Archive for the ‘Martin Luther’ Category

ObJust

Posted on The Brothers of John the Steadfast webpage

What is justification?

For Lutherans, the central teaching of the Bible is justification by faith apart from the works of the law. The classic expression of this doctrine is found in Article IV of the Augsburg Confession, “Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for  Christ’s sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ’s sake, who, by His death, has made satisfaction for our sins.  This faith God imputes for righteousness in His sight. Rom. 3 and 4.” Lutheran theologians often speak of justification as having two aspects, objective and subjective. Objective justification is “God’s verdict of ‘not guilty’ upon the world for the sake of Jesus’ life, death, and resurrection.” Subjective justification means that the benefits of God’s verdict of ‘not guilty’ become yours through faith.

What is the basis of Objective Justification?

Jesus has redeemed all people. John the Baptist declared, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29) This statement, which we sing in the “Agnus Dei,” declares Jesus to be “objective justification personified.” 1  Paul also wrote to Timothy, that Jesus “gave himself as a ransom for all men” (1 Timothy 2:6).

Where is Objective Justification taught in the Bible?

  • 2 Corinthians 5:19: God was reconciling the world to himself in Christ, not counting men’s sins against them. “The only possible antecedent of ‘their’ in that sentence is ‘the world,’ and the world certainly includes all men.”2
  • Romans 4:25: He was delivered over to death for our sins and was raised to life for our justification. “To refer to the words: Who was raised again for our justification,” to the so-called subjective justification, which takes place by faith, not only weakens the force of the words, but also violates the context.”3
  • Romans 3:22-24: There is no difference, for, all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus. The key word here is “all.” All have sinned and all those sinners are justified- there is no difference. “All have sinned. The verb ‘justified’ has the same subject, ‘all.”4
  • Romans 5:18: Consequently, just as the result of one trespass was condemnation for all men, so also the result of one act of righteousness was justification that brings life for all men. “By raising [Christ] from the dead, [God] absolved Him from our sins which had been imputed to Him, and therefore He also absolved us in Him, that Christ’s resurrection might thus be the case and the proof and the completion of our justification.”5  “Because in Christ’s resurrection we are acquitted of our sins, so that they can no longer condemn us before the judgment of God.” 6

Do the Lutheran Confessions teach Objective Justification?

While the term “objective justification” does not appear in the Lutheran Confessions, the teaching of objective justification may be found there. The Apology of the Augsburg Confession teaches that a refusal to believe that our sins are forgiven by God is to call God a liar. “And what else is the refusal to assent to absolution but charging God with falsehood? If the heart doubts, it regards those things which God promises as uncertain and of no account. Accordingly, in 1 John 5, 10 it is written: He that believeth not God hath made Him a liar, because he believeth not the record that God gave of His Son.” (Apology XII:62) “Therefore, if any one be not confident that he is forgiven, he denies that God has sworn what is true, than which a more horrible blasphemy cannot be imagined.” (Apology XII: 94) The Large Catechism teaches us that our sins are forgiven prior to our acceptance of such forgiveness. “Therefore there is here again great need to call upon God and to pray: Dear Father, forgive us our trespasses. Not as though He did not forgive sin without and even before our prayer (for He has given us the Gospel, in which is pure forgiveness before we prayed or ever thought about it). But this is to the intent that we may recognize and accept such forgiveness.” (LC III:88) The Formula of Concord declares, “That the human race is truly redeemed and reconciled with God through Christ, who, by His faultless obedience, suffering, and death, has merited for us the righteousness which avails before God, and eternal life.” (FC SD XI: 15).

How are Objective and Subjective Justification connected?

