall in the effort.... The mightiest weapon which the Reformation employed against Rome was, not Rome's errors, but Rome's truths."
Meditations of A Soul in Turmoil
Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation and my God ... Psalms 42:5-6 (ESV)
I am sinner, and by the grace of God I am at the same time a saint. I live as one with a constant war waged within me.
As the sinner gains the edge, and all about me seem to verify its victories, my soul trembles and withers in despair.
Then by the grace of God, the Holy Spirit moves the saint, ever calm in faith, who begins to ask me what can only be rhetorical questions. While the Word of God sets these answers before me, I have not turned to them and find myself in despair.
Rightly does the Holy Spirit chide me and discipline me with such questions, making the case against my fears, my guilt, my sorrows and my doubt.
What trouble can I face, by my sin or that of others which does not find its end in Jesus Christ? And inasmuch as both I and my troubles have their end in Jesus Christ, how have I not already overcome them according to His death and resurrection?
What rejoicing of the ungodly against me and the Church of Christ can there be which was not found in the rejoicing of those who crucified Him? And inasmuch as my Lord received these rejoicings to Himself so that He might take them into death and rise victorious over them, how are they not already overcome in the present resurrection rejoicings He has given to me and His Church?
The ignorance of the Lord and His Word that is deemed blissful to some, is nothing other than an ignorance that magnifies the trouble around me and amplifies the voices of those against me and the Church of God.
Surely I who am baptized should chide myself for allowing myself to become blind to the only solution, Jesus Christ.
Surely I who am baptized should chide myself for allowing myself to become deaf to the voice, the Word of God, which though it was crucified, rose victorious over all voices, even those against me within and without.
Surely I ought be ever listen to this voice, this Word of God, that though it be spoken just above a whisper, mightily works and strengthens faith.
Surely this is the only voice, the only Word for me and the church, for this voice, this Word of God shall have the last word when all the voices are silenced, and that Word is victory.
Surely my soul has no righteous cause for me to be downcast or in despair.
Surely I have cause to hope in God, for though Satan and the world by their words and ways would have me drink of their bitter beverages, Christ has drank their cup and the cup of God’s wrath against me and my sin.
Surely I have cause to hope in Jesus Christ, in Him is the emptiness of all cups, save the new cup that He has given to His Church and thus me in His own testament, a cup filled with Himself and the fullness of God’s favor and salvation for me and all who believe in Him..
Lord I believe, help my unbelief! Amen. (Mk 9:24)
I am sinner, and by the grace of God I am at the same time a saint. I live as one with a constant war waged within me.
As the sinner gains the edge, and all about me seem to verify its victories, my soul trembles and withers in despair.
Then by the grace of God, the Holy Spirit moves the saint, ever calm in faith, who begins to ask me what can only be rhetorical questions. While the Word of God sets these answers before me, I have not turned to them and find myself in despair.
Rightly does the Holy Spirit chide me and discipline me with such questions, making the case against my fears, my guilt, my sorrows and my doubt.
What trouble can I face, by my sin or that of others which does not find its end in Jesus Christ? And inasmuch as both I and my troubles have their end in Jesus Christ, how have I not already overcome them according to His death and resurrection?
What rejoicing of the ungodly against me and the Church of Christ can there be which was not found in the rejoicing of those who crucified Him? And inasmuch as my Lord received these rejoicings to Himself so that He might take them into death and rise victorious over them, how are they not already overcome in the present resurrection rejoicings He has given to me and His Church?
The ignorance of the Lord and His Word that is deemed blissful to some, is nothing other than an ignorance that magnifies the trouble around me and amplifies the voices of those against me and the Church of God.
Surely I who am baptized should chide myself for allowing myself to become blind to the only solution, Jesus Christ.
Surely I who am baptized should chide myself for allowing myself to become deaf to the voice, the Word of God, which though it was crucified, rose victorious over all voices, even those against me within and without.
