Tuesday, February 19, 2013

My inner arena in which the desires of my flesh are set against the desires of the Spirit…


To you, O Lord, I lift up my soul. Ps 25:1 (ESV)

My soul! My soul!
My inner battleground where the war between my sinful nature and my new nature in Christ is waged.
My inner battlefield where the law of my members wages its war against the law of mind, taking me captive to the sin that lives within my members (Rm 7:23)
My inner arena in which the desires of my flesh are set against the desires of the Spirit and the desires of the Spirit are set against those of my flesh so that I am unable to do as I want (Gal 5:17-18).
My inner place where the paradox of being a sinner and a saint lives in almost unbearable unresolved tension and conflict.
My soul, my wretched soul, who will rescue you from me, from my conflict, from my sin?
He who has become my soul!
He who has become my life!
He who has become my forgiveness in the midst of my guilt.
He who has become my peace in the conflicts of my soul.
He who has become my joy in my defeats and despair.
He who on His Cross entered every war, every battle within me so that He might take both me and my losses to Himself.
He who, having fought all my battles and won every war, now gives to me His soul and with it, the safety and security of His victory.
He who promises never to leave me, nor forsake me or my soul.
He, who having begun this good work in me, will bring it to completion for me and my soul at His coming again.
My Lord! My Lord! Precious anchor for my soul (Hb 6:19), to You I lift up, to You I give the keeping of my soul and me.

The Lord is good to those who wait for him, to the soul who seeks him.   Lm 3:25 (ESV)

- pmwl

Monday, February 18, 2013

And there where I am … there is only one to help me.


Be not far from me, for trouble is near, and there is none to help.   Ps 22:11 (ESV)

Lord, O Lord be not far from me, for in all my sin, I turn far from You, I have gone far from You.
And there to where I have turned in sin, trouble is near,
And there to where my sin has taken me, my sin has overtaken me.
And there where I am in sin, there is no one to help me.
And there where I am in sin, I am bound in my sin, and helpless in my sin.
And there where I am in sin, there is where the Savior has come.
And there He comes nearer to me than my trouble.
And there He has comes between me and my trouble.
And there with my trouble there is none to help Him.
And there with none to help Him, He put me far from my trouble.
And now I find, that be I here or there,
it is where the Savior is near, the Savior helps me, and the Savior always saves me.

God is our refuge and strength, a very present help in trouble. Ps 46:1 (ESV) 

- pmwl

Sunday, February 17, 2013

Only the damned know they are forsaken


My God, my God, why have you forsaken me?    Ps 22:1 (ESV)

Who has not felt and sensed what these words speak. In all that they may have seen and experienced, hasn't everyone at one time or another believed themselves forsaken. How often do circumstances and sensations overwhelm me and all seems to provide the clearest of evidence that God has forsaken me.
Yet in all that I may experience, in all that I may feel or sense, I cannot truthfully speak these words while I am yet on this side of the grave.
Was I not conceived and born in sin, 
isn’t my reason still tainted by sin, 
aren’t all my senses still tainted by sin, 
and am I not still a sinner through I be redeemed?
With the answer to each of these being yes, all that I do experience, I experience in darkness, the deep darkness of sin. Thus I cannot know myself truly forsaken.
Only the damned know themselves forsaken. 
And in the darkness, the deep darkness of sin, there is one who stands with me, one who stands in my place, one who stands for me.
He has entered into my darkness, my deepest darkness to be damned for me, to cry out for me, to finish for me all possibility of God ever forsaking me.  
He is the Son of God and He has become a light for me that my darkness can never overcome (Jn 1:5 & 9).
He is Jesus Christ and He has come into the world to save me, a sinner (1 Tm 1:15).
He is God my Savior and He will never leave me nor forsake me (Hb 13:5).