Objective justification is the basis for subjective justification. “An essential prerequisite of justification by faith, or of subjective justification, is the objective justification (the reconciliation) of all mankind.” 7  “If God had not in His heart justified the whole world because of Christ’s vicarious satisfaction, and if this justification were not offered , there could not be a justification by faith.” 8 “The relationship of objective justification to the other so-called justification can expressed in this way, that in the latter the appropriation of the former occurs.” 9 “Only those who believe the gospel are justified subjectively. But faith always has an object and that object is Christ Jesus and the objective justification He achieved.” 10

ELS Pastor Ron Pederson warns, “Both objective and subjective justification need to be taught together. If you leave one or the other out no one will be saved.” 11  His warning echoes that of former WELS President Carl Mischke, “A word of caution may, however, be in place. It may be well to remind ourselves not to divide ‘objective’ and ‘subjective’ justification as if they were two totally different things which can be treated in isolation from one another. They are rather two sides of the same coin, and there can be no ‘saints’ or salvation without faith. To teach otherwise would indeed be universalism.” 12

What are the dangers of denying Objective Justification?

Denying objective justification may lead to falling into the error of limited atonement, that Jesus paid only for the sins of believers. “Not all men, indeed believe this glorious fact, wherefore, they do not become partakers of the righteousness which Christ earned for them and which God gives them in the gospel. But it is nothing else than Calvinism to deny, as so many still do, that God has in Christ ‘reconciled the world unto himself’ (2 Cor 5:19), atoned ‘for the sins of the whole world’ (1 John 2:2) and thus justified all men.” 13

Denying objective justification can turn faith into a human work. “All those who deny the objective justification (the objective reconciliation) will, if they be consistent, also deny that subjective justification is brought about by faith; they will have to regard faith as a complement of Christ’s merit- a human achievement.” 14

Denying objective justification makes faith a cause of justification. “It is not strange that those who emphasize man’s faith at the expense of the objective validity of Christ’s Gospel and His work of justification should go astray in the doctrines of Conversion and Election, so as to give man’s faith there also an entirely unscriptural importance.” 15

Denying objective justification diminishes the glory of the Gospel: “the ‘objective justification’ of all men is denied by many within the Lutheran churches and neglected by still more, so that the full light of the Gospel does not shine forth in their teaching and preaching.”16

1 Ronald Pederson, “Objective Justification,” Lutheran Synod Quarterly, Vol. 52, Nos. 2-3 (June-September 2012), p. 163.
2 Siegbert Becker, “Objective Justification,” Wisconsin Lutheran Quarterly, Winter 1986:4.
3 Francis Pieper, Christian Dogmatics, II:321
4 Richard D. Balge, “Justification- a Brief Study.” Essay delivered at the Wisconsin Association of Lutheran Educators, Wisconsin Lutheran college, Oct. 26, 1984, 1.
5 Johann Gerhard, Annotations in epist. Ad romanos, Jena ed. 1666, p. 156
6 Johann Gerhard, Disputationes theologicae, Jena, 1655, XX, p. 1450
7 Pieper II: 508.
8 Ibid.
9 Ph. D. Burk, Rechtfertigung und Versicherung, p. 41
10 Pederson 166
11 Ibid.
12 C.H. Mischke, The President’s Newsletter WELS, June 1982.
13 George Lillegard, “Doctrinal Controversies of the Norwegian Synod,” Grace for Grace, Lutheran Synod Book Company, 1943, p. 149.
14 Pieper II: 508
15 Lillegard, Grace for Grace, p. 151.
16 Ibid.

 

~ thank you Shawn!

Pastor Gary DeSha

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

FI_LawAndGospel_Monday

At the heart of virtually every problem in the church, at the bottom of every strained relationship, at the center of every reason an inactive member stays home on Sunday or leaves the church* is the issue of the proper distinguishing between the Law and the Gospel. Without this understanding, the Scriptures make no sense, we will have no idea why we go to church (or worse, the wrong idea) and we will have no clue as to why orthodox Lutheranism reflects New Testament Christianity in the best sense.

We may well be a royal pain and terror to those around us. Even worse, without a clear understanding of Law and Gospel, we’ll be of no use to people around us struggling with spiritual and life issues. Worse still, we may even become a millstone round their necks, helping them (and ourselves) on the way to hell!

