Two significant issues become apparent when contemporary Christians consider spiritual authority. The first issue is that reason guards the door—we espouse a rational faith. We wonder about personally irrational statements, such as Paul’s censure of women speaking in church (I Cor. 14:33-39). The second issue among evangelical Protestants is near fanatical reliance upon the biblical canon and near complete ignorance of its history or Christian authority prior to the Reformation.
These issues emerge as a scaffold for authority and by extension, personal orthodoxy. I suppose this is true for most evangelicals. Authority (for Protestants) was forever transformed when the New Testament Canon entered the public domain. Five hundred years into the Protestant Reformation we find very literal “New Testament Churches”. In many cases “New Testament” is not a complementary descriptor—we find pastors and believers who use the Bible for purposes other than the liberation of sinners. Instead of Precepts and Promises (Luther’s description of the Bible), many modern Protestants find an “inerrant and infallible” text used to proclaim exclusion, narrow orthodoxy, and excommunication for all who do not agree. Does anyone else remember Martin Luther and an “inerrant and infallible” papacy proclaiming doctrines of exclusion, narrow orthodoxy, and excommunication for all who do not agree?
This is evidenced by other, subtle “soli” hidden among authorities professed by Calvin and adopted by most evangelical Protestants (Callies, 2007).
• Sola Scriptura (Scripture alone),
• Sola Gratia (Grace alone),
• Sola Fide (Faith alone), and
• Solus Christus (Christ alone).
Within “Sola Scriptura” and “Sola Fide” lies “Sola Ratio“ (reason alone). “Of this I have knowledge and in this I have faith,” seems to be the order of the day. Systematic theology is a logical (and modern) extension of this phenomenon. There is cause for concern if the ultimate authority for orthodoxy among evangelical Protestants is “Sola mio” (me alone).
Today’s Protestants are an ironic crowd. They are people of the Word, but few comprehensive mastery of it or know its history or antecedent creeds. This has led to Bible verses being used in exclusive manners to defend slavery, racism, and subjugation—a practice reminiscent of a papal oligarchy defending the sale of indulgences to build St. Peter’s Church. In the following sections we will ponder whether Protestants are in danger of repeating the mistakes of their forefathers who were called as shepherds and priests—reconcilers between God and humanity—but became self-centered and self-serving. As we do this we will also consider Christ’s model as a shepherd and the conditions of the first generation of Christians after his resurrection.
Sunday, February 14, 2010
Monday, February 1, 2010
Faith of our Fathers - Reconnecting with our Past
Evangelical Protestants around the world practice their faith with little reference to the non-textual antecedents that formed their fellowships and doctrines—particularly from around 100-300 A.D. Evangelicals shy away from apostolic traditions (such as the Apostles Credo; “I believe”) and simple deductions about the life of laity under their leadership.
Creeds and early church traditions were primarily oral traditions that inscribed Jesus’ teachings and early Christian doctrine in the hearts and minds of the laity. Evidence supporting the historic authenticity of the Apostles Creed is similar to that supporting the New Testament Canon affirmed at the Council of Trent in 1546. Multiple, similar versions of the Apostles Creed emerged from various locations dated around the Second Century. One may easily compare the early creeds recorded by Irenaeus in Gaul, Tertullian in Carthage (north Africa), and Rufinus in Rome. The main difference the New Testament and Apostles Creed being the Nicene Council settled the creedal question 1300 years earlier (Schaff &Wace, 1890).
What appears to have been missed by many evangelical Protestants are those traditions of the Catholic Church Luther did find authentic. A study of Luther’s introduction to the Smaller Catechism and the Catechism’s substance speaks volumes. Martin Luther, a former Augustinian monk, planted the seeds of Protestantism roughly 1500 years after Jesus walked the Earth. Luther’s original problem was with the Pope peddling indulgences (deliverance from purgatory) to raise funds for the building of St. Peter’s Church in Rome (McCain, 2005). An indulgence is similar to an executive pardon. It is the remission of the temporal punishment (consequences and/or time in purgatory) due to sin that has been forgiven by the exercise of the power of the “Keys” (Matthew 16:19; Catholic Encyclopedia, see indulgences). The greater problem was an institution that had strayed far from its original mission—to the point of putting price tags on grace, holy orders, and ecclesiastic offices. The Roman Church of Luther’s day was apparently rife with avarice and greed in high places (McCain, 2005).
Most modern Protestants do not know what to make of indulgences, purgatory, venal sin, acts of contrition, and the authority of the Pope with regard to releasing souls in purgatory. Luther suggested if the Pope had such authority he should equally and freely release all in the Name of Christ (McCain, 2005). Luther became a formidable plaintiff against Rome for neglecting its spiritual duty. Blatant disregard of Scripture led Luther to declare every believer a potential priest. Luther called for completely localized spiritual authority for pastoral overseers well versed in the Bible. According to Luther’s introduction to the Small Catechism the primary duty of the pastor or priest was to make sure each communicant understood and practiced the Ten Commandments, the Creed, and Lord’s Prayer (Lutheran Missouri Synod, 2009). A perusal of Luther’s writings suggests he examined and clarified many Catholic traditions—baptism, confession, mass, prayers, and Christian duty (McCain, 2005).
Questioning the Pope’s authority to grant forgiveness through selling indulgences eventually led to a wholesale revolt against the significant political and spiritual excesses prevalent in the Roman Church at the time. The Roman Church of Luther’s day, by all appearances, was not the Church of Peter and Paul. Unfortunately, a casualty of this revolution was the loss of many of the traditions from the early Church Fathers—traditions passed down from the first generation of churches in Jerusalem, Antioch, and Rome.
The first churches turned to Peter, for leadership, fulfilling Jesus’ words in The Gospel of Matthew (16:18). Peter was the overseer (bishop) in Jerusalem and later in Rome, where he and Paul were martyred. Under Peter’s leadership the Church authorized Barnabas, Paul, and others to serve as missionaries and overseers of churches. One may conclude from Luther’s writings that he considered a priest worthy if his congregation could recite and apply the Catechism (Lutheran Missouri Synod, 2009). In this depiction Luther has provided a glimpse of what he considered an effective Medieval Church. Effective overseers in pre-Reformation Churches shared at least two characteristics: They proclaimed the Gospel of Christ and led their congregation in practicing the oral traditions passed down from the previous generations.
Because of the great excesses found in the Roman Church in the 1500s, Protestant Christians revolted against ecclesiastic or papal authority vigorously. The intent of Luther’s reformation was to return the church to its humble origins where those wishing to lead, served. During this violent upheaval Protestants all but dismissed “overseer authority” as it became possible for the average member to check their pastor’s leadership against the Bible.
The Reformation is part of a larger historical context best described as the Age of Reason. The Protestant Reformation holds much in common with the philosophical, political, and technical revolutions that began at approximately the same time. One does well to consider Martin Luther’s break with the Rome in the context of an emerging middle class and a pivotal invention—the printing press. These circumstances gave birth to “freethinking”, the rise of rationalism, a tradition-shattering shift from feudalism to pluralistic governments, and Western civilization’s newest spiritual authority: Reason. Prior to this time, when questions of orthodoxy arose “learned” councils were called to search the letters and writings of the Church and determine doctrine (as the Council of Trent did in Luther’s day). With the advent of the common Bible, every educated believer became a council unto him or herself.
Luther proclaimed a spiritual revolution—freedom from a feudal arrangement in which believers were ruled by those claiming “divine authority”. This was not entirely different from the masses revolting against a “divinely anointed” monarch. This rebellion within the Church of Rome was the prelude to five centuries of rebellion based upon a common premise—let the people decide for themselves. Upon the heels of the Reformation we find declarations of independence from virtually all authorities attempting to rule humankind’s free will. In the greater picture we see two things—one good, the other bad.
The good thing is that those who ruled by domination, oppression, or birthright were placed on notice. Only responsible and benevolent leaders who ruled with reason were likely to find support. An educated populace became the heart of church and government. Reason became the chief authority and education became the order of the day. A “good Christian” became the product of personal Bible study more than through recitation of the Catechism. Emphasis shifted from teachers (priests) to text (Bible).
The bad thing is that a significant number of today’s Protestant churches have abandoned what were almost certainly apostolic traditions. The recitations and congregational responses of old are deemed irrelevant in modern society. While traces of the oral traditions may remain in a few congregations, many have adopted mega-church models that stress fellowship, self-help, and evangelistic endeavors. Sacramental remembrance appears to be less and less a part of the modern church. Ironically, others may have worn the Sacraments threadbare through empty, rote recitation.
At some point, faith confronts understanding. If faith is trusting in the unseen or unknown, the demand for understanding eventually becomes antithetical. In fact, Jesus stated we must become “as a child” to enter his kingdom (Matthew 18:2). In what manner are we to become as children? While we should not want to glory in ignorance, is not our faith trusting in a process we cannot comprehend? The repentant thief on the cross is an enigma because he apparently lacked everything (including understanding) but found grace.
Thus, let us reflect upon the role of faith and limits of reason in the context of the Church Fathers. In so doing we may prayerfully consider spiritual authorities and traditions. We may find it beneficial to gently reconnect with 1500 years of Christian tradition—not necessarily to change congregations, but to enrich our faith as we reunite with those who “lived by faith” prior to Martin Luther.
