Statement on the Proposed “Cordoba House” Mosque near Ground Zero
Newt Gingrich
July 21, 2010 6pm
There should be no mosque near Ground Zero in New York so long as there are no churches or synagogues in Saudi Arabia. The time for double standards that allow Islamists to behave aggressively toward us while they demand our weakness and submission is over.
The proposed "Cordoba House" overlooking the World Trade Center site – where a group of jihadists killed over 3000 Americans and destroyed one of our most famous landmarks - is a test of the timidity, passivity and historic ignorance of American elites.
For example, most of them don’t understand that “Cordoba House” is a deliberately insulting term. It refers to Cordoba, Spain – the capital of Muslim conquerors who symbolized their victory over the Christian Spaniards by transforming a church there into the world’s third-largest mosque complex.
Today, some of the Mosque’s backers insist this term is being used to "symbolize interfaith cooperation" when, in fact, every Islamist in the world recognizes Cordoba as a symbol of Islamic conquest. It is a sign of their contempt for Americans and their confidence in our historic ignorance that they would deliberately insult us this way.
Those Islamists and their apologists who argue for "religious toleration" are arrogantly dishonest. They ignore the fact that more than 100 mosques already exist in New York City. Meanwhile, there are no churches or synagogues in all of Saudi Arabia. In fact no Christian or Jew can even enter Mecca. And they lecture us about tolerance.
If the people behind the Cordoba House were serious about religious toleration, they would be imploring the Saudis, as fellow Muslims, to immediately open up Mecca to all and immediately announce their intention to allow non-Muslim houses of worship in the Kingdom. They should be asked by the news media if they would be willing to lead such a campaign.
We have not been able to rebuild the World Trade Center in nine years. Now we are being told a 13 story, $100 million megamosque will be built within a year overlooking the site of the most devastating surprise attack in American history.
America is experiencing an Islamist cultural-political offensive designed to undermine and destroy our civilization. Sadly, too many of our elites are the willing apologists for those who would destroy them if they could.\
Tuesday, August 31, 2010
Monday, August 30, 2010
Apathy or Passion for Christ's Passion
A great devotion from Pastor Scott Murray on why apathy and indifference toward Christ and the faith have no place in the life of a believer.
"We are not going to be dispassionate in reception of such a great and powerful gift as God's grace. We will not look at the price tag upon the cross as though we are shopping for a cheap crucifix, but we will be shocked at the cost of the merit which Christ accrued for us to rescue us from ...
Memorial Moment: Our Passion for His Passion
"We are not going to be dispassionate in reception of such a great and powerful gift as God's grace. We will not look at the price tag upon the cross as though we are shopping for a cheap crucifix, but we will be shocked at the cost of the merit which Christ accrued for us to rescue us from ...
Memorial Moment: Our Passion for His Passion
Friday, August 27, 2010
Are Our Teens Becoming "Fake" Christians???
For those parents who struggle with doing the tough job of real Christian parenting consider this article. The following is an excerpt a piece done by CNN.
... the author of "Almost Christian," says the gospel of niceness can't teach teens how to confront tragedy.
"It can't bear the weight of deeper questions: Why are my parents getting a divorce? Why did my best friend commit suicide? Why, in this economy, can't I get the good job I was promised if I was a good kid?"
What can a parent do then?
Get "radical," Dean says.
She says parents who perform one act of radical faith in front of their children convey more than a multitude of sermons and mission trips.
A parent's radical act of faith could involve something as simple as spending a summer in Bolivia working on an agricultural renewal project or turning down a more lucrative job offer to stay at a struggling church, Dean says.
But it's not enough to be radical -- parents must explain "this is how Christians live," she says.
"If you don't say you're doing it because of your faith, kids are going to say my parents are really nice people," Dean says. "It doesn't register that faith is supposed to make you live differently unless parents help their kids connect the dots." ...
Author: More teens becoming 'fake' Christians
By John Blake, CNN August 27, 2010 8:57 a.m. EDT
http://www.cnn.com/2010/LIVING/08/27/almost.christian/index.html?hpt=T2
... the author of "Almost Christian," says the gospel of niceness can't teach teens how to confront tragedy.
"It can't bear the weight of deeper questions: Why are my parents getting a divorce? Why did my best friend commit suicide? Why, in this economy, can't I get the good job I was promised if I was a good kid?"
What can a parent do then?
Get "radical," Dean says.
She says parents who perform one act of radical faith in front of their children convey more than a multitude of sermons and mission trips.
A parent's radical act of faith could involve something as simple as spending a summer in Bolivia working on an agricultural renewal project or turning down a more lucrative job offer to stay at a struggling church, Dean says.
But it's not enough to be radical -- parents must explain "this is how Christians live," she says.
"If you don't say you're doing it because of your faith, kids are going to say my parents are really nice people," Dean says. "It doesn't register that faith is supposed to make you live differently unless parents help their kids connect the dots." ...
Author: More teens becoming 'fake' Christians
By John Blake, CNN August 27, 2010 8:57 a.m. EDT
http://www.cnn.com/2010/LIVING/08/27/almost.christian/index.html?hpt=T2
Proverbial Truth About Rescuing Other From Consequences
For all those who seek to rescue those that they love from the consequences of their actions, consider this proverbial truth based on Proverbs 19:19:
The one who continues in what is not right must suffer the full consequences.
If anyone rescues this one from those consequences, they will have do it again and again.
The one who continues in what is not right must suffer the full consequences.
If anyone rescues this one from those consequences, they will have do it again and again.
Thursday, August 26, 2010
My Thoughts On Why I Use My Freedom in Christ To Flee This Freedom
When one hears and receives God’s saving grace in Jesus Christ that person is recreated in Baptism with the full freedom from the wrath of God, from works so as to maintain God’s good favor, and the full freedom to be a child of God in the image of Jesus Christ. The question that always arises in my mind is why am I am so quick to choose one of two other paths rather than live this freedom.
The first path that I often choose is to reject this grace and live the way of works. The second path that I often chose is to take this grace for granted and live as if there is no living relationship with the Lord and with His body the Church. The Son of God did not set me free for the purpose of journeying on either these paths, and I would have no freedom to choose them if I were not also set free to journey upon path of eternal life through faith in Jesus Christ.
Surely my sinful nature and Satan work ceaselessly to me entice me to either the path of works or that of taking grace for granted so that I might be bound away from the path of life in Christ alone. So how do these entice and tempt me?
The various means by which I am ceaselessly enticed and tempted are driven and perpetuate the common illusion that I am the center and purpose of all my living and journeys. If I am the center and purpose, then I am justified in all my struggles, my failings, my faults, my weaknesses, my guilt, my desires, etc. to removed myself and any anything or anyone else them from their proper place under the sovereign grace of God and place me under my own power and abilities. Thus, by this illusion, I am moved by my sinful pride from my proper place under Christ and His Cross, so that I might become my own savior, with the right to save myself, my desires, my peace and all other such things.