The Lutheran Reformation began when the Lord God Himself, through the Scriptures, opened Luther’s mind to the scriptural distinction between the Law and the Gospel. The Law makes demands, which we could not, cannot and never will fulfill. “No one is righteous, no not one” (Rom. 3:10). “Even our righteous deeds are as filthy rags” (Isaiah 64:6). “The wages of sin is death” (Rom. 6:23). If St. Paul laments about himself, “The good that I would do I do not do” (Rom. 7:19), where does that leave you? You have not a thought, an action or any of your physical, psychological or spiritual being that is not affected by and tainted by the reality of sin. And sin damns.

The Gospel, however, makes no demands and even gives the faith needed to believe it (Eph. 2:8–9). The Gospel is the forgiveness of sins. Christ was slain from the foundation of the world for you (Matt. 25:34). Christ was prophesied in the Old Testament for you (Isaiah 53). Christ was conceived for you (Luke 1:26). Christ was born for you (Luke 2). Christ was circumcised and fulfilled the Old Testament ceremonial law for you (Luke 2:22). The boy Christ taught in the temple for you! (You get the credit for His diligence in the catechism! See Luke 2:41.) John the Baptizer pointed to Jesus, saying, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29)—for you. Jesus was baptized for you (Luke 3:21). Jesus was tempted for you (Luke 4). All of Jesus’ miracles, healings, words, promises, His Passion, His trials, His beating, His betrayal, His crucifixion, His ridicule, His words on the cross— “Forgive them, Lord, for they know not what they do!” (Luke 23:34); “Today you will be with Me in paradise!” (Luke 23:43)—His death, His descent in victory to hell and His glorious resurrection and ascension are all, all of it, for you! And that’s all Gospel!

But there is even better news, and this is the point where the devil bedevils us. What Jesus attained for us some 6,000 miles away and 2,000 years ago is delivered in the word of preaching, in Baptism, in absolution and in the Supper. “I don’t need to go to church to be a Christian.” Oh, yeah? God says you do. “Do not give up meeting together.” (See all of Hebrews 10.) But better than the Law (which says you should go to church) is the blessed Gospel! We cry like the tax collector at church, “God, be merciful to me, a sinner!” (Luke 18:13). And the pastor says, “In the stead and by the command of Christ, forgiven!” (see John 20:21–23). He makes the sign of the cross to remind us that we’re baptized, forgiven (Titus 3:5). The Scriptures are read, and they contain both Law (demand, threat) and Gospel (forgiveness, promise). The sermon is preached, and the texts explained. The Law threatens and drives us to Jesus! The Gospel is not merely described or spoken about, it’s delivered! “The Gospel is the power of God unto salvation” (Rom. 1:16), right now, for you!

Most people who stop going to church or get church wrong think it’s about ethics. They think it’s about following the rules (i.e., following the Law). No, it’s finally about sinners receiving forgiveness (Gospel). And blessed by the Benediction (“The Lord bless you and keep you! The Lord make His face shine upon you and be gracious to you”—Gospel!) and all the forgiveness given, forgiven sinners head back into their vocations in life to be a beautiful leaven. If I know I’m a real “hard-boiled sinner” who’s been forgiven (Luther), I cannot be an unforgiving jackass to those around me. It’s a matter of Law and Gospel. I cannot but speak forgiveness—the Lord’s own forgiveness—to others.

by Rev. Matthew C. Harrison

(Pastor Harrison is the 13th and current President of the Lutheran Church–Missouri Synod.)

*Edited out LCMS replaced with “church” for a general understanding.

individualconfession

Individual/Personal Confession

Pastor, what is confession and absolution?