Bless the Lord, O my soul, and all that is within me, bless his holy name!
Bless the Lord, O my soul, and forget not all his benefits, who forgives all your iniquity, who heals all your diseases, who redeems your life from the pit, who crowns you with steadfast love and mercy,
who satisfies you with good so that your youth is renewed like the eagle’s.
Ps 103:1-5 (ESV)

- pmwl 

Saturday, February 16, 2013

A new and clean heart within my sinful heart


O Lord, you hear the desire of the afflicted; you will strengthen their heart; you will incline your ear …  Psalms 10:17 (ESV)

Note what the Lord hears in prayer, “the desire of the afflicted.” Notice that the Lord listens far more than to the words offered up in prayer. He listens deeper than merely the words of the mouth, He listens to the heart for it is out of the heart that all things proceed. Even in the midst of all the evil that spews for from our hearts, our Lord has ears to hear the desire of humble heart.
A new and clean heart within my sinful heart;
  • a humble and clean heart that lives and believes as the Lord Himself created in me through His Word and His Spirit;
  • a humble heart that finds no worthiness in me to call Him Lord or call upon Him as my Lord, yet calls because He has made Himself my Lord;
  • a humble heart that sets me before the mighty Lord as I really am, because as the Lord, He freely welcomes and saves me from all that I am so that I may be His own;
  • a humble heart that looks to the Lord alone to save me from my sinful heart, my sins and the sins of others that press me on every side;
  • a humble heart that, though I be burdened by the woe that is upon me for I am a man of unclean lips, still looks to the Lord of Hosts who meets me in my woe on the Cross to save me;
  • a humble heart that calls only on the name of Lord to be saved and strengthened;
  • a humble heart that rejoices in God my Savior who loves to fill to overflowing, all that I have emptied;
  • a humble heart that rejoices in God my Savior who loves to make straight all that I have bent;
  • a humble heart that rejoices in God my Savior who loves to completely take away every burden laid upon me by myself or others;
  • a humble heart of faith, out of which come righteous desires and words that the Lord always hears and answers.

A humble heart of faith, that though it be ever so small, ever so tiny, is still the holy temple of the Holy Spirit who keeps me in the true faith through Jesus Christ the Lord. 
Have mercy Lord, and hear my prayer.  

The Lord bless you and keep you!

- pmwl 

Friday, February 15, 2013

The Lord loves to take the place of the poor


O Lord, you hear the desire of the afflicted; you will strengthen their heart; you will incline your ear to do justice to the fatherless and the oppressed, so that man who is of the earth may strike terror no more.  Psalms 10:17-18 (ESV)

What a glorious reversal from the way of the world, the way of even my own sinful nature. The Lord, who is righteous and dwells on high, descends to the place of the afflicted, the place of the fatherless, the place of the oppressed, the place of the terrified, the place of the wrong, the place of sin.
Such are the places our Lord’s love is drawn, such are the places our Lord in His love cannot be kept from, such are the places our Lord has come to live that by His love each might be exchanged for the place He has prepared.
So great is His love that
He came to be afflicted so that in His affliction you are comforted.
He was made fatherless so that in Him you have the heavenly Abba Father as your father (Rm 8:15).
He was oppressed so that in Him you are lifted up on eagle’s wings (Is 40:31, Ps 103:5).
He was terrified so that in Him you have the peace that surpasses all understanding (Ph 4:7).
He became wrong so that in Him you are made right and righteous before God (Ep 4:24).
He became sin so that in Him the curse of your sin is destroyed in God’s forgiveness (Ga 3:13).
He became what we are so that in Him, in Christ Jesus, you are a new creation, the old has gone and the new has come (Heb 2:14, 2Co 5:17).
Yes, though the Lord is on high, He always regards the lowly (Ps 138:6).
Surely the LORD is, and shall always be, to you as Isaiah speaks of Him: “You have been a stronghold to the poor, a stronghold to the needy in his distress, a shelter from the storm and a shade from the heat.” (Is 25:4).

The peace of the Lord be yours always.

- pmwl

Thursday, February 14, 2013

A nothing of a prayer that prays for all things


Be gracious to me, O Lord!  Psalms 9:13 (ESV)

Such simple words, such a seemingly small thing to ask, yet these few words ask that nothing less than all that is Jesus Christ be given to me.
In these few words the living God is petitioned to fulfill every one of His promises to me.
This short prayer is a petition for the absolute heights, depths and breadth of God’s love to be given to me.
This mustard size prayer pleads for the Lord to move the mountain of my sin from me here to the Christ there.
This seemingly nothing of a prayer prays that the Lord provide me with everything.
This unworthy prayer prayed according to the worthiness of the Lord to answered it for me.

If you would know whether all that this prayer asks is answered – look to the manger of Christ, look to the life of Christ, look to the cross of Christ, look to the death of Christ, look to the resurrection of Christ from the dead, and if you would find the answer to this little prayer in your life, look to your baptism in you were united by the grace of God the answer – Jesus Christ.

