Archive for the ‘Uncategorized’ Category

OneBaptism

Or “What Does It Mean to Crucify Christ Again?”

Martin Luther called Hebrews 6:4-6 a “hard knot” in the Bible, because it seems to deny repentance to those who sin grievously after joining the church. In the third century, a schism formed because an elder in Rome, Novatus, denied restoration to lapsed Christians on the basis of these verses. Many Christians who read this passage are struck with fear, wondering, “Does this apply to me, since I have backslidden in my walk with the Lord?” The text reads:

For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.

Note that the reason given for being unable to repent is specified in the second half of verse 6: they crucify again the Son of God and hold him up to contempt. What could this possibly refer to? Many years ago, St. John Chrysostom (a powerful preacher in Constantinople who died in the fifth century) suggested that it referred to being baptized a second time. Other students of the Scripture have followed Chrysostom, and although his view seems less common today, I believe it carries significant weight. Here are three reasons—contextual, exegetical, and theological—that  “crucifying once again the Son of God” is a reference to attempting to be “baptized” again after committing apostasy.*

Contextual Evidence

Hebrews was written to a church that had members who were considering leaving the faith behind. They had taken the “new members’” class, been baptized, participated in the life of the church, but the pressures of persecution were making some in their number reconsider the Christian faith. Throughout the book of Hebrews, the author encourages these believers not to let go of their confession (3:1; 4:14; 10:23). The word “confession” used here indicates a public act of allegiance (cf. 1 Tim. 6:12); and it’s hard to imagine a more fitting reference than baptism. Throughout this letter, the Hebrews are encouraged to cling to their baptismal hope which centers on Christ. Furthermore, there very well may be a reference to baptism in 6:4 where the author speaks of being “once enlightened.” At least from the 2ndcentury onward, “enlightened” was used as a technical term for being baptized. If we couple that idea together with an allusion to the Lord’s Supper immediately following (tasting of the heavenly gift), it isn’t difficult to see that baptism is in the foreground of this book, and especially chapter 6.

Exegetical Evidence

In verse 6, crucifying the Son of God again is parallel to holding him up to contempt. The word used by the pastor here is rare in the New Testament, in fact, this is its only occurrence! It means to disgrace someone in a public manner. The people described in Hebrews 6:4-6 experienced in a powerful way the ministry of God’s word and Spirit (they were baptized church goers who had an intimate knowledge of the Bible). If they were to abandon it all, and then sign up again for the new members’ class and seek to be baptized a second time, that would be a public disgracing of Christ, as if his initial promise in baptism was insufficient. A person is either born again or they aren’t, but you cannot be born again – again. Continually hardening yourself to the gospel after years and years and then ultimately rejecting it (as some in the Hebrew church were dangerously close to doing) leaves one in a graceless situation (cf. Gal. 5:4). Indeed, later this pastor will say that if we reject Christ’s once-for-all sacrifice, there’s no other sacrifice left for us that can atone for sins (Heb. 10:26).

Theological Evidence

When we understand what baptism is, theologically speaking, it becomes obvious that Hebrews 6:6 alludes to attempting to be baptized twice. In Romans 6:3-6, Paul taught this about baptism:

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin.

In baptism, we enter into Christ’s death and resurrection by faith. We are crucified with him. We can only be once enlightened because Jesus died once for the sins of the world (Heb. 7:27; 10:10). Perhaps now this pastor’s warning is a bit clearer; he’s saying to the Hebrew church: Let’s not start over from scratch again (Heb. 6:1-3); we’ve already been once enlightened; we’ve tasted the heavenly gift, the good word of God, the powers of heaven! If you throw it all away and trust in something else besides Jesus to save you, you can’t come back and get baptized again. Christ can’t be crucified twice!