Confession has two parts. First, that we confess our sins,and second, that we receive absolution, that is, forgiveness, from the pastor as from God Himself, not doubting, but firmly believing that by it our sins are forgiven before God in heaven. It is hard to say,“I was wrong. I am sorry. Forgive me.” God’s Word makes it clear that the “wages of sin is death” (Romans 6:23). In confession and absolution, God’s Word is having its way with us, moving us to confess the truth about ourselves and our need for His forgiveness. Because of Jesus Christ, confession and absolution is a blessed, joyful, happy exchange! “For our sake He made Him to be sin, who knew no sin, so that in Him we might become the righteousness of God” (2 Corinthians 5:21). When Jesus hung on the cross, He became sin—for us. He was the ransom for sin. God poured out His just wrath on Christ. Christ won peace between God and man. In confession, Christ takes the burden of our sin and gives us in exchange His complete forgiveness and love. Absolution is the ongoing work of Holy Baptism, in which our old, sinful nature in Adam is drowned and the new man in
Christ arises.Through Holy Absolution we receive “the gift of God,”which is forgiveness of sins and “eternal life in Christ Jesus our Lord” (Romans 6:23).*

Pastor, don’t we do Confession and Absolution at the start of the Worship Service? Hasn’t individual confession become “unfamiliar” or “infrequently used”?

Yes, we do. But the Confession at the start of the service is not the form or setting of Confession that we just read about in the Small Catechism. What we do at the start of the service is a group or “corporate” form of Confession and Absolution. What we read about in the Catechism and throughout the Lutheran writings is Individual Confession and Absolution, or, for short, individual/personal confession. What we do at the start of the service is a general confession of sins, not specifying any particular sins, and there is a general absolution, directed to the group. What we do in Individual/personal Confession usually involves confessing specific sins, and the pastor directs the absolution to that individual. It is this individual/personal, individual form of confession that the Catechism has in mind when it talks about “Confession.”

Pastor, I thought Lutherans got rid of Individual Confession. Isn’t going to the pastor for Confession just a Roman Catholic thing?

No, it’s not. Individual/personal Confession is a Lutheran thing, too. Luther did not get rid of Individual/personal Confession, he just reformed it, cleaned it up of its abuses. There were three abuses that needed to be corrected. One was that Confession was forced, mandatory, done under coercion and compulsion. The second abuse was the enumeration of sins, that you had to come up with a complete listing of your sins, in detail, or else you could not be sure that you had confessed adequately. The third, and perhaps the worst, abuse was that, instead of putting the emphasis on the absolution, God’s free gift of forgiveness, the priest would give the penitent works of satisfaction to perform, works of penance, to offset his sins. These “three oppressive things,” as Luther called them, had corrupted the practice of Confession, had turned it from a gift into a torture. Therefore, these were the abuses that the Lutherans corrected and reformed.

But Luther never got rid of Individual/personal Confession. Far from it. He strongly encouraged people to go to Confession. He even wrote “A Brief Exhortation to Confession,” in which he says such things as the following: “If you are poor and miserable, then go to Confession and make use of its healing medicine.” Or, “So we teach what a splendid, precious, and comforting thing Confession is.” Or again, “When I urge you to go to Confession, I am doing nothing else than urging you to be a Christian.”

Likewise, our Lutheran Confessions say the same thing. From the Augsburg Confession, Article XI: “Our churches teach that individual/personal Absolution should be retained in the churches.” Or from the Smalcald Articles, Article VIII: “Confession and Absolution should by no means be abolished in the Church.” Again, this is talking about Individual/personal Confession.

But Pastor, do I have to go to Individual/personal Confession to get forgiveness?

No, you don’t. You don’t “have to.” This is a matter of “get to.” You “get to” go to Individual Confession and Absolution. It’s a gift! It’s the Gospel! To be sure, God is rich in his grace, and he gives us his forgiveness in other ways as well. In Holy Baptism, all your sins were washed away, and Baptism is a gift that keeps on giving. Your sins are forgiven also when the pastor preaches the Gospel to you in the sermon, proclaiming the good news that Christ Jesus died on the cross for the sins of the whole world, taking them away, and that includes you and your sins. You receive forgiveness in the Sacrament of the Altar, when you receive the body and blood of Christ, given and shed for you for the forgiveness of sins.

