Archive for the ‘Body of Christ’ Category

statechurch

For what seems an eternity, one of the ongoing accusations leveled by secularists against Christians and the Church was that Christians kept their heads in the clouds. Believers have been told they have been too heavenly minded to be any earthly good, that they needed to be where the action really was, directing their energies to down-to-earth, pragmatic deeds.

So it is with some astonishment that the faithful see Governor John Carney of Delaware, along with other state governors such as California’s Gavin Newsom, order church leaders and congregants to keep their nonessential heads in the tech cloud. Carney’s recommendation? “Do your best to practice your faith virtually.“

No matter how virtuous or sentimental their motives, the almost complete capitulation of priests and pastors to banishment by government leaders like Carney has been astonishing. Few have meaningfully protested the exile of the Church into the cloud. In fact, nearly all churches voluntarily have closed their sanctuaries and ascended into cyberspace.

The nearly universal retreat into the cloud meant that the Church accepted social distancing more severe than the six feet enforced by grocery stores. It meant church leaders distanced themselves from their congregations altogether, consigning their flocks to a cyber-environment that is COVID-19 free but certainly not free from the virus of political correctness enforced the church of Big Tech minders.

Basically, the Church acceded to a definition of itself as non-essential, thus relegating itself to the status of any other business or institution. By beating a retreat into the cloud, the Church shrank itself into the tech matrix, subjecting itself to the arbitrary touch of a fingertip or click of a mouse, becoming just another one of the gods inhabiting the cloud above Mt. Tech Olympus.

But what is just as important as the ascension of the Church into the cloud is the fact that state governments, now fortified by SCOTUS [Supreme Court of the United States], will expect churches to continue to follow severe restrictions set up during and after the total shutdown. Churches will be expected to follow regulatory requirements for reopening that amount to the equivalent of a “fundamental transformation” of the churches.

Government leaders, now heartened by the swing decision of Chief Justice John Roberts, will continue to commandeer the way church is done by altering the liturgy, the habits, and the ways and means of worship as surely as if an altar devoted to Zeus were placed in the sanctuaries and congregants were forced to bow down and offer incense to the god.

Delaware is but one example of the establishment of the new state churches. As of May 18, Delaware’s governor issued his state church initiatives, including the new liturgical practices conforming to COVID correctness:

Attendance is limited to a maximum of 30% of occupancy.

Social distancing of 6 feet or more is required (except for members of the same household).

The length of the service can be no longer than one hour.

Individuals age 13 and up are required to wear a cloth face covering.

Services are limited to one day per week.

Gathering times must be staggered to permit cleaning before the next service.

Churches are asked to establish a system for staggering the arrival of worshippers.

Older citizens are advised not to attend at all.

When have we seen similar draconian restrictions on the Church? It may help to review the Bolsheviks’ responses to the Orthodox church that formed Russia’s spiritual life from 988 A.D. on.

Robert Conquest, the author of Harvest of Sorrow, relates that Lenin’s letter of November 1913 to Maxim Gorky stated the party position quite flatly:

Every religious idea, every idea of God, is unutterable vileness … of the most dangerous kind, contagion of the most abominable kind. Millions of sins, filthy deeds, acts of violence and physical contagions … are far less dangerous than the subtle, spiritual idea of God decked out in the smartest ideological costumes. Every defense or justification of God, even the most refined, the best intentioned, is a justification of reaction.

In other words, the Russian Orthodox Church itself was considered a pathogen within society. Churches were regarded as ideologically germ-ridden places to be sanitized by correct thinking.

Lenin went on to say it was best to start the eradication of the church by giving “an impression of toleration with control, humiliation of the churches rather than with overt suppression.”

In sum, church activity was to be reduced to the performance of services alone. Russians were to practice their faith by ritual only, much as Governor Carney advises when he suggests Christians should learn to practice their faith “virtually.”

The exile of the churches into virtual reality provides an opportunity for some self-examination.

Perhaps the COVID-19 crisis will encourage church leaders to think about how and what happens when sanctuaries are vacated, and seven devils loosed by the State enter as the shutdown is somewhat lifted.

They might wish to reflect about what to do when the State wishes to cleanse the church of “diseased” doctrines — to think about what to do when the Church’s beliefs are declared hate speech pathogens.

Just as importantly, leaders also might think about how the flock has been deprived of community and thus of corporate worship and corporate prayer. They may wish to meditate on the sacramental aspect of the community of the saints.

For many if not most churches, the celebration of Holy Communion is when the body and blood of Christ are offered as essential spiritual food pastors and priests are required to dispense. But the shepherds of the flock almost universally have quit offering spiritual wine and bread, leaving their sheep to fend for themselves.

In short, within a space of weeks, Americans have seen the entirety of American Christendom shut down and the overnight ascension of what is essentially a secularist state church. The initially nascent state church has now been more firmly established by SCOTUS’s decision to allow state control of churches for reasons of “health.”

When any government even temporarily takes over the churches for any reason, it has essentially shattered the autonomy of the Church, making it subservient to the State. The Church under orders from the State is then subject to forcible conformance to State dogma.

The state that dictates when and where and how and to whom the sacrament of the Lord’s Supper is administered is the state that has taken over the church and substituted its own sacraments. The state that dictates the how, when, and where of the baptism of children is the state that has created its own church. The state that decides when, where, and how many of the faithful can listen to the preaching of the Word or how many can assemble to pray together is the state that also dictates what is to be preached and prayed. The state that insists that worshipers wear and sing through face masks is the state that determines the way virtues of the state churches are signified. The state that ranks the Church of God to be an institution equal to bars, restaurants, and public schools is the state that will disregard the unique status of the Church and its constitutional rights.

As the directives from the state begin to strangle the Church, the latter is faced with a choice it probably should have made at the beginning of the state takeover. Pastors and priests must make the decision to open their churches to worship services and to continue the churches’ ministries as they were before the coronavirus coup. They must remember what the Church is and obey God rather than the State.

For if they do not, it’s predictable that the almighty State will squeeze the churches harder, requiring total conformity to the State that certainly seems ready to hijack the Church’s mission, to vitiate its standing in constitutional law, to appropriate its wealth, and to take over its institutions by force if necessary.

It’s time for all believers, leaders, and congregants alike, to remember the words of St. Ambrose:  “Not only for every idle word must man give an account, but for every idle silence.”

By Fay Voshell

Fay Voshell holds a M.Div. from Princeton Theological Seminary, where she was awarded the Charles Hodge Prize for excellence in systematic theology. She is a frequent contributor to American Thinker and other online publications.

ussa-flag

 

Our situation is dire. We stand at the precipice, just as the Christian Russians did before the Bolshevik [revolution] annihilation.

We must mentally, physically, and spiritually prepare ourselves to stand up. We need thousands, and then tens of thousands, to gather together in public to defend our right to live. We must be non-violent, but we have to be physically present. We must come out of the shadows to risk everything before we are so oppressed that we have nothing left to defend, including our dignity.

Some people will be doxed, but the idea of doxing 10,000 is laughable, and pointless, and if 10,000 are doxed, there are places of comfort and support. Furthermore, 10,000 can turn into 100,000 and more. All people, of every color, fighting for God-given unalienable human rights must prepare themselves for suffering – temporary suffering for the greater good and to avoid WAR.

It is time to move to areas where we can gather together in communities. It is time to move and congregate in small groups that are willing to lead and organize. It is time to accept that they are coming for your job, and your property, and your reputation, and ALL of your rights: speech, arms, assembly, faith, and life.

You have to stand up to people who would do this to you. Because, if they would do this, they will take your life as soon as they have the power to do so. They rule us by intimidation and financial oppression. These people do not have real power against the group. They can censor and imprison individuals, and they do this to control and oppress the greater population. They know they cannot overtake the majority or even a significant minority of the majority.

But how are we to stand up? How are we to overcome our fears of financial insecurity, losing things we have or not getting things we want, imprisonment, social rejection, what we will eat, what we will wear, and where will we live? We worry we will risk all and our people won’t back us up. We know we lack power; we are demoralized. How are we to fight when we can’t keep our own marriages and families together? When parents and children are addicted to drugs, nicotine, alcohol, sugar, pornography, Hollywood filth, professional sports, gaming, and casual sex?

We have no common morality, no cohesive group, and have become such rugged individualists that we can’t get along with anyone. So we retreat, and atomize and withdraw further. Emotions rule us, we are soft in every way that we should be hardened. We are weak and prone to despondency and confusion. We don’t know where we came from or where we are going.

We accepted views of the world that have no meaning. Each of us has our own religion and therefore we are all atheists. We have abandoned discipline and discomfort, reading for television, fasting for gluttony, purity for lust, sacrifice for carnal pleasure, and we constantly do the same things, like alcoholics drinking the poison we know is killing us.

We inherently know what is good, right, and pure. We know these things. We know we are called to stand up for right, we know gratuitous sex, violence, vulgarity, and materialism are evil. We know what they bring, we know what drugs bring, drinking too much, we all know these things. What we lack is power.

Like the alcoholic, we are powerless over the type of evil that rapes and murders children, literally traffics children for sexual deviancy and political power (e.g. Epstein). Evil that uses the manipulation and emotional appeal of Hollywood to turn lies into truth and evil into good.

Evil that promotes and defends the murder of innocents in dozens of countries for the propagation of a truly racist state. An evil that facilitates countless wars in the name of lies, every form of degeneracy – a people who rule the world by deceit. They hide the genocide of women and children in America, South Africa, and Palestine. They conceal the greatest atrocities ever perpetrated in the history of the world during the Bolshevik takeover of Russia.

We cannot fight fire with fire, we cannot learn their tactics and turn their methods against them. We cannot defeat this kind of evil. We cannot become these people; it wouldn’t be worth it. It would be better to die than to be like them.