Surely the quickness with which I so often flee from path of eternal freedom in Christ arises from the fact that this path is continuously lined with crosses to the right and the left. None of these crosses are there for the purpose of my death under God’s wrath, but for the purpose of my living the freedom Christ has won for me.
To journey upon this path of grace is to live my baptism which began with my dying in Christ’s cross and then being resurrected in His resurrection. This being my beginning, then my living and journeying in the freedom of Christ will make each step I take in faith begin with the cross/death in me and ends with the resurrection of Christ through me.
Living this freedom of Christ through faith is nothing less than following the path of Christ beyond the dinners, the weddings, the synagogue meetings He attended and even the miracles He did – on to the Cross and then on the resurrection as He would manifest through me in this world.
Such is what Christ calls the narrow way, it is hard, yet it leads to eternal life.
Lord I believe, as You have journeyed the narrow way for me and even now carry me upon this way, help my unbelief that I may be found in You who are the way and the truth and the life for me.
In the name of the Father and of the Son and of the Holy Spirit. Amen.
The first path that I often choose is to reject this grace and live the way of works. The second path that I often chose is to take this grace for granted and live as if there is no living relationship with the Lord and with His body the Church. The Son of God did not set me free for the purpose of journeying on either these paths, and I would have no freedom to choose them if I were not also set free to journey upon path of eternal life through faith in Jesus Christ.
Surely my sinful nature and Satan work ceaselessly to me entice me to either the path of works or that of taking grace for granted so that I might be bound away from the path of life in Christ alone. So how do these entice and tempt me?
The various means by which I am ceaselessly enticed and tempted are driven and perpetuate the common illusion that I am the center and purpose of all my living and journeys. If I am the center and purpose, then I am justified in all my struggles, my failings, my faults, my weaknesses, my guilt, my desires, etc. to removed myself and any anything or anyone else them from their proper place under the sovereign grace of God and place me under my own power and abilities. Thus, by this illusion, I am moved by my sinful pride from my proper place under Christ and His Cross, so that I might become my own savior, with the right to save myself, my desires, my peace and all other such things.
Surely the quickness with which I so often flee from path of eternal freedom in Christ arises from the fact that this path is continuously lined with crosses to the right and the left. None of these crosses are there for the purpose of my death under God’s wrath, but for the purpose of my living the freedom Christ has won for me.
To journey upon this path of grace is to live my baptism which began with my dying in Christ’s cross and then being resurrected in His resurrection. This being my beginning, then my living and journeying in the freedom of Christ will make each step I take in faith begin with the cross/death in me and ends with the resurrection of Christ through me.
Living this freedom of Christ through faith is nothing less than following the path of Christ beyond the dinners, the weddings, the synagogue meetings He attended and even the miracles He did – on to the Cross and then on the resurrection as He would manifest through me in this world.
Such is what Christ calls the narrow way, it is hard, yet it leads to eternal life.
Lord I believe, as You have journeyed the narrow way for me and even now carry me upon this way, help my unbelief that I may be found in You who are the way and the truth and the life for me.
In the name of the Father and of the Son and of the Holy Spirit. Amen.
Saturday, August 21, 2010
Law and Gospel Parenting
The joy of parenting brings with it many fears and questions. Each generation seems to face ever-increasing challenges for raising children in a world distorted by sin. Books on parenting offer a variety of how-tos on the subject. But one almost needs a how-to book to choose the right how-to book, some of which are nearly one thousand pages long! Isn’t there something simpler?
At the risk of oversimplifying a complex issue—yes! There is something simpler. The best way for a Christian to parent a child is to remember that he or she is a child: God’s child. The Fatherhood of God and His Law-and-Gospel ways with His children will motivate and guide them to be better parents.
Children of God
“See what kind of love the Father has given to us, that we should be called children of God; and so we are” (1Jn 3:1). Parenting begins with parents remembering that they live in God’s kingdom ruled by God’s lavish love in Christ. The Gospel is the basis for parenting, not some how-to book with a list of rules. God’s undeserved love in Christ reminds parents that having a child is not a right but a blessing. Parents do not merely produce children (as an industry produces a product). They are entrusted with a child as a gift from God. All parenting flows from this gift of the heavenly Father.
The Gospel also becomes the goal of parenting. Parents can feel proud of their children’s accomplishments in sports or academics. The ultimate goal is to bring their children to Jesus and have the Gospel become the basis of their life. “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord” (Eph 6:4). Christian parents bring their children to Jesus in the waters of Holy Baptism. They bring their children to Jesus by instructing them in God’s Word and modeling the Lord’s ways (Law and Gospel) in the home. The ultimate goal of Christian parents is to see their children in heaven, not the “Hall of Fame.”
The Law Still Applies
Life begins at conception, and so does sinfulness (Ps 51:5). Parents need to use the Law to point out sin and curb sinful behavior. Boundaries and limits protect children and give them the security that someone is in charge. Love uses the Law to train and discipline. “This is for your own good” may not make sense to a four-year-old, and “You’ll thank me when you’re older” makes teenage eyes roll, yet such discipline reflects how our Father disciplines us.
My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by Him. For the Lord disciplines the one He loves, and chastises every son whom He receives.… All discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it. (Heb 12:5–6, 11)
Children need clear rules and consistent discipline appropriate to their sin. They need parents who follow through on the consequences. Scripture says, “[God] disciplines us for our good, that we may share His holiness” (Heb 12:10). God’s ultimate goal for His children is that they would be with Him in heaven someday. God works in and through our mistakes and the unpleasant results they bring. He does so for our ultimate good. Parents are working for their child’s ultimate good when they apply godly discipline.
Applying Law and Gospel as Parents
Law and Gospel help parents discern what to do in a discipline situation. One of the principles of Law and Gospel is that the Law is used with unrepentant sinners and the Gospel is used with repentant sinners. Let’s take spilling milk as an example. Most of the time, spilling milk is simply an accident. No violation of rules is involved. There is no need for the accusation of the Law: “Look what you have done!” What may be needed is some loving reassurance: “It’s okay. Accidents happen.” On the other hand, if Joey spills the milk while attempting to throw a dinner roll at Suzie, an infraction has been committed! Then the Law is needed! Joey must be called to account for his actions. However, when Joey confesses his guilt and expresses genuine sorrow, there is no need for further accusation. There may be consequences to his actions, like apologizing to his sister and helping clean up, but the Gospel of Christ’s forgiveness can now be applied.