Surely I ought be ever listen to this voice, this Word of God, that though it be spoken just above a whisper, mightily works and strengthens faith.
Surely this is the only voice, the only Word for me and the church, for this voice, this Word of God shall have the last word when all the voices are silenced, and that Word is victory.
Surely my soul has no righteous cause for me to be downcast or in despair.
Surely I have cause to hope in God, for though Satan and the world by their words and ways would have me drink of their bitter beverages, Christ has drank their cup and the cup of God’s wrath against me and my sin.
Surely I have cause to hope in Jesus Christ, in Him is the emptiness of all cups, save the new cup that He has given to His Church and thus me in His own testament, a cup filled with Himself and the fullness of God’s favor and salvation for me and all who believe in Him..
Lord I believe, help my unbelief! Amen. (Mk 9:24)
Friday, July 23, 2010
“How can I be holy when I have sin and am aware of it?”
Let Christians strive to learn completely and perfectly this doctrine of Christian righteousness … they will find that this is the situation, that Christian righteousness consists in two things: first, in faith, which attributes glory to God; secondly, in God’s imputation. For because faith is weak, as I have said, therefore God’s imputation (God’s act of giving the believer the credit for having righteousness) has to be added. That is, God does not want to impute the remnant of sin and does not want to punish it or damn us for it. But He wants to cover it and to forgive it, as though it were nothing, not for our sakes or for the sake of our worthiness or works but for the sake of Christ Himself, in whom we believe.
Thus a Christian man is righteous and a sinner at the same time, holy and profane, an enemy of God and a child of God. None of the sophists will admit this paradox, because they do not understand the true meaning of justification. This was why they forced men to go on doing good works until they would not feel any sin at all. By this means they drove to the point of insanity many men who tried with all their might to become completely righteous in a formal sense but could not accomplish it.
We, on the other hand, teach and comfort an afflicted sinner this way:
“Brother, it is impossible for you to become so righteous in this life that your body is as clear and spotless as the sun. You still have spots and wrinkles (Eph. 5:27), and yet you are holy.”
But you say: “How can I be holy when I have sin and am aware of it?”
“That you feel and acknowledge sin—this is good. Thank God, and do not despair. It is one step toward health when a sick man admits and confesses his disease.”
“But how will I be liberated from sin?”
“Run to Christ, the Physician, who heals the contrite of heart and saves sinners. Believe in Him. If you believe, you are righteous, because you attribute to God the glory of being almighty, merciful, truthful, etc. You justify and praise God. In short, you attribute divinity and everything to Him. And the sin that still remains in you is not imputed (credited against you) but is forgiven for the sake of Christ, in whom you believe and who is perfectly righteous in a formal sense. His righteousness is yours; your sin is His.”
As I have said, therefore, any Christian … first, he offers and slaughters his reason and the mind of the flesh, and, secondly, he attributes to God the glory of being righteous, truthful, patient, kind, and merciful. This is the continuous evening and morning sacrifice in the New Testament. The evening sacrifice is to kill the reason, and the morning sacrifice is to glorify God. Thus a Christian is involved, daily and perpetually, in this double sacrifice and in its practice. No one can adequately proclaim the value and the dignity of Christian sacrifice.
Therefore this is a marvelous definition of Christian righteousness: it is a divine imputation or reckoning as righteousness or to righteousness, for the sake of our faith in Christ or for the sake of Christ. Therefore this inestimable gift excels all reason, that without any works God reckons and acknowledges as righteous the man who takes hold by faith of His Son, who was sent into the world, who was born, who suffered, and who was crucified for us.
Martin Luther.
Luther’s Works, Vol. 26 : Lectures on Galatians 26:232 Saint Louis
Thus a Christian man is righteous and a sinner at the same time, holy and profane, an enemy of God and a child of God. None of the sophists will admit this paradox, because they do not understand the true meaning of justification. This was why they forced men to go on doing good works until they would not feel any sin at all. By this means they drove to the point of insanity many men who tried with all their might to become completely righteous in a formal sense but could not accomplish it.