The alcoholic that recovers literally dies to himself. As a matter of survival, he admits that it has utterly beat him and that his only hope is to surrender to this truth. He then becomes willing to believe in a power greater than himself that has all power, and from this, a new man rises out of the ashes of the old, like a phoenix. He develops a new paradigm completely. He replaces drunkenness with sobriety, hopelessness with faith, changes every aspect of his life, and his outlook, and his actions and becomes a man that has Power.

This is our only hope. From the early Greek philosophers who understood eternal truth, the ultimate goal of transcendence, beauty for the sake of beauty and absolute morality, not dependent on relativity. They were Christians before Christ and they led the way for our pagan ancestors to accept the coming of the Logos.

This in turn led the way to more than two millennia of Western Christian order and beauty. This world has never seen power like the power of Christendom. It was only when that common faith, morality, and unity turned its eyes and its hopes toward the one and only God of the universe, that we were able to create real and lasting beauty on earth.

This beauty was created by the kind of fearlessness only people of real faith can have. Societies were created that strove to protect the innocent, and the weak, and the family, and the citizen. We all know the battles of the Christians, we all know the stories of the Martyrs, the fearlessness of the faithful.

The enemies of the Logos have deceived you. They will tell you anything you want to hear, to turn you away from that Power. They will tell you Christ is your enemy all the while they plot to kill him again and again in the hearts of our people just as they did at the Cross. You cannot deny there is none they hate as they HATE the Christ.

And without our faith, The Family of the Trinity, The balance of the paradox of absolute right and wrong with total redemption, fierce power with compassion, death with Resurrection, there is no purpose to your love. You don’t matter if there is no God. Only the cold and the ruthless of this natural fallen world you worship will prevail, and only they should prevail in that reality. In that view, the world is dead and meaningless, and only the strong deserve to live because there is no reality, no good, no God, everything is relative.

In the real world where nature and laws of nature are fallen by our weakness and restored by Our God, everything transcendent matters and everything physical matters because of the Incarnate God. And good wins, and water is purified, and death is conquered, drug addicts cleaned up, families reconciled, people unified under a common banner.

When Power is recognized as belonging only to the one true Trinitarian God of our fathers, and worship is removed from every satanic and evil thing they mesmerize us with, that is when we rise fearlessly from the ashes. We will throw off our self-imposed chains of weakness, despair, and addiction. We will march into battle like our forebears with Holy things, and Holy banners, and they will tremble at the power. And then if you die, you are martyred, and you die with no bondage, having lived in good health, internal peace, with intact families and dignity.

“Anyone who is capable of speaking the truth but remains silent, will be heavily judged by God, especially in this case, where the faith and the very foundation of the entire church of the Orthodox is in danger. To remain silent under these circumstances is to betray these, and the appropriate witness belongs to those that reproach (stand up for the faith).”

— St. Basil the Great

How long have we watched dissidents get canceled? How many years will we tell ourselves, we don’t have anything to contribute? That it’s better to keep your job and donate to the braver ones, only to sit on your money and quietly hide, never finding the courage to do the right thing.

If you are working and making money and honestly contributing significant amounts to truth tellers, keep doing it. But if you are going to live your whole life with dreams of valor that will never be realized, prepare for sacrifice. Ready yourself mentally, physically, spiritually, to give up all that you are holding onto. None of it will save you or add a cubit to you. And if you lack power, find the faith in the God that even the kings of our fathers worshiped.

~ by Rebecca Dillingham (edited)

Truth warrior, Jesus follower, wife, boy mom, and lifelong learner. Apologetics practitioner for Orthodox Christianity, the Southern tradition, homeschooling, and freedom. Recovering feminist-socialist-atheist, graduate of the University of Wisconsin-Madison, and retired mainstream journalist turned domesticated belle and rabble-rousing rhetorician. In my day-to-day life, I’m “Rebecca Dillingham” to most folks, “Mom” to my boys, “Baby” to my husband, “Becky” to my parents, “Beck-Nut” to my nieces and nephews, and my patron saint name “Ilia” to my parish. But here, I’m a dissident mama who’s adept at triggering leftists, so I’m going to bang as loudly as I can.

Neighbor

There are famous words from the Torah Portion Kedushim (Holy) that not only Jesus, but many Jewish sages before and after Him, considered to be the kernel of the all Jewish teaching, “Love your neighbor as yourself”. These words from Leviticus 19 are quoted in all the Synoptic Gospels. However, only in the Gospel of Luke 10:29-37, is the famous parable of the Good Samaritan where the question, “Who is my neighbor?” is addressed. What was so shocking in Jesus’ interpretation of one’s neighbor?

The Continuity

The episode opens with a “lawyer” asking Jesus how to inherit eternal life. Jesus responds with a question: “What is written in the law?” The lawyer quotes verses from the Torah known to all Jews of his time— Deut.6:5 and Lev.19:18. These verses had already been combined in Jewish thought and had indeed been considered to be the foundation of the whole Torah; so by this point we observe only continuity between the covenants.

The 3rd Man

The dialogue continues, however, and the famous parable follows; a man was attacked and left for dead and both a Priest and a Levite passed him by. There is a shocking aspect that may escape a non-Jewish reader – every Jew belongs to one of three groups; Priests, descended from Aaron; Levites, descended from Levi; and Israelites, descended from the other children of Jacob. Therefore, after the Priest and Levite, a first-century Jew would have expected mention of the third group—an Israelite.

The Challenge

However, the third person is not an Israelite but a Samaritan, the enemy of the Jews. Moreover, the fact that this Samaritan proves to be a neighbor, while the Priest and the Levite fail, directly challenges the contemporary Jewish interpretation of the word “neighbor”. Thus, not only continuity, but also the innovation of [our Lord in] the New Testament, is evident here.

by Julia Bloom – Israel Biblical Studies

 

p. s. We should think of these things concerning our world today.

image0

The first half of 2020 has often caught me off guard. As I watch events unfold I have felt anxiety, distress, confusion, loneliness, and even anger. The solid ground under my American way of life is shaking. Justice and truth seem like injured soldiers limping away into the darkness. And yet…it is well with my soul.

The beautiful and deeply loved hymn, It Is Well With My Soul (or Peace Like a River), was written by Horatio Spafford in 1873. He was a wealthy attorney, businessman, husband, and father of five children, but multiple tragedies struck; first in the loss of his young son and the loss of his business in the great Chicago fire of 1871, then in the sinking of the SS Ville du Havre in 1873 where he lost all four daughters to the sea. Spafford learned of this great loss by telegraph from his wife with the barren words,  “Saved alone.”

In the midst of great emotional pain, our Lord raised up faith and hope in this man of sorrows and enabled him to pen a song that comforts and encourages us today. God has not promised us a life free of fears, sorrow, or loss; but He has promised to bring us comfort in all circumstances, a deep deposit of comfort and compassion that we can lavish on others in times of trouble.

Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.” 2 Corinthians 1:3-4

Receive God’s great love and comfort to sustain you in 2020, and don’t hesitate to give His comfort away. May it be well with your soul today!

by Sue DeSha

unsettled

Dear Beloved in Christ,

For some time now you have been strangely unsettled in your spirit. This has perplexed you – as you have just been getting on with your Christian walk even though participating in the general life of the church had all be ceased for the past three months. You have been disturbed in yourself. You have re-read the pages of the Bible relating to the dynamic works of the apostles and the early disciples; and then compared these with what you have been experiencing in your own life and church setting.

You have perceived a gap between where, spiritually-speaking, things are now, and where the early followers of Jesus Christ were in their day. I am not suggesting that Pentecost is to be repeated; but rather continued, for Ephesians 5:18 says, “Don’t be drunk with wine, because that will ruin your life. Instead, be filled with the Holy Spirit, singing psalms and hymns and spiritual songs among yourselves, and making music to the Lord in your hearts.”  (NLT)

In different times and circumstances, you may have felt that it was time to reevaluate your journey with Jesus Christ, but in a strange way you have not felt any clear direction regarding which way to go. Maybe you have been feeling and continue to feel that you need strive to identify more closely with your community and the section of your neighborhood/ workplace, in which you live.

You may be sensing that any striving that you have done to draw closer to Jesus Christ, and to be more committed to His calling and God’s word, has increased rather than reduced the dissatisfaction and unrest that you have been feeling. You have felt lonely because you haven’t been surrounded by other Christians. Most other “Christians” in fact seem to be happily getting on with their lives. This adds to your perplexity. “Is it just me? Why am I feeling this way? There must be something wrong with me; as most others seem to be getting along OK.”

You have been concerned that you might be getting cynical and critical over what you see as the increasing worldliness in the church. You may be long for fellowship with others whom you feel might understand – in some measure at least – “where you are.” As you cautiously and honestly open up to others whom you sense may be walking the same path; you find that they too, in their heart of hearts, have been going through exactly the same inner spiritual processes and turmoil as yourself.

If you have been sensing or experiencing any of these things take heart beloved child of God. I believe that what you have been going through is a God-given unsettledness, a Holy dissatisfaction with “what is.” What He has been creating in you is preparing you for the days ahead.

I believe a great crisis is coming – for our society, its peoples, the current religious systems, and what many would call “the church.” God desires those who have been weaned away from dependency on the structures, programs, and other facets of organized “churchiness.” He is looking for those who hunger and thirst after righteousness; those who long to be filled with the life-giving Holy Spirit of God. He is desiring and preparing those who will seek to know nothing but Jesus Christ and Him crucified; those who will find no satisfaction in the trinkets of this world and who will spurn worldly methods and sinful passions, the fixation with “success,” and the worldly measurements of “spirituality” and “commitment” that have invaded the visible church. Jesus Christ, the Son of God, is building His Church. God rules and reigns. His Kingdom has no end!

Please consider the following questions. Are you a believer who is prepared to “abandon all” for the sake of Jesus Christ and His Great Commission to reach the lost? Have you considered the cost, and are you prepared to pay that price in the context of the measure of grace that has been given to you? Do you, in your spirit, realize that nothing short of total submission will quench your thirst for God and satisfy the desires of your heart?