The grace of God be with you all. Amen.  

- pmwl


Wednesday, February 13, 2013

He is able to read the text of our tears


“Depart from me, all you workers of evil, for the Lord has heard the sound of my weeping.” 
Psalms 6:8

Who are these workers of evil? It is all those that are turned away from God, be it the Devil or the unbelieving sinner. St. Paul, an apostle no less, says that the works of evil that kept rising up and taking him captive, was sin that still lived in him. Our weeping over them, over what they do to us, over what they lead us to do to other, or what others have done to us -is the call of our heart, not our mouth and this the Lord alone hears, understands and responds in His loving mercy and forgiveness.
In what language does weeping convey its meaning? It is the language of the heart and it is universal. Weeping is the honest conversation of sorrow. Mankind never fully understands this conversation, whether it be the weeping of others or ourselves. And even if we could understand weeping’s conversation, we are powerless to answer it.
Yet, there is one who understands the conversation, the petitions of our weeping: “the LORD has heard the sound of my weeping.” He who wept, is intimately fluent in the language of weeping and responds in mercy.
What blessed comfort is this in our sorrows, that our Lord hears the honest pleas of our weeping with the ears of mercy.
What easing of our sorrows that He is able to read the texts of our tears.
Each of our tears is an eloquent orator putting before the Lord the truthfulness of our sorrow and all that we are in our sorrow. Putting before Him our helplessness, and He who made Himself helpless for us on the Cross, responds with nothing less than the heaven sent help of God's forgiveness that gives us the victory over all our sorrows and their cause.
Even in our weeping, when words fail us, we can say with all confidence: “In my distress I called upon the LORD; to my God I cried for help. From His temple He heard my voice, and my cry to Him reached His ears.” Psalms 18:6
Gracious Lord, I give You thanks that when evil arises within me or without, You have the ears to hear words of my prayer and the words of my weeping. Let your mercies bear me up through my sorrows and my struggles, “because You, O Lord, are good and forgiving, abounding in steadfast love to all who call upon You.” Psalm 86:5

The peace of the Lord be with you always.

 -pmwl

Friday, February 1, 2013

THE BURDENS OF A PASTOR


I offer the following as an encouragement to a dear brother pastor I had the privilege to visit with today. A pastor like many, whose love for those he serves weighs heavy on him.    -pmwl

"Some things, even though openly known, ought to be tolerated for a time. That is, when circumstances afford no suitable opportunity for openly correcting them. For sores by being cut at the wrong time are the worse enflamed; and, if medical treatments suit not the time, it is clear that they lose their medicinal function. But, while a fitting time for the correction of those in one’s charge is being sought, the patience of the church leader is exercised under the very weight of their offenses.
Therefore, it is well said by the psalmist, “Sinners have built upon my back” (Psalm 129:3 LXX). For on the back we support burdens; and therefore he complains that sinners had built upon his back, as if to say plainly; those whom I am unable to correct I carry as a burden laid upon me. (Gregory the Great, c. 540-604).
PRAYER:
God our Father, Lord Jesus Christ, send Your grace and peace. Father of compassion and the God of all comfort, comfort us in all our troubles, so that we can comfort others who are in trouble with the comfort we ourselves have received from You. Amen. (2 Corinthians 1:2-4)"

from A Daily Prayer Catechism THE LORD WILL ANSWER CPH 2004 p,. 135

Friday, January 11, 2013

THE FIVE GREATEST PREDICTORS OF STUDENT SUCCESS


The following is an excerpt from Tim Elmore's monthly newsletter. 
Elmore is an expert on understanding the challenges youth face and the even greater challenges of parents. This is an insightful piece for any parent and youth to read together.  - pmwl. 