Godly discipline comes about when Law and Gospel are rightly and faithfully applied. Encourage your children to say “I’m sorry” and “I forgive you” to one another. (Do not settle for expressions like “That’s okay,” “No big deal,” or “Whatever.”)
Back to the Basics
How-to books are not enough. Certainly consult them and also seek the counsel of experienced parents. But real help for parenting comes from understanding the Law and Gospel of God’s Word. Parenting does not consist of constant screaming and yelling; nor does it avoid all conflict for the sake of peace. Return to the Gospel daily. Remember how God has lavished His love upon you and made you His child. Remember that your child is a gift from Him. Remember how He disciplines you in love. He desires, above all else, that you be with Him in heaven someday. Instruct your children in the ways of the Lord. Discipline them in love, and do not shy away from using the Law when it is needed to set limits and boundaries and to convict of wrongdoing. Be always ready and generous with the Gospel! Teach Christ’s forgiveness by forgiving your children. Teach Christ’s forgiveness by admitting your mistakes and asking your children to forgive you.
Finally, cling to the Gospel for your own sake. Mistakes you make in parenting, things you should not have done, things you should have done better, a child who has gone astray—none of these separate you from God’s love in Christ Jesus. You are a parent, but you are also a child, a child of God. And the heavenly Father never forsakes His children.
Engelbrecht, E. A. (2009). The Lutheran Study Bible (p. 2025). St. Louis, MO: Concordia Publishing House.
At the risk of oversimplifying a complex issue—yes! There is something simpler. The best way for a Christian to parent a child is to remember that he or she is a child: God’s child. The Fatherhood of God and His Law-and-Gospel ways with His children will motivate and guide them to be better parents.
Children of God
“See what kind of love the Father has given to us, that we should be called children of God; and so we are” (1Jn 3:1). Parenting begins with parents remembering that they live in God’s kingdom ruled by God’s lavish love in Christ. The Gospel is the basis for parenting, not some how-to book with a list of rules. God’s undeserved love in Christ reminds parents that having a child is not a right but a blessing. Parents do not merely produce children (as an industry produces a product). They are entrusted with a child as a gift from God. All parenting flows from this gift of the heavenly Father.
The Gospel also becomes the goal of parenting. Parents can feel proud of their children’s accomplishments in sports or academics. The ultimate goal is to bring their children to Jesus and have the Gospel become the basis of their life. “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord” (Eph 6:4). Christian parents bring their children to Jesus in the waters of Holy Baptism. They bring their children to Jesus by instructing them in God’s Word and modeling the Lord’s ways (Law and Gospel) in the home. The ultimate goal of Christian parents is to see their children in heaven, not the “Hall of Fame.”
The Law Still Applies
Life begins at conception, and so does sinfulness (Ps 51:5). Parents need to use the Law to point out sin and curb sinful behavior. Boundaries and limits protect children and give them the security that someone is in charge. Love uses the Law to train and discipline. “This is for your own good” may not make sense to a four-year-old, and “You’ll thank me when you’re older” makes teenage eyes roll, yet such discipline reflects how our Father disciplines us.
My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by Him. For the Lord disciplines the one He loves, and chastises every son whom He receives.… All discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it. (Heb 12:5–6, 11)
Children need clear rules and consistent discipline appropriate to their sin. They need parents who follow through on the consequences. Scripture says, “[God] disciplines us for our good, that we may share His holiness” (Heb 12:10). God’s ultimate goal for His children is that they would be with Him in heaven someday. God works in and through our mistakes and the unpleasant results they bring. He does so for our ultimate good. Parents are working for their child’s ultimate good when they apply godly discipline.
Applying Law and Gospel as Parents
Law and Gospel help parents discern what to do in a discipline situation. One of the principles of Law and Gospel is that the Law is used with unrepentant sinners and the Gospel is used with repentant sinners. Let’s take spilling milk as an example. Most of the time, spilling milk is simply an accident. No violation of rules is involved. There is no need for the accusation of the Law: “Look what you have done!” What may be needed is some loving reassurance: “It’s okay. Accidents happen.” On the other hand, if Joey spills the milk while attempting to throw a dinner roll at Suzie, an infraction has been committed! Then the Law is needed! Joey must be called to account for his actions. However, when Joey confesses his guilt and expresses genuine sorrow, there is no need for further accusation. There may be consequences to his actions, like apologizing to his sister and helping clean up, but the Gospel of Christ’s forgiveness can now be applied.
Godly discipline comes about when Law and Gospel are rightly and faithfully applied. Encourage your children to say “I’m sorry” and “I forgive you” to one another. (Do not settle for expressions like “That’s okay,” “No big deal,” or “Whatever.”)
Back to the Basics
How-to books are not enough. Certainly consult them and also seek the counsel of experienced parents. But real help for parenting comes from understanding the Law and Gospel of God’s Word. Parenting does not consist of constant screaming and yelling; nor does it avoid all conflict for the sake of peace. Return to the Gospel daily. Remember how God has lavished His love upon you and made you His child. Remember that your child is a gift from Him. Remember how He disciplines you in love. He desires, above all else, that you be with Him in heaven someday. Instruct your children in the ways of the Lord. Discipline them in love, and do not shy away from using the Law when it is needed to set limits and boundaries and to convict of wrongdoing. Be always ready and generous with the Gospel! Teach Christ’s forgiveness by forgiving your children. Teach Christ’s forgiveness by admitting your mistakes and asking your children to forgive you.
Finally, cling to the Gospel for your own sake. Mistakes you make in parenting, things you should not have done, things you should have done better, a child who has gone astray—none of these separate you from God’s love in Christ Jesus. You are a parent, but you are also a child, a child of God. And the heavenly Father never forsakes His children.
Engelbrecht, E. A. (2009). The Lutheran Study Bible (p. 2025). St. Louis, MO: Concordia Publishing House.
Law and Gospel: Identifying God’s Ways with Mankind
In the sixteenth century, the great reformer Martin Luther wrote the first treatise on distinguishing Law and Gospel. However, Luther’s work was hardly new, since Scripture and its interpreters had always made this distinction. The following quotations show the long history of distinguishing God’s two ways. These examples will help you recognize terms of Law and Gospel and apply His ways in your life as you read the Scripture.