The way ahead could involve great sacrifice; and you may face rejection and much criticism – even from those around you and those close to you in the “church.” It is this type of sacrifice in which the Lord delights for Jesus says in Matthew 5:11-12, “God blesses you when people mock you and persecute you and lie about you and say all sorts of evil things against you because you are My followers. Be happy about it! Be very glad! For a great reward awaits you in heaven. And remember, the ancient prophets were persecuted in the same way.” (NLT) Indeed the cost of turning away from His calling upon your life will be even greater.

Take heart dear follower of Jesus Christ, you are not alone. Many others are being spoken to in exactly the same way as God is speaking to you. It may not be apparent to you yet; but time will reveal those who will stand with you. Meanwhile equip yourself with the knowledge of His Word and abandon yourself to the leading of His Spirit, that He might use you according to His will and purposes, as the God of all ages works out His purposes in this lost and dying world.

Your God and my God has clearly stated through His Son Jesus Christ in Matthew 5:6, “Blessed are those who hunger and thirst after righteousness, because they shall be filled.”

Lastly, remember God’s encouraging words in Joshua 1:9, “Haven’t I commanded you: be strong and courageous? Do not be afraid or discouraged, for the LORD your God is with you wherever you go.”  (CSB)

May God the Father, the Son of God, our Lord Jesus Christ, and the gracious Holy Spirit be with you all – One God, be praised, both now and forever, even unto the end of the ages. Amen.

May God bless and keep you,

Pastor Gary

 

~ thanks to Colin Wilson

 

Jesus

Ezekiel 37:1-14 (CJB)

 “With the hand of the LORD upon me, The LORD carried me out by His Spirit and set me down in the middle of the valley, and it was full of bones. He had me pass by all around them—there were so many bones lying in the valley, and they were so dry! He asked me, “Human being, can these bones live?” I answered, “LORD GOD! Only you know that!” Then He said to me, “Prophesy over these bones! Say to them, ‘Dry bones! Hear what the LORD has to say! To these bones the LORD GOD says, “I will make breath enter you, and you will live. I will attach ligaments to you, make flesh grow on you, cover you with skin and put breath in you. You will live, and you will know that I am the LORD.” “So I prophesied as ordered; and while I was prophesying, there was a noise, a rattling sound; it was the bones coming together, each bone in its proper place. As I watched, ligaments grew on them, flesh appeared, and skin covered them; but there was no breath in them. Next He said to me, “Prophesy to the breath! Prophesy, human being! Say to the breath that the LORD GOD says, ‘Come from the four winds, breath; and breathe on these slain, so that they can live.’ ” So I prophesied as ordered, and the breath came into them, and they were alive! They stood up on their feet, a huge army! Then He said to me, “Human being! These bones are the whole house of Israel; and they are saying, ‘Our bones have dried up, our hope is gone, and we are completely cut off.’ Therefore prophesy; say to them that the LORD GOD says, ‘My people! I will open your graves and make you get up out of your graves, and I will bring you into the land of Israel. Then you will know that I am the LORD—when I have opened your graves and made you get up out of your graves, my people! I will put my Spirit in you; and you will be alive. Then I will place you in your own land; and you will know that I, the LORD, have spoken, and that I have done it,’ says the LORD.”

How can this story be true for us? Ezekiel was a prophet to God’s people, Israel, who had been taken into exile by Babylonians after the destruction of Jerusalem.

This is a story about Israel’s despair at their captivity. What is despair? Despair is a state in which all hope is lost or absent. Depression leads to despair. Have you ever felt that way? I have. I can truly say, we are all hopeless without God. What despair means, is that a person is willing to be absorbed with themselves and at the same time have a defiant attitude toward God. Sometimes, even resent God!

Sometimes, we get to the point where our own self-perception is one of total hopelessness. We do not look outside of ourselves to God. Sometimes, we cannot understand the consequences of our own behavior and wonder why we suffer from those consequences. We become despairing of our own weaknesses. That is how the people of Israel felt.

Three years ago a funeral director told me that within several months he dealt with a handful of funerals that were related to suicide. Suicide is the result of total despair. Is that any way to live? Sometimes we ask, “what is life, anyway?” It is not simply a physical life; but, it is a life that God gives us, it is an emotional and spiritual life, which includes love, joy, peace, hurt, pain, suffering, sickness, and even death.

It’s interesting that God would call a man to preach God’s Word, and then ask him to speak over lifeless dry bones. It seemed pointless. However, what the preacher discovers is the promise from God, that He will perform the impossible—and bring the dry bones back to life.

In Germany, I was trained as a lifeguard for our community pool at 5th General Hospital. I was certified as an American Red Cross lifesaver. I had the skills to resuscitate those who stop breathing. However, with the breath of God, resuscitation comes quickly and gives life powerfully.

Ezekiel’s vision alludes to God’s creative work in Genesis; how God creates, and how God re-creates. There is a very important and fundamental lesson to be taken from Ezekiel’s vision: when the Spirit is present, God’s people are enabled to live. This is the only basis for the hope given to a despairing person, community, church, or people like the nation of Israel.

How do you know the Holy Spirit is in your life? How do you know the Holy Spirit is present in our church? We get the answer from this passage in Ezekiel.

It is God’s promise to give the dry bones (His people) new hearts and a new spirit. It is the magnitude of a miracle; it is how God is mighty to save! When God saves us, it is indeed a miracle, a miracle of His mercy and grace.

The bones Ezekiel sees are “very dry,” emphasizing the fact that there is no life in them whatsoever. The chance that they will ever live again on their own is zero. Then, God asks the preacher, “will these bones live?” The preacher says to himself, “looking at their current state, um, no.” However, the preacher has learned never to presume on God’s power and intentions. So, he answers, “O Lord GOD, you know.”

God wanted the preacher and the people to know that it is His Word alone that brings life. God wants us to know, that in the most hopeless of situations—even in a valley full of death—God’s Word is powerful to bring resurrection life.

What is the resurrection? What is new life? It is the same as when God spoke the creation into existence, the same as Jesus calling Lazarus out of the tomb with only a word, the same as Ezekiel preaching to the dry bones, God’s Word always gives life. God promises to give us life! It is that our confidence is in God alone, in any situation, even in our darkest struggles.

The supreme Word from God, the Gospel message itself, tells us not what we must do to earn life, but what God has done, in Jesus Christ, to give us life. Jesus said, “The thief comes only in order to steal and kill and destroy. I came that they may have and enjoy life, and have it in abundance [to the full, until it overflows]. John 10:10

There is always hope that God will bring restoration and renewal to our lives. Whether it is a long struggle with sin, or broken relationships, hard affliction, trials, temptations, or even illness, life’s circumstances can often blind us to God’s life-giving power.

The vision of the dry bones, however, is a promise to us and should remind us that our God will truly give life and purpose to everything that seems hopelessly dead. Remember John’s Gospel, where Jesus declares to Martha: “I am the Resurrection and the Life. Whoever believes in Me will live even if he dies, and everyone who lives and believes in Me will never die. Do you believe this?”  John 11:25-26.

Beloved, do you believe this?

Thanks be to God, through Jesus Christ! Amen.

 

Copyright © 2020 Gary DeSha

Historical Plagues

WHETHER ONE MAY FLEE FROM A DEADLY PLAGUE

1527

Translated by Carl J. Schindler

INTRODUCTION

The Black Death, which from 1347 to 1350 swept out of China or India to the Crimea and thence into Europe and as far as Iceland, killed one-fourth of the population of Europe. This traumatic experience left a deep emotional imprint on the religious life, outlook, art, literature, folk customs, and superstitions of medieval Europe. Four great epidemics swept Germany in the fifteenth century and further ones occurred in the sixteenth.

The bubonic plague, as we know it, is spread by infected rats and other vermin. It is communicated to human beings by fleas, through infection in cuts and abrasions of the skin, even (as Luther surmised in the writing that follows) by breathing the air which has been polluted when the sick cough up germs, and by contact with the clothing and excrement of the ill. The sickness, after a very short incubation period, manifests itself as a fever accompanied by rapid pulse and sometimes by spells of delirium, speech disorders, and loss of consciousness. On the second day boils as large as hen’s eggs appear on the neck, legs, or in the armpits. If the boils penetrate the lymph glands, they infect the bloodstream and lead to death within three or four days. In cases where the germs enter the bloodstream and multiply there, death can occur in a moment to an apparently healthy person. At the height of an epidemic, the mortality rate can range from 30 to 90 percent and even higher.

On August 2, 1527, this dread plague struck Wittenberg. Fearing for the safety of Luther and the other professors at the university, Elector John, on August 10, ordered Luther to leave for Jena. Five days later the university moved to Jena, then to Schlieben near Wittenberg, where it remained until April of the following year. Unmoved by the elector’s letter or by the pleas of his friends, Luther, along with Bugenhagen, stayed to minister to the sick and frightened people. By August 19 there were eighteen deaths; the wife of the mayor, Tilo Dene, died almost in Luther’s arms; his own wife was pregnant and two women were sick in his own house; his little son Hans refused to eat for three days; chaplain George Rörer’s wife, also pregnant, took sick and lost both her baby and her life; Bugenhagen and his family then moved into Luther’s house for mutual encouragement. Writing to Amsdorf, Luther spoke about his Anfechtungen and about the hospital in his house, closing his letter by saying, “So there are battles without and terrors within and really grim ones; Christ is punishing us. It is a comfort that we can confront Satan’s fury with the word of God, which we have, and which saves souls even if that one should devour our bodies. Commend us to the brethren and yourself to pray for us that we may endure bravely under the hand of the Lord and overcome the power and cunning of Satan, be it through dying or living. Amen. At Wittenberg on All Saints’ Day in the tenth year after the trampling down of the papal bull, in remembrance of which we, comforted .in both respects, have drunk a toast.”1 By the end of November the plague had definitely receded and in December Luther’s wife was happily delivered of her child, Elizabeth.