Creeds and early church traditions were primarily oral traditions that inscribed Jesus’ teachings and early Christian doctrine in the hearts and minds of the laity. Evidence supporting the historic authenticity of the Apostles Creed is similar to that supporting the New Testament Canon affirmed at the Council of Trent in 1546. Multiple, similar versions of the Apostles Creed emerged from various locations dated around the Second Century. One may easily compare the early creeds recorded by Irenaeus in Gaul, Tertullian in Carthage (north Africa), and Rufinus in Rome. The main difference the New Testament and Apostles Creed being the Nicene Council settled the creedal question 1300 years earlier (Schaff &Wace, 1890).
What appears to have been missed by many evangelical Protestants are those traditions of the Catholic Church Luther did find authentic. A study of Luther’s introduction to the Smaller Catechism and the Catechism’s substance speaks volumes. Martin Luther, a former Augustinian monk, planted the seeds of Protestantism roughly 1500 years after Jesus walked the Earth. Luther’s original problem was with the Pope peddling indulgences (deliverance from purgatory) to raise funds for the building of St. Peter’s Church in Rome (McCain, 2005). An indulgence is similar to an executive pardon. It is the remission of the temporal punishment (consequences and/or time in purgatory) due to sin that has been forgiven by the exercise of the power of the “Keys” (Matthew 16:19; Catholic Encyclopedia, see indulgences). The greater problem was an institution that had strayed far from its original mission—to the point of putting price tags on grace, holy orders, and ecclesiastic offices. The Roman Church of Luther’s day was apparently rife with avarice and greed in high places (McCain, 2005).
Most modern Protestants do not know what to make of indulgences, purgatory, venal sin, acts of contrition, and the authority of the Pope with regard to releasing souls in purgatory. Luther suggested if the Pope had such authority he should equally and freely release all in the Name of Christ (McCain, 2005). Luther became a formidable plaintiff against Rome for neglecting its spiritual duty. Blatant disregard of Scripture led Luther to declare every believer a potential priest. Luther called for completely localized spiritual authority for pastoral overseers well versed in the Bible. According to Luther’s introduction to the Small Catechism the primary duty of the pastor or priest was to make sure each communicant understood and practiced the Ten Commandments, the Creed, and Lord’s Prayer (Lutheran Missouri Synod, 2009). A perusal of Luther’s writings suggests he examined and clarified many Catholic traditions—baptism, confession, mass, prayers, and Christian duty (McCain, 2005).
Questioning the Pope’s authority to grant forgiveness through selling indulgences eventually led to a wholesale revolt against the significant political and spiritual excesses prevalent in the Roman Church at the time. The Roman Church of Luther’s day, by all appearances, was not the Church of Peter and Paul. Unfortunately, a casualty of this revolution was the loss of many of the traditions from the early Church Fathers—traditions passed down from the first generation of churches in Jerusalem, Antioch, and Rome.
The first churches turned to Peter, for leadership, fulfilling Jesus’ words in The Gospel of Matthew (16:18). Peter was the overseer (bishop) in Jerusalem and later in Rome, where he and Paul were martyred. Under Peter’s leadership the Church authorized Barnabas, Paul, and others to serve as missionaries and overseers of churches. One may conclude from Luther’s writings that he considered a priest worthy if his congregation could recite and apply the Catechism (Lutheran Missouri Synod, 2009). In this depiction Luther has provided a glimpse of what he considered an effective Medieval Church. Effective overseers in pre-Reformation Churches shared at least two characteristics: They proclaimed the Gospel of Christ and led their congregation in practicing the oral traditions passed down from the previous generations.
Because of the great excesses found in the Roman Church in the 1500s, Protestant Christians revolted against ecclesiastic or papal authority vigorously. The intent of Luther’s reformation was to return the church to its humble origins where those wishing to lead, served. During this violent upheaval Protestants all but dismissed “overseer authority” as it became possible for the average member to check their pastor’s leadership against the Bible.
The Reformation is part of a larger historical context best described as the Age of Reason. The Protestant Reformation holds much in common with the philosophical, political, and technical revolutions that began at approximately the same time. One does well to consider Martin Luther’s break with the Rome in the context of an emerging middle class and a pivotal invention—the printing press. These circumstances gave birth to “freethinking”, the rise of rationalism, a tradition-shattering shift from feudalism to pluralistic governments, and Western civilization’s newest spiritual authority: Reason. Prior to this time, when questions of orthodoxy arose “learned” councils were called to search the letters and writings of the Church and determine doctrine (as the Council of Trent did in Luther’s day). With the advent of the common Bible, every educated believer became a council unto him or herself.
Luther proclaimed a spiritual revolution—freedom from a feudal arrangement in which believers were ruled by those claiming “divine authority”. This was not entirely different from the masses revolting against a “divinely anointed” monarch. This rebellion within the Church of Rome was the prelude to five centuries of rebellion based upon a common premise—let the people decide for themselves. Upon the heels of the Reformation we find declarations of independence from virtually all authorities attempting to rule humankind’s free will. In the greater picture we see two things—one good, the other bad.
The good thing is that those who ruled by domination, oppression, or birthright were placed on notice. Only responsible and benevolent leaders who ruled with reason were likely to find support. An educated populace became the heart of church and government. Reason became the chief authority and education became the order of the day. A “good Christian” became the product of personal Bible study more than through recitation of the Catechism. Emphasis shifted from teachers (priests) to text (Bible).
The bad thing is that a significant number of today’s Protestant churches have abandoned what were almost certainly apostolic traditions. The recitations and congregational responses of old are deemed irrelevant in modern society. While traces of the oral traditions may remain in a few congregations, many have adopted mega-church models that stress fellowship, self-help, and evangelistic endeavors. Sacramental remembrance appears to be less and less a part of the modern church. Ironically, others may have worn the Sacraments threadbare through empty, rote recitation.
At some point, faith confronts understanding. If faith is trusting in the unseen or unknown, the demand for understanding eventually becomes antithetical. In fact, Jesus stated we must become “as a child” to enter his kingdom (Matthew 18:2). In what manner are we to become as children? While we should not want to glory in ignorance, is not our faith trusting in a process we cannot comprehend? The repentant thief on the cross is an enigma because he apparently lacked everything (including understanding) but found grace.
Thus, let us reflect upon the role of faith and limits of reason in the context of the Church Fathers. In so doing we may prayerfully consider spiritual authorities and traditions. We may find it beneficial to gently reconnect with 1500 years of Christian tradition—not necessarily to change congregations, but to enrich our faith as we reunite with those who “lived by faith” prior to Martin Luther.
Friday, January 1, 2010
Martin Luther - An Imaginary Letter to Protestants
Martin Luther almost certainly did not intend his protests against Rome to end in the abandonment of early church traditions and the splintering and fracturing of the Church through selective use of Scripture. What would Luther say about the papers, debates, commentaries, declarations, manifestos, books, denominations, conferences, and conventions protesting and literally excommunicating others based upon personal priesthood and biblical authority? What would he make of self-authorized theology, Christian marketing, and mega-church pastorates? What would he write in his introduction to the Small Catechism if he were writing it today? I think it would go something like this:
Martin Luther to All Faithful and Godly Pastors and Preachers:
Grace, Mercy, and Peace in Jesus Christ, our Lord.
The deplorable, miserable condition which I discovered lately when I, too, was a visitor, has forced and urged me to prepare [re-publish] this Catechism, or Christian doctrine, in this small, plain, simple form. Mercy! Good God! What manifold misery I beheld! The common people, especially in the mega-churches, have no knowledge whatever of Christian doctrine, and, alas! Many pastors [especially television evangelists] are altogether incapable, incompetent, and disinclined to teach [so much so, that one is ashamed to speak of it].
Nevertheless, all maintain that they are Christians! Some baptized (according to infinite biblical interpretations), some not, some partaking occasionally of the holy Sacraments—nay monthly ordinances, or quarterly “Lord’s Supper”, some not. Yet they [do not understand and] cannot [even] recite either the Lord's Prayer, or the Creed, or the Ten Commandments; they live like dumb brutes and irrational hogs; and yet, now that the Gospel has come, they have nicely learned to abuse all liberty like experts.
O you pastors and elders! [to whom this charge has been committed by God,] what will you ever answer to Christ for having so shamefully neglected the people and never for a moment discharged your office? [You are the persons to whom alone this ruin of the Christian religion is due. You have permitted men to err so shamefully; yours is the guilt; for you have ever done anything rather than what your church required you to do.] May all misfortune flee you! [I do not wish at this place to invoke evil on your heads.] You do not command the Sacrament in any form [but is not this the highest ungodliness coupled with the greatest impudence that you administer the Sacrament in form only, and number it among your ancient traditions] and insist on your human laws, and yet at the same time you do not care in the least [while you are utterly without scruple and concern] whether the people know the Lord's Prayer, the Creed, the Ten Commandments, or any part of the Word of God. Woe, woe, unto you forever!