We, on the other hand, teach and comfort an afflicted sinner this way:
“Brother, it is impossible for you to become so righteous in this life that your body is as clear and spotless as the sun. You still have spots and wrinkles (Eph. 5:27), and yet you are holy.”
But you say: “How can I be holy when I have sin and am aware of it?”
“That you feel and acknowledge sin—this is good. Thank God, and do not despair. It is one step toward health when a sick man admits and confesses his disease.”
“But how will I be liberated from sin?”
“Run to Christ, the Physician, who heals the contrite of heart and saves sinners. Believe in Him. If you believe, you are righteous, because you attribute to God the glory of being almighty, merciful, truthful, etc. You justify and praise God. In short, you attribute divinity and everything to Him. And the sin that still remains in you is not imputed (credited against you) but is forgiven for the sake of Christ, in whom you believe and who is perfectly righteous in a formal sense. His righteousness is yours; your sin is His.”
As I have said, therefore, any Christian … first, he offers and slaughters his reason and the mind of the flesh, and, secondly, he attributes to God the glory of being righteous, truthful, patient, kind, and merciful. This is the continuous evening and morning sacrifice in the New Testament. The evening sacrifice is to kill the reason, and the morning sacrifice is to glorify God. Thus a Christian is involved, daily and perpetually, in this double sacrifice and in its practice. No one can adequately proclaim the value and the dignity of Christian sacrifice.
Therefore this is a marvelous definition of Christian righteousness: it is a divine imputation or reckoning as righteousness or to righteousness, for the sake of our faith in Christ or for the sake of Christ. Therefore this inestimable gift excels all reason, that without any works God reckons and acknowledges as righteous the man who takes hold by faith of His Son, who was sent into the world, who was born, who suffered, and who was crucified for us.
Martin Luther.
Luther’s Works, Vol. 26 : Lectures on Galatians 26:232 Saint Louis
Thursday, July 22, 2010
What Word is the Pastor to set be for the Church?
Which doctrine, then, or which word, ought a minister set before the church of God?
Neither his dreams, nor the visions of his heart, or whatever seemed good or right to him (Jer 23:16, 25); also not human traditions or ordinances (Is 29:13; Mt 15:9). But let him who teaches in the church teach the Word of God (1 Ptr 4:11), so that the heart of the ministry is and remains this, Is 59:21: “I have put My words in your mouth,” and as Augustine aptly says: “Let us not hear in the church: I say this, you say this, he says that; but: Thus says the Lord.”
What is the Word of God?
It is the wisdom of God hidden in a mystery (1 Co 2:6–7), by which [wisdom] God has made known and revealed to mankind, by a certain Word which has been given, His essence and will (at least so far as it necessary for us in this life), so that we thereby recognize sin and the miseries into which we fall through sin, and know how and through whom we are freed from these evils, so that we as a result rightly recognize and worship God and learn well to arrange and conform our life according to the norm and rule of His commandments, and finally that we be taught what will be and what is to be expected for us after this life.
Martin Chemnitz, Ministry, Word, and Sacraments : An Enchiridion.
Neither his dreams, nor the visions of his heart, or whatever seemed good or right to him (Jer 23:16, 25); also not human traditions or ordinances (Is 29:13; Mt 15:9). But let him who teaches in the church teach the Word of God (1 Ptr 4:11), so that the heart of the ministry is and remains this, Is 59:21: “I have put My words in your mouth,” and as Augustine aptly says: “Let us not hear in the church: I say this, you say this, he says that; but: Thus says the Lord.”
What is the Word of God?