The plague also appeared in Breslau in Silesia, on August 10, 1527, and continued until November 19 of that year. A question had been raised among the clergy of that city whether it was proper for a Christian to flee from such deadly peril. Through Johann Hess, the recognized leader of the Reformation in Silesia, they wrote to Luther asking his advice, and when a first letter brought no answer, they wrote again. Luther was not inclined to answer immediately, in part because of illness and severe spells of depression which struck him July 6. Near the end of July, he began an answer to be published in the form of an open letter. Changes in handwriting and the kind of paper used (the original printer’s manuscript has been preserved) indicate that the writing was interrupted twice. In the meantime, the plague struck Wittenberg, and the people around Luther heard how a Dominican in Leipzig had, early in September, mocked the way the Wittenbergers had run away from the plague. These events stimulated Luther to finish the letter, which was completed not later than the first part of November.

In this open letter to Hess, Luther declares that the Christian pastor, lake a good shepherd and not a hireling, is commanded by Christ to stay despite the danger of death because he is needed by his flock for comfort and strength in the hour of death. Similarly, city officials and all who are bound by responsibilities to their neighbors are not free to flee. Even servants should not flee unless given permission by their masters, nor even a neighbor unless there is someone else to take his place in caring for the sick. If not bound by such responsibilities to one’s neighbor, one may flee rather than tempt God by exposing oneself to contagion. Luther goes on to suggest the establishment of public hospitals rather than using private homes for that purpose. He has a word for those who are horrified at having to nurse the sick, explaining that this feeling is a weapon of the devil and that many who nurse the sick with love and devotion are protected against the plague. But if they should succumb, God, Himself would be their nurse and physician. On the other hand, he warns against the over-bold who scorn ordinary precautions against contagion, thus tempting God, who has created medicine and given us the intelligence to care for our bodily health. Furthermore, such recklessness endangers others with whom one comes in contact. Use medicine, take what helps you, fumigate the house, yard, and streets, avoid unnecessary contact with the sick and their houses, Luther exhorts. He warns against those who, reportedly, when they get sick deliberately spread contagion out of spite; these should be arrested and executed. Luther suggests that another means to combat the plague would be to establish quiet, well-kept cemeteries outside the city to avoid contamination in the crowded town. He urges that the pastor be called promptly in case of sickness and not when it is too late and the ill person is unconscious. Furthermore, daily services should be conducted with the ministry of the word, as Luther did in Wittenberg. While enlarging on his opinion, Luther was careful not to take from his friends the personal responsibility of making their own decisions in the light of their accountability to God.

The fourteen-page pamphlet was published by Hans Lufft in 1527 and was reprinted in nineteen subsequent editions. It enjoyed a wide circulation, particularly in times of pestilence. An English translation by Theodore G. Tappert of a substantial part of this open letter was published in 1955 in Luther: Letters of Spiritual Counsel, pp. 230–244. The translation which follows is based on the printed text of the original manuscript text, Ob man vor dem Sterben fliehen möge in WA 23, (323) 339–379.

WHETHER ONE MAY FLEE FROM A DEADLY PLAGUE

To the Reverend Doctor Johann Hess, pastor at Breslau, and to his fellow-servants of the gospel of Jesus Christ

Martinus Luther

Grace and peace from God our Father and our Lord Jesus Christ. Your letter, sent to me at Wittenberg, was received some time ago. You wish to know whether it is proper for a Christian to run away from a deadly plague. I should have answered long ago, but God has for some time disciplined and scourged me so severely that I have been unable to do much reading or writing.1 Furthermore, it occurred to me that God, the merciful Father, has endowed you so richly with wisdom and truth in Christ that you yourself should be well qualified to decide this matter or even weightier problems in his Spirit and grace without our assistance.

But now that you keep on writing to me and have, so to speak, humbled yourself in requesting our view on this matter so that, as St. Paul repeatedly teaches, we may always agree with one another and be of one mind [I Cor. 1:10; II Cor. 13:11; Phil. 2:2]. Therefore we here give you our opinion as far as God grants us to understand and perceive. This we would humbly submit to your judgment and to that of all devout Christians for them, as is proper, to come to their own decision and conclusion. Since the rumor of death is to be heard in these and many other parts also, we have permitted these instructions of ours to be printed because others might also want to make use of them.

To begin with, some people are of the firm opinion that one need not and should not run away from a deadly plague. Rather, since death is God’s punishment, which he sends upon us for our sins, we must submit to God and with a true and firm faith patiently await our punishment. They look upon running away as an outright wrong and as lack of belief in God. Others take the position that one may properly flee, particularly ff one holds no public office.

I cannot censure the former for their excellent decision. They uphold a good cause, namely, a strong faith in God, and deserve commendation because they desire every Christian to hold to a strong, firm faith. It takes more than a milk2 faith to await a death before which most of the saints themselves have been and still are in dread. Who would not acclaim these earnest people to whom death is a little thing? They willingly accept God’s chastisement, doing so without tempting God, as we shall hear later on.

Since it is generally true of Christians that few are strong and many are weak, one simply cannot place the same burden upon everyone. A person who has a strong faith can drink poison and suffer no harm, Mark 16 [:18], while one who has a weak faith would thereby drink to his death. Peter could walk upon the water because he was strong in faith. When he began to doubt and his faith weakened, he sank and almost drowned.3 When a strong man travels with a weak man, he must restrain himself so as not to walk at a speed proportionate to his strength lest he set a killing pace for his weak companion. Christ does not want his weak ones to be abandoned, as St. Paul teaches in Romans 15 [:1] and I Corinthians 12 [:22 ff.]. To put it briefly and concisely, running away from death may happen in one of two ways. First, it may happen in disobedience to God’s word and command. For instance, in the case of a man who is imprisoned for the sake of God’s word and who, to escape death, denies and repudiates God’s word. In such a situation everyone has Christ’s plain mandate and command not to flee but rather to suffer death, as he says, “Whoever denies me before men, I will also deny before my Father who is in heaven” and “Do not fear those who kill the body but cannot kill the soul,” Matthew 10 [:28, 33].

Those who are engaged in a spiritual ministry such as preachers and pastors must likewise remain steadfast before the peril of death.4 We have a plain command from Christ, “A good shepherd lays down his life for the sheep, but the hireling sees the wolf coming and flees” [John 10:11]. For when people are dying, they most need a spiritual ministry which strengthens and comforts their consciences by word and sacrament and in faith overcomes death. However, where enough preachers are available in one locality and they agree to encourage the other clergy to leave in order not to expose themselves needlessly to danger, I do not consider such conduct sinful because spiritual services are provided for and because they would have been ready and willing to stay ff it had been necessary. We read that St. Athanasius5 fled from his church that his life might be spared because many others were there to administer his office. Similarly, the brethren in Damascus lowered Paul in a basket over the wall to make it possible for him to escape, Acts 9 [:25]. And also in Acts 19 [:30] Paul allowed himself to be kept from risking danger in the marketplace because it was not essential for him to do so.

Accordingly, all those in public office such as mayors, judges, and the like are under obligation to remain. This, too, is God’s word, which institutes secular authority and commands that town and country be ruled, protected, and preserved, as St. Paul teaches in Romans 13 [:4], “The governing authorities are God’s ministers for your own good.” To abandon an entire community which one has been called to govern and to leave it without official or government, exposed to all kinds of danger such as fires, murder, riots, and every imaginable disaster is a great sin. It is the kind of disaster the devil would like to instigate wherever there is no law and order. St. Paul says, “Anyone who does not provide for his own family denies the faith and is worse than an unbeliever” [I Tim. 5:8]. On the other hand, if in great weakness they flee but provide capable substitutes to make sure that the community is well-governed and protected, as we previously indicated, and ff they continually and carefully supervise them [i.e., the substitutes], all that would be proper.

What applies to these two offices [church and state] should also apply to persons who stand in a relationship of service or duty toward one another. A servant should not leave his master nor a maid her mistress except with the knowledge and permission of master or mistress. Again, a master should not desert his servant or a lady her maid unless suitable provision for their care has been made somewhere. In all these matters it is a divine command that servants and maids should render obedience and by the same token masters and ladies should take care of their servants.6 Likewise, fathers and mothers are bound by God’s law to serve and help their children, and children their fathers and mothers. Likewise, paid public servants such as city physicians, city clerks, and constables, or whatever their titles, should not flee unless they furnish capable substitutes who are acceptable to their employer.

In the case of children who are orphaned, guardians or close friends are under obligation either to stay with them or to arrange diligently for other nursing care for their sick friends. Yes, no one should dare leave his neighbor unless there are others who will take care of the sick in their stead and nurse them. In such cases we must respect the word of Christ, “I was sick and you did not visit me …” [Matt. 25:41–46]. According to this passage, we are bound to each other in such a way that no one may forsake the other in his distress but is obliged to assist and help him as he himself would like to be helped.7

Where no such emergency exists and where enough people are available for nursing and taking care of the sick, and where, voluntarily or by orders, those who are weak in faith make provision so that there is no need for additional helpers, or where the sick do not want them and have refused their services, I judge that they have an equal choice either to flee or to remain. If someone is sufficiently bold and strong in his faith, let him stay in God’s name; that is certainly no sin. If someone is weak and fearful, let him flee in God’s name as long as he does not neglect his duty toward his neighbor but has made adequate provision for others to provide nursing care. To flee from death and to save one’s life is a natural tendency, implanted by God and not forbidden unless it be against God and neighbor, as St. Paul says in Ephesians 4 [5:29], “No man ever hates his own flesh, but nourishes and cherishes it.” It is even commanded that every man should as much as possible preserve body and life and not neglect them, as St. Paul says in I Corinthians 12 [:21–26] that God has so ordered the members of the body that each one cares and works for the other.