Therefore I entreat [and adjure] you all for God's sake, my dear sirs and brethren, who are pastors or preachers, to devote yourselves heartily to your office, to have pity on the people who are entrusted to you (and for whom you will be held to account), and to help us inculcate the Catechism upon the people, and especially upon the young. And let those of you who cannot do better [If any of you are so unskilled that you have absolutely no knowledge of these matters, let them not be ashamed to] take these tables and forms and impress them, word for word, on the people, as follows:
In the first place, let the preacher above all be careful to avoid many kinds of or various texts and forms of the Ten Commandments, the Lord's Prayer, the Creed, the Sacraments, etc., but choose one form to which one adheres, and which one inculcates all the time, year after year. For [I give this advice, however, because I know that] young and simple people must be taught first by uniform, settled texts and forms [that they may recognize the Spirit’s voice and ways], otherwise they easily become confused when a teacher to-day teaches them thus, and in a year some other way, as if he wished to make improvements, and thus all effort and labor [which has been expended in teaching] is lost. Encourage Bible study and meditation as befits reconciliatory ambassadors and imitators of God (I Cor. 5:18-20, Ephesians 5:1).
Also our blessed fathers understood this well; for they all used the same form of the Lord's Prayer, the Creed, and the Ten Commandments. Therefore we, too, should [imitate their diligence and be at pains to] teach the young and simple people these parts in such a way as not to change a syllable of their legacy, or set them forth and repeat them one year differently than in another [no matter how often we teach the Catechism].
Hence, choose whatever form you please (under the Holy Spirit’s leadership), and adhere to it forever. But when you preach to edify the body (I Cor. 14:26) in the presence of learned and intelligent men, you may exhibit your skill, and may present these parts in as varied and intricate ways and give them as masterly turns as you are able. But with the young people and new believers stick to one fixed, permanent form and manner, and teach them, first of all, these parts, namely, the Ten Commandments, the Creed, the Lord's Prayer, etc., according to the text, word for word, so that they, too, can repeat it in the same manner after you and commit it to memory to share with their children.
But those of your congregation who are unwilling to learn it should be told that they deny Christ and are no Christians, neither should they be admitted to the Sacrament, accepted as sponsors at baptism, nor exercise any part of Christian liberty, but should simply be turned back to the world, yea, to the devil himself and known again as an unbeliever (I Cor. 5:4). Moreover, one could wish their parents and employers should refuse them food and drink, and [they would also do well if they were to] notify them that such rude people have nothing to contribute to the country, etc.
For although we cannot and should not force any one to believe, yet we should insist and urge the people that they know what is right and wrong with those among whom they dwell and wish to make their living. For whoever desires to reside in a town must know and observe the town laws, the protection of which he wishes to enjoy, no matter whether he is a believer or at heart and in private a rogue or knave.
In the second place, after they have well learned the text, then teach them the sense also, so that they know what it means, and again choose the form of these tables, or some other brief uniform method, whichever you like, and adhere to it, and do not change a single syllable of our spiritual heritage, as was just said regarding the text; and take your time to it. For it is not necessary that you take up all the parts at once, but one after the other. After they understand the First Commandment well, then take up the Second, and so on, otherwise they will be overwhelmed, so as not to be able to retain any well.
In the third place, after you have thus taught them this Short Catechism, then take up the Large Catechism, and give them also a richer and fuller knowledge. Here explain at large every commandment, [article,] petition, and part with its various works, uses, benefits, dangers, and injuries, as you find these abundantly stated in many books written about these matters. And particularly, urge that commandment or part most which suffers the greatest neglect among your people. For instance, the Seventh Commandment, concerning stealing, must be strenuously urged among mechanics and merchants, and even farmers and servants, for among these people many kinds of dishonesty and thieving prevail. So, too, you must urge well the Fourth Commandment among the children and the common people, that they may be quiet and faithful, obedient and peaceable, and you must always adduce many examples from the Scriptures to show how God has punished or blessed such persons.
Especially should you here urge parents to teach their children well, showing them why it is their duty to do this, and what a damnable sin they are committing if they do not do it. For by such neglect they overthrow and destroy both the kingdom of God, the legacy of the Church, and that of the world, acting as the worst enemies both of God and of men. And make it very plain to them what an awful harm they are doing if they will not help to train children to be pastors, preachers, clerks [also for other offices, with which we cannot dispense in this life], etc., and that God will punish them terribly for it. For such preaching is needed. [Verily, I do not know of any other topic that deserves to be treated as much as this.] Parents and magistrates are now sinning unspeakably in this respect. The devil, too, aims at something cruel because of these things [that he may hurl the nations into the greatest distress].
Lastly, since the tyranny of the Pope has been abolished, people are no longer honor the Sacrament and despise it [as something useless and unnecessary]. Here again urging is necessary, however, with this understanding: We are to force no one to believe, or to receive the Sacrament, nor fix any law, nor time, nor place for it, but are to preach in such a manner that of their own accord, without our law, they will urge themselves and, as it were, compel us pastors to administer the Sacrament. This is done by telling them: Whoever does not seek or desire the Sacrament at least some four times a year, it is to be feared that he despises the Sacrament and is no Christian, just as he is no Christian who does not believe or hear the Gospel; for Christ did not say, This omit, or, This despise, but, This do ye, as oft as ye drink it, etc. Verily, He wants it done, and not entirely neglected and despised. This do ye, He says.
Now, whoever does not highly value the Sacrament thereby shows that he has no sin, no flesh, no devil, no world, no death, no danger, no hell; that is, he does not believe any such things, although he is in them over head and ears and is doubly the devil's own. On the other hand, he needs no grace, life, Paradise, heaven, Christ, God, nor anything good. For if he believed that he had so much that is evil, and needed so much that is good, he would not thus neglect the Sacrament, by which such evil is remedied and so much good is bestowed. Neither will it be necessary to force him to the Sacrament by any law, but he will come running and racing of his own accord, will force himself and urge you that you must give him the Sacrament.
Hence, you must not make any law in this matter, as those of petty orthodoxy do. Only set forth clearly the benefit and harm, the need and use, the danger and the blessing, connected with this Sacrament, and the people will come of themselves without your compulsion. But if they do not come, let them go and tell them that such belong to the devil as do not regard nor feel their great need and the gracious help of God. But if you do not urge this, or make a law or a bane of it, it is your fault if they despise the Sacrament. How could they be otherwise than slothful if you sleep and are silent? Therefore look to it, you pastors and preachers. Our office is now become a different thing from what it was under the Pope; it is now become serious and salutary. Accordingly, it now involves much more trouble and labor, danger and trials, and, in addition thereto, little reward and gratitude in the world. But Christ Himself will be our reward if we labor faithfully. To this end may the Father of all grace help us, to whom be praise and thanks forever through Christ, our Lord! Amen.
Martin Luther to All Faithful and Godly Pastors and Preachers:
Grace, Mercy, and Peace in Jesus Christ, our Lord.
The deplorable, miserable condition which I discovered lately when I, too, was a visitor, has forced and urged me to prepare [re-publish] this Catechism, or Christian doctrine, in this small, plain, simple form. Mercy! Good God! What manifold misery I beheld! The common people, especially in the mega-churches, have no knowledge whatever of Christian doctrine, and, alas! Many pastors [especially television evangelists] are altogether incapable, incompetent, and disinclined to teach [so much so, that one is ashamed to speak of it].
Nevertheless, all maintain that they are Christians! Some baptized (according to infinite biblical interpretations), some not, some partaking occasionally of the holy Sacraments—nay monthly ordinances, or quarterly “Lord’s Supper”, some not. Yet they [do not understand and] cannot [even] recite either the Lord's Prayer, or the Creed, or the Ten Commandments; they live like dumb brutes and irrational hogs; and yet, now that the Gospel has come, they have nicely learned to abuse all liberty like experts.
O you pastors and elders! [to whom this charge has been committed by God,] what will you ever answer to Christ for having so shamefully neglected the people and never for a moment discharged your office? [You are the persons to whom alone this ruin of the Christian religion is due. You have permitted men to err so shamefully; yours is the guilt; for you have ever done anything rather than what your church required you to do.] May all misfortune flee you! [I do not wish at this place to invoke evil on your heads.] You do not command the Sacrament in any form [but is not this the highest ungodliness coupled with the greatest impudence that you administer the Sacrament in form only, and number it among your ancient traditions] and insist on your human laws, and yet at the same time you do not care in the least [while you are utterly without scruple and concern] whether the people know the Lord's Prayer, the Creed, the Ten Commandments, or any part of the Word of God. Woe, woe, unto you forever!
Therefore I entreat [and adjure] you all for God's sake, my dear sirs and brethren, who are pastors or preachers, to devote yourselves heartily to your office, to have pity on the people who are entrusted to you (and for whom you will be held to account), and to help us inculcate the Catechism upon the people, and especially upon the young. And let those of you who cannot do better [If any of you are so unskilled that you have absolutely no knowledge of these matters, let them not be ashamed to] take these tables and forms and impress them, word for word, on the people, as follows:
In the first place, let the preacher above all be careful to avoid many kinds of or various texts and forms of the Ten Commandments, the Lord's Prayer, the Creed, the Sacraments, etc., but choose one form to which one adheres, and which one inculcates all the time, year after year. For [I give this advice, however, because I know that] young and simple people must be taught first by uniform, settled texts and forms [that they may recognize the Spirit’s voice and ways], otherwise they easily become confused when a teacher to-day teaches them thus, and in a year some other way, as if he wished to make improvements, and thus all effort and labor [which has been expended in teaching] is lost. Encourage Bible study and meditation as befits reconciliatory ambassadors and imitators of God (I Cor. 5:18-20, Ephesians 5:1).
Also our blessed fathers understood this well; for they all used the same form of the Lord's Prayer, the Creed, and the Ten Commandments. Therefore we, too, should [imitate their diligence and be at pains to] teach the young and simple people these parts in such a way as not to change a syllable of their legacy, or set them forth and repeat them one year differently than in another [no matter how often we teach the Catechism].