Examples from Scripture
The Lord Commands and Promises, Curses and Blesses (c 2090 BC)
Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” (Gn 12:1–3)
The Lord Reveals His Two Ways (c 1446 BC)
“Now therefore, if I have found favor in Your sight, please show me now Your ways, that I may know You in order to find favor in Your sight. Consider too that this nation is Your people.” … The Lord passed before him and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love … for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.” (Ex 33:13; 34:6–7)
Jesus Preaches Repentance and Forgiveness (c AD 28)
Jesus came into Galilee, proclaiming the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” (Mk 1:14–15)
He opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in His name to all nations, beginning from Jerusalem.” (Lk 24:45–47)
The Apostle Paul Distinguished the Work of Law and Gospel (c AD 53)
The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham.… Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. (Gal 3:8, 21–22)
Examples from the Early Church
The Creator’s Twofold Power (c 207)
Both [testaments] belong to [God] who says: “I kill, and I make alive; I wound, and I heal” (Deuteronomy 32:39). We have already made good the Creator’s claim to this twofold character of judgment and goodness, “killing in the letter” through the law, and “quickening in the Spirit” through the Gospel (2 Corinthians 3:6). (Ter, ANF 3:452–53)
The Law and the Promise Cannot Be Mixed (c 380)
The [Gospel’s] promise was distinguished from the Law, and since it is different it cannot be mixed [with the Law], for a condition [of the Law] invalidates the promise. (Tyc, Rule 3)
The Law Kills and the Gospel Gives Life (c 386–98)
In the Law, he that has sin is punished; here, he that has sins comes and is baptized and is made righteous, and being made righteous, he lives, being delivered from the death of sin. The Law, if it lay hold on a murderer, puts him to death; the Gospel, if it lay hold on a murderer, enlightens, and gives him life. (Chrys, NPNF 1 12:307)
The Old Testament Proclaimed Righteousness through Christ (c 412)
His words are, “The righteousness of God is manifested” (Romans 3:21).… This is witnessed by the law and the prophets; in other words, the law and the prophets each testify about it. The law, indeed, does this by issuing its commands and threats, and by justifying no one. It shows well enough that it is by God’s gift, through the help of the Spirit, that a person is justified. The prophets [show this righteousness] because it was what they predicted that Christ accomplished at His coming. (Aug, NPNF 1 5:88–89)
Examples from the Medieval and Reformation Eras
Confess the Lord in Two Ways (Twelfth Century)
Let [your works] confess Him in two ways, let them be clad, as it were, in a double robe of confession. That is: confession of your own sins, and of the praise of God.… Let the humility of confession of your imperfection supply what is lacking in your daily life. For that imperfection is not hidden from God’s eyes. If He has commanded that His precepts should be diligently kept (Psalm 119:4) it is in order that, seeing our constant imperfection and our inability to fulfill the duty that we ought to do, we may fly to His mercy, and say, “Your steadfast love is better than life” (Psalm 63:3a). And not being able to appear clad in innocence or righteousness, we may at least be covered in the robe of confession. (Bern, The Life and Works of St Bernard of Clairvaux: The Advent and Christmas Sermons [London: John Hodges, 1889–96])
The Law Demands, the Gospel Gives (1540)
The Gospel proclaims repentance and the promise of grace and eternal life. The promise should be diligently distinguished from the Law. And although the Law has certain promises of its own, nevertheless, these differ from the unique promise of the Gospel. Moreover, the promises of the Law require the condition of perfect obedience as is said in the first commandment: “I will do good to those who love me” [cf. Deut. 5:10]. But the evangelical [Gospel] promise—about remission of sins, justification, and the gift of eternal life—is gratuitous, offered on account of Christ, without a condition of our merits or our worthiness. (Mel, Romans, p 22)
Why We Distinguish Law and Gospel (1580)
The distinction between the Law and the Gospel is a particularly brilliant light. It serves the purpose of rightly dividing God’s Word [2 Timothy 2:15] and properly explaining and understanding the Scriptures of the holy prophets and apostles. We must guard this distinction with special care, so that these two doctrines may not be mixed with each other, or a law be made out of the Gospel. When that happens, Christ’s merit is hidden and troubled consciences are robbed of comfort, which they otherwise have in the Holy Gospel when it is preached genuinely and purely. For by the Gospel they can support themselves in their most difficult trials against the Law’s terrors. (FC SD V 1)
Engelbrecht, E. A. (2009). The Lutheran Study Bible (xxxi). St. Louis, MO: Concordia Publishing House.
Examples from Scripture
The Lord Commands and Promises, Curses and Blesses (c 2090 BC)
Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” (Gn 12:1–3)
The Lord Reveals His Two Ways (c 1446 BC)
“Now therefore, if I have found favor in Your sight, please show me now Your ways, that I may know You in order to find favor in Your sight. Consider too that this nation is Your people.” … The Lord passed before him and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love … for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.” (Ex 33:13; 34:6–7)
Jesus Preaches Repentance and Forgiveness (c AD 28)
Jesus came into Galilee, proclaiming the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” (Mk 1:14–15)
He opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in His name to all nations, beginning from Jerusalem.” (Lk 24:45–47)
The Apostle Paul Distinguished the Work of Law and Gospel (c AD 53)
The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham.… Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. (Gal 3:8, 21–22)
Examples from the Early Church
The Creator’s Twofold Power (c 207)
Both [testaments] belong to [God] who says: “I kill, and I make alive; I wound, and I heal” (Deuteronomy 32:39). We have already made good the Creator’s claim to this twofold character of judgment and goodness, “killing in the letter” through the law, and “quickening in the Spirit” through the Gospel (2 Corinthians 3:6). (Ter, ANF 3:452–53)
The Law and the Promise Cannot Be Mixed (c 380)
The [Gospel’s] promise was distinguished from the Law, and since it is different it cannot be mixed [with the Law], for a condition [of the Law] invalidates the promise. (Tyc, Rule 3)
The Law Kills and the Gospel Gives Life (c 386–98)
In the Law, he that has sin is punished; here, he that has sins comes and is baptized and is made righteous, and being made righteous, he lives, being delivered from the death of sin. The Law, if it lay hold on a murderer, puts him to death; the Gospel, if it lay hold on a murderer, enlightens, and gives him life. (Chrys, NPNF 1 12:307)
The Old Testament Proclaimed Righteousness through Christ (c 412)
His words are, “The righteousness of God is manifested” (Romans 3:21).… This is witnessed by the law and the prophets; in other words, the law and the prophets each testify about it. The law, indeed, does this by issuing its commands and threats, and by justifying no one. It shows well enough that it is by God’s gift, through the help of the Spirit, that a person is justified. The prophets [show this righteousness] because it was what they predicted that Christ accomplished at His coming. (Aug, NPNF 1 5:88–89)
Examples from the Medieval and Reformation Eras
Confess the Lord in Two Ways (Twelfth Century)
Let [your works] confess Him in two ways, let them be clad, as it were, in a double robe of confession. That is: confession of your own sins, and of the praise of God.… Let the humility of confession of your imperfection supply what is lacking in your daily life. For that imperfection is not hidden from God’s eyes. If He has commanded that His precepts should be diligently kept (Psalm 119:4) it is in order that, seeing our constant imperfection and our inability to fulfill the duty that we ought to do, we may fly to His mercy, and say, “Your steadfast love is better than life” (Psalm 63:3a). And not being able to appear clad in innocence or righteousness, we may at least be covered in the robe of confession. (Bern, The Life and Works of St Bernard of Clairvaux: The Advent and Christmas Sermons [London: John Hodges, 1889–96])
The Law Demands, the Gospel Gives (1540)
The Gospel proclaims repentance and the promise of grace and eternal life. The promise should be diligently distinguished from the Law. And although the Law has certain promises of its own, nevertheless, these differ from the unique promise of the Gospel. Moreover, the promises of the Law require the condition of perfect obedience as is said in the first commandment: “I will do good to those who love me” [cf. Deut. 5:10]. But the evangelical [Gospel] promise—about remission of sins, justification, and the gift of eternal life—is gratuitous, offered on account of Christ, without a condition of our merits or our worthiness. (Mel, Romans, p 22)
Why We Distinguish Law and Gospel (1580)
The distinction between the Law and the Gospel is a particularly brilliant light. It serves the purpose of rightly dividing God’s Word [2 Timothy 2:15] and properly explaining and understanding the Scriptures of the holy prophets and apostles. We must guard this distinction with special care, so that these two doctrines may not be mixed with each other, or a law be made out of the Gospel. When that happens, Christ’s merit is hidden and troubled consciences are robbed of comfort, which they otherwise have in the Holy Gospel when it is preached genuinely and purely. For by the Gospel they can support themselves in their most difficult trials against the Law’s terrors. (FC SD V 1)
Engelbrecht, E. A. (2009). The Lutheran Study Bible (xxxi). St. Louis, MO: Concordia Publishing House.