It is not forbidden but rather commanded that by the sweat of our brow we should seek our daily food, clothing, and all we need and avoid destruction and disaster whenever we can, as long as we do so without detracting from our love and duty toward our neighbor. How much more appropriate it is, therefore, to seek to preserve life and avoid death ff this can be done without harm to our neighbor, inasmuch as life is more than food and clothing, as Christ himself says in Matthew 5 [6:25]. If someone is so strong in faith, however, that he can willingly suffer nakedness, hunger, and want without tempting God and not trying to escape, although he could do so, let him continue that way, but let him not condemn those who will not or cannot do the same.

Examples in Holy Scripture abundantly prove that to flee from death is not wrong in itself. Abraham was a great saint, but he feared death and escaped it by pretending that his wife, Sarah, was his sister.8 Because he did so without neglecting or adversely affecting his neighbor, it was not counted as a sin against him. His son, Isaac, did likewise.9 Jacob also fled from his brother Esau to avoid death at his hands.10 Likewise, David fled from Saul, and from Absalom.11 The prophet Uriah escaped from King Jehoiakim and fled into Egypt.12 The valiant prophet, Elijah, I Kings 19 [:3], had destroyed all the prophets of Baal by his great faith, but afterward, when Queen Jezebel threatened him, he became afraid and fled into the desert. Before that, Moses fled into the land of Midian when the king searched for him in Egypt.13 Many others have done likewise. All of them fled from death when it was possible and saved their lives, yet without depriving their neighbors of anything but first meeting their obligations toward them.

Yes, you may reply, but these examples do not refer to dying by pestilence but to death under persecution. Answer: Death is death, no matter how it occurs. According to Holy Scripture God sent his four scourges: pestilence, famine, sword, and wild beasts.14 If it is permissible to flee from one or the other in clear conscience, why not from all four? Our examples demonstrate how the holy fathers escaped from the sword; it is quite evident that Abraham, Isaac, and Jacob fled from the other scourge, namely, hunger and death, when they went to Egypt to escape famine, as we are told in Genesis [40–47]. Likewise, why should one not run away from wild beasts? I hear people say, “If war or the Turks come, one should not flee from his village or town but stay and await God’s punishment by the sword.” That is quite true; let him who has a strong faith wait for his death, but he should not condemn those who take flight.

By such reasoning, when a house is on fire, no one should run outside or rush to help because such a fire is also a punishment from God. Anyone who falls into deep water dare not save himself by swimming but must surrender to the water as to a divine punishment. Very well, do so if you can but do not tempt God, and allow others to do as much as they are capable of doing. Likewise, if someone breaks a leg, is wounded or bitten, he should not seek medical aid but say, “It is God’s punishment. I shall bear it until it heals by itself.” Freezing weather and winter are also God’s punishment and can cause death. Why run to get inside or near a fire? Be strong and stay outside until it becomes warm again. We should then need no apothecaries or drugs or physicians because all illnesses are a punishment from God. Hunger and thirst are also great punishments and torture. Why do you eat and drink instead of letting yourself be punished until hunger and thirst stop of themselves? Ultimately such talk will lead to the point where we abbreviate the Lord’s Prayer and no longer pray, “deliver us from evil, Amen,” since we would have to stop praying to be saved from hell and stop seeking to escape it. It, too, is God’s punishment as is every kind of evil. Where would all this end?

From what has been said we derive this guidance: We must pray against every form of evil and guard against it to the best of our ability in order not to act contrary to God, as was previously explained. If it be God’s will that evil come upon us and destroy us, none of our precautions will help us. Everybody must take this to heart: first of all, if he feels bound to remain where death rages in order to serve his neighbor, let him commend himself to God and say, “Lord, I am in thy hands; thou hast kept me here; thy will be done. I am thy lowly creature. Thou canst kill me or preserve me in this pestilence in the same way as if I were in fire, water, drought, or any other danger.” If a man is free, however, and can escape, let him commend himself and say, “Lord God, I am weak and fearful. Therefore I am running away from evil and am doing what I can to protect myself against it. I am nevertheless in thy hands in this danger as in any other which might overtake me. Thy will be done. My flight alone will not succeed of itself because calamity and harm are everywhere. Moreover, the devil never sleeps. He is a murderer from the beginning [John 8:44] and tries everywhere to instigate murder and misfortune.”15

In the same way, we must and we owe it to our neighbor to accord him the same treatment in other troubles and perils, also. If his house is on fire, love compels me to run to help him extinguish the flames. If there are enough other people around to put the fire out, I may either go home or remain to help. If he falls into the water or into a pit I dare not turn away but must hurry to help him as best I can. If there are others to do it, I am released. If I see that he is hungry or thirsty, I cannot ignore him but must offer food and drink, not considering whether I would risk impoverishing myself by doing so. A man who will not help or support others unless he can do so without affecting his safety or his property will never help his neighbor. He will always reckon with the possibility that doing so will bring some disadvantage and damage, danger and loss. No neighbor can live alongside another without risk to his safety, property, wife, or child. He must run the risk that fire or some other accident will start in the neighbor’s house and destroy him bodily or deprive him of his goods, wife, children, and all he has.

Anyone who does not do that for his neighbor, but forsakes him and leaves him to his misfortune, becomes a murderer in the sight of God, as St. John states in his epistles, “Whoever does not love his brother is a murderer,” and again, “If anyone has the world’s goods, and sees his brother in need [yet closes his heart against him], how does God’s love abide in him?” [I John 3:15, 17]. That is also one of the sins which God attributed to the city of Sodom when he speaks through the prophet Ezekiel [16:49], “Behold, this was the guilt of your sister Sodom: she and her daughters had pride, surfeit of food, and prosperous ease, but did not aid the poor and needy.” Christ, therefore, will condemn them as murderers on the Last Day when he will say, “I was sick and you did not visit me” [Matt. 25:43]. If that shall be the judgment upon those who have failed to visit the sick and needy or to offer them relief, what will become of those who abandoned them and let them lie there like dogs and pigs? Yes, how will they fare who rob the poor of the little they have and plague them in all kinds of ways? That is what the tyrants do to the poor who accept the gospel. But let that be; they have their condemnation.

It would be well, where there is such an efficient government in cities and states, to maintain municipal homes and hospitals staffed with people to take care of the sick so that patients from private homes can be sent there—as was the intent and purpose of our forefathers with so many pious bequests, hospices, hospitals, and infirmaries so that it should not be necessary for every citizen to maintain a hospital in his own home. That would indeed be a fine, commendable, and Christian arrangement to which everyone should offer generous help and contributions, particularly the government. Where there are no such institutions—and they exist in only a few places—we must give hospital care and be nurses for one another in any extremity or risk the loss of salvation and the grace of God. Thus it is written in God’s word and command, “Love your neighbor as yourself,” and in Matthew 7 [:12], “So whatever you wish that men would do to you, do so to them.”

Now if a deadly epidemic strikes, we should stay where we are, make our preparations, and take courage in the fact that we are mutually bound together (as previously indicated) so that we cannot desert one another or flee from one another. First, we can be sure that God’s punishment has come upon us, not only to chastise us for our sins but also to test our faith and love—our faith in that we may see and experience how we should act toward God; our love in that we may recognize how we should act toward our neighbor. I am of the opinion that all the epidemics, like any plague, are spread among the people by evil spirits who poison the air or exhale a pestilential breath which puts a deadly poison into the flesh. Nevertheless, this is God’s decree and punishment to which we must patiently submit and serve our neighbor, risking our lives in this manner as St. John teaches, “If Christ laid down his life for us, we ought to lay down our lives for the brethren” [I John 3:16].

When anyone is overcome by horror and repugnance in the presence of a sick person he should take courage and strength in the firm assurance that it is the devil who stirs up such abhorrence, fear, and loathing in his heart. He is such a bitter, knavish devil that he not only unceasingly tries to slay and kill, but also takes delight in making us deathly afraid, worried, and apprehensive so that we should regard dying as horrible and have no rest or peace all through our life. And so the devil would excrete us out of this life as he tries to make us despair of God, become unwilling and unprepared to die, and, under the stormy and dark sky of fear and anxiety, make us forget and lose Christ, our light and life, and desert our neighbor in his troubles. We would sin thereby against God and man; that would be the devil’s glory and delight. Because we know that it is the devil’s game to induce such fear and dread, we should, in turn, minimize it, take such courage as to spite and annoy him, and send those terrors right back to him. And we should arm ourselves with this answer to the devil:

“Get away, you devil, with your terrors! Just because you hate it, I’ll spite you by going the more quickly to help my sick neighbor. I’ll pay no attention to you: I’ve got two heavy blows to use against you: the first one is that I know that helping my neighbor is a deed well-pleasing to God and all the angels; by this deed, I do God’s will and render true service and obedience to him. All the more so because if you hate it so and are so strongly opposed to it, it must be particularly acceptable to God. I’d do this readily and gladly if I could please only one angel who might look with delight on it. But now that it pleases my Lord Jesus Christ and the whole heavenly host because it is the will and command of God, my Father, then how could any fear of you cause me to spoil such joy in heaven or such delight for my Lord? Or how could I, by flattering you, give you and your devils in hell reason to mock and laugh at me? No, you’ll not have the last word! If Christ shed his blood for me and died for me, why should I not expose myself to some small dangers for his sake and disregard this feeble plague? If you can terrorize, Christ can strengthen me. If you can kill, Christ can give life. If you have poison in your fangs, Christ has far greater medicine. Should not my dear Christ, with his precepts, his kindness, and all his encouragement, be more important in my spirit than you, roguish devil, with your false terrors in my weak flesh? God forbid! Get away, devil. Here is Christ and here am I, his servant in this work. Let Christ prevail! Amen.”