It is the wisdom of God hidden in a mystery (1 Co 2:6–7), by which [wisdom] God has made known and revealed to mankind, by a certain Word which has been given, His essence and will (at least so far as it necessary for us in this life), so that we thereby recognize sin and the miseries into which we fall through sin, and know how and through whom we are freed from these evils, so that we as a result rightly recognize and worship God and learn well to arrange and conform our life according to the norm and rule of His commandments, and finally that we be taught what will be and what is to be expected for us after this life.
Martin Chemnitz, Ministry, Word, and Sacraments : An Enchiridion.
THE CENTRAL SOLUTION
Thanks to President-Elect Matthew Harrison for this excellent except that clarifies the issue for the church, her pastors, and her people.
“An evangelical church that the views the teaching of the righteousness of faith as self-evident – but about which no one should trouble himself further because other issues are more important – has in principle robbed itself of the central solution by which other questions are illuminated.
Such a church will become increasingly more splintered and worn down.
If we take the article of justification out of the center very soon we will not know why we are evangelical Christians or should remain so. As a result, we will strive for the unity of the church and will sacrifice the purity of the gospel; we will have more confidence in church organization and church government and will promise more on the basis of the reform of Christian authority and church training than either can deliver. If we lose our center, we will court pietism and listen to other teachings and we will be in danger of being tolerant where we should be radical and radical where we should be tolerant. In short, the standards will be lowered and along with them everything that is necessary and correct in the reforms that we sing about will be incomprehensible”
THE RIGHTEOUSNESS OF FAITH ACCORDING TO LUTHER by Hans Joachim Iwand, p. 16
From Matt Harrison
Mercy Journeys with Pastor Harrison: The Central Solution
mercyjourney.blogspot.com
“An evangelical church that the views the teaching of the righteousness of faith as self-evident – but about which no one should trouble himself further because other issues are more important – has in principle robbed itself of the central solution by which other questions are illuminated.
Such a church will become increasingly more splintered and worn down.
If we take the article of justification out of the center very soon we will not know why we are evangelical Christians or should remain so. As a result, we will strive for the unity of the church and will sacrifice the purity of the gospel; we will have more confidence in church organization and church government and will promise more on the basis of the reform of Christian authority and church training than either can deliver. If we lose our center, we will court pietism and listen to other teachings and we will be in danger of being tolerant where we should be radical and radical where we should be tolerant. In short, the standards will be lowered and along with them everything that is necessary and correct in the reforms that we sing about will be incomprehensible”
THE RIGHTEOUSNESS OF FAITH ACCORDING TO LUTHER by Hans Joachim Iwand, p. 16
From Matt Harrison
Mercy Journeys with Pastor Harrison: The Central Solution
mercyjourney.blogspot.com
Monday, July 19, 2010
Why Are Parents So Unhappy? And Who Would Settle for Happiness, Anyway?
The following link will take you to an excellent article by Dr. R. Albert Mohler, Jr. on the issue of
Why Are Parents So Unhappy? And Who Would Settle for Happiness, Anyway?
"Christians must see children as gifts from God, not as projects, understanding family life as a crucible for holiness, not an experiment in happiness."
Thursday, July 8, 2010
http://www.albertmohler.com/2010/07/08/why-are-parents-so-unhappy-and-who-would-settle-for-happiness-anyway/
Many thanks to Rev. Paul McCain of Cyberbrethren, http://cyberbrethren.com who gave a heads up to this great article.
Why Are Parents So Unhappy? And Who Would Settle for Happiness, Anyway?
"Christians must see children as gifts from God, not as projects, understanding family life as a crucible for holiness, not an experiment in happiness."
Thursday, July 8, 2010
http://www.albertmohler.com/2010/07/08/why-are-parents-so-unhappy-and-who-would-settle-for-happiness-anyway/
Many thanks to Rev. Paul McCain of Cyberbrethren, http://cyberbrethren.com who gave a heads up to this great article.
Thursday, July 8, 2010
Hearing the Whole Truth of God
No one likes to be confronted with the whole truth of God.