Friday, August 20, 2010
'Memorial Moment: Making Christ Perfectly Useless'
Excellent devo on why preaching both Law and Gospel is the best message for those whose going through a crisis of faith.
"Why do you Lutherans make such a big deal about the distinction between law and gospel? We need both, don't we?" We make a big deal about law and gospel because it is a big deal; especially when we are suffering in a crisis of faith. When we fall into a spiritual struggle it is so easy to judge our status in God's sight on the basis of our own works and pieties. As useful as those works and pieties are in the world, they cannot be set in the presence of God as signs of our merit. When you are caught ...
'Memorial Moment: Making Christ Perfectly Useless'
"Why do you Lutherans make such a big deal about the distinction between law and gospel? We need both, don't we?" We make a big deal about law and gospel because it is a big deal; especially when we are suffering in a crisis of faith. When we fall into a spiritual struggle it is so easy to judge our status in God's sight on the basis of our own works and pieties. As useful as those works and pieties are in the world, they cannot be set in the presence of God as signs of our merit. When you are caught ...
'Memorial Moment: Making Christ Perfectly Useless'
Thursday, August 19, 2010
Mercy Journeys with Pastor Harrison: How does the Lutheran Church understand itself?
Mercy Journeys with Pastor Harrison: How does the Lutheran Church understand itself?: " How does the Lutheran Church understand itself? What do we mean, when we call a church “Lutheran”? We mean that it is..."
Mercy Journeys with Pastor Harrison: There is one thing to preach, the wisdom of the cr...
Mercy Journeys with Pastor Harrison: There is one thing to preach, the wisdom of the cr...: " “Unum praedica, sapientiam crucis!” [There is one thing to preach, the wisdom of the cross!] That is the answer (in a..."
Wednesday, August 18, 2010
'Memorial Moment: Congregations Gone Wild'
An excellent reminder that the Word of God and the work that God has given the Pastors and the people of the church much arise from and be bound by the Word of God.
'Memorial Moment: Congregations Gone Wild'
'Memorial Moment: Congregations Gone Wild'
Monday, August 16, 2010
Distinctions between the Law and the Gospel - Chemnitz
Therefore, because Paul clearly says that “the righteousness of God has been revealed in the Gospel without the Law,” it follows that the principal point in this matter is that the true and clear distinction between Law and Gospel be established and carefully retained. Luther, on Gal. 2:14, truly and elegantly says: “You should distinguish the righteousness of the Gospel from the righteousness of the Law as diligently as heaven is distinguished from earth, light from darkness, day from night … and would that we could separate them even farther!” [Lectures on Galatians, 1535; cf. Luther’s Works, Amer. Ed., 26.115].
... we shall review only the main differences by which the doctrine of the Gospel must be distinguished from the Law.
1. The doctrine of the Law to a certain degree is known to human reason. But the Gospel is a mystery hidden from the world, revealed only by the ministration of the Spirit.
2. Luther correctly and elegantly says that both the doctrine of the Law and the doctrine of the Gospel deal with the subject of sin, but in a different way. The Law shows sin, accuses, imputes guilt, and condemns sin; but the Gospel remits, covers, and does not impute sin, because it points to “the Lamb of God, who takes away the sin of the world” [John 1:29].
3. Paul in Rom. 3:21; 4:5; and 10:5 ff. shows this difference. The doctrine of the Law is the law of works, which talks about doing: “He who does these things …” It imputes a reward to the one who does the Law. But the Gospel is the law of faith, because “to one who does not work but believes in Him who justifies the ungodly” He imputes faith for righteousness.
4. The Law prescribes and demands of each individual perfect obedience to all the commandments of God, and it threatens a curse on those who do not have such conformity with the will of God. But the Gospel, because the Law is weakened through the flesh, Rom. 8:3, shows Christ, who was made sin and a curse, “made under the Law,” Gal. 4:4, and is “the fulfillment of the Law unto righteousness to everyone who believes,” Rom. 10:4.
5. The promises of the Law are conditional. But the promise of the Gospel concerning the remission of sins is free.
6. “The Law imprisons all under sin,” Gal. 3:22; “makes the whole world guilty before God,” Rom. 3:19; “works wrath,” Rom. 4:15; “puts us under the curse,” Gal. 3:10; is “the ministration of death” and damnation [2 Cor. 3:7, 9 KJV]. But the Gospel is the Word of salvation, peace, reconciliation, etc. It frees from the law of sin and death and is “the ministration of” righteousness and “the Spirit” [2 Cor. 3:8 KJV].
7. The Law shows what the good works are in which God wants the regenerate to exercise obedience. But the Gospel teaches how they can demonstrate this obedience. For the Gospel contains the promise of the Spirit of renewal, who writes the Law into the hearts of believers, Jer. 31:33. It also teaches how the beginnings of obedience, although imperfect and contaminated in many ways, are pleasing to God in those who are righteous for the sake of Christ.
8. The Law speaks to hypocrites, the secure, the old Adam. The Gospel, however, speaks to the contrite, the broken, the captives, and keeps the new man in a state of grace.
I believe that these are the main points of difference.