Of course, at this point you might be thinking, “Yikes, I’ve been baptized several times!” The truth is, there’s only one baptism, and the act of baptism, without faith, cannot save you. The pastor in Hebrews is calling his audience to lay hold of the grace of God given to them in baptism, and you must do the same. The good news is, he trusts that his hearers will (note the encouragement in 6:9-12). Hebrews 6:4-6 doesn’t teach that if we deny Jesus, or commit a heinous sin, we can never repent again (remember King David the murderous adulterer, or Peter the denier). As long as there’s breath in your lungs, today is the day of salvation. Don’t harden your heart to God’s grace though, and don’t think that going and getting baptized for the seventh time will grant it to you. By faith, lay hold of the promise that has already been set before you and hold fast to it each and every day. And here’s the promise: if you trust in Jesus Christ for the forgiveness of your sins, you have eternal life. Let’s have a full assurance of hope in that promise until the end of our days (Heb. 6:11).

By Adriel Sanchez, taken from his article on http://www.corechristianity.com

*Notes from St. John Chrysostom’s Homily on Hebrews 6:

“But what is “the doctrine of baptisms”? Not as if there were many baptisms, but one only. Why then did he express it in the plural? Because he had said, “not laying again a foundation of repentance.” For if he again baptized them and catechised them afresh, and having been baptized at the beginning they were again taught what things ought to be done and what ought not, they would remain perpetually incorrigible.

It is not open to them to say, If we live slothfully we will be baptized again, we will be catechised again, we will again receive the Spirit; even if now we fall from the faith, we shall be able again by being baptized, to wash away our sins, and to attain to the same state as before. Ye are deceived (he says) in supposing these things.

“Crucifying to themselves,” he says, “the Son of God afresh, and putting Him to an open shame.” What he means is this. Baptism is a Cross, and “our old man was crucified with [Him]” (Rom. vi. 6), for we were “made conformable to the likeness of His death” (Rom. vi. 5; Phil. iii. 10), and again, “we were buried therefore with Him by baptism into death.” (Rom. vi. 4.) Wherefore, as it is not possible that Christ should be crucified a second time, for that is to “put Him to an open shame.” For “if death shall no more have dominion over Him” (Rom. vi. 9), if He rose again, by His resurrection becoming superior to death; if by death He wrestled with and overcame death, and then is crucified again, all those things become a fable and a mockery. He then that baptizeth a second time, crucifies Him again. But what is “crucifying afresh”? [It is] crucifying over again. For as Christ died on the cross, so do we in baptism, not as to the flesh, but as to sin. Behold two deaths. He died as to the flesh; in our case the old man was buried, and the new man arose, made conformable to the likeness of His death. If therefore it is necessary to be baptized [again], it is necessary that this same [Christ] should die again. For baptism is nothing else than the putting to death of the baptized, and his rising again.

And he well said, “crucifying afresh unto themselves.” For he that does this, as having forgotten the former grace, and ordering his own life carelessly, acts in all respects as if there were another baptism. It behooves us therefore to take heed and to make
ourselves safe.

What is, “having tasted of the heavenly gift”? it is, “of the remission of sins”: for this is of God alone to bestow, and the grace is a grace once for all. “What then? shall we continue in sin that grace may abound? Far from it!” (Rom. vi, 1, 2.) But if we should be always
going to be saved by grace we shall never be good. For where there is but one grace, and we are yet so indolent, should we then cease sinning if we knew that it is possible again to have our sins washed away? For my part I think not. He here shows that the gifts are many: and to explain it, Ye were counted worthy (he says) of so great forgiveness; for he that was sitting in darkness, he that was at enmity, he that was at open war, that was alienated, that was hated of God, that was lost, he having been suddenly enlightened, counted worthy of the Spirit, of the heavenly gift, of adoption as a son, of the kingdom of heaven, of those other good things, the unspeakable mysteries; and who does not even thus become better, but while indeed worthy of perdition, obtained salvation and honor, as if he had successfully accomplished great things; how could he be again baptized?