Hence, choose whatever form you please (under the Holy Spirit’s leadership), and adhere to it forever. But when you preach to edify the body (I Cor. 14:26) in the presence of learned and intelligent men, you may exhibit your skill, and may present these parts in as varied and intricate ways and give them as masterly turns as you are able. But with the young people and new believers stick to one fixed, permanent form and manner, and teach them, first of all, these parts, namely, the Ten Commandments, the Creed, the Lord's Prayer, etc., according to the text, word for word, so that they, too, can repeat it in the same manner after you and commit it to memory to share with their children.
But those of your congregation who are unwilling to learn it should be told that they deny Christ and are no Christians, neither should they be admitted to the Sacrament, accepted as sponsors at baptism, nor exercise any part of Christian liberty, but should simply be turned back to the world, yea, to the devil himself and known again as an unbeliever (I Cor. 5:4). Moreover, one could wish their parents and employers should refuse them food and drink, and [they would also do well if they were to] notify them that such rude people have nothing to contribute to the country, etc.
For although we cannot and should not force any one to believe, yet we should insist and urge the people that they know what is right and wrong with those among whom they dwell and wish to make their living. For whoever desires to reside in a town must know and observe the town laws, the protection of which he wishes to enjoy, no matter whether he is a believer or at heart and in private a rogue or knave.
In the second place, after they have well learned the text, then teach them the sense also, so that they know what it means, and again choose the form of these tables, or some other brief uniform method, whichever you like, and adhere to it, and do not change a single syllable of our spiritual heritage, as was just said regarding the text; and take your time to it. For it is not necessary that you take up all the parts at once, but one after the other. After they understand the First Commandment well, then take up the Second, and so on, otherwise they will be overwhelmed, so as not to be able to retain any well.
In the third place, after you have thus taught them this Short Catechism, then take up the Large Catechism, and give them also a richer and fuller knowledge. Here explain at large every commandment, [article,] petition, and part with its various works, uses, benefits, dangers, and injuries, as you find these abundantly stated in many books written about these matters. And particularly, urge that commandment or part most which suffers the greatest neglect among your people. For instance, the Seventh Commandment, concerning stealing, must be strenuously urged among mechanics and merchants, and even farmers and servants, for among these people many kinds of dishonesty and thieving prevail. So, too, you must urge well the Fourth Commandment among the children and the common people, that they may be quiet and faithful, obedient and peaceable, and you must always adduce many examples from the Scriptures to show how God has punished or blessed such persons.
Especially should you here urge parents to teach their children well, showing them why it is their duty to do this, and what a damnable sin they are committing if they do not do it. For by such neglect they overthrow and destroy both the kingdom of God, the legacy of the Church, and that of the world, acting as the worst enemies both of God and of men. And make it very plain to them what an awful harm they are doing if they will not help to train children to be pastors, preachers, clerks [also for other offices, with which we cannot dispense in this life], etc., and that God will punish them terribly for it. For such preaching is needed. [Verily, I do not know of any other topic that deserves to be treated as much as this.] Parents and magistrates are now sinning unspeakably in this respect. The devil, too, aims at something cruel because of these things [that he may hurl the nations into the greatest distress].
Lastly, since the tyranny of the Pope has been abolished, people are no longer honor the Sacrament and despise it [as something useless and unnecessary]. Here again urging is necessary, however, with this understanding: We are to force no one to believe, or to receive the Sacrament, nor fix any law, nor time, nor place for it, but are to preach in such a manner that of their own accord, without our law, they will urge themselves and, as it were, compel us pastors to administer the Sacrament. This is done by telling them: Whoever does not seek or desire the Sacrament at least some four times a year, it is to be feared that he despises the Sacrament and is no Christian, just as he is no Christian who does not believe or hear the Gospel; for Christ did not say, This omit, or, This despise, but, This do ye, as oft as ye drink it, etc. Verily, He wants it done, and not entirely neglected and despised. This do ye, He says.
Now, whoever does not highly value the Sacrament thereby shows that he has no sin, no flesh, no devil, no world, no death, no danger, no hell; that is, he does not believe any such things, although he is in them over head and ears and is doubly the devil's own. On the other hand, he needs no grace, life, Paradise, heaven, Christ, God, nor anything good. For if he believed that he had so much that is evil, and needed so much that is good, he would not thus neglect the Sacrament, by which such evil is remedied and so much good is bestowed. Neither will it be necessary to force him to the Sacrament by any law, but he will come running and racing of his own accord, will force himself and urge you that you must give him the Sacrament.
Hence, you must not make any law in this matter, as those of petty orthodoxy do. Only set forth clearly the benefit and harm, the need and use, the danger and the blessing, connected with this Sacrament, and the people will come of themselves without your compulsion. But if they do not come, let them go and tell them that such belong to the devil as do not regard nor feel their great need and the gracious help of God. But if you do not urge this, or make a law or a bane of it, it is your fault if they despise the Sacrament. How could they be otherwise than slothful if you sleep and are silent? Therefore look to it, you pastors and preachers. Our office is now become a different thing from what it was under the Pope; it is now become serious and salutary. Accordingly, it now involves much more trouble and labor, danger and trials, and, in addition thereto, little reward and gratitude in the world. But Christ Himself will be our reward if we labor faithfully. To this end may the Father of all grace help us, to whom be praise and thanks forever through Christ, our Lord! Amen.
Adapted from Martin Luther’s Introduction to the Small Catechism
Monday, December 14, 2009
95 Theses Revisited - Peter's Keys
Disputation on the Keys of Peter and Right Use of Scripture.
Adaptation of Martin Luther (1517)
Out of love for the truth and the desire to bring it to light, the following propositions will be open to discussion before the Councils of Faith, adapted from 95 Theses proposed by the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and Lecturer in Ordinary of Wittenberg, 1517.
In the Name our Lord Jesus Christ. Amen.
1. In his Disputation on the Power and Efficacy of Indulgences, Martin Luther (1517) wrote, “Our Lord and Master Jesus Christ, when He said Poenitentiam agite (repent; do penance), willed that the whole life of believers should be repentance.”
2. For when the soul repents and has been cleansed by faith and committed to love God, it would have all things to be cleansed in like manner so that all things might unite with it in love and praise of God
3. Through the centuries some have suggested ecclesiastic pardons or rituals instead of repentance. Such lay at the heart of Luther’s dispute with Rome. Luther pointed out the unorthodox use of Peter’s Keys to the Kingdom—particularly the pope’s use of his spiritual position to sell pardons in order to raise funds to build St. Peters.
4. Christ demonstrated use of the Keys of the Kingdom before his disciples; modeling that the Spirit of the Law trumps the Letter of the Law. In principle, “The Sabbath is made for people, not people for the Sabbath.” (Mark 2:27). Paul’s first letter to the Corinthians describes how he applied the keys: To become all things to all people so that some might come to Christ (1 Cor. 9:22).
5. Therefore, all shepherds (including the pope) define orthodoxy [right thinking] and orthopraxy [right practice] for their faithful followers. Thus, through the centuries wise shepherds have sought godly council from elders, fellow shepherds, and the Scripture.
6. The keys given to Peter by Christ (Matt. 16:19) were to encourage and strengthen His fledgling church in Jerusalem; Christ asked Peter to feed his sheep; Peter’s responsibility was to lead the church to fulfill the Great Commission and to keep the Bride of Christ pure in preparation for Christ’s return.
7. The Keys of the Kingdom were exercised by Christ to adapt the Gospel to culture. Peter exercised the keys similarly when he and the Jerusalem Council dismissed Jewish tradition in order to extend the Gospel to Gentiles; Paul exercised the keys when he admonished the Christians in Corinth to refrain from eating meat sacrificed to idols.
8. Shepherds use their keys whenever they forbid, permit, admonish, or encourage the flock in order that the Living Word may dwell richly in their community.
9. The epistles of the New Testament are in great part the exercise of the Keys of the Kingdom by shepherds caring for flocks from Jerusalem to Rome.
10. All shepherds since Peter have exercised their keys among their flocks, preaching a culturally sensitized message of repentance and reconciliation; leading their flocks to be salt and light in their communities.
11. Those are none Christian nor shepherds who build walls around the Gospel of Christ; who condition remission of sin upon anything other than repentance and faith in Jesus Christ.
12. Blessed is the shepherd who relies upon the Holy Spirit and binds what should be bound and looses what should be loosed for the good of the Gospel of Christ.
13. We see the wise use of the keys when tradition and culture are not made hindrances to repentance and acceptance of Christ’s grace.
14. A true shepherd justly thunders against those who, by any art, contrive and injure the Gospel in what they allow or pardon in their flocks.
15. But much more should a shepherd intend to thunder against those who use the pretext of pardons to contrive the injury of holy love and truth.
16. To think the apostolic pardons so great that they could absolve a man even if he had committed an impossible sin and blasphemed the Holy Spirit—this is madness.
17. We say, on the contrary, that pastoral pardons are not able to remit the very least of sins that are not remitted by faithful repentance in Christ.
18. It is said that even Peter, if he were now our shepherd, could not bestow greater grace than the lowliest shepherd of the smallest flock.
19. We say, on the contrary, that even the present pope, and any pastor at all, has greater graces at his disposal; to wit, the Gospel, powers, gifts of healing, etc., as it is written in 1 Corinthians 12.