Chemnitz, Martin ; Preus, Jacob A. O.: Loci Theologici. electronic ed. St. Louis : Concordia Publishing House, 1999, c1989, S. 449
... we shall review only the main differences by which the doctrine of the Gospel must be distinguished from the Law.
1. The doctrine of the Law to a certain degree is known to human reason. But the Gospel is a mystery hidden from the world, revealed only by the ministration of the Spirit.
2. Luther correctly and elegantly says that both the doctrine of the Law and the doctrine of the Gospel deal with the subject of sin, but in a different way. The Law shows sin, accuses, imputes guilt, and condemns sin; but the Gospel remits, covers, and does not impute sin, because it points to “the Lamb of God, who takes away the sin of the world” [John 1:29].
3. Paul in Rom. 3:21; 4:5; and 10:5 ff. shows this difference. The doctrine of the Law is the law of works, which talks about doing: “He who does these things …” It imputes a reward to the one who does the Law. But the Gospel is the law of faith, because “to one who does not work but believes in Him who justifies the ungodly” He imputes faith for righteousness.
4. The Law prescribes and demands of each individual perfect obedience to all the commandments of God, and it threatens a curse on those who do not have such conformity with the will of God. But the Gospel, because the Law is weakened through the flesh, Rom. 8:3, shows Christ, who was made sin and a curse, “made under the Law,” Gal. 4:4, and is “the fulfillment of the Law unto righteousness to everyone who believes,” Rom. 10:4.
5. The promises of the Law are conditional. But the promise of the Gospel concerning the remission of sins is free.
6. “The Law imprisons all under sin,” Gal. 3:22; “makes the whole world guilty before God,” Rom. 3:19; “works wrath,” Rom. 4:15; “puts us under the curse,” Gal. 3:10; is “the ministration of death” and damnation [2 Cor. 3:7, 9 KJV]. But the Gospel is the Word of salvation, peace, reconciliation, etc. It frees from the law of sin and death and is “the ministration of” righteousness and “the Spirit” [2 Cor. 3:8 KJV].
7. The Law shows what the good works are in which God wants the regenerate to exercise obedience. But the Gospel teaches how they can demonstrate this obedience. For the Gospel contains the promise of the Spirit of renewal, who writes the Law into the hearts of believers, Jer. 31:33. It also teaches how the beginnings of obedience, although imperfect and contaminated in many ways, are pleasing to God in those who are righteous for the sake of Christ.
8. The Law speaks to hypocrites, the secure, the old Adam. The Gospel, however, speaks to the contrite, the broken, the captives, and keeps the new man in a state of grace.
I believe that these are the main points of difference.
Chemnitz, Martin ; Preus, Jacob A. O.: Loci Theologici. electronic ed. St. Louis : Concordia Publishing House, 1999, c1989, S. 449
What is the proper doctrine of the Gospel, as distinguished from the Law?
... the answer is easy and simple as to what is the proper doctrine of the Gospel, which is to be distinguished from the Law, seeing that it speaks of the benefits of Christ and reveals the righteousness of faith before God.
Therefore we shall divide these passages into certain categories in order to expedite their explanation.
1. The Gospel is preached to those who are repentant, and it deals with the gracious promise of reconciliation, remission of sins, righteousness before God, salvation, and acceptance unto eternal life. This promise is established in God’s grace, mercy, and love, Eph. 1:6–9; 2:8; 1 Tim. 1:15; Titus 2:11.
2. In defining the Gospel we must always include the person of Christ, in His office as Mediator. For “in Him all the promises of God are Amen,” 2 Cor. 1:20. “The covenant is confirmed in Christ,” Gal. 3:17.
Here it is absolutely necessary that the benefits of Christ on account of which we receive remission of sin and are received unto eternal life be distinguished from the benefits of sanctification or renewal which follow justification. We are not justified for the sake of the latter, that is, we do not receive remission of sins nor are we received unto eternal life because of this renewal which follows justification, although it is also a benefit of Christ.
The benefits of reconciliation are these:
(1) Christ has taken upon Himself our sins and the punishments for our sins and has made satisfaction to the Father for them.
(2) He “is the fulfillment of the Law for righteousness to everyone who believes,” Rom. 10:4. Because of this benefit of Christ, we believers are reconciled to God and received unto eternal life.
(3) The Gospel teaches that these benefits of the Mediator are apprehended by faith and apply to those who repent.
(4) The Gospel teaches that these benefits are offered through the Word and the sacraments, through which instruments the Holy Spirit is efficacious, illumines our hearts, works faith, pours life-giving consolation into our hearts, raises them up, and sustains them.
(5) After the benefit of grace or justification the Gospel also contains the promise of “the free gift through grace,” Rom. 5:15, or of the “truth,” John 1:17, namely that the Spirit of renewal is poured into believers, the Spirit who writes the Law in their hearts so that we may be “His workmanship, created in Christ Jesus for good works, which God prepared in advance, that we should walk in them,” Eph. 2:10.
(6) The Gospel speaks not only of present benefits we receive by faith for the sake of Christ in this life, but it has also the promise of “the hope of the righteousness which we await,” Gal. 5:5, where “God will be all in all,” 1 Cor. 15:28, and the hope of “the glory of God which shall be revealed in us” in the life to come, Rom. 5:21; 8:18–21. (7) The promise of the Gospel is universal, pertaining to all, both gentiles as well as Jews, who repent and receive the promise by faith.
These fundamental points regarding the distinctive doctrine of the Gospel are true, and it is necessary that they be diligently retained in the church; for otherwise the purity of the doctrine of justification cannot be preserved. If some insane notion is admitted regarding this question, then there will immediately follow a corruption of the article of justification ...
Chemnitz, Martin ; Preus, Jacob A. O.: Loci Theologici. electronic ed. St. Louis : Concordia Publishing House, 1999, c1989, S. 450
Therefore we shall divide these passages into certain categories in order to expedite their explanation.
1. The Gospel is preached to those who are repentant, and it deals with the gracious promise of reconciliation, remission of sins, righteousness before God, salvation, and acceptance unto eternal life. This promise is established in God’s grace, mercy, and love, Eph. 1:6–9; 2:8; 1 Tim. 1:15; Titus 2:11.
2. In defining the Gospel we must always include the person of Christ, in His office as Mediator. For “in Him all the promises of God are Amen,” 2 Cor. 1:20. “The covenant is confirmed in Christ,” Gal. 3:17.
Here it is absolutely necessary that the benefits of Christ on account of which we receive remission of sin and are received unto eternal life be distinguished from the benefits of sanctification or renewal which follow justification. We are not justified for the sake of the latter, that is, we do not receive remission of sins nor are we received unto eternal life because of this renewal which follows justification, although it is also a benefit of Christ.