The second blow against the devil is God’s mighty promise by which he encourages those who minister to the needy. He says in Psalm 41 [:1–3], “Blessed is he who considers the poor. The Lord will deliver him in the day of trouble. The Lord will protect him and keep him alive; the Lord will bless him on earth and not give him up to the will of his enemies. The Lord will sustain him on his sickbed. In his illness, he will heal all his infirmities.” Are not these glorious and mighty promises of God heaped up upon those who minister to the needy? What should terrorize us or frighten us away from such great and divine comfort? The service we can render to the needy is indeed such a small thing in comparison with God’s promises and rewards that St. Paul says to Timothy, “Godliness is of value in every way, and it holds promise both for the present life and for the life to come” [I Tim. 4:8]. Godliness is nothing else but service to God. Service to God is indeed service to our neighbor. It is proved by experience that those who nurse the sick with love, devotion, and sincerity are generally protected. Though they are poisoned, they are not harmed. As the psalm says, “in his illness, you heal all his infirmities” [Ps. 41:3], that is, you change his bed of sickness into a bed of health. A person who attends a patient because of greed, or with the expectation of an inheritance or some personal advantage in such services, should not be surprised if eventually he is infected, disfigured, or even dies before he comes into possession of that estate or inheritance.

But whoever serves the sick for the sake of God’s gracious promise, though he may accept a suitable reward to which he is entitled, inasmuch as every laborer is worthy of his hire—whoever does so has the great assurance that he shall, in turn, be cared for. God himself shall be his attendant and his physician, too. What an attendant he is! What a physician! Friend, what are all the physicians, apothecaries, and attendants in comparison to God? Should that not encourage one to go and serve a sick person, even though he might have as many contagious boils on him as hairs on his body, and though he might be bent double carrying a hundred plague-ridden bodies! What do all kinds of pestilence or devils mean over against God, who binds and obliges himself to be our attendant and physician? Shame and more shame on you, you out-and-out unbeliever, for despising such great comfort and letting yourself become more frightened by some small boil or some uncertain danger than emboldened by such sure and faithful promises of God! What would it avail you if all physicians and the entire world were at your service, but God were not present? Again, what harm could overtake you if the whole world were to desert you and no physician would remain with you, but God would abide with you with his assurance? Do you not know that you are surrounded as by thousands of angels who watch over you in such a way that you can indeed trample upon the plague, as it is written in Psalm 91 [:11–13], “He has given His angels charge of you to guard you in all your ways. On their hands, they will bear you up lest you dash your foot against a stone. You will tread upon the lion and the adder, and trample the young lion and the serpent underfoot.”

Therefore, dear friends, let us not become so desperate as to desert our own whom we are duty-bound to help and flee in such a cowardly way from the terror of the devil or allow him the joy of mocking us and vexing and distressing God and all his angels. For it is certainly true that he who despises such great promises and commands of God and leaves his own people destitute violates all of God’s laws and is guilty of the murder of his neighbor whom he abandons. I fear that in such a case God’s promise will be reversed and changed into horrible threats and the psalm [41] will then read this way against them: “Accursed is he who does not provide for the needy but escapes and forsakes them. The Lord, in turn, will not spare him in evil days but will flee from him and desert him, The Lord will not preserve him and keep him alive and will not prosper him on earth but will deliver him into the hands of his enemies. The Lord will not refresh him on his sickbed nor take him from the couch of his illness.” For “the measure you give will be the measure you get” [Matt. 7:2]. Nothing else can come of it. It is terrible to hear this, more terrible to be waiting for this to happen, most terrible to experience it. What else can happen if God withdraws his hand and forsakes us except sheer devilment and every kind of evil? It cannot be otherwise if, against God’s command, one abandons his neighbor. This fate will surely overtake anyone of this sort unless he sincerely repents.

This I well know, that if it were Christ or his mother who were laid low by illness, everybody would be so solicitous and would gladly become a servant or helper. Everyone would want to be bold and fearless; nobody would flee but everyone would come running. And yet they don’t hear what Christ himself says, “As you did to one of the least, you did it to me” [Matt. 25:40]. When he speaks of the greatest commandment he says, “The other commandment is like unto it, you shall love your neighbor as yourself” [Matt. 22:39]. There you hear that the command to love your neighbor is equal to the greatest commandment to love God and that what you do or fail to do for your neighbor means doing the same to God. If you wish to serve Christ and to wait on him, very well, you have your sick neighbor close at hand. Go to him and serve him, and you will surely find Christ in him, not outwardly but in his word. If you do not wish or care to serve your neighbor you can be sure that if Christ lay there instead you would not do so either and would let him lie there. Those are nothing but illusions on your part which puff you up with vain pride, namely, that you would really serve Christ if he were there in person. Those are nothing but lies; whoever wants to serve Christ in person would surely serve his neighbor as well. This is said as an admonition and encouragement against fear and a disgraceful flight to which the devil would tempt us so that we would disregard God’s command in our dealings with our neighbor and so we would fall into sin on the left hand.

Others sin on the right hand. They are much too rash and reckless, tempting God and disregarding everything which might counteract death and the plague. They disdain the use of medicines; they do not avoid places and persons infected by the plague, but lightheartedly make sport of it and wish to prove how independent they are. They say that it is God’s punishment; if he wants to protect them he can do so without medicines or our carefulness. This is not trusting God but tempting him. God has created medicines and provided us with intelligence to guard and take good care of the body so that we can live in good health.

If one makes no use of intelligence or medicine when he could do so without detriment to his neighbor, such a person injures his body and must beware lest he become a suicide in God’s eyes. By the same reasoning a person might forego eating and drinking, clothing and shelter, and boldly proclaim his faith that if God wanted to preserve him from starvation and cold, he could do so without food and clothing. Actually, that would be suicide. It is even more shameful for a person to pay no heed to his own body and to fail to protect it against the plague the best he is able, and then to infect and poison others who might have remained alive if he had taken care of his body as he should have. He is thus responsible before God for his neighbor’s death and is a murderer many times over. Indeed, such people behave as though a house were burning in the city and nobody were trying to put the fire out. Instead, they give leeway to the flames so that the whole city is consumed, saying that if God so willed, he could save the city without water to quench the fire.

No, my dear friends, that is no good. Use medicine; take potions which can help you; fumigate house, yard, and street; shun persons and places wherever your neighbor does not need your presence or has recovered, and act like a man who wants to help put out the burning city. What else is the epidemic but a fire which instead of consuming wood and straw devours life and body? You ought to think this way: “Very well, by God’s decree, the enemy has sent us poison and deadly offal. Therefore I shall ask God mercifully to protect us. Then I shall fumigate, help purify the air, administer medicine, and take it. I shall avoid places and persons where my presence is not needed in order not to become contaminated and thus perchance infect and pollute others, and so cause their death as a result of my negligence. If God should wish to take me, he will surely find me and I have done what he has expected of me and so I am not responsible for either my own death or the death of others. If my neighbor needs me, however, I shall not avoid place or person but will go freely, as stated above. See, this is such a God-fearing faith because it is neither brash nor foolhardy and does not tempt God.

Moreover, he who has contracted the disease and recovered should keep away from others and not admit them into his presence unless it be necessary. Though one should aid him in his time of need, as previously pointed out, he, in turn, should, after his recovery, so act toward others that no one becomes unnecessarily endangered on his account and so cause another’s death. “Whoever loves danger,” says the wise man, “will perish by it” [Ecclus. 3:26]. If the people in a city were to show themselves bold in their faith when a neighbor’s need so demands, and cautious when no emergency exists, and if everyone would help ward off contagion as best he can, then the death toll would indeed be moderate. But if some are too panicky and desert their neighbors in their plight, and if some are so foolish as not to take precautions but aggravate the contagion, then the devil has a heyday and many will die. On both counts this is a grievous offense to God and to man—here it is tempting God; there it is bringing man into despair. Then the one who flees, the devil will pursue; the one who stays behind, the devil will hold captive so that no one escapes him.

Some are even worse than that. They keep it secret that they have the disease and go among others in the belief that by contaminating and poisoning others they can rid themselves of the plague and so recover. With this idea they enter streets and homes, trying to saddle children or servants with the disease and thus save themselves. I certainly believe that this is the devil’s doing, who helps turn the wheel of fate to make this happen. I have been told that some are so incredibly vicious that they circulate among people and enter homes because they are sorry that the plague has not reached that far and wish to carry it in, as though it were a prank like putting lice into fur garments or flies into someone’s living room. I do not know whether I should believe this; if it is true, I do not know whether we Germans are not really devils instead of human beings. It must be admitted that there are some extremely coarse and wicked people. The devil is never idle. My advice is that if any such persons are discovered, the judge should take them by the ear and turn them over to Master Jack, the hangman, as outright and deliberate murderers. What else are such people but assassins in our town? Here and there an assassin will jab a knife through someone and no one can find the culprit. So these folk infect a child here, a woman there, and can never be caught. They go on laughing as though they had accomplished something. Where this is the case, it would be better to live among wild beasts than with such murderers. I do not know how to preach to such killers. They pay no heed. I appeal to the authorities to take charge and turn them over to the help and advice not of physicians, but of Master Jack, the hangman.

If in the Old Testament God himself ordered lepers to be banished from the community and compelled to live outside the city to prevent contamination [Leviticus 13–14], we must do the same with this dangerous pestilence so that anyone who becomes infected will stay away from other persons, or allow himself to be taken away and given speedy help with medicine. Under such circumstances, it is our duty to assist such a person and not forsake him in his plight, as I have repeatedly pointed out before. Then the poison is stopped in time, which benefits not only the individual but also the whole community, which might be contaminated if one person is permitted to infect others. Our plague here in Wittenberg has been caused by nothing but filth. The air, thank God, is still clean and pure, but some few have been contaminated because of the laziness or recklessness of some. So the devil enjoys himself at the terror and flight which he causes among us. May God thwart him! Amen.

This is what we think and conclude on this subject of fleeing from death by the plague. If you are of a different opinion, may God enlighten you. Amen.16

Because this letter will go out in print for people to read, I regard it useful to add some brief instructions on how one should care and provide for the soul in time of death. We have done this orally from the pulpit and still do so every day in fulfillment of the ministry to which we have been called as pastors.

