Archive for the ‘Liturgical’ Category

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.

 

descent

What are the elements of a Christian worldview?

Christianity teaches a set of beliefs that form the basics of our worldview.

Following is a list of some of the elements that make up the Christian worldview:

An absolute God exists

If an absolute God exists, then it means that God is self-sufficient and lacks nothing. If God is self-sufficient, then he needs no external cause for his existence. This would mean he is eternal. If he is eternal then he does not change.

God created the universe

If God created the universe, then he is all-powerful — since it obviously takes a great deal of power to create the universe. This would also mean that God is separate from creation and not a part of the created order. From the previous point where we see that God is absolute and unchanging, we could see that God’s nature would be reflected in the created order. As a painter leaves a part of himself on the canvas, so God reveals himself in creation. Creation is, therefore, ordered, predictable, and dependable. This would mean that when Christians look into creation, they would expect to find a predictable, regular, and testable world.

God created humanity in His image.

This means that God, who is rational and intelligent, has impressed his image upon the hearts and soul of human beings. Therefore, people can be rational and turn their attention towards the world and since they believe that the universe reflects God’s creative nature, they can have confidence to look into creation and expect order. They can also expect that since they are made in the image of God, they have the ability to unlock the secrets of the universe. In addition, if man is created in God’s image, then all people are worthy of respect and honor. This would also mean that when a new life formed in the womb, it is human from the time of conception. Therefore, abortion would be wrong. Furthermore, if we are created in God’s image, then we did not evolve from lower primates. This would mean that we have purpose and are not merely the result of random development through evolution that is, supposedly, guided by natural selection. Natural selection works on the theory of survival of the fittest and this could have a very harmful effect on society if “survival of the fittest” is transferred into a moral principle. It would justify oppressing the weak and helpless.

God gave man dominion over creation.

This means that all aspects of the created order on earth are to be governed by man according to how God has revealed himself and his will for us in the Bible. Therefore, politics, medicine, art, ecology, society, economics, exploration, philosophy, mathematics, education, etc. all fall under the domain of human responsibility and should be considered realms for man to control — under the wisdom and direction of God’s revelation, the Bible (more on that below).

Humanity is fallen

The Fall of humanity through our ancient father Adam, tells us that at the heart of every one of us is a predisposition toward sin. Sin is rebellion against God and, therefore, it is a rebellion against what is good. Sin has not only affected man’s soul and body, but it has also affected his mind. Therefore, the Christian worldview would say that even man’s best reasoning is touched by sin and cannot be perfect. Furthermore, since man is sinful and his heart’s intentions are predisposed towards wickedness, we conclude that those in power are highly susceptible to corruption. Therefore, governmental systems should be developed with Christian principles in mind to help guard against that. In fact, Christianity influenced the development of the Constitution and American government. Our founding fathers developed the judicial, executive, and legislative branches of government that are there to exercise a system of checks and balances over each other. Why? Because of The Fall, man has a tendency to gravitate towards corruption.

Jesus is humanity’s only hope for redemption

Because man is fallen, he is in need of rescue from God’s righteous condemnation — which is eternal damnation. Also, since he is fallen, there is no way he can redeem himself. Therefore, Jesus, who is God in flesh, died for us and rose from the dead. We receive his righteousness and forgiveness by faith. This basic theological truth means that Christians should then preach that good news of redemption in Christ to all the world. Therefore, one of the most basic Christian principles is promoting Jesus as the means by which we are made right with God.

The Holy Scriptures (The Bible) are the Word of God

Of course, I have already mentioned the Bible, but the Bible is the inspired and inerrant word of God. From the Bible we derive the truths by which we govern our lives. It is from the Bible that we learn about God himself, his created order, the Trinity, redemption, about sin, salvation, hope, and what is morally correct. The Bible reveals the will of God for mankind, for the family, for raising children, for proper behavior in society, etc. It is from the Bible that we can learn the direct will of God.