The benefits of reconciliation are these:
(1) Christ has taken upon Himself our sins and the punishments for our sins and has made satisfaction to the Father for them.
(2) He “is the fulfillment of the Law for righteousness to everyone who believes,” Rom. 10:4. Because of this benefit of Christ, we believers are reconciled to God and received unto eternal life.
(3) The Gospel teaches that these benefits of the Mediator are apprehended by faith and apply to those who repent.
(4) The Gospel teaches that these benefits are offered through the Word and the sacraments, through which instruments the Holy Spirit is efficacious, illumines our hearts, works faith, pours life-giving consolation into our hearts, raises them up, and sustains them.
(5) After the benefit of grace or justification the Gospel also contains the promise of “the free gift through grace,” Rom. 5:15, or of the “truth,” John 1:17, namely that the Spirit of renewal is poured into believers, the Spirit who writes the Law in their hearts so that we may be “His workmanship, created in Christ Jesus for good works, which God prepared in advance, that we should walk in them,” Eph. 2:10.
(6) The Gospel speaks not only of present benefits we receive by faith for the sake of Christ in this life, but it has also the promise of “the hope of the righteousness which we await,” Gal. 5:5, where “God will be all in all,” 1 Cor. 15:28, and the hope of “the glory of God which shall be revealed in us” in the life to come, Rom. 5:21; 8:18–21. (7) The promise of the Gospel is universal, pertaining to all, both gentiles as well as Jews, who repent and receive the promise by faith.
These fundamental points regarding the distinctive doctrine of the Gospel are true, and it is necessary that they be diligently retained in the church; for otherwise the purity of the doctrine of justification cannot be preserved. If some insane notion is admitted regarding this question, then there will immediately follow a corruption of the article of justification ...
Chemnitz, Martin ; Preus, Jacob A. O.: Loci Theologici. electronic ed. St. Louis : Concordia Publishing House, 1999, c1989, S. 450
Sunday, August 15, 2010
"We must always ask ourselves whether what we prea...
An excellent read lest we become the friends of Job, who for all their godly talk, God says that they never spoke rightly of HIm.
Mercy Journeys with Pastor Harrison: "We must always ask ourselves whether what we prea...: " We seek the Holy Spirit where He is not to be found when we take it as self-.evident that He has to come with every se..."
Mercy Journeys with Pastor Harrison: "We must always ask ourselves whether what we prea...: " We seek the Holy Spirit where He is not to be found when we take it as self-.evident that He has to come with every se..."
Saturday, August 14, 2010
The Perils of Hipster Christianity and Why Young Evangelicals Reject Churches That Try To Be Cool - WSJ.com#printMode
In the quest of many lazy Christians for some silver bullit that will save them from living their faith for the sake of others in and outside the church, this article reminds us all that there is no such silver bullit.
Here's an excerpt from it and I encourage you to read the whole.
"As a twentysomething, I can say with confidence that when it comes to church, we don't want cool as much as we want real.
If we are interested in Christianity in any sort of serious way, it is not because it's easy or trendy or popular. It's because Jesus Himself is appealing, and what He says rings true. It's because the world we inhabit is uttlerly phony, ephemeral, narcissistic image-obsessed and sex-drenched0-and we want an alternative. It's not because we want more of the same."
The Perils of Hipster Christianity and Why Young Evangelicals Reject Churches That Try To Be Cool - WSJ.com#printMode
Here's an excerpt from it and I encourage you to read the whole.
"As a twentysomething, I can say with confidence that when it comes to church, we don't want cool as much as we want real.
If we are interested in Christianity in any sort of serious way, it is not because it's easy or trendy or popular. It's because Jesus Himself is appealing, and what He says rings true. It's because the world we inhabit is uttlerly phony, ephemeral, narcissistic image-obsessed and sex-drenched0-and we want an alternative. It's not because we want more of the same."
The Perils of Hipster Christianity and Why Young Evangelicals Reject Churches That Try To Be Cool - WSJ.com#printMode
Thursday, August 12, 2010
Why Reason fails us when it comes to the Gospel
"For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.... For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love..... For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. ." Galatians 5:1-13
Reason has capacity to run life in this world. The power of reason--and it is powerful—then deludes us into thinking it can also evaluate the divine gifts. It is a confusion that happens naturally. This is similar to the confusion that many men experience when they realize that hammer will drive a nail very well. They conclude from that that a hammer can fix anything, as many a wife has found out from bitter experience.
Reason is great for knowing the law, not so hot for applying the gospel. But we must declare it incompetent to evaluate our spiritual life with its enormous gifts and liberty. Only the Holy Spirit can free us from bondage to the elements of the world (Gal 4:3).
The cross of Christ is a wholly different order of business from the business of reason. In the realm of the spirit the law only binds us, disrupts our liberty, and breaks our fellowship with God. Our Father has given us His kingdom with all of its rich blessings.
All reason can do is point out that God has no rational basis to be so generous and according to our reason that is true.
But the cross and the gospel are the message, not of what the law would permit, but what God has freely given to poor sinners, entirely because they have deserved its blessings in Christ alone.
The work of another is the content of the gospel, never our own.
Our own work has absolutely no bearing on the relationship which God has created with us through His own dear Son. Go be Free.
Rev. Scott Murray
MemorialMoments.org
http://campaign.constantcontact.com/render?v=001Sz6hDUiNII4XZ7jM_8DKGvl8CCdJPfC8vF0WDieGPJ7L5tkVyQoGfqEDtSUgwd_zDXOKuncgpuogV6e-qCoqOAg84dKQQDb-3DwxSVupgGQ%3D
Reason has capacity to run life in this world. The power of reason--and it is powerful—then deludes us into thinking it can also evaluate the divine gifts. It is a confusion that happens naturally. This is similar to the confusion that many men experience when they realize that hammer will drive a nail very well. They conclude from that that a hammer can fix anything, as many a wife has found out from bitter experience.
Reason is great for knowing the law, not so hot for applying the gospel. But we must declare it incompetent to evaluate our spiritual life with its enormous gifts and liberty. Only the Holy Spirit can free us from bondage to the elements of the world (Gal 4:3).
The cross of Christ is a wholly different order of business from the business of reason. In the realm of the spirit the law only binds us, disrupts our liberty, and breaks our fellowship with God. Our Father has given us His kingdom with all of its rich blessings.
All reason can do is point out that God has no rational basis to be so generous and according to our reason that is true.
But the cross and the gospel are the message, not of what the law would permit, but what God has freely given to poor sinners, entirely because they have deserved its blessings in Christ alone.
The work of another is the content of the gospel, never our own.
Our own work has absolutely no bearing on the relationship which God has created with us through His own dear Son. Go be Free.