THE FIVE GREATEST PREDICTORS OF STUDENT SUCCESS

Educators have focused on helping students through transitions for years now. You know what I mean, don’t you? Transitions like…

  • From elementary school to middle school…
  • From middle school to high school…
  • From high school to college…
  • From college to career (or in some cases, back to their parent’s basement).
Far too often, we’ve focused on predictors such as Grade Point Average or SAT scores. We figure if a kid is smart—they’ll stay in school and continue to be engaged in class. It made sense to us.
Today we’re realizing those are not the most significant categories to measure.
student-success
According to First Year Experience programs and our work with over 6,000 schools and organizations worldwide, we have reduced the list of highest predictors of student success (meaning engagement, excellent performance and satisfaction) to what we call the “Big Five.”  The “Big Five” are quite simple. When a student experiences these five realities they are most likely to graduate and excel in life:
1. Getting connected to the right people.
For years the National Survey of Student Engagement (NSSE) has confirmed the importance of close, accountable relationships in student success. We continue to find that students who fail to graduate or succeed in school are ones who fail to engage with others outside of class or don’t get involved with activities involving new people. They get stuck and then don’t have a support system to make them want to continue. They also have no accountability strong enough to prevent them from quitting. Research shows that when students get connected to solid people (peers or mentors) they tend to stick with commitments and follow through. The Federal Mentoring Council shares one study of the Big Brothers Big Sisters program found students with mentors earning higher grades than similar students without mentors. A 2007 study discovered that kids in a mentoring relationship at school did better work in class, finished more assigned work, and improved overall in academics—especially in science and in written and oral communication. After graduation, “employees who have had mentors typically earn thousands more than employees who haven't.” Those people act as “guardrails” preventing youth from shifting or drifting from their course.
History indicates that people intuitively understood the importance of connectedness with accountability, but we have migrated into a more individualistic lifestyle in recent times. Today we have connectedness (often on Facebook) without accountability. Victor Hugo was a brilliant writer, but very distracted. It took him seventeen years to finish Les Miserables. His solution? He asked his servant to take his clothes while he was sleeping. This forced him to stay in his room…and write. This guardrail enabled him to finish Les Miserables—and the world has benefited greatly. Today, students need these guardrails.
2. Possessing adaptability and resilience.
There is a growing body of research in the last decade suggesting that adults have created a fragile population of children. Because parents or teachers have not demanded they overcome adversity or we’ve not leveled consequences to their behavior, kids often become brittle young adults, unable to cope with the demands of life. You can imagine a student like this has trouble with transitions and the hardship of adapting to new situations. Let me illustrate this drift:
-- In 2006, 60% of students moved back home after finishing college. In 2010. In 2010, that number had risen to 80%. It’s more than a bad economy. They’re not career-ready.
– Condoleezza Rice and Joel Klein report three out of four teens aren’t even fit to serve in the military due to obesity, failure to graduate high school or their criminal records.
– The MacArthur Foundation funded a research project that said for many kids, the transition into adulthood doesn’t occur until 34 years of age.
I don’t believe this stall in students is because they’re unintelligent or bad kids. I believe we’ve failed to prepare them to cope with demands. We somehow felt that self-esteem meant we should affirm them consistently and prevent them from falling or failing. Sadly, this has had the opposite effect. We have risked too little, we have rescued too quickly and we have raved to easily about our kids—and now they find it hard to navigate transitions. Adaptability and resilience are priceless possessions that predict success far more than good grades and high SAT scores.
3. Developing high emotional intelligence.
You know this already. Forty years ago, educators frequently believed that the kid with the highest IQ would do the best, and later become the most successful. Now, it appears it’s more about EQ than IQ. If a student has high self-awareness, self-management, social awareness and relationship management, they’re more likely to graduate, excel and become a leader. It’s more about life skills and soft skills than memorizing lectures and taking exams. The concept of emotional intelligence has proven to be so influential, that it’s now inculcated the planning of educators. For example, policy makers in one state are using school programs to cultivate emotional intelligence and social intelligence in order to prevent crime, increase mental health, deepen student engagement and lower unemployment. In Georgia and Nebraska, we’ve begun working with the department of education to create curriculum that will spark conversations about these soft skills to not only increase graduation rates but make kids employable when they do graduate.
Quite frankly, the reason emotional intelligence has become such a large factor in student success is that kids today struggle more with mental health issues than they did forty years ago. This, in turn, leads to poor performance and high dropout rates. Research in education and psychology now shows the benefits of Social Emotional Learning (SEL) programs for children as young as preschoolers. Public awareness is catching up to the research. A New York Times editorial reviewed key research findings, saying, “...social and emotional learning programs significantly improve students' academic performance.” Additional studies also show emotional intelligence is strongly linked to staying in school, avoiding risk behaviors, and improving health, happiness, and life success.
4. Targeting a clear outcome.
This one should be obvious. Whenever a student enters school (high school or college) with a clear goal, they are more likely to stay engaged and finish well. I believe it’s the primary difference between school and sports…or for that matter: work and sports. We love sports in America because it’s often the one place where the goal is clear. Every football field has an end zone; every basketball court has a rim and backboard. We know what the score is and it energizes us. For many, both school and work represent places where we endure the drudgery and eventually disengage.
A university study conducted on “peace of mind” sought to find the greatest factors that contributed to people’s stability. The top five they discovered were:
  1. Refusing to live in the past.
  2. The absence of suspicion, resentment and regret.
  3. Not wasting time and energy fighting conditions you cannot change.
  4. Refusing to indulge in self-pity.
  5. Forcing yourself to get involved with a major goal in your current world.
When author Dan Pink researched what motivates both students and adults at the highest level, he concluded it could be summarized in three elements:
1. Autonomy – The student worked at their pace and created their future.
2. Mastery – The student believed they were growing and improving.
3. Purpose – The student worked on a goal they felt was meaningful.
5. Making good decisions.
This one is almost predictable. The students who succeed make right decisions in and out of class. These are decisions that determine their moral compass, their discretionary time, their study habits, their predisposition to cheat, their outside work and how they deal with setbacks and stress. All of these can be pivotal in determining whether a kid succeeds or surrenders. Like us, students must keep a clear objective in mind. May I illustrate?
The team who created the popular game Angry Birds spent eight years and almost all their money on more than fifty games before their big success occurred. By 2012, Pinterest was among the fastest-growing websites ever, but it had struggled for some time. In CEO Ben Silbermann’s words, it had “catastrophically small numbers” for a year. He said “if he had listened to popular startup advice he probably would have quit.”
James Dyson went through 5,126 prototypes before arriving at his “revolutionary vacuum cleaner.” We all know Thomas Edison failed 10,000 times at inventing the light bulb. The popular company Groupon nearly went out of business—but went on to a “meteoric rise.” And do you know where WD-40’s name came from? It literally means “Water Displacement—40th Attempt.” Somebody kept a clear goal in mind. So must students.
Tim Elmore ON LEADING THE NEXT GENERATION