First, one must admonish the people to attend church and listen to the sermon so that they learn through God’s word how to live and how to die. It must be noted that those who are so uncouth and wicked as to despise God’s word while they are in good health should be left unattended when they are sick unless they demonstrate their remorse and repentance with great earnestness, tears, and lamentation. A person who wants to live like a heathen or a dog and does not publicly repent should not expect us to administer the sacrament to him or have us count him a Christian. Let him die as he has lived because we shall not throw pearls before swine nor give to dogs what is holy [Matt. 7:6]. Sad to say, there are many churlish, hardened ruffians who do not care for their souls when they live or when they die. They simply lie down and die like unthinking hulks.

Second, everyone should prepare in time and get ready for death by going to confession and taking the sacrament once every week or fortnight. He should become reconciled with his neighbor and make his will so that if the Lord knocks and he departs before a pastor or chaplain can arrive, he has provided for his soul, has left nothing undone, and has committed himself to God. When there are many fatalities and only two or three pastors on duty, it is impossible to visit everyone, to give instruction, and to teach each one what a Christian ought to know in the anguish of death. Those who have been careless and negligent in these matters must account for themselves. That is their own fault. After all, we cannot set up a private pulpit and altar daily at their bedside simply because they have despised the public pulpit and altar to which God has summoned and called them.

Third, if someone wants the chaplain or pastor to come, let the sick person send word in time to call him and let him do so early enough while he is still in his right mind before the illness overwhelms the patient. The reason I say this is that some are so negligent that they make no request and send no message until the soul is perched for flight on the tip of their tongues17 and they are no longer rational or able to speak. Then we are told, “Dear Sir, say the very best you can to him,” etc. But earlier, when the illness first began, they wanted no visit from the pastor but would say, “Oh, there’s no need. I hope he’ll get better.” What should a diligent pastor do with such people who neglect both body and soul? They live and die like beasts in the field. They want us to teach them the gospel at the last minute and administer the sacrament to them as they were accustomed to it under the papacy when nobody asked whether they believed or understood the gospel but just stuffed the sacrament down their throats as if into a bread bag.

This won’t do. If someone cannot talk or indicate by a sign that he believes, understands, and desires the sacrament—particularly if he has willfully neglected it—we will not give it to him just anytime he asks for it. We have been commanded not to offer the holy sacrament to unbelievers but rather to believers who can state and confess their faith. Let the others alone in their unbelief; we are guiltless because we have not been slothful in preaching, teaching, exhortation, consolation, visitation, or in anything else that pertains to our ministry and office. This, in brief, is our instruction and what we practice here. We do not write this for you in Breslau, because Christ is with you and without our aid he will amply instruct you and supply your needs with his own ointment. To him be praise and honor together with God the Father and the Holy Spirit, world without end. Amen.18

Because we have come upon the subject of death, I cannot refrain from saying something about burials. First of all, I leave it to the doctors of medicine and others with greater experience than mine in such matters to decide whether it is dangerous to maintain cemeteries within the city limits. I do not know and do not claim to understand whether vapors and mists arise out of graves to pollute the air. If this were so my previously stated warnings constitute ample reason to locate cemeteries outside the city. As we have learned, all of us have the responsibility of warding off this poison to the best of our ability because God has commanded us to care for the body, to protect and nurse it so that we are not exposed needlessly. In an emergency, however, we must be bold enough to risk our health if that is necessary. Thus we should be ready for both—to live and to die according to God’s will. For “none of us lives to himself and none of us dies to himself,” as St. Paul says, Romans 15 [14:7].

It is very well known that the custom in antiquity, both among Jews and pagans, among saints and sinners, was to bury the dead outside the city. Those people were just as prudent as we claim to be ourselves. This is also evident in St. Luke’s Gospel when Christ raised from the dead the widow’s son at the gates of Nain (for the text [Luke 7:12] states, “He was being carried out of the city to the grave and a large crowd from the city was with her”). In that country, it was the practice to bury the dead outside the town.

Christ’s tomb, also, was prepared outside the city. Abraham, too, bought a burial plot in the field of Ephron near the double cave19 where all the patriarchs wished to be buried. The Latin, therefore, employs the term efferi, that is, “to carry out,” by which we mean “carry to the grave.” They not only carried the dead out but also burned them to powder to keep the air as pure as possible.

My advice, therefore, is to follow these examples and to bury the dead outside the town. Not only necessity but piety and decency should induce us to provide a public burial ground outside the town, that is, our town of Wittenberg.

A cemetery rightfully ought to be a fine quiet place, removed from all other localities, to which one can go and reverently meditate upon death, the Last Judgment, the resurrection, and say one’s prayers. Such a place should properly be a decent, hallowed place, to be entered with trepidation and reverence because doubtlessly some saints rest there. It might even be arranged to have religious pictures and portraits painted on the walls.

But our cemetery, what is it like? Four or five alleys, two or three marketplaces, with the result that no place in the whole town is busier or noisier than the cemetery. People and cattle roam over it at any time, night and day. Everyone has a door or pathway to it from his house and all sorts of things take place there, probably even some that are not fit to be mentioned. This totally destroys respect and reverence for the graves, and people think no more about walking across it than if it were a burial ground for executed criminals. Not even the Turk would dishonor the place the way we do. And yet a cemetery should inspire us to devout thoughts, to the contemplation of death and the resurrection, and to respect for the saints who rest there. How can that be done at such a commonplace through which everyone must walk and into which every man’s door opens? If a cemetery is to have some dignity, I would rather be put to rest in the Elbe or in the forest. If a graveyard were located at a quiet, remote spot where no one could make a path through it, it would be a spiritual, proper, and holy sight and could be so arranged that it would inspire devotion in those who go there. That would be my advice. Follow it, who so wishes. If anyone knows better, let him go ahead. I am no man’s master.

In closing, we admonish and plead with you in Christ’s name to help us with your prayers to God so that we may do battle with word and precept against the real and spiritual pestilence of Satan in his wickedness with which he now poisons and defiles the world. That is, particularly against those who blaspheme the sacrament, though there are other sectarians also. Satan is infuriated and perhaps he feels that the day of Christ is at hand. That is why he raves so fiercely and tries through the enthusiasts20 to rob us of the Savior, Jesus Christ. Under the papacy, Satan was simply “flesh” so that even a monk’s cap had to be regarded as sacred. Now he is nothing more than sheer “spirit” and Christ’s flesh and word are no longer supposed to mean anything. They made an answer to my treatise21 long ago, but I am surprised that it has not yet reached me at Wittenberg.22 [When it does] I shall, God willing, answer them once again and let the matter drop. I can see that they will only become worse. They are like a bedbug which itself has a foul smell, but the harder you rub to crush it, the more it stinks. I hope that I’ve written enough in this pamphlet for those who can be saved so that—God be praised—many may thereby be snatched from their jaws and many more may be strengthened and confirmed in the truth. May Christ our Lord and Savior preserve us all in pure faith and fervent love, unspotted and pure until his day. Amen. Pray for me, a poor sinner.

[1]

 

[1]Luther, M. (1999, c1968). Vol. 43: Luther’s Works, vol. 43: Devotional Writings II (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther’s Works (Vol. 43, Page 113-139). Philadelphia: Fortress Press.

GayChristianity

— A Fatal Theological Oxymoron

An oxymoron combines two notions that don’t belong together. They are often humorous, as in “military intelligence,” “open secret” or “paid volunteer.” Oxys in Greek means “sharp” and moron means “dull,” so you can see how the name was coined. “Gay Christianity” is an oxymoron, and not in the least humorous! This growing movement in contemporary evangelicalism mixes two contradictory elements in a dangerous theological oxymoron. To show why this is true, we need to define both elements-“Gay” and “Christianity.”

Christianity: We must begin with the definition of Christianity by its original founders. The Apostle Paul describes the truth as worship of God the Creator, and the lie as the worship of Nature (Romans 1:25). He is connecting with The Old Testament. Nehemiah says of God: “You have made heaven…and the hosts of heaven worship you (Neh 9:6). This takes us back to Genesis 1:1: “In the beginning God created the heavens and the earth.” Pagans worshiped the hosts of heaven (Nature), but in the Bible, the hosts of heaven worship the Lord. Christianity seeks to follow Psalm 57:5 by exalting God above the heavens, in order that his “glory be over all the earth!” The basic truth of existence is that the Creator and his creation are distinct.

All fallen human beings, including homosexuals, need to hear the compassion and empathy expressed in the gospel, but the biblical message cannot be reduced to mere sentimentality. It reveals the just nature of God the Creator and the fallen nature of every human being. Jesus is the revelation of that just God. As the second person of the Trinity, he is Judge and Creator but also Redeemer who, through his death on the Cross, extends God’s love to sinners.

Gay: The dictionary defines “gay” as “relating to, or exhibiting sexual desire or behavior directed toward a person or persons of one’s own sex.” Unlike Christianity, which derives from revealed, holy Scripture, gayness has its roots in pagan religion, which has practiced homosexuality throughout the millennia. Paganism not only worships nature, refusing the Creator; it also refuses the binaries and distinctions that God has placed in creation, such as male and female. For a generation, “Gay Christians” have argued that the Bible embraces homosexuality as a valid expression of human love. A recent scholarly study entitled Unchanging Witness challenges that thesis. It argues that the Judeo-Christian tradition, from the Old Testament world to Rabbinic Judaism, to the Greco-Roman world of the New Testament and on through the whole of Christian history, has never believed the Bible to give moral legitimacy to homosexuality.

Homosexuality poses a colossal threat to Christian living. Radical legal scholar Mark Tushnet, Professor at Harvard Law School argues that the culture wars are over; they (traditionalists) lost, we won…. [O]pponents of the moral revolution are to be treated with scorn, contempt, and worse, like Japan and Germany, owing unconditional surrender.