20. Those who wield the Keys of Peter [spiritual authority] as overseers or shepherds face the greater judgment from God for those under their care.
21. When ignorant sheep follow a false shepherd; damnation follows close behind—and greater damnation falls to the shepherd. Sheep have need of good shepherds; their impulse is self-preservation, but through following they learn to love and trust none but the shepherd.
22. Honor God’s under-shepherds as they honor the Christ; flee shepherds who follow not the example of Christ Jesus or dishonor the Scriptures.
23. If one will allow, the Scriptures are the shepherd’s staff. Scripture promises harm to those who plot evil, but provides guidance and safety to the sheep according to the will of the shepherd. The sheep love a good shepherd and respect the shepherd’s staff.
24. Empty and false are all sacraments, ordinances, and acts that do not find their genesis in the Holy Spirit and are founded upon faith in Jesus Christ; according to one’s faith, so it shall be.
25. Therefore, forgiveness or blessings conferred by shepherds find efficacy not in the sacrament or act, but in faith in Christ’s words.
26. Individually and corporately, the just shall live by faith. Sin is only remitted by the grace of God through Jesus Christ our Lord.
27. The mission of the Church, the Bride of Christ, is to reconcile the world to God the Father through repentance and proclamation of the Gospel; bound in spiritual matrimony by the Holy Spirit to Christ Jesus we become adopted heirs of the Father and join heirs with our Savior and Bridegroom, Christ Jesus (2 Cor. 5:19).
28. Perfection in the pastor, just as in the believer, comes through repentance, confession, humility, and submission to Jesus Christ.
29. Conviction is the blessing of God’s judgment upon us and comes from the Holy Spirit in harmony with the Precepts of Scripture; the intent of conviction is remorse, confession, and loving commitment to Jesus Christ.
30. Guilt, a penalty of sin and dart of Satan, is hatred of self and enmity with God; therefore, the penalty of sin continues so long as hatred of self continues.
31. Neglect of confession continues the penalty of guilt. Shepherds, lead your flock in repentance, confession, and renewal. Neglect of guilt results in all manner of sorrow and separation from peace.
32. God remits guilt to no one whom He does not, at the same time, humble in all things and brings into subjection to the Way of Jesus Christ.
33. To that end our Rabbi and Master Jesus Christ taught his followers—declaring the Kingdom of God, remission of sin, and justification by faith; summing the Scripture in two commands; Love God with all one’s being and one’s neighbors as one’s self.
34. It pleased God that from Pentecost until the present day that the Church should be under the leadership and authority of the Holy Spirit who provided shepherds—beginning with the Apostles, who bore witness of Christ and continuing today with shepherds who continue to bear witness of Christ.
35. Christ’s Disciples and their disciples preserved the Church through testimony, signs and wonders, visitations, and letters. The expanding Church collected these testimonies and letters into the New Testament.
36. Prior to the canonization of the New Testament, worthy witnesses [affirmed by historic record and Martin Luther] record catechisms and creeds attributed to the Apostles. In exercise of their keys many shepherds have encouraged new believers to affirm:
• I believe in God, the Father Almighty, the Maker of heaven and earth;
• I believe in Jesus Christ, His only Son, our Lord who was conceived by the Holy Spirit, born of the virgin Mary; suffered under Pontius Pilate; was crucified, dead, and buried; the third day He arose again from the dead; He ascended into heaven and sits on the right hand of God the Father Almighty; from there he shall come to judge the quick and the dead.
• I believe in the Holy Spirit our Comforter; one holy, reconciled catholic [universal] church; the communion of saints; the forgiveness of sins; the resurrection of the body and the life everlasting.
37. Prior to the canonization of the New Testament, many, if not all, shepherds encouraged their flocks to practice sacraments or ordinances, the most common of which are
• Baptism
• Confirmation/Catechism
• Holy Communion/Lord’s Supper
• Repentance/Confession
• Anointing the ill
• Ordination/Pastoral Confirmation
• Matrimony
38. Prior to the canonization of the New Testament shepherds admonished new converts to master the meaning of sacraments or ordinances of the church and commit creeds and Scripture to memory so they might become good and strong Christians:
• Lord’s Prayer
• Apostle’s Creed (above)
• Sinner’s prayer of repentance
• Ten Commandments
• Golden Rule
39. During the pre-canon era the various narratives and letters written by the Apostles and their disciples were brought together into what eventually became the New Testament; these precious narratives and letters were first collected and carefully preserved by pastors of the first churches; today they have been printed and reproduced in various editions and languages and are held in the public domain.
40. According to the apostolic tradition [Apostles and reliable witnesses] the New Testament Canon is inspired by the Holy Spirit and is profitable for teaching, rebuking, correcting, and training with the intent of equipping all believers for every good work [2 Tim. 3:16-17].
41. The authority of the printed text derives its authority and mission from the Living Word, Jesus Christ; thus, the right use of Scripture leads to imitation of Christ.
42. The Scriptures state Jesus is the Way; therefore, it behooves all Christians to live in this Way—the way Christ lived.
43. The most succinct description of Christian living apart from the living example of Christ is the Sermon on the Mount; the writings of the Apostles (often demonstrating the use of the keys) were inspired and written to encourage and strengthen the Church;
44. God forbid that the admonishments of the keys should ever supplant or surpass the teachings of our Master and Teacher, Jesus Christ.
45. The New Testament describes one, united catholic [universal] church with many congregations and many faithful shepherds as the Bride of Christ; wherefore let us dwell in unity and set aside any admonishments of the keys that might divide us or keep us from joining together in the ministry of reconciliation given us.
46. Furthermore, as Christ so loved the world and gave Himself for it, so should the Church live. A worthy church is a blessing to its community and receives blessings from the lips of its neighbors.
47. The Scripture or keys cannot remit any guilt, except by declaring that it has been remitted by God and by assenting to God's remission; though, to be sure, the Scripture speaks of God’s offer to grant remission in keeping with His promises. If the Scripture’s or shepherds message of God’s power to grant remission were despised, the guilt would remain entirely unforgiven.
48. The Scripture, through precept, leads us conviction and repentance; and, through its promises, hope.
49. Therefore the Holy Spirit through Scripture is kind to us, because in it decrees the Good News that whosoever will, may come [to God through Christ].
50. The use of Scriptures or keys to prescribe burdens on the lost beyond repentance is contrary to the will of God and model of Christ.
51. Woes to those who use Scripture or the keys to exclude, excommunicate, or manufacture burdens for those whom Christ died to set free.
52. The deliverance of the repentant thief on the cross stands as a holy example of grace given freely without condition and Christ’s perfect use of the keys to the kingdom.
53. Ignorant and wicked are those who, especially in the case of the dying, fail to offer complete forgiveness for those who repent and trust in Our Lord and Savior Jesus Christ.
54. This changing of the precepts and promises of Christ to a burdensome religion is quite evidently one of the tares that were sown while the elders slept.
55. Concerning Popes, bishops, priests, and pastors, it seems unproved by reason or Scripture that they, or at least that all of them, are certain or assured of their own blessedness or authority; yet much grace and peace are found prayerfully submitting to and serving the authorities God has established.
56. The intent of Scripture is to encourage, strengthen, and unify the Bride of Christ in every good work.
57. A good shepherd does not devise impositions to impose on the flock nor withhold grace from the repentant.
58. Therefore those preachers who devise burdens and build walls around the Gospel of Christ indulge themselves to their own undoing; good Christians will flee such.
59. If it were at all possible for a shepherd to grant to any one the remission of all penalties whatsoever, it is certain that this remission could be granted only to the most perfect, that is, to the very fewest.
60. It must needs be, therefore, that the greater part of the people are deceived who believe in the indiscriminate and high-sounding promises of release from poverty, illness, or penalties of unrepentant sinners.
61. The power which the pope has, in a general way, over forgiveness and the church’s conduct in the global community, is just like the power which any bishop, pastor, or shepherd has in their community, dioceses, parish, or congregation.
62. Some preachers say that so soon as the donation arrives, deliverance is assured.
63. It is certain that when the donation enters the coffers, gain and avarice can be increased, but the result of the intercession of the Church is in the power of God alone.
64. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters or temporal promises of pardon from dubious shepherds.
65. We must be on our guard against those who say that good works result in pardon; reconciliation comes through faith in Jesus Christ;
66. Graces found in such works concern only the accomplishment of temporal satisfaction and man appoints these graces.
67. They preach no Christian doctrine who teach that contrition is not necessary in those who do good works or attempt to purchase forgiveness through donations and gifts.
68. Every truly repentant Christian has a right to full remission of penalty and guilt based upon the promises of Jesus Christ and the witness of the Scripture.
69. Every true Christian, whether living or dead, has part in all the blessings of Christ and the Church; and this is granted him by God.
70. Nevertheless, the blessings of the church, which are granted by the shepherds, are in no way to be despised, for they are divine declarations from those who are true representatives of Christ.
71. It is most difficult, even for the very keenest theologians, at one and the same time to commend to the people the abundance of pardons proffered by the shepherd’s keys and the need of true contrition.
72. True contrition seeks and loves penalties, but liberal pardons only relax penalties and cause them to be hated, or at least, furnish an occasion for hating them.
73. Apostolic pardons granted by the keys are to be preached with caution, lest the people may falsely think them preferable to other good works of love and contrition.