TIM ELMORE TIMELMORE@GROWINGLEADERS.COM


Monday, December 31, 2012

Sasse: Six Things for Lutherans to do in this New Year


This was posted by  
President - Lutheran Church Missouri Synod 
Sasse: Six Things for Lutherans to do in this New Year

Is that really burying one’s talent if one does not enter into every fellowship of that kind? Did Luther bury his talent when he refused the hand of fellowship to Zwingli [at Marburg in 1529]? Did the Apostles do it when they refused to fellowship with the false teachers? We all wish to confess. We would also in humility instruct other fellow Christians and, wherever possible, learn from them. But to enter into fellowship in which truth and error are as a matter of principle placed on the same level in order to accomplish this end, that would be a denial which renders every confessing word illusory. Thus there will be Lutherans who feel compelled to decline absolutely the invitation to join the World Council of Churches and who can likewise not belong to the Lutheran World Federation as long as it indicates through its involvement with the World Council of Churches as well as through its own actions and communications that it does not take seriously, and perhaps with the best of intentions cannot take seriously, the Lutheran Confessions, which are its doctrinal basis.


And nothing in the last years has so served to clarify the position of Lutheranism and the true unity of the Church as did the manly resolution of Missouri not to join the Lutheran World Federation.[1] The Lutheran World Federation ought to sing a Te Deum in Minneapolis [at the assembly scheduled for 1957] for this clear confession which in the long view was the greatest service perhaps even to it. For now the world, which already saw the Lutheran Church being absorbed into the creedless Ecumenical Church, knows that there is still a church, or are still churches, which are not willing to surrender their doctrine, which are not minded to abandon the fundamental dogmas of the Christian faith to Rome. That was also a strengthening for many Reformed people who were completely isolated in their churches. It was for them a revival of the hope that God still has ways and means to preserve the old churches of the Reformation from being totally pulverized between Rome and sectarianism. It was an encouragement to do everything in our power to work for the preservation of the Lutheran Confessions.