Everyone is quick to receive the truth that relieves, comforts and justifies them, but very few want and are willing to hear that part of God's truth that rebukes them, corrects them and calls them to repentance. This part of the truth hurts a person's pride because it shatters the illusion sinful pride had cast for them and others to believe in and gives them nothing to be proud of.
Such reactions to the whole truth would lead one to believe that there is something wrong with the truth. The only thing wrong with the truth, and thus the reason it is often halfed, shaded or denied, is that it will never always guarantee what we want.
The sad reality is that any person who is unwilling to receive this pain caused that part of God's truth called the Law, that same person will never be able to receive the pain relieving and the eternally comforting part of God's truth called the Gospel.
Sanctify them in the truth; your word is truth. John 17:17 (ESV)
Everyone is quick to receive the truth that relieves, comforts and justifies them, but very few want and are willing to hear that part of God's truth that rebukes them, corrects them and calls them to repentance. This part of the truth hurts a person's pride because it shatters the illusion sinful pride had cast for them and others to believe in and gives them nothing to be proud of.
Such reactions to the whole truth would lead one to believe that there is something wrong with the truth. The only thing wrong with the truth, and thus the reason it is often halfed, shaded or denied, is that it will never always guarantee what we want.
The sad reality is that any person who is unwilling to receive this pain caused that part of God's truth called the Law, that same person will never be able to receive the pain relieving and the eternally comforting part of God's truth called the Gospel.
Sanctify them in the truth; your word is truth. John 17:17 (ESV)
Wednesday, July 7, 2010
Jesus Christ, the God-Man ... a glimpse of God.
In Jesus Christ, the God-Man we are given a glimpse of God. Imagine a statue so vast that it filled the whole universe, and therefore could be seen by no one; and then another statue was formed, and exact model of the other in the shape of the limbs and features, in form and material, but somehow reduced in proportion, so that those who were unable to behold the vast, all-enveloping stature could still say they had see it, for the other smaller stature preserved all the features of the great statue, and the limbs and features, and its form, and it was in no way distinguishable except in size.
So did the Son of God divest Himself of His equality with the Father and show us the way to knowledge of Him who is made the express image of His person; so that we, who are unable to look upon the splendor of the shining of the greatness of His Godhead, yet may behold His brightness and so, by looking upon Jesus’ brightness, behold the divine light.
Origen of Alexander 221 A.D.
"He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross." Col 1:15-20 (ESV)
So did the Son of God divest Himself of His equality with the Father and show us the way to knowledge of Him who is made the express image of His person; so that we, who are unable to look upon the splendor of the shining of the greatness of His Godhead, yet may behold His brightness and so, by looking upon Jesus’ brightness, behold the divine light.
Origen of Alexander 221 A.D.
"He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross." Col 1:15-20 (ESV)
Tuesday, July 6, 2010
The Pretense of Knowing Something Unknown
A person does not go wrong when he knows that he does not know something, but only when he thinks he knows something which he does not. The truly humble person, who is aware of his not knowing, makes no attempt to appear as one who does know. He does not seek preference in the opinions of others that is not his. Such a person is a peace with his station in life.
The only reason a person tries to appear as though he knows what he does not know, is that he is in want to receive preference in the opinions of others. Such preference he has not earned and does not deserve. Such a person is not a peace with his station in life and is covetous of the preference of others and seeks to steal preference he has not earned by the fraudulent appearance of knowledge.
“God opposes the proud, but gives grace to the humble.” James 4:6
Excerpt from St. Augustine letter to Hesychius
The only reason a person tries to appear as though he knows what he does not know, is that he is in want to receive preference in the opinions of others. Such preference he has not earned and does not deserve. Such a person is not a peace with his station in life and is covetous of the preference of others and seeks to steal preference he has not earned by the fraudulent appearance of knowledge.
“God opposes the proud, but gives grace to the humble.” James 4:6
Excerpt from St. Augustine letter to Hesychius
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