God Provides for His creation

It is from the Bible that we learn of God’s loving provision for us. We know that God lets the sun and rainfall down upon both the good and the bad. We know that God causes the crops to grow and cattle to multiply. We know that though we live in a fallen world, God has promised that he will never leave us or forsake us. Therefore, we can rely on God’s provision for us and should have confidence that he will continue to provide for our needs. Therefore, you can see that there are basic principles that form the Christian worldview. There are more, but the above eight items are representative of Christianity’s perspective and truth and how it influences belief and action.

the-den-of-lions-1348656076_b

I’ve been thinking a lot lately about the quality of the preaching in the pulpits within the Church currently, and I am growing increasingly concerned about the Church moving further and further away from the unique strengths of Gospel preaching as we have received it from generations previous to ours. I’m going to frame my concerns by referring to temptations preachers face. I’m coming at this, of course, from my perspective and convictions as a Spirit-filled, confessing, orthodox Christian, committed to the Sacred Scriptures, having vowed to preach and teach the Word of God in conformity to the Word of God. This is no mere finger pointing exercise, this is a chance for me to reflect on how these temptations impact me when I preach.

The Therapeutic Temptation
The “Therapeutic Temptation” is one that would have preachers use their sermons to give what amounts to little more than a pep talk, often in the context of cute, touching, emotional or an otherwise manipulative story, either real, or made up. I’m referring to the infamous, “There was once a little boy who…” or the, “There was a man who said/did…” These sermons will be marked by a preaching of Law that is soft and squidgy around the edges, it’s not a preaching of God’s holy, righteous wrath against sin and a warning against it and a rebuking of sin and sinners. It is Law preached in such a way that bad things, bad people or bad situations are lamented in doleful tones. It sounds often like this, “Isn’t it sad when….” or “Have you ever…..” and the tone is one of sounding “oh, so sorry about that” and “shouldn’t we all feel bad” about this problem. Then the sermon goes on to offer encouragement and support for getting out of our bad and negative feelings and circumstances. The Law is soft, the Gospel therefore comes across as antidote to feeling sad and bad. I face this temptation when I preach. I want so much to make people feel better, to feel good, to leave feeling positive. That can get in the way of good Law/Gospel preaching. I would say this is what I’m hearing more and more in pulpits. Law becomes simply lament. Gospel becomes simply encouragement and reassurance.

Let Me Entertain You Temptation
Public speaking, once one becomes fairly good at it, is a place where one’s personal ego can really get in the way of God’s Word. It is so tempting to get wrapped up in the moment and begin to feel a need to amuse, delight and entertain the listeners. Now, granted, the use of the classic art of rhetoric is important, but it is tempting for preachers to work very hard to elicit a laugh, a chuckle, to amuse, to entertain. They mistake audience reaction with effective preaching and they mistake emotionally manipulating the congregation with preaching God’s Word effectively. The problem with the entertainment temptation is that often the effort to entertain and elicit a positive emotional reaction from the congregation causes the preacher to neglect the doctrine in the text he is preaching on, to neglect, frankly, the Scriptures, and to spend an inordinate amount of time developing his story that he just knows will get the kind of response he is looking for. Public speaking is heady stuff. I have been tempted to go for the cheap line, the little quip, the comment I know will get chuckle and spend too much time on that, than on preaching God’s Word. And here again, in this context, Law is neglected, or ignored, because, after all, the Law is not “upbeat” it is not “entertaining.” It will not delight and amuse people to hear that they, by nature, are poor, miserable sinners who have nothing but wicked, evil deeds to offer to the holy and righteous God. And when the Law is neglected, the Gospel then loses the force of its power to convert and regeneration. In such a context, the Gospel is watered down to be part of an entertaining experience for the listeners.

The Hurry Up Temptation
This is quite an insidious temptation that I think we all have fallen into, nearly totally. For many centuries, and even millennia, in the church’s history, sermons, where they were taken seriously, were thirty, forty or even sixty minutes long. The sermon was the opportunity for the pastor to preach and teach God’s Word carefully and thoroughly, from Sunday to Sunday, but then, sermons that were forty-five minutes long, became only thirty minutes, then they dropped to twenty minutes, and now it is often the case that sermons now are only twelve, or ten or even eight minutes long. Simply put, these are no longer sermons, they have become rather formulaic quick devotional thoughts. There is not enough time carefully to delve into the text, and open it up to hearers. A text become more a pretext for the sharing of what becomes quite repetitive themes: some talk of something bad, some talk of Jesus taking care of it all for us, and then there may be a reference to the Sacraments. Preachers are tempted to do this when they know that there is a full service with Holy Communion. It is tempting to skip lightly over the text and instead use the short time I have to make a couple devotional points and then get on to the Sacrament of the Lord’s Supper. I love the Sacrament of the Lord’s Supper and love that we celebrate it every corporate gathering on Sundays. The Sacrament of the Lord’s Supper must never become an excuse to make our sermons shorter and less substantial. We are the Church, the Body of Christ, and the fellowship of Word and Sacrament. I think that we are forgetting this.