But what can and must we now do? Let me in conclusion add a few words in answer to this question. The first thing which we have to do is to understand the situation in which the Lutheran Church finds itself today. We must see clearly, and we must pray God that he teach us to understand the times. It is one of those times of the Church when the casus confessionis (a case of confession) [F.C. S.D. X.1] has come, when not merely the confession of the mouth, but also confession by deed is demanded of us. As we had to confess our faith in the days of Hitler in Germany and silence constituted denial[2], so the time for remaining silent has come to an end for the rest of the faithful Lutherans today if we do not wish to become deniers of the truth. This is true particularly in America, where Lutheranism is being drawn into the stream of nationalism.

The second thing we have to do is repent. How could it ever come to this in the Lutheran Church? Where were we in the great hours of temptation? Why has confessionally loyal Lutheranism failed so? Why did it in the days of Hitler leave the confessing to others? Where was the voice, the warning voice of our American brethren, against Barmen and its untruthful and unLutheran “confession,” against the EKiD of 1948, against the World Council of Churches of that year?

Doubtless it was in many cases primarily a matter of noble discretion. There was no desire to mingle into the affairs of other churches. They wanted also to exercise Christian patience and to wait and see how things would develop. But on that account they often neglected to speak when the time for speaking had come. There also existed a theological uncertainty, at times also a lack of the gift of discerning the spirits. We all, the entire Lutheran Church, must repent. To this day every renewal of the Church has been born out of repentance, not out of accusations raised against others, but out of the genuine mea culpa, mea maxima culpa (the confession of sin: my fault, my own most grievous fault!) It is also well to consider that in the language of the New Testament the same word (homologein, confiteri) signifies the confession of faith and the confession of guilt.

The third thing which is demanded of us is faith and prayer. We believe that God can also revive sick churches, dying churches to new life. In our ordination vow there occurs the beautiful statement: “… and never to give up a soul as lost.” As we are to give up no soul in our congregation, no soul which has been entrusted to us, as lost, so we should give up no church as lost. At the beginning of the nineteenth century the Lutheran Church according to human judgement seemed to be dead, even as it seemed in general as though the Christian faith had perished. Then God granted that wonderful revival on which basically even now everything that remains of Christianity in the world lives. He granted this revival to all churches in all countries, not only to Lutheranism. Who knows what, when God’s winds blow, may still emerge out of the Christian faith of other churches, which today is so deteriorated! God also can put our churches to shame by that which he does in other churches.

But whatever He may do, He does it in answer to prayer. Luther’s mighty prayer – that is the way his contemporaries in the year following his death regarded it – rescued the Church of the Reformation during the severe crisis in which it seemed doomed. Again, the revival of the nineteenth century was in answer to the prayers of the “quiet once in the land,” [Psalm 35:20][3] of the seven thousand who had not bowed their knees before the Baal [I Kings 19:18] of reason, just as even today there still exist the unseen people of God who do not worship the Baalim of our times.

The fourth thing that is demanded of us is love, concerning which many say that it is so frequently lacking among Lutherans. No the false love which cries peace where there is not peace [Jeremiah 6:14] and thereby also denies to the soul of the neighbor that peace which surpasses all human reason!

We mean the true love of the New Testament, the love  which can also use the sword (Matthew 10:34ff.), the love of John which says “no” to heresy (I John 4; 2 John 6ff.). Even when we must speak the clear, unambiguous “no” to many things which occur in the Lutheran churches of the world and in Christendom generally, and particularly when we have to say it with Lutheran clarity, we shall not want to cease loving those people whose errors we have to reject for the sake of the truth and with whom we therefore cannot have a communicatio in sacris, a pulpit and altar fellowship, even if they call themselves Lutherans.

The fifth thing we must do in order to understand the Confessions again is to study the Scriptures. As the Lutheran Church was born in the study of the exegete and preacher, in the interpretation and proclamation of the Word of God, so every renewal which has been granted to it has come out of immersion in the Scriptures. It is not true that the theologians of the nineteenth century discovered and “renewed” the confessional writing and then renovated the confessional Church on the basis of romantic feelings. On the contrary, the renovation was simply the rediscovery of the living content of Scripture, of the Gospel of the Crucified and Risen One, the living experience of justification. That is acknowledged generally by Vilmar in Hesse, and Goehrke and Knak in Pomerania, by Thamsius and Harless in Franconia. “Not till now,” writes Harless, “after I, at the hand of the Scriptures, have experienced and recognized the nature of saving truth, did I turn to the confessional writings of my Church. I can not describe the surprise and emotion with which I found that their content conformed with that of which I had become certain out of the Scriptures and out of the experience of faith.” That is the way in which people become Lutherans. It is no indication of soundness of our church that in so many Lutheran faculties, exegesis (interpretation of Scripture) is the weakest subject and the most important biblico-theological works of today are written in other than Lutheran churches.