These are all glorious, wonderful means of grace, by which God delivers the forgiveness won by Christ on the cross to us. Holy Baptism, Holy Gospel, Holy Communion–all gifts of God, all means of grace, and each one has its own distinctive value and benefit and place in the life of the Christian. But then so does Holy Absolution. And we don’t want to set one gift of God against another. In other words, just because I get forgiveness in the sermon doesn’t mean I shouldn’t go to Communion. Just because I get forgiveness in Baptism doesn’t mean I shouldn’t go to Confession. No, God gives us all these gifts, each one of them, for us to use and benefit from.

What’s so special about Individual/personal Confession, Pastor?

For one thing, it helps us to be honest about ourselves. We readily say we are “poor miserable sinners,” but if we just keep it at that general level, we may try to excuse or rationalize sins we should be repenting of. The truth is, poor miserable sinners do poor miserable sins. And so, examining our lives according to the Ten Commandments and coming to grips with our actual sins helps to keep us honest and accountable and to realize the depths of our sinfulness and our ongoing need for Christ’s forgiveness.

And that leads us to the most important benefit of Confession, and that is, the Absolution, the word of forgiveness. To realize that, yes, God knows my sins, how lousy of a sinner I am, and yet He forgives me–yes, me! I hear the forgiveness spoken into my ears, with my name on it! I feel the pastor’s hands on my head, Christ’s authorized representative releases me from the burden of my sin and my guilt! That is what is so distinctive and refreshing about Individual Confession and Absolution: precisely that it is individual, dealing with my sins and directing God’s cleansing and forgiveness and care to me.

Luther puts it this way in his Brief Exhortation: “So any heart that feels its sinfulness and desires consolation has here a sure refuge when he hears God’s Word and makes the discovery that God through a human being looses and absolves him from his sins.” “[It] is a work that God does when he declares me free of my sin through His Word placed in the mouth of a man. It is this splendid, noble thing that makes Confession so lovely, so comforting.” Yes, the great treasure in Individual/personal Confession is the Absolution, spoken to you.

But Pastor, I’ve never gone to Individual/personal Confession before. I’m scared. What can you say to reassure me?

Let me guess what’s scary or intimidating about it. Maybe you think you must come up with some huge, awful sin–like robbing a bank or murdering someone–in order to go to Individual/personal Confession. No, ordinary, garden-variety sins are welcome any time. Maybe you can think of one or two that weigh on your mind. Lustful thoughts, harsh words, not treating your husband or wife with the love and care you know you should–that sort of thing. But even if you can’t come up with any sins or you’re not quite ready to speak about them, then just make a more general confession and the pastor will still speak God’s word of forgiveness to you.

Pastor, if I told you my sins, my dirty awful sins, wouldn’t you think less of me? Wouldn’t it change our dynamic, our relationship, and you wouldn’t be my friend anymore?

No, I wouldn’t think less of you. If anything, I might be tempted to think more of you, that you took advantage of the opportunity to come to Confession. But then, don’t go and get a big head about it and say, “Hey, look at me! I went to Confession!” That would-be pride, and then you’d have to come back to Confession for that!

No, nothing you say would shock me. I believe what the Bible says about our sinful nature, how the old Adam keeps on having evil desires and thoughts. And hey, your pastor knows what a sinner he is! I won’t be shocked by your sins. In fact, I’m here to give you God’s forgiveness for them.

And what’s more, Individual/personal Confession is just that: Individual and personal. The sins you confess go nowhere else. I am under oath, solemn oath, never to divulge the sins confessed to me. I never have, and I never will. I don’t even divulge them to myself, in a sense. What I mean is, when you confess your sins to me, my ears become a graveyard. The sins die there. I don’t carry them around with me in my head and hold them against you. I can still be your friend. But the more important thing for you is that I be your pastor. God has assigned me here to take care of your soul. And that includes hearing the sins you confess, the sins that trouble your soul, and then forgiving them in the name of Christ.

Pastor, tell me once again: Why should I come to Confession?

For the Gospel. For the forgiveness of your sins. To receive the gift Jesus has for you: Holy Absolution, with your name on it!