74. Christians are to be taught that no true shepherd intends the indulgence of pardons to be compared in any way to works of mercy.
75. Christians are to be taught that he who gives to the poor or lends to the needy does a better work than enriching shepherd or church.
76. Acts of contrition and restitution because love, and one becomes better; but by free pardons one does not grow better, only more free to repeat offenses.
77. Christians are to be taught that he who sees a man in need, and passes him by, and gives his money for shepherd or church, purchases not the indulgences of the shepherd, but the indignation of God.
78. Christians are to be taught that unless they have more than they need, they are bound to keep back what is necessary for their own families, and by no means to disregard those in need.
79. Christians are to be taught that donating to a sanctuary or shepherd is a matter of free will and charity, and not of commandment.
80. Christians are to be taught that their shepherds need their devout prayer and service more than the money they bring.
81. Christians are to be taught that pastor’s promises of forgiveness are useful, if they do not put their trust in them; but altogether harmful, if through them they lose their fear of God.
82. Christians are to be taught that a good shepherd would rather the sanctuary go to ashes, than that it should be built up while tearing down his sheep.
83. Christians are to be taught that it would be the good shepherd's wish, as it is his duty, to give of his own money to very many of those from whom certain hawkers of buildings and extravagant programs cajole money, even though the church of St. Peter might have to be sold.
84. The assurance of salvation by donation is vain, even though the commissary, nay, even though the pope himself, were to stake his soul upon it.
85. They are enemies of Christ and of his shepherds, who bid the Word of God [Scripture] be altogether silenced in church, in order that buildings and programs may be increased.
86. Injury is done the Word of God when, in the same sermon, an equal or a longer time is spent on anything other than that which encourages and strengthens the soul.
87. It must be the intention of every good shepherd that if gifts of money, which are a very small thing, are celebrated with one bell, with single processions and ceremonies, then the Gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies.
88. The "Treasures of the Church" are its traditions and saints; those who merit our respect and honor for their attention to the Holy Spirit and devotion to Christ. A prayerful consideration of these always works joy and grace for the inner man, and the cross, death, and hell for the outward man.
89. The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God.
90. But this treasure is naturally most odious, for it makes the first to be last.
91. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross.
92. But still more are we bound to strain all our eyes and attend with all our ears, lest these men preach their own dreams instead of the Gospel of Christ.
93. If, therefore, pardons were preached according to the spirit and mind of a shepherd, all these doubts would be readily resolved; nay, they would not exist.
94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell;
95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace.
___________________
Adapted from Lutheran Missouri Synod. (2009). The confessions of Luther. Retrieved from the Internet on March 2, 2009 at http://www.lcms.org/graphics/assets/media/ LCMS/smallcatechism.pdf.
Adaptation of Martin Luther (1517)
Out of love for the truth and the desire to bring it to light, the following propositions will be open to discussion before the Councils of Faith, adapted from 95 Theses proposed by the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and Lecturer in Ordinary of Wittenberg, 1517.
In the Name our Lord Jesus Christ. Amen.
1. In his Disputation on the Power and Efficacy of Indulgences, Martin Luther (1517) wrote, “Our Lord and Master Jesus Christ, when He said Poenitentiam agite (repent; do penance), willed that the whole life of believers should be repentance.”
2. For when the soul repents and has been cleansed by faith and committed to love God, it would have all things to be cleansed in like manner so that all things might unite with it in love and praise of God
3. Through the centuries some have suggested ecclesiastic pardons or rituals instead of repentance. Such lay at the heart of Luther’s dispute with Rome. Luther pointed out the unorthodox use of Peter’s Keys to the Kingdom—particularly the pope’s use of his spiritual position to sell pardons in order to raise funds to build St. Peters.
4. Christ demonstrated use of the Keys of the Kingdom before his disciples; modeling that the Spirit of the Law trumps the Letter of the Law. In principle, “The Sabbath is made for people, not people for the Sabbath.” (Mark 2:27). Paul’s first letter to the Corinthians describes how he applied the keys: To become all things to all people so that some might come to Christ (1 Cor. 9:22).
5. Therefore, all shepherds (including the pope) define orthodoxy [right thinking] and orthopraxy [right practice] for their faithful followers. Thus, through the centuries wise shepherds have sought godly council from elders, fellow shepherds, and the Scripture.
6. The keys given to Peter by Christ (Matt. 16:19) were to encourage and strengthen His fledgling church in Jerusalem; Christ asked Peter to feed his sheep; Peter’s responsibility was to lead the church to fulfill the Great Commission and to keep the Bride of Christ pure in preparation for Christ’s return.
7. The Keys of the Kingdom were exercised by Christ to adapt the Gospel to culture. Peter exercised the keys similarly when he and the Jerusalem Council dismissed Jewish tradition in order to extend the Gospel to Gentiles; Paul exercised the keys when he admonished the Christians in Corinth to refrain from eating meat sacrificed to idols.
8. Shepherds use their keys whenever they forbid, permit, admonish, or encourage the flock in order that the Living Word may dwell richly in their community.
9. The epistles of the New Testament are in great part the exercise of the Keys of the Kingdom by shepherds caring for flocks from Jerusalem to Rome.
10. All shepherds since Peter have exercised their keys among their flocks, preaching a culturally sensitized message of repentance and reconciliation; leading their flocks to be salt and light in their communities.
11. Those are none Christian nor shepherds who build walls around the Gospel of Christ; who condition remission of sin upon anything other than repentance and faith in Jesus Christ.
12. Blessed is the shepherd who relies upon the Holy Spirit and binds what should be bound and looses what should be loosed for the good of the Gospel of Christ.
13. We see the wise use of the keys when tradition and culture are not made hindrances to repentance and acceptance of Christ’s grace.
14. A true shepherd justly thunders against those who, by any art, contrive and injure the Gospel in what they allow or pardon in their flocks.
15. But much more should a shepherd intend to thunder against those who use the pretext of pardons to contrive the injury of holy love and truth.
16. To think the apostolic pardons so great that they could absolve a man even if he had committed an impossible sin and blasphemed the Holy Spirit—this is madness.
17. We say, on the contrary, that pastoral pardons are not able to remit the very least of sins that are not remitted by faithful repentance in Christ.
18. It is said that even Peter, if he were now our shepherd, could not bestow greater grace than the lowliest shepherd of the smallest flock.
19. We say, on the contrary, that even the present pope, and any pastor at all, has greater graces at his disposal; to wit, the Gospel, powers, gifts of healing, etc., as it is written in 1 Corinthians 12.
20. Those who wield the Keys of Peter [spiritual authority] as overseers or shepherds face the greater judgment from God for those under their care.
21. When ignorant sheep follow a false shepherd; damnation follows close behind—and greater damnation falls to the shepherd. Sheep have need of good shepherds; their impulse is self-preservation, but through following they learn to love and trust none but the shepherd.
22. Honor God’s under-shepherds as they honor the Christ; flee shepherds who follow not the example of Christ Jesus or dishonor the Scriptures.
23. If one will allow, the Scriptures are the shepherd’s staff. Scripture promises harm to those who plot evil, but provides guidance and safety to the sheep according to the will of the shepherd. The sheep love a good shepherd and respect the shepherd’s staff.
24. Empty and false are all sacraments, ordinances, and acts that do not find their genesis in the Holy Spirit and are founded upon faith in Jesus Christ; according to one’s faith, so it shall be.
25. Therefore, forgiveness or blessings conferred by shepherds find efficacy not in the sacrament or act, but in faith in Christ’s words.
26. Individually and corporately, the just shall live by faith. Sin is only remitted by the grace of God through Jesus Christ our Lord.
27. The mission of the Church, the Bride of Christ, is to reconcile the world to God the Father through repentance and proclamation of the Gospel; bound in spiritual matrimony by the Holy Spirit to Christ Jesus we become adopted heirs of the Father and join heirs with our Savior and Bridegroom, Christ Jesus (2 Cor. 5:19).
28. Perfection in the pastor, just as in the believer, comes through repentance, confession, humility, and submission to Jesus Christ.
29. Conviction is the blessing of God’s judgment upon us and comes from the Holy Spirit in harmony with the Precepts of Scripture; the intent of conviction is remorse, confession, and loving commitment to Jesus Christ.
30. Guilt, a penalty of sin and dart of Satan, is hatred of self and enmity with God; therefore, the penalty of sin continues so long as hatred of self continues.
31. Neglect of confession continues the penalty of guilt. Shepherds, lead your flock in repentance, confession, and renewal. Neglect of guilt results in all manner of sorrow and separation from peace.
32. God remits guilt to no one whom He does not, at the same time, humble in all things and brings into subjection to the Way of Jesus Christ.
33. To that end our Rabbi and Master Jesus Christ taught his followers—declaring the Kingdom of God, remission of sin, and justification by faith; summing the Scripture in two commands; Love God with all one’s being and one’s neighbors as one’s self.
34. It pleased God that from Pentecost until the present day that the Church should be under the leadership and authority of the Holy Spirit who provided shepherds—beginning with the Apostles, who bore witness of Christ and continuing today with shepherds who continue to bear witness of Christ.
35. Christ’s Disciples and their disciples preserved the Church through testimony, signs and wonders, visitations, and letters. The expanding Church collected these testimonies and letters into the New Testament.