Such an attitude certainly threatens “Christian” free speech. In addition, the new bathroom laws demolish public decency standards by embracing individual “exposure rights”forgeneralized “nonconsensual nudity” (typical of past pagan societies). Such extreme, nonsensical standards are part of a massive moral brainwashing of the next generation, accomplished through “progressive” educational programs, such as President Obama’s recent diktat regulating gender-free school bathrooms.

We seek rather to identify the pagan cosmology of Oneist nature-worship behind “gayness” and to analyze the conflict such a position has with the Twoist biblical cosmology of a world full of distinctions created by God. Without standing in judgment over homosexuals, we must preserve the essence of the Christian message, namely purity, holiness and the radical transformation made possible by the Twoist Gospel. Those powerful, positive elements will be utterly lost if pagan-inspired “Gay Christianity” becomes a defining element of Christian thinking and practice.

Paganism, in rejecting the binary and “joining the opposites” eliminates the fundamental character of biblical truth expressed in created distinctions between God and the creation, male and female, right and wrong, good and evil. Thus, “Gay Christianity” is indeed an oxymoron.

In His mercy, however, God can clear our sinful thinking and transform our hopelessness into joy. Our conference will feature several testimonies of those who have been rescued from their Oneist confusion. The air has cleared for them, as we pray it will also clear for our culture.

By Dr. Peter Jones

NT

Since in the Lord’s Supper we receive our Lord Jesus’ very body and blood for the forgiveness of sins it is a great gift to us and is central to the Divine Service. The holy Christian church throughout the ages has identified the Lord’s Day (Sunday) with the Lord’s Supper. As such the Lord’s Supper was never viewed as an occasional extra or as somehow not as important as the other means of grace (Word, Absolution, Holy Baptism). In the Supper, the Church, the Bride of Christ, sees herself clearly as the Body of Christ, being “one flesh” with Christ Jesus — a great mystery indeed (Ephesians 5). The Supper is our Lord’s last will and testament where we receive His life-giving mercy.

Also, since each day and each week we need the Lord’s forgiveness and strength, we are therefore in need of the Lord’s Supper much in every way. Today, our increasingly less and less Christianly influenced culture threatens our faith daily, along with the help of Satan and our own sinful desires (old Adam).

In the Small Catechism, Luther, under “The Christian Questions and Answers,” writes the following, admonishing us to frequently receive the gift of the Lord’s Supper:

  1. What should admonish and encourage a Christian to receive the Sacrament frequently?

“First, both the command and the promise of Christ the Lord. Second, his own pressing need, because of which the command, encouragement, and promise are given.”

  1. But what should you do if you are not aware of this need and have no hunger and thirst for the Sacrament?

“To such a person no better advice can be given than this: first, he should touch his body to see if he still has flesh and blood. Then he should believe what the Scriptures say of it in Galatians 5 and Romans 7. Second, he should look around to see whether he is still in the world, and remember that there will be no lack of sin and trouble, as the Scriptures say in John 15–16 and in 1 John 2 and 5. Third, he will certainly have the devil also around him, who with his lying and murdering day and night will let him have no peace, within or without, as the Scriptures picture him in John 8 and 16; 1 Peter 5; Ephesians 6; and 2 Timothy 2.”

The opportunity to receive the Lord’s Supper each Lord’s Day was a reality cherished by Luther and set forth clearly with high esteem by our Lutheran Confessions (Article XXIV of the Augsburg Confession and of the Apology); and Luther’s Catechism. All of them remind us that the Scriptures place the Lord’s Supper at the center of worship (Acts 2:42; 20:7; 1 Cor. 11:20,23), and not as an appendage or an occasional extra.

This does not mean that every communicant must receive the Sacrament every Sunday. This is about the availability of the Lord’s Supper, not setting a rule about how often someone should receive it. So, while the Augsburg Confession and its Apology (Defense) make it clear that Lutheran Churches celebrate the Lord’s Supper every Lord’s Day and on festival days, the preface to the Small Catechism also makes it clear that the church make no laws about how often someone should receive this gift personally.  As Lutherans, we take our vows of subscribing to the Lutheran Confessions very seriously on both aspects of the frequency of the Lord’s Supper.  We must recover lost treasures.

The offering of the Lord’s Supper every Sunday does not and should not imply that we must attend it every time.  We must take the time to prepare regularly.   We do not want the celebration of the Lord’s Supper to become mechanical.   However, when it is offered every Sunday we can regain a more “organic” rather than “mechanical” view between how often we commune vs. how often it is offered.

There is a tremendous opportunity to grow in our faith and understanding when we can have it available every Sunday service and yet in freedom prepare.   We should not act on any real or perceived social pressure in this regard.  We must resist that temptation. The Gospel is forced on no one, however, it is always preached and offered.  With this sacramental form of the saving Gospel, the Lord’s Supper, it is offered but forced on no one.

The weekly celebration of the Lord’s Supper will indicate and confess our high esteem and desire for the gift of our Lord’s body and blood and the forgiveness of sins which is received in this gift. The Lord’s Supper is a central way our faith is sustained in Christ. The Lord’s Supper is no less important than the other gospel gifts by which our faith is sustained. We have weekly sermons, pray the Lord’s Prayer regularly, confess the Creed, and so forth. The meaning of the Lord’s Supper does not come from us, but from Jesus Christ and His Word. Contrite sinners cannot have too much of the Gospel.

The Lord’s Supper acknowledges the Lord’s holy presence with us and that gathered around Him, in heaven and on earth, are “angels, archangels, and all the company of heaven.”  That’s something to rejoice in.  Saying, “I love you” more often in a marriage doesn’t cause it to mean less.  This is about feeding faith and building up the Body of Christ.  Consider what our Lutheran Confessions say about the “Mass” (Worship Service with Holy Communion).  In the Apology of the Augsburg Confession, Article XXIV, we subscribe to the following:

“At the outset, we must again make the preliminary statement that we (Lutherans) do not abolish the Mass, but religiously maintain and defend it. For among us masses are celebrated every Lord’s Day and on the other festivals, in which the Sacrament is offered to those who wish to use it, after they have been examined and absolved. And the usual public ceremonies are observed, the series of lessons, of prayers, vestments, and other like things.” (The Book of Concord)

Therefore, I propose that we should gladly and frequently come to the Lord’s Supper as it is made available every week. There are three reasons that are given in order of importance:

First, Jesus earnestly invites us to do so.  In the words of institution, Jesus commands, “This do in remembrance of Me.”  Jesus tenderly invites us to Himself for refreshment in Matthew 11:28, “Come to me, all who labor and are heavy laden, and I will give you rest.”

Secondly, we need the great blessing that He there gives us, namely, the forgiveness of our sins and the strength for a new and holy life.  These blessings are promised and offered in the words, “Given and shed for you for the forgiveness of sins.” Jesus urges us to come often because by Lord’s Supper He wants to strengthen our weak faith. He says in John 15:5, “I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.”

Thirdly, by gladly and frequently coming to the Lord’s Supper, we openly confess our faith in Jesus’ atoning death. “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Cor 11:26). As we proclaim our unity of faith in our Lord’s death, we also encourage each other in our Christian faith and lives.

 

LuthersCatechisms

Galatians 6:6. Let him that is taught in the word communicate unto him that teacheth in all good things.

Now the Apostle also addresses the hearers of the Word requesting them to bestow “all good things” upon those who have taught them the Gospel. I have often wondered why all the apostles reiterated this request with such embarrassing frequency. In the papacy I saw the people give generously for the erection and maintenance of luxurious church buildings and for the sustenance of men appointed to the idolatrous service of Rome. I saw bishops and priests grow rich until they possessed the choicest real estate. I thought then that Paul’s admonitions were overdone. I thought he should have requested the people to curtail their contributions. I saw how the generosity of the people of the Church was encouraging covetousness on the part of the clergy. I know better now.

As often as I read the admonitions of the Apostle to the effect that the churches should support their pastors and raise funds for the relief of impoverished Christians I am half ashamed to think that the great Apostle Paul had to touch upon this subject so frequently. In writing to the Corinthians he needed two chapters to impress this matter upon them. I would not want to discredit Wittenberg as Paul discredited the Corinthians by urging them at such length to contribute to the relief of the poor. It seems to be a by-product of the Gospel that nobody wants to contribute to the maintenance of the Gospel ministry. When the doctrine of the devil is preached people are prodigal in their willing support of those who deceive them.

We have come to understand why it is so necessary to repeat the admonition of this verse. When Satan cannot suppress the preaching of the Gospel by force he tries to accomplish his purpose by striking the ministers of the Gospel with poverty. He curtails their income to such an extent that they are forced out of the ministry because they cannot live by the Gospel. Without ministers to proclaim the Word of God the people go wild like savage beasts.

Paul’s admonition that the hearers of the Gospel share all good things with their pastors and teachers is certainly in order. To the Corinthians he wrote: “If we have sown unto you spiritual things is it a great thing if we shall reap your carnal things?” (1Cr 9:11) In the old days when the Pope reigned supreme everybody paid plenty for masses. The begging friars brought in their share. Commercial priests counted the daily offerings. From these extortions our countrymen are now delivered by the Gospel. You would think they would be grateful for their emancipation and give generously for the support of the ministry of the Gospel and the relief of impoverished Christians. Instead, they rob Christ. When the members of a Christian congregation permit their pastor to struggle along in penury, they are worse than heathen.

Before very long they are going to suffer for their ingratitude. They will lose their temporal and spiritual possessions. This sin merits the severest punishment. The reason why the churches of Galatia, Corinth, and other places were troubled by false apostles was this, that they had so little regard for their faithful ministers. You cannot refuse to give God a penny who gives you all good things, even life eternal, and turn around and give the devil, the giver of all evil and death eternal, pieces of gold, and not be punished for it.

The words “in all good things: are not to be understood to mean that people are to give all they have to their ministers, but that they should support them liberally and give them enough to live well.

~ Martin Luther