 

~ Adapted from an article by Rev. Charles Henrickson

– *Paragraph excerpt from article “What About Confession and Absolution”

by Dr. A. L. Barry, President, The Lutheran Church—Missouri Synod

 

ancient-faith

A Call to an Ancient Evangelical Future

PROLOGUE

In every age the Holy Spirit calls the Church to examine its faithfulness to God’s revelation in Jesus Christ, authoritatively recorded in Scripture and handed down through the Church. Thus, while we affirm the global strength and vitality of worldwide Evangelicalism in our day, we believe the North American expression of Evangelicalism needs to be especially sensitive to the new external and internal challenges facing God’s people.

These external challenges include the current cultural milieu and the resurgence of religious and political ideologies. The internal challenges include Evangelical accommodation to civil religion, rationalism, privatism and pragmatism. In light of these challenges, we call Evangelicals to strengthen their witness through a recovery of the faith articulated by the consensus of the ancient Church and its guardians in the traditions of Eastern Orthodoxy, Roman Catholicism, the Protestant Reformation and the Evangelical awakenings. Ancient Christians faced a world of paganism, Gnosticism and political domination. In the face of heresy and persecution, they understood history through Israel’s story, culminating in the death and resurrection of Jesus and the coming of God’s Kingdom.

Today, as in the ancient era, the Church is confronted by a host of master narratives that contradict and compete with the gospel. The pressing question is: who gets to narrate the world? The Call to an Ancient Evangelical Future challenges Evangelical Christians to restore the priority of the divinely inspired biblical story of God’s acts in history. The narrative of God’s Kingdom holds eternal implications for the mission of the Church, its theological reflection, its public ministries of worship and spirituality and its life in the world. By engaging these themes, we believe the Church will be strengthened to address the issues of our day.

1. ON THE PRIMACY OF THE BIBLICAL NARRATIVE

We call for a return to the priority of the divinely authorized canonical story of the Triune God. This story-Creation, Incarnation, and Re-creation-was effected by Christ’s recapitulation of human history and summarized by the early Church in its Rules of Faith. The gospel-formed content of these Rules served as the key to the interpretation of Scripture and its critique of contemporary culture, and thus shaped the church’s pastoral ministry. Today, we call Evangelicals to turn away from modern theological methods that reduce the gospel to mere propositions, and from contemporary pastoral ministries so compatible with culture that they camouflage God’s story or empty it of its cosmic and redemptive meaning. In a world of competing stories, we call Evangelicals to recover the truth of God’s word as the story of the world, and to make it the centerpiece of Evangelical life.

2. ON THE CHURCH, THE CONTINUATION OF GOD’S NARRATIVE

We call Evangelicals to take seriously the visible character of the Church. We call for a commitment to its mission in the world in fidelity to God’s mission (Missio Dei), and for an exploration of the ecumenical implications this has for the unity, holiness, catholicity, and apostolicity of the Church. Thus, we call Evangelicals to turn away from an individualism that makes the Church a mere addendum to God’s redemptive plan. Individualistic evangelicalism has contributed to the current problems of churchless Christianity, redefinitions of the Church according to business models, separatist ecclesiologies and judgmental attitudes toward the Church. Therefore, we call Evangelicals to recover their place in the community of the Church catholic.

3. ON THE CHURCH’S THEOLOGICAL REFLECTION ON GOD’S NARRATIVE

We call for the Church’s reflection to remain anchored in the Scriptures in continuity with the theological interpretation learned from the early Fathers. Thus, we call Evangelicals to turn away from methods that separate theological reflection from the common traditions of the Church. These modern methods compartmentalize God’s story by analyzing its separate parts, while ignoring God’s entire redemptive work as recapitulated in Christ. Anti-historical attitudes also disregard the common biblical and theological legacy of the ancient Church. Such disregard ignores the hermeneutical value of the Church’s ecumenical creeds. This reduces God’s story of the world to one of many competing theologies and impairs the unified witness of the Church to God’s plan for the history of the world. Therefore, we call Evangelicals to unity in “the tradition that has been believed everywhere, always and by all,” as well as to humility and charity in their various Protestant traditions.