36. Prior to the canonization of the New Testament, worthy witnesses [affirmed by historic record and Martin Luther] record catechisms and creeds attributed to the Apostles. In exercise of their keys many shepherds have encouraged new believers to affirm:
• I believe in God, the Father Almighty, the Maker of heaven and earth;
• I believe in Jesus Christ, His only Son, our Lord who was conceived by the Holy Spirit, born of the virgin Mary; suffered under Pontius Pilate; was crucified, dead, and buried; the third day He arose again from the dead; He ascended into heaven and sits on the right hand of God the Father Almighty; from there he shall come to judge the quick and the dead.
• I believe in the Holy Spirit our Comforter; one holy, reconciled catholic [universal] church; the communion of saints; the forgiveness of sins; the resurrection of the body and the life everlasting.
37. Prior to the canonization of the New Testament, many, if not all, shepherds encouraged their flocks to practice sacraments or ordinances, the most common of which are
• Baptism
• Confirmation/Catechism
• Holy Communion/Lord’s Supper
• Repentance/Confession
• Anointing the ill
• Ordination/Pastoral Confirmation
• Matrimony
38. Prior to the canonization of the New Testament shepherds admonished new converts to master the meaning of sacraments or ordinances of the church and commit creeds and Scripture to memory so they might become good and strong Christians:
• Lord’s Prayer
• Apostle’s Creed (above)
• Sinner’s prayer of repentance
• Ten Commandments
• Golden Rule
39. During the pre-canon era the various narratives and letters written by the Apostles and their disciples were brought together into what eventually became the New Testament; these precious narratives and letters were first collected and carefully preserved by pastors of the first churches; today they have been printed and reproduced in various editions and languages and are held in the public domain.
40. According to the apostolic tradition [Apostles and reliable witnesses] the New Testament Canon is inspired by the Holy Spirit and is profitable for teaching, rebuking, correcting, and training with the intent of equipping all believers for every good work [2 Tim. 3:16-17].
41. The authority of the printed text derives its authority and mission from the Living Word, Jesus Christ; thus, the right use of Scripture leads to imitation of Christ.
42. The Scriptures state Jesus is the Way; therefore, it behooves all Christians to live in this Way—the way Christ lived.
43. The most succinct description of Christian living apart from the living example of Christ is the Sermon on the Mount; the writings of the Apostles (often demonstrating the use of the keys) were inspired and written to encourage and strengthen the Church;
44. God forbid that the admonishments of the keys should ever supplant or surpass the teachings of our Master and Teacher, Jesus Christ.
45. The New Testament describes one, united catholic [universal] church with many congregations and many faithful shepherds as the Bride of Christ; wherefore let us dwell in unity and set aside any admonishments of the keys that might divide us or keep us from joining together in the ministry of reconciliation given us.
46. Furthermore, as Christ so loved the world and gave Himself for it, so should the Church live. A worthy church is a blessing to its community and receives blessings from the lips of its neighbors.
47. The Scripture or keys cannot remit any guilt, except by declaring that it has been remitted by God and by assenting to God's remission; though, to be sure, the Scripture speaks of God’s offer to grant remission in keeping with His promises. If the Scripture’s or shepherds message of God’s power to grant remission were despised, the guilt would remain entirely unforgiven.
48. The Scripture, through precept, leads us conviction and repentance; and, through its promises, hope.
49. Therefore the Holy Spirit through Scripture is kind to us, because in it decrees the Good News that whosoever will, may come [to God through Christ].
50. The use of Scriptures or keys to prescribe burdens on the lost beyond repentance is contrary to the will of God and model of Christ.
51. Woes to those who use Scripture or the keys to exclude, excommunicate, or manufacture burdens for those whom Christ died to set free.
52. The deliverance of the repentant thief on the cross stands as a holy example of grace given freely without condition and Christ’s perfect use of the keys to the kingdom.
53. Ignorant and wicked are those who, especially in the case of the dying, fail to offer complete forgiveness for those who repent and trust in Our Lord and Savior Jesus Christ.
54. This changing of the precepts and promises of Christ to a burdensome religion is quite evidently one of the tares that were sown while the elders slept.
55. Concerning Popes, bishops, priests, and pastors, it seems unproved by reason or Scripture that they, or at least that all of them, are certain or assured of their own blessedness or authority; yet much grace and peace are found prayerfully submitting to and serving the authorities God has established.
56. The intent of Scripture is to encourage, strengthen, and unify the Bride of Christ in every good work.
57. A good shepherd does not devise impositions to impose on the flock nor withhold grace from the repentant.
58. Therefore those preachers who devise burdens and build walls around the Gospel of Christ indulge themselves to their own undoing; good Christians will flee such.
59. If it were at all possible for a shepherd to grant to any one the remission of all penalties whatsoever, it is certain that this remission could be granted only to the most perfect, that is, to the very fewest.
60. It must needs be, therefore, that the greater part of the people are deceived who believe in the indiscriminate and high-sounding promises of release from poverty, illness, or penalties of unrepentant sinners.
61. The power which the pope has, in a general way, over forgiveness and the church’s conduct in the global community, is just like the power which any bishop, pastor, or shepherd has in their community, dioceses, parish, or congregation.
62. Some preachers say that so soon as the donation arrives, deliverance is assured.
63. It is certain that when the donation enters the coffers, gain and avarice can be increased, but the result of the intercession of the Church is in the power of God alone.
64. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters or temporal promises of pardon from dubious shepherds.
65. We must be on our guard against those who say that good works result in pardon; reconciliation comes through faith in Jesus Christ;
66. Graces found in such works concern only the accomplishment of temporal satisfaction and man appoints these graces.
67. They preach no Christian doctrine who teach that contrition is not necessary in those who do good works or attempt to purchase forgiveness through donations and gifts.
68. Every truly repentant Christian has a right to full remission of penalty and guilt based upon the promises of Jesus Christ and the witness of the Scripture.
69. Every true Christian, whether living or dead, has part in all the blessings of Christ and the Church; and this is granted him by God.
70. Nevertheless, the blessings of the church, which are granted by the shepherds, are in no way to be despised, for they are divine declarations from those who are true representatives of Christ.
71. It is most difficult, even for the very keenest theologians, at one and the same time to commend to the people the abundance of pardons proffered by the shepherd’s keys and the need of true contrition.
72. True contrition seeks and loves penalties, but liberal pardons only relax penalties and cause them to be hated, or at least, furnish an occasion for hating them.
73. Apostolic pardons granted by the keys are to be preached with caution, lest the people may falsely think them preferable to other good works of love and contrition.
74. Christians are to be taught that no true shepherd intends the indulgence of pardons to be compared in any way to works of mercy.
75. Christians are to be taught that he who gives to the poor or lends to the needy does a better work than enriching shepherd or church.
76. Acts of contrition and restitution because love, and one becomes better; but by free pardons one does not grow better, only more free to repeat offenses.
77. Christians are to be taught that he who sees a man in need, and passes him by, and gives his money for shepherd or church, purchases not the indulgences of the shepherd, but the indignation of God.
78. Christians are to be taught that unless they have more than they need, they are bound to keep back what is necessary for their own families, and by no means to disregard those in need.
79. Christians are to be taught that donating to a sanctuary or shepherd is a matter of free will and charity, and not of commandment.
80. Christians are to be taught that their shepherds need their devout prayer and service more than the money they bring.
81. Christians are to be taught that pastor’s promises of forgiveness are useful, if they do not put their trust in them; but altogether harmful, if through them they lose their fear of God.
82. Christians are to be taught that a good shepherd would rather the sanctuary go to ashes, than that it should be built up while tearing down his sheep.
83. Christians are to be taught that it would be the good shepherd's wish, as it is his duty, to give of his own money to very many of those from whom certain hawkers of buildings and extravagant programs cajole money, even though the church of St. Peter might have to be sold.
84. The assurance of salvation by donation is vain, even though the commissary, nay, even though the pope himself, were to stake his soul upon it.
85. They are enemies of Christ and of his shepherds, who bid the Word of God [Scripture] be altogether silenced in church, in order that buildings and programs may be increased.
86. Injury is done the Word of God when, in the same sermon, an equal or a longer time is spent on anything other than that which encourages and strengthens the soul.
87. It must be the intention of every good shepherd that if gifts of money, which are a very small thing, are celebrated with one bell, with single processions and ceremonies, then the Gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies.
88. The "Treasures of the Church" are its traditions and saints; those who merit our respect and honor for their attention to the Holy Spirit and devotion to Christ. A prayerful consideration of these always works joy and grace for the inner man, and the cross, death, and hell for the outward man.
89. The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God.
90. But this treasure is naturally most odious, for it makes the first to be last.
91. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross.
92. But still more are we bound to strain all our eyes and attend with all our ears, lest these men preach their own dreams instead of the Gospel of Christ.
93. If, therefore, pardons were preached according to the spirit and mind of a shepherd, all these doubts would be readily resolved; nay, they would not exist.
94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell;
95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace.
___________________
Adapted from Lutheran Missouri Synod. (2009). The confessions of Luther. Retrieved from the Internet on March 2, 2009 at http://www.lcms.org/graphics/assets/media/ LCMS/smallcatechism.pdf.
Wednesday, September 9, 2009
When the train finally pulls into the station, who will be the happiest?
There are a few possibilities. One is the person finishing a long journey, expecting to reunite with a loved one. Another is the person waiting on the platform for the arrival of a loved one.
I like the stories that could be built around these possibilities.