The Axe to Grind Temptation
This temptation is characterized by a preacher managing to “find” in any Biblical text, a pretext for him to yet, once more, grind his axe on his hobby-horse issue, or subject, or theme, no matter what it might be. The hobby-horse might be quite correct and what the preacher says about it is quite true, but it is a temptation preachers face to turn nearly every sermon they give into an opportunity once more to repeat the same issues, over and over again. Perhaps he will be wanting to talk always about the liturgical practices in the parish, to turn every sermon into a little discourse on some point of church history, or to keep referring to some particular event or trend in society. Every sermon manages to include a reference to the issue that is really “bugging” the preacher and it comes out in his sermon. I am tempted to do this when I find myself wanting to warn people against the “feel good/health and wealth” prosperity preachers. I find that I can easily find myself bashing this error in every sermon. And while I’m perfectly correct in my warning, it is not appropriate for me to hijack every sermon on every Biblical text, to interject my own particular agenda. The Lectionary is a good corrective, and if the preacher resolves actually to preach on the subjects, issues and topics that flow naturally from the Lectionary readings, there is much less of a chance that the preacher will fall victim to the “Axe to Grind” temptation.

How many more temptations could be added to this list?

~ Originally written by Rev. Paul McCain, edited by Rev. Gary DeSha

Nikodemos

THE PASSIONS

A passion is a spiritual disease that dominates the soul. When one repeatedly falls into a certain sin, it becomes second nature – a passion – for him to keep falling into this sin. Thus, one who misuses the God-given powers of the soul of desire and anger, or one who continually succumbs to temptations of lust, hate, malice, or jealousy, or one who succumbs to pride and vainglory, acquires those passions. It is primarily through repentance, faith, obedience to God, submission to His will, and dying daily to self is one healed of the passions.

The passions are:

harshness, trickery, malice, perversity, mindlessness, licentiousness, enticement, dullness, lack of understanding, idleness, sluggishness, stupidity, flattery, silliness, idiocy, madness, derangement, coarseness, rashness, cowardice, lethargy, dearth of good actions, moral errors, greed, over-frugality, ignorance, folly, spurious knowledge, forgetfulness, lack of discrimination, obduracy, injustice, evil intention, a conscienceless soul, slothfulness, idle chatter, breaking of faith, wrongdoing, sinfulness, lawlessness, criminality, passion, seduction, assent to evil, mindless coupling, demonic provocation, dallying, bodily comfort beyond what is required, vice, stumbling, sickness of soul, enervation, weakness of intellect, negligence, laziness, a reprehensible despondency, disdain of God, aberration, transgression, unbelief, lack of faith, wrong belief, poverty of faith, heresy, fellowship in heresy, polytheism, idolatry, ignorance of God, impiety, magic, astrology, divination, sorcery, denial of God, the love of idols, dissipation, profligacy, loquacity, indolence, self-love, inattentiveness, lack of progress, deceit, delusion, audacity, witchcraft, defilement, the eating of unclean food, soft living, dissoluteness, voracity, un-chastity, avarice, anger, dejection, listlessness, self-esteem, pride, presumption, self-elation, boastfulness, infatuation, foulness, satiety, doltishness, torpor, sensuality, over-eating, gluttony, insatiability, secret eating, hoggishness, solitary eating, indifference, fickleness, self-will, thoughtlessness, self-satisfaction, love of popularity, ignorance of beauty, un-couthness, gaucherie, light-mindedness, boorishness, rudeness, contentiousness, quarrelsomeness, abusiveness, shouting, brawling, fighting, rage, mindless desire, gall, exasperation, giving offence, enmity, meddlesomeness, chicanery, asperity, slander, censure, calumny, condemnation, accusation, hatred, railing, insolence, dishonor, ferocity, frenzy, severity, aggressiveness, forswearing oneself, oath taking, lack of compassion, hatred of one’s brothers, partiality, patricide, matricide, breaking fasts, laxity, acceptance of bribes, theft, rapine, jealousy, strife, envy, indecency, jesting, vilification, mockery, derision, exploitation, oppression, disdain of one’s neighbor, flogging, making sport of others, hanging, throttling, heartlessness, implacability, covenant-breaking, bewitchment, harshness, shamelessness, impudence, obfuscation of thoughts, obtuseness, mental blindness, attraction to what is fleeting, impassionedness, frivolity, disobedience, dull-wittedness, drowsiness of soul, excessive sleep, fantasy, heavy drinking, drunkenness, uselessness, slackness, mindless enjoyment, self-indulgence, venery, using foul language, effeminacy, unbridled desire, burning lust, masturbation, pimping, adultery, sodomy, bestiality, defilement, wantonness, a stained soul, incest, uncleanliness, pollution, sordidness, feigned affection, laughter, jokes, immodest dancing, clapping, improper songs, revelry, constant passion, license of tongue, excessive love of order, insubordination, disorderliness, reprehensible collusion, conspiracy, warfare, killing, brigandry, sacrilege, illicit gains, usury, wiliness, grave-robbing, hardness of heart, obloquy, complaining, blasphemy, fault-finding, ingratitude, malevolence, contemptuousness, pettiness, confusion, lying, verbosity, empty words, mindless joy, daydreaming, mindless friendship, bad habits, non-sensicality, silly talk, garrulity, niggardliness, depravity, intolerance, irritability, affluence, rancour, misuse, ill-temper, clinging to life, ostentation, affectation, pusillanimity, satanic love, curiosity, contumely, lack of the fear of God, unteachability, senselessness, haughtiness, self-vaunting, self-inflation, scorn for one’s neighbor, mercilessness, insensitivity, hopelessness, spiritual paralysis, hatred of God, despair, suicide, a falling away from God in all things, utter destruction –

Altogether 298 passions……….

These, then, are the passions which have been found named in the Holy Scriptures. St. John Climakos states: “If you seek understanding in wicked men, you will not find it.” For all that the demons produce is disorderly.

In common with the godless and the unjust, the demons have but one purpose: to destroy the souls of those who accept their evil counsel.

Yet sometimes they actually help men to attain holiness. In such instances they are conquered by the patience and faith of those who put their trust in the Lord, and who through their good actions and resistance to evil thoughts counteract the demons and bring down curses upon them.

From A LIST OF THE PASSIONS, Saint Peter of Damaskos The Philokalia; The Complete Text compiled by St. Nikodimos of the Holy Mountain and St. Makarios of Corinth. Volume Three, translated from the Greek and edited by G.E.H. Palmer, Philip Sherard, Kallistos Ware, Faber and Faber, 1984

Kerygma

The Kerygma – Part Two

The Kerygma

To review, kerygma is the Greek word κήρυγμα kérugma, translated proclamation or preaching. The Kergyma is proclaiming the Gospel of Jesus Christ in spoken words, or even proclaimed in the celebration of the Lord’s Supper. It is the proclamation of Jesus redemptive work. It is the proclamation God’s story of the history of redemption from the beginning of creation. Proclamation was usually followed by teaching and instruction in the elements of the faith, or the reading of a Creed. What Jesus did and taught in His ministry was included within the basic proclamation.

Here is a summary of the ancient kerygma:

  1. The Age of Fulfillment has dawned, the “latter days” foretold by the prophets.
  2. This has taken place through the birth, life, ministry, death, and resurrection of Jesus the Messiah.
  3. By virtue of the resurrection, and His ascension into heaven, Jesus has been exalted at the right hand of God as King of Kings – the Messianic head of the new Israel.
  4. The Holy Spirit in the Church is the sign of Jesus’ present power and glory.
  5. The Messianic Age will reach its consummation in the return of Jesus.
  6. An appeal is made for repentance for the forgiveness of sins, the gift of the Holy Spirit, and salvation.