4. ON THE CHURCH’S WORSHIP AS TELLING AND ENACTING GOD’S NARRATIVE

We call for public worship that sings, preaches and enacts God’s story. We call for a renewed consideration of how God ministers to us in baptism, Eucharist, confession, the laying on of hands, marriage, healing and through the charisma of the Spirit, for these actions shape our lives and signify the meaning of the world. Thus, we call Evangelicals to turn away from forms of worship that focus on God as a mere object of the intellect or that assert the self as the source of worship. Such worship has resulted in lecture-oriented, music-driven, performance-centered and program-controlled models that do not adequately proclaim God’s cosmic redemption. Therefore, we call Evangelicals to recover the historic substance of worship of Word and Table and to attend to the Christian year, which marks time according to God’s saving acts.

5. ON SPIRITUAL FORMATION IN THE CHURCH AS EMBODIMENT OF GOD’S NARRATIVE

We call for a catechetical spiritual formation of the people of God that is based firmly on a Trinitarian biblical narrative. We are concerned when spirituality is separated from the story of God and baptism into the life of Christ and his Body. Spirituality, made independent from God’s story, is often characterized by legalism, mere intellectual knowledge, an overly therapeutic culture, New Age Gnosticism, a dualistic rejection of this world and a narcissistic preoccupation with one’s own experience. These false spiritualities are inadequate for the challenges we face in today’s world. Therefore, we call Evangelicals to return to a historic spirituality like that taught and practiced in the ancient catechumenate.

6. ON THE CHURCH’S EMBODIED LIFE IN THE WORLD

We call for a cruciform holiness and commitment to God’s mission in the world. This embodied holiness affirms life, biblical morality and appropriate self-denial. It calls us to be faithful stewards of the created order and bold prophets to our contemporary culture. Thus, we call Evangelicals to intensify their prophetic voice against forms of indifference to God’s gift of life, economic and political injustice, ecological insensitivity and the failure to champion the poor and marginalized. Too often we have failed to stand prophetically against the culture’s captivity to racism, consumerism, political correctness, civil religion, sexism, ethical relativism, violence and the culture of death. These failures have muted the voice of Christ to the world through his Church and detract from God’s story of the world, which the Church is collectively to embody. Therefore, we call the Church to recover its counter-cultural mission to the world.

EPILOGUE

In sum, we call Evangelicals to recover the conviction that God’s story shapes the mission of the Church to bear witness to God’s Kingdom and to inform the spiritual foundations of civilization. We set forth this Call as an ongoing, open-ended conversation. We are aware that we have our blind spots and weaknesses. Therefore, we encourage Evangelicals to engage this Call within educational centers, denominations and local churches through publications and conferences.

We pray that we can move with intention to proclaim a loving, transcendent, triune God who has become involved in our history. In line with Scripture, creed and tradition, it is our deepest desire to embody God’s purposes in the mission of the Church through our theological reflection, our worship, our spirituality and our life in the world, all the while proclaiming that Jesus is Lord over all creation.

This Call is issued in the spirit of sic et non; therefore those who affix their names to this Call need not agree with all its content. Rather, its consensus is that these are issues to be discussed in the tradition of semper reformanda as the church faces the new challenges of our time. Over a period of seven months, more than 300 persons have participated via e-mail to write the Call. These men and women represent a broad diversity of ethnicity and denominational affiliation. The four theologians who most consistently interacted with the development of the Call have been named as Theological Editors. The Board of Reference was given the special assignment of overall approval.

Just before his death in 2007, Robert E. Webber (inset picture) spent a good portion of his time working collaboratively with over 300 theologians and other leaders to craft A Call to an Ancient Evangelical Future. The Call continues some themes and expands upon the Chicago Call” of 1977, and sets forth a vision for an Ancient-Future faith in a postmodern world. That Webber helped to craft such a call is not unusual, for he spent the whole of his professional life calling the church to continual reform and, most especially, encouraging leaders and laity alike to drink from the refreshing well of ancient truth. That the Call came, as it did, at a time of great change in the world and in the church, and that it also came just before his passing, gives it a kind of weight that makes it especially compelling to examine.

pastoralcare

“And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.”
Jeremiah 3:15 (KJV)

From this it is evident that there are five main tasks required in the pastoral office and true care of souls:

First: to lead to Christ our Lord and into His communion those who are still estranged from Him, whether through carnal excess or false worship.