The sixth thing we must learn in order to become Lutherans again is that we must do serious work in the history of dogma and in dogmatics. Certainly in this respect, the situation is much worse in other churches, as, for instance, the Anglican, not to speak at all of other denominations. That which is written today in the field of systematic theology in Protestantism is, in comparison with that of other periods in church history and with the work of the Roman Church (with a few exceptions, like Karl Barth) amateurish. There is in America a more or less intelligent philosophy of religion, like that of Niebuhr[4] and Tillich,[5] but it is not theology in the strict sense of the word.

But what about us? What a paucity of truly good theological literature! This is something which we who have the task of training young theologians by means of the English language know best. What is truly important is the Luther research going on in Germany and Scandinavia. But it too is only in its initial stage, in which it is not able to contribute much to dogmatics, to preaching, to the life of the Church, because it becomes too thoroughly mired in the purely historical and selects from the mass of material only that which pleases modern man in this era of existential philosophy. Is it scientifically justifiable to be compelled to read presentations of the theology of Luther in which Luther’s doctrine of the Sacraments is treated only in passing or not at all (e.g., the posthumous work of Johann von Walther, Die Theologie Luthers, 1940)? 

In the future we shall have to do our theological work in a much different manner in order to understand our Confessions anew. Nor dare we leave theology only to the professors, but we must give thought to the fact that in the Lutheran Church every pastor in his own right must be a theologian. A theologian, as we know, is not merely the representative of a professional science, but he is one who speaks God’s Word in the sermon and in his cure of souls and who carries on that praise of God which the ancient Church also called “theology.”

Let us never forget that the word “confession” has still a third meaning. Confiteri does not only mean the confession of faith, not only the confession of sin, but at the same time and always the praise of God. Not without good reason did Luther upon occasion count the Te Deum among the confessions of the church. A true confessional church is a church which in the midst of the distress of this world and in the midst of its own distress does not cease to sing: Te Deum laudamus, te Dominum confitemur, (“We praise Thee, O God; we acknowledge Thee to be the Lord.”).[6]

Affectionately yours in the faith and confession thus understood, honored brethren, and with best wishes for a blessed New Year,

Your,
Herman Sasse

Letters to Lutheran Pastors 43, "The Confessional Problem in Today's World Lutheranism" (1956). President John Behnken had this piece translated and it was published in the Lutheran Laymen's League newspaper!  M.H.





[1] See Sasse’s “Missouri and the Lutheran World Federation” (n.p., n.d.) [31 Jul 1958?], typed mss., 22 pp. Feuerhahn Bibliography no. 58-03. Also, “Concerning the Nature of the Lutheran World Federation” (n.p., n.d.) [June 1963?] mimeographed, 3pp. Feuerhahn Bibliography no. 63-04. MH

[2] Sasse was editor of the Kirchlisches Jahrbuch, the general annual for all Protestant churches
In Germany  in 1932. He published the first open churchly rejection of the Nazi party platform, particularly the Aryan paragraph (24).  MH

[3] For they speak not peace: but they devise deceitful matters against them that are quiet in the land. Psalm 35:20, KJV. MH

[4] Reinhold Niebuhr 1892-1971, American writer and theologian on ethical and social problems. From 1928 he was professor at Union Theological Seminary in New York. Influenced by Barth and more by E. Brunner. For a generation his “Christian realism” exercised an influential critique on American social and political institutions. ODCC p. 1153.

[5] Paul Tillich 1886-1965, like Sasse, served in WWI as an army chaplain. Left German in 1933 for the U.S. Professor of philosophical theology at Union Theological Seminary in New York. Sought to answer the questions of culture in terms of existentialism, ontology, and Jungian philosophy. ODCC p. 1622. MH

[6] The topic of the nature of confession had long occupied Sasse’s thought and work. See “The Church’s Confession” (1930) translated by Matthew Harrison, Logia 1.1 (Reformation Oct 1992) 3-8. Feuerhahn Bibliography no. 056.