The saddest situation would be a person finishing a long journey who arrives to find no one. I stumbled upon the analogy while thinking of a few of my atheist friends. They don't think anyone is waiting. They don't even think there's a train or station.
I recently mentioned this to a student who works in our department at the college. This student traveled in a group of students who went with me to Greece last year. One of the really good things about the college work program is faculty become acquainted with students over a number of years. It gives us time to talk about whatever is on our mind.
On this morning, as the student poked her head into my office to say hi, I was thinking about railway platforms. She said, "Good morning," but eventually sat down as I tried to explain the analogy.
I mentioned how sad atheism seemed to me. No hope. No expectations. This is it. What you see is what you get. I guess that would be slightly okay if one had a great life, but most atheists I know aren't exactly riding prize horses.
So, I said, "What if we are making up our own eternity?" Sort of sweet and sour justice. This idea isn't even remotely scriptural, but it might be a worthwhile reflection anyway. It helps one explore hope.
This game has only one rule, "As one wishes, so be it." Justice is built in. One gets whatever they wish AND sees what God had prepared. So, if one is an atheist, he or she would get nothing or whatever it is atheists expect...and then see what God had planned. To summarize: one dark, lonesome hell with a balcony view of heaven.
If you build a mental paradise in which you are a ruler with wealth, power, vestal virgins, and whatever. That's what you get! However, you have to polish the gold, figure out how to make it rain to keep the plants alive (if you remembered plants), find water, keep all the vestal virgins happy, fight off those who want what you have...you catch my drift. Another hell with a view of something better.
After a few plays one begins to see it is best to try to imagine God's plan and wish for that. Sort of another take on Paschal. Every other play leaves you in a hell or paradise without the one who makes it all work and hang together. A few plays later one begins to experiment with how much one can hope and still stay in God's plan. I often play this game before I fall asleep at night.
One also realizes quite quickly that if "what you wish is what you get" were a reality, most Christians would be little better off than the average atheist in terms of expectations. How embarrassing would it be to get to heaven and not recognize God? God would probably say, "Yeah, we never talked much."
So, hell (at least to me) is on the other side of the fence from heaven, watching everyone have the time of their eternities..all the while knowing one COULD have had it. I can't imagine anything worse than being stuck with myself and my worldview for eternity. I'm glad I'm not in charge.
It's like this, for now: In this life rain falls on the just and unjust. Peaches grow for Mother Theresa and for Vlad the Impaler. This life as a jumping off place for the next one. Some may recall the song of Lazarus and the rich man. He's on "the other side" and begs Lazarus, "dip your finger in the water, come and cool my tongue, 'cause I'm tormented in the flames..." Jesus told this story.
So, what about heaven? Hopes of heaven, theoretically, might include anything conceivably in harmony with God's character. Jesus talked about the Kingdom of Heaven all the time. Kingdom of Heaven this, Kingdom of Heaven that. He also said he was going ahead to "prepare a place" for us. Revelation talks about streets of gold, etc. Regardless of this life, there's nothing wrong about hoping. I've heard the argument we should quit worrying about the future and live now. I agree, but I continue think ahead and pay my electric bill so I'll have power next month.
I've traveled a lot. Streets of gold or cobblestones are all the same to me. What makes a place are the people and whether you feel like you belong or not. In my hopes of heaven I see myself living in God's house (today it's a Tudor two-story; horses in the pasture south of the waterfall) with all those I love filled full of God. When I see my father and Uncle Jim, I see God in my father and Uncle Jim.
God and I will sit with friends and family by a warm fire with snow gently falling outside. Starbucks coffee and cinnamon twists. The snow will be shoveled and the temps mild when we go outside to look at the waterfall before sunset. Sunsets can happen on the hour and one can have spring in the morning and autumn in the evening. There will be a soundtrack. The music will soften while we talk and reach breathless crescendos with each sunset. My dog, Duchess, will be there at God's feet. It'll be great if only two of these things happen.
The greatest thing is, God can imagine better than I can.
So, here's my new game: Can I wish a greater good than God? Can I hope at a level even God will find interesting?
Here's my best try so far: I hope everyone who ever lived finds grace and has a heaven better than mine.
Of course this is mostly nonsense. Mostly. But it has gotten me thinking near God-sized thoughts. I'm starting to hope more than I used to. I'm a Christian. I believe we arrive at the final station through the grace of Jesus Christ and the power of the Holy Spirit.
I think about those without hope. I'm starting to think about those verses in Romans that talk about Christ's death being as powerful as Adam's sin. Through Adam's sin all fall short; through Christ's death all...maybe...
There is one more platform story. The last is a person who expects no one, but is surprised by someone.
There are a few possibilities. One is the person finishing a long journey, expecting to reunite with a loved one. Another is the person waiting on the platform for the arrival of a loved one.
I like the stories that could be built around these possibilities.
The saddest situation would be a person finishing a long journey who arrives to find no one. I stumbled upon the analogy while thinking of a few of my atheist friends. They don't think anyone is waiting. They don't even think there's a train or station.
I recently mentioned this to a student who works in our department at the college. This student traveled in a group of students who went with me to Greece last year. One of the really good things about the college work program is faculty become acquainted with students over a number of years. It gives us time to talk about whatever is on our mind.
On this morning, as the student poked her head into my office to say hi, I was thinking about railway platforms. She said, "Good morning," but eventually sat down as I tried to explain the analogy.
I mentioned how sad atheism seemed to me. No hope. No expectations. This is it. What you see is what you get. I guess that would be slightly okay if one had a great life, but most atheists I know aren't exactly riding prize horses.
So, I said, "What if we are making up our own eternity?" Sort of sweet and sour justice. This idea isn't even remotely scriptural, but it might be a worthwhile reflection anyway. It helps one explore hope.
This game has only one rule, "As one wishes, so be it." Justice is built in. One gets whatever they wish AND sees what God had prepared. So, if one is an atheist, he or she would get nothing or whatever it is atheists expect...and then see what God had planned. To summarize: one dark, lonesome hell with a balcony view of heaven.
If you build a mental paradise in which you are a ruler with wealth, power, vestal virgins, and whatever. That's what you get! However, you have to polish the gold, figure out how to make it rain to keep the plants alive (if you remembered plants), find water, keep all the vestal virgins happy, fight off those who want what you have...you catch my drift. Another hell with a view of something better.
After a few plays one begins to see it is best to try to imagine God's plan and wish for that. Sort of another take on Paschal. Every other play leaves you in a hell or paradise without the one who makes it all work and hang together. A few plays later one begins to experiment with how much one can hope and still stay in God's plan. I often play this game before I fall asleep at night.
One also realizes quite quickly that if "what you wish is what you get" were a reality, most Christians would be little better off than the average atheist in terms of expectations. How embarrassing would it be to get to heaven and not recognize God? God would probably say, "Yeah, we never talked much."
So, hell (at least to me) is on the other side of the fence from heaven, watching everyone have the time of their eternities..all the while knowing one COULD have had it. I can't imagine anything worse than being stuck with myself and my worldview for eternity. I'm glad I'm not in charge.
It's like this, for now: In this life rain falls on the just and unjust. Peaches grow for Mother Theresa and for Vlad the Impaler. This life as a jumping off place for the next one. Some may recall the song of Lazarus and the rich man. He's on "the other side" and begs Lazarus, "dip your finger in the water, come and cool my tongue, 'cause I'm tormented in the flames..." Jesus told this story.
So, what about heaven? Hopes of heaven, theoretically, might include anything conceivably in harmony with God's character. Jesus talked about the Kingdom of Heaven all the time. Kingdom of Heaven this, Kingdom of Heaven that. He also said he was going ahead to "prepare a place" for us. Revelation talks about streets of gold, etc. Regardless of this life, there's nothing wrong about hoping. I've heard the argument we should quit worrying about the future and live now. I agree, but I continue think ahead and pay my electric bill so I'll have power next month.
I've traveled a lot. Streets of gold or cobblestones are all the same to me. What makes a place are the people and whether you feel like you belong or not. In my hopes of heaven I see myself living in God's house (today it's a Tudor two-story; horses in the pasture south of the waterfall) with all those I love filled full of God. When I see my father and Uncle Jim, I see God in my father and Uncle Jim.
God and I will sit with friends and family by a warm fire with snow gently falling outside. Starbucks coffee and cinnamon twists. The snow will be shoveled and the temps mild when we go outside to look at the waterfall before sunset. Sunsets can happen on the hour and one can have spring in the morning and autumn in the evening. There will be a soundtrack. The music will soften while we talk and reach breathless crescendos with each sunset. My dog, Duchess, will be there at God's feet. It'll be great if only two of these things happen.
The greatest thing is, God can imagine better than I can.
So, here's my new game: Can I wish a greater good than God? Can I hope at a level even God will find interesting?
Here's my best try so far: I hope everyone who ever lived finds grace and has a heaven better than mine.
Of course this is mostly nonsense. Mostly. But it has gotten me thinking near God-sized thoughts. I'm starting to hope more than I used to. I'm a Christian. I believe we arrive at the final station through the grace of Jesus Christ and the power of the Holy Spirit.
I think about those without hope. I'm starting to think about those verses in Romans that talk about Christ's death being as powerful as Adam's sin. Through Adam's sin all fall short; through Christ's death all...maybe...
There is one more platform story. The last is a person who expects no one, but is surprised by someone.
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