Secondly: to restore those who had once been brought to Christ and into His church but have been drawn away again through the affairs of the flesh or false doctrine.

Thirdly: to assist in the true reformation of those who while remaining in the church of Christ have grievously fallen and sinned.

Fourthly: to re-establish in true Christian strength and health those who, while persevering in the fellowship of Christ and not doing anything particularly or grossly wrong, have become somewhat feeble and sick in the Christian life.

Fifthly: to protect from all offense and falling away and continually encourage in all good things those who stay within the flock and in Christ’s sheep-pen without grievously sinning or becoming weak and sick in their Christian walk.

~ from Concerning the True Care of Souls by Martin Bucer (1538) (p. 70)

{May this ever be my prayer, oh Lord my God}

*Note: Caring elders/pastors must seek the lost, bring back the wandering, restore the fallen, strengthen the weak, and encourage the strong. The Gospel brings salvation, healing, and deliverance.

media-press

Evaluating Media Forms in Ministry

I subscribe to a magazine called “Salvo.” It is a publication of The Fellowship of St. James (http://www.fsj.org), Salvo is dedicated to debunking the cultural myths that have undercut human dignity, all but destroyed the notions of virtue and morality, and slowly eroded our appetite for transcendence. It also seeks to promote the Christian worldview. (http://www.salvomag.com)

That being said, I came to the “Book Blip” page, where a book review entitled “Trust Me, I’m Lying: Confessions of a Media Manipulator” was given by Ryan Holiday. This is the review he wrote:

Trust Me, I’m Lying: Confessions of a Media Manipulator is a fast-moving, straight-talking mea culpa (which means “through my fault” and is an acknowledgement of having done wrong) from a marketer, media strategist, and apparent “first defector” from the “unreality” of the blogosphere — a nebulous entity whose very business model “rests on exploiting the difference between perception and reality.” Simultaneously fascinating and disturbing, Trust Me, I’m Lying: Confessions of a Media Manipulator exposes the modus operandi of the internet news “racket” and educates readers in how to be more media-savvy.” (Salvo Magazine, Issue 32, Spring 2015, p. 6)

I share this with you all to establish a thought. The thought is, is the Church, which uses a variety of media forms in ministry actually telling the truth about their ministry? Is what is being marketed, or expressed the exact true representation of what the inquirer will actually find upon visiting the church? What is the intent and purpose of the church’s use of that media form? What is the desired goal from the use of a specific media form?

Here is another thought. I remember one year, receiving in the mail an invitation to go to a local resort hotel, have fun at its water park, and then come Sunday, enjoy the various zoo animals on display after the church service was over. What was the goal of this mailer? I think it was an attraction attention getter for those people with families, who, if so moved, would come to this local evangelical church. Did this church say anything that was untrue? No. They did exactly what they said they would. All you had to do was show the card you got in the mail, and you could play at the water park until you passed out. Then, the pièce de résistance was the various zoo animals on display after the church service. There was free hot dogs, popcorn, and soda for all. What was the intent of all of this engaging marketing? To get people to come to their church. I am sure hundreds went to the resort for a free water park fling, and yet out of the hundreds maybe 1-2% actually visited the church. More than likely those 1-2% were just there for the zoo animals. Instead of sending a card with the Gospel message on it, or a teaser with the answer for all the world’s problems, they spent thousands of dollars on a marketing campaign. Was it the right or wrong way to get people to church?

In our text book OutSpoken, we are told that we should be good stewards regarding how we use the various media forms at the church’s disposal. The goal or intent of using varying media forms, from my understanding, is obedience to the command to GO, make disciples of all nations, baptizing them, and teaching them everything Jesus had commanded the apostles.

When it is our turn to take advantage of the various media forms, which method or means are we going to use, and for what purpose, really?