Jesus the Messiah, of course, was the center of this ancient kerygma. The cross, the resurrection, and His ascension to the right hand of Majesty are crucial to the kerygmatic preaching of Messiah Jesus.

Kerygmatic preaching is not a technique that can simply be learned by articulate spokespersons, it is a relationship that must be received, experienced, and thereby announced.

There are eight kerygmatic sermons given by the Apostles in Luke’s letter to Theophilus, the Acts of the Apostles. They are found in the following passages:

1) Acts 2:14-36

2) Acts 3:12-26

3) Acts 4:8-12

4) Acts 5:29-32

5) Acts 10: 34-43

6) Acts 13:16-41

7) Acts 14:15-17

8) Acts 17: 22-31

luther

Sola Scriptura, What Has it Done?

I was thinking today about Sola Scriptura, which means Scripture Alone. This was and is the clarion call of the Protestant Reformation. It was an announcement that the traditions of the Roman Catholic Church were contrived from the human mind, and did not agree with canon of Holy Scripture. Both the Roman Catholic Church and the Eastern Orthodox Church declare that Holy Tradition existed before the canon of Scripture was finalized. The Orthodox Church says that it decided upon what we now have in our hands, known as the Bible.

From the Orthodox and Roman Catholic Church viewpoint, Sola Scriptura has been the instrument of division from the beginning of the Protestant Reformation. There have been statements issued by the Roman Catholic Church and Eastern Orthodoxy about how many thousands of Protestant denominations there are. However, it remains a fact that even from within Roman Catholicism and Eastern Orthodoxy there have been divisions. There are many “Catholic” churches and “Orthodox” churches. Therefore, it is not just within Protestantism that the Church has divided. It is sad that the Church has divided and still continues to divide for one reason or another. I love the Church.

R. C. Sproul (1) makes an interesting comment on a misinterpretation of Sola Scriptura, that Roman Catholic’s and the Eastern Orthodox tend to dwell on the Anabaptist error which ended up becoming Solo Scriptura, which means basically that all a Christian needs is himself and his Bible. This is not what Sola Scriptura means. Sola Scriptura means, “Instead the Bible is our alone final authority because it alone is the Word of God. It has been attested, authenticated, by God Himself. Miracles serve as the divine imprimatur, the proof that this is a message of God.” When you get right down to it, there are innumerable volumes of “traditional” writings in the Roman Catholic Church and within Eastern Orthodoxy. Which one of all of the volumes is infallible or inerrant? Can either come up with an authoritative list of their traditional writings? I am not discounting tradition. The Apostolic faith was handed down, for St. Paul declares, “So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter.” 2 Thessalonians 2:15 (ESV) We have received those traditions in Holy Scripture.

It is true that it has been a dangerous thing, the human being interpreting the Bible for himself. It is equally true, I am sure that division has been caused by misinterpretation. However, what I have seen within the Church are traditional statements regarding the Christian faith. That of the Apostles Creed, the Athanasius Creed, and the Nicene Creed – all are based upon the traditional timeless truths revealed in Holy Scripture. Most of the Church adheres to these Creeds, Eastern Orthodoxy, Roman Catholics, Lutherans, Baptists, Methodists, Presbyterians, Pentecostals, Congregationalists, and everyone in between.

I admit Sola Scriptura has been the cause of error. The fact of the matter remains, because of Sola Scriptura, there are distinctives within each of the above “traditions” of Christianity that differ from one another. It is appalling that some would fain to do away with Christian traditions. The various Christian traditions have distinctives about holiness, the sacraments, the ordinances, the mysteries, the person and work of the Holy Spirit, the gifts of the Holy Spirit, the sovereignty of God, mode of baptism, pedo or credo baptism, church government, etc. Therefore, Robert Rothwell (2) says those “of the Reformed tradition devoted their lives to the study of the entire counsel of God, it seems that all too often we do not do the same.” I am sure that our sinful human nature has got in the way dividing the Church into each and every “denomination” that has ever existed.