Rev. Scott Murray
MemorialMoments.org
http://campaign.constantcontact.com/render?v=001Sz6hDUiNII4XZ7jM_8DKGvl8CCdJPfC8vF0WDieGPJ7L5tkVyQoGfqEDtSUgwd_zDXOKuncgpuogV6e-qCoqOAg84dKQQDb-3DwxSVupgGQ%3D
Wednesday, August 11, 2010
There is no people of God apart from “the marks” ...
“What then is the significance of seeing the church as the continuation in Christ of God’s faithful Israel?
First, I would offer that it defines us as the community that arises from and is shaped by God’s character. We, no less than Israel, have been called to a distinctive confession that there is “one Lord, one faith, one Baptism, one God and Father of all, who is over all and through all and in all” (Eph 4:17-18). This confession creates as sharp a tension for us as it did for Israel:
So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts (Eph. 4:5-6).
If we read sacred Scripture as the revelation of God’s character in the life of Israel and in the Incarnation of Christ, Israel is a concrete, fleshly, and observable community. While God alone might know who is truly a member, there is no people of God apart from “the marks” that define the church and distinguish it as a faithful witness to God’s character. The Incarnation, life, death, Resurrection, and Ascension of Jesus of Nazareth, son of Abram and son of David (Matt. 1:1) were concrete. The details of His life are as scandalous as the story of Israel. To assert that the God of all creation sent His Son to a remote portion of an empire unprecedented in its wealth to be born to an obscure Jewish maiden is to make a radical claim (1 Cor. 1:22-24).
It means also that the particular expressions of His story entail and impart character to the people who believe and act upon them. Our Lutheran conviction concerning the christocentricity of Scripture means that we will neither add to nor subtract from “the marks” He has given, namely, the prophetic and apostolic witness, the water of Holy Baptism, and the Eucharist.
Though these marks define us, they are more than Yeago’s cultural symbols. They are not historical artifacts or ancient data. They are the real presence of the true God who “call, gathers, and enlightens” people through such sacred means and no other. The incarnational and sacramental character of the church reflects the character of the true God.
The people of God are more than a group of convention-goers who affirm the party’s platform. They are an expression of the one reality sacred Scripture describes, for they have been joined to the Christ in their Baptism, are nourished with His very body and blood, and are directed by His living voice (viva vox Jesu) in the prophetic and apostolic Scriptures.
These definitions and marks do not exist in a fairyland. They cannot be abstracted into a meta-narrative that is either beyond history or locked in the shell of personal religious experience.
Rather, they exist in flesh and blood people who have been joined to a resurrected Lord who was born to the Virgin Mary as Second Adam.
We are not simply witnesses to, but participants in this one, true, saving, and holy narrative, which is visible to the nations all about us—unless, of course, we are so acculturated that the nations see themselves when they look at us.”
THE CHARACTER OF GOD, Dr. Dean Wenthe - Church and Ministry – The Collected Papers of the 150th Anniversary Theological Convocation of the LCMS. PG. 44-46
First, I would offer that it defines us as the community that arises from and is shaped by God’s character. We, no less than Israel, have been called to a distinctive confession that there is “one Lord, one faith, one Baptism, one God and Father of all, who is over all and through all and in all” (Eph 4:17-18). This confession creates as sharp a tension for us as it did for Israel:
So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts (Eph. 4:5-6).
If we read sacred Scripture as the revelation of God’s character in the life of Israel and in the Incarnation of Christ, Israel is a concrete, fleshly, and observable community. While God alone might know who is truly a member, there is no people of God apart from “the marks” that define the church and distinguish it as a faithful witness to God’s character. The Incarnation, life, death, Resurrection, and Ascension of Jesus of Nazareth, son of Abram and son of David (Matt. 1:1) were concrete. The details of His life are as scandalous as the story of Israel. To assert that the God of all creation sent His Son to a remote portion of an empire unprecedented in its wealth to be born to an obscure Jewish maiden is to make a radical claim (1 Cor. 1:22-24).
It means also that the particular expressions of His story entail and impart character to the people who believe and act upon them. Our Lutheran conviction concerning the christocentricity of Scripture means that we will neither add to nor subtract from “the marks” He has given, namely, the prophetic and apostolic witness, the water of Holy Baptism, and the Eucharist.
Though these marks define us, they are more than Yeago’s cultural symbols. They are not historical artifacts or ancient data. They are the real presence of the true God who “call, gathers, and enlightens” people through such sacred means and no other. The incarnational and sacramental character of the church reflects the character of the true God.
The people of God are more than a group of convention-goers who affirm the party’s platform. They are an expression of the one reality sacred Scripture describes, for they have been joined to the Christ in their Baptism, are nourished with His very body and blood, and are directed by His living voice (viva vox Jesu) in the prophetic and apostolic Scriptures.
These definitions and marks do not exist in a fairyland. They cannot be abstracted into a meta-narrative that is either beyond history or locked in the shell of personal religious experience.
Rather, they exist in flesh and blood people who have been joined to a resurrected Lord who was born to the Virgin Mary as Second Adam.
We are not simply witnesses to, but participants in this one, true, saving, and holy narrative, which is visible to the nations all about us—unless, of course, we are so acculturated that the nations see themselves when they look at us.”
THE CHARACTER OF GOD, Dr. Dean Wenthe - Church and Ministry – The Collected Papers of the 150th Anniversary Theological Convocation of the LCMS. PG. 44-46
Tuesday, August 10, 2010
Amidst thousands of ways away from the Lord, only One way to Him
When it comes to our sin and sinning, with all the variations of culture, community, gender etc., there are countless thousands of ways to turn away from the Lord God and His will. Yet amidst all the thousands of ways away from the Lord, there is only one way to Him and that is found only in Jesus Christ. “I am the way, and the truth, and the life. No one comes to the Father except through me.” John 14:6
Saturday, August 7, 2010
Youth Mission Trip Work on the North Country Trail
Check out this posting that tells of the work of the Youth of my congregation on their mission trip to Pennsylvania. We worked on developing about 2 miles of this 4,600 mile hiking trial called THE NORTH COUNTRY TRIAL which runs from the shores of Miane to western North Dakota. We worked with kids from the area of Penn and some from Minnesota. Some areas were slight inclines and others were very difficult. All the kids were real troopers!!!! We had to hike in about 1.5 miles carrying two hand tools per person plus their own water. I DID learn from on this trip that I really am 50 years old. Long and good days. My team is mentioned on the way with a link to the pictures of our kids working on the trail over the various days. Thanks be to God for a safe trip and the witness we gave to the youth and the community we served in.
Wampum Chapter News: Mt. Olive Lutheran Church Volunteers Day #3
Wampum Chapter News: Mt. Olive Lutheran Church Volunteers Day #3
Subscribe to:
Posts (Atom)