Martin Lutheran defied Roman Catholic tradition, for example, which made people pay the church for forgiveness of sins, or pay for the reduction of their time in purgatory, etc., ad nauseam. That is why he hammered upon the cathedral doors at Wittenburg his 95 theses. The Church had to change. Now, the Church must change and keep on changing. Karl Barth said at one point, “Ecclesia semper reformanda est,” which means “the church is always to be reformed.” The same is said another way, “Ecclesia reformata semper reformanda,” which means “the reformed church (is) always to be reformed.”

John MacArthur (3) says in the book Sola Scriptura: The Protestant Position on the Bible, “The Reformation principle of sola Scriptura has to do with the sufficiency of Scripture as our supreme authority in all spiritual matters. Sola Scriptura simply means that all truth necessary for our salvation and spiritual life is taught either explicitly or implicitly in Scripture. It is not a claim that all truth of every kind is found in Scripture.”

I swam through three streams of Christianity on my journey of faith, the Reformed/Evangelical, The Sacramental/Liturgical, and The Pentecostal.  Because of Sola Scriptura, there has been a convergence of these streams within me. I adhere to the Reformed tradition, the Sacramental/Liturgical, and the Pentecostal. There is a convergence of worship. Thanks be to God, I belong to the Church.

The Church of the Living God is the Church that Jesus said He would build, and He will complete the building as He has intended. The Church, His Bride will be presented to Him, pure and blameless at His coming. Build Your Church Lord, refine her, clothe her, establish her beauty in You! Maranatha, come Lord Jesus!

Resources:

(1) http://www.ligonier.org/blog/sola-scriptura-bible/

(2) http://www.ligonier.org/blog/what-does-sola-scriptura-mean/

(3) http://www.ligonier.org/learn/articles/sola-scriptura/

EarthDay

The first part of the Nicene Creed states, “We believe in one God, Father Almighty, Creator of heaven and earth and of all things visible and invisible.”

Today is Earth Day, all over the world and here in Minnesota. God has given humanity the responsibility to care for this earth. Have we done so? I don’t think we have. With the rise of technology, and the knowledge of how to turn rock into steel, we have come to pollute our air and waterways.

From the orthodox Christian point of view, life is eucharistic. The word “eucharist” means thanksgiving. It is used as the definition of the Sacrament where we receive the body and blood of our Lord Jesus Christ. But in viewing life and the creation, we must see it all as a Eucharistic celebration. The celebration is the outcome of being responsible for our earth and all of its contents.

This life we live, and this earth we live on, was a life of communion with God. When Adam and Eve sinned, we lost the earth as a means of communion with God. The earth before the fall of humanity was filled with the Divine Presence of God. Since then, and now, the earth appears void of the Divine Presence.

The Holy Scriptures tell us that in God “we live, move, and have our being.” That includes the earth! When we purposely destroy rain forests that disrupt the ecology; when we purposely shoot pollutants into the air creating holes in the O-Zone layer, we go against the sacramental meaning of our relationship to this planet. God gave humanity everything it needed to survive. God gave us fruit, vegetables, and plants to eat from. But then, after the fall, and after the great flood of Noah’s time, God allowed us to eat meat. This isn’t a plug for being vegetarian, but humanity was vegetarian in the beginning. The killing of an animal is opposed to the understanding of our relationship with the earth and all of creation that God inherently gave us.

Fr. Alexander Schmemann wrote in his book entitled Holy Week: A Liturgical Explanation for the Days of Holy Week, “…world and food, once they are deprived of their initial sacramental meaning as means of communion with God; once they are not received for God’s sake, and filled with hunger and thirst for God; once, in other words, God is no longer their real “content,” can give no life, satisfy no hunger, for they have no life in themselves.” This is what has become of humanity. Nothing satisfies, so we go for more. Nothing gives life, so we think we can create it. Our hunger and thirst is not for food or that which satisfies, but it is a hunger and thirst for union and communion with God.

As we celebrate “Earth Day” today, let us look to God as our source, as our satisfaction, and the One who fills our hunger and quenches our thirst. For nothing is more important to the earth today, than our coming back to what was once sanctified; what was once transformed into a world of thanksgiving and adoration of God our Creator. Let us yearn and repent toward a more perfect eucharistic life, that is filled with God, and watch it become again a Divine and immortal life that He has given to all humanity especially to those who believe in Him.

God bless you!