What then (you say)? Is there no repentance? There is repentance, but there is no second baptism: but repentance there is, and it has great force, and is able to set free from the burden of his sins, if he will, even him that hath been baptized much in sins, and to establish in safety him who is in danger, even though he should have come unto the very depth of wickedness. And this is evident from many places. “For,” says one, “doth not he that falleth rise again? or he that turneth away, doth not he turn back to [God]?” (Jer. viii. 4.) It is possible, if we will, that Christ should be formed in us again: for hear Paul saying, “My little children of whom I travail in birth again, until Christ be formed in you.” (Gal. iv. 19.) Only let us lay hold on repentance.”

 

Created For His Glory

Posted: January 12, 2019 in Uncategorized

huge-waves

Text:

“But now, thus says the LORD, who created you, O Jacob, And He who formed you, O Israel: Fear not, for I have redeemed you; I have called you by your name; You are Mine. For I am the LORD your God, the Holy One of Israel, your Savior. Everyone who is called by My name, Whom I have created for My glory; I have formed him, yes, I have made him.” 

(Isaiah 43:1, 3a & 7)

 Isaiah’s prophecy illustrates a sudden leap from reproach to consolation. This was very significant. It helped them to understand, that no meritorious work of their own would come in between what Israel was and what they were to be, but that it was God’s free grace which came to meet them.

The punishment of Israel has now lasted quite long enough; and, as God’s love which retreated behind His wrath, now returns with His own prerogatives again. To forgive His chosen people who will bear for Him their Messiah, and the Savior of the whole world.

God would continue to stretch out His arm it against the destructive power of the most hostile of Israel’s enemies, and rescue it from the midst of its greatest of dangers, Israel’s own rebellion and disobedience.

God says “When you go through deep waters, I will be with you. When you go through rivers of difficulty, you will not drown.” You and I have gone through many a trial, I am sure. We have been persecuted by people, those proud waves that go over us; then there are the temptations of Satan, that enemy who comes in like a flood, and many more. Because of how rapidly they come, how forceful the waves may be, and their overshadowing and overwhelming nature, we now see that there are waves through which we, the people of God, must pass through. Our way lies through these waves to eternal glory.

Even though some of these waves appear to go on forever, they have an end, as waves have, landing upon the shore. We have Jesus Christ as our example and guide, He gives sufficient strength to enable us to swim through them safely. God says these waves will not overtake us, so as to either cause our faith to utterly fail, or to separate us from the love of God. These waves will not destroy us; for though they come straight at us, and upon us, and may greatly affect and distress us, they will not hurt us. God causes them for our advantage. He is with us. Jesus Christ sympathizes with us, comforts and revives us. He teaches and instructs us in our afflictions. He sanctifies us [makes us holy], as well as supports and holds us up under them. Ultimately, He delivers us from them. When it feels like we are being pushed deep under the force of these waves, God’s hand reaches down into the depths, and lifts us up to safety.

God tells us, “When you walk through the fire of oppression, you will not be burned up; the flames will not consume you.” What is an affliction?  An affliction is something that causes great suffering and distress due to adversity. Isaiah compares afflictions to fire and flames. Illness, disease, or accidents can cause fear or anxiety by threatening us with great harm, or even death. Because of the fearful expectation or anticipation of God’s wrath upon Israel at times, and because of the nature of the afflictions, Israel found themselves refined just like gold and silver in the refiner’s fire. However, for the Christian, we saints are not consumed by these trials by fire, we lose nothing but our dross; those sinful behaviors along with their principles and proclivities are burned away, and God supports us through it all.

Andre Crouch wrote a song to help us understand what Isaiah is saying to us in today’s Old Testament reading, and it goes like this:

“I’ve had many tears and sorrows, I’ve had questions for tomorrow, there’s been times I didn’t know right from wrong. But in every situation, God gave me blessed consolation, that my trials come to only make me strong.

I’ve been to lots of places, I’ve seen millions of faces, there’s been times I felt so all alone. But in my lonely hours, yes, those precious lonely hours, Jesus let me know that I was His own.

Through it all, through it all, I’ve learned to trust in Jesus, I’ve learned to trust in God. Through it all, through it all, I’ve learned to depend upon His Word.

I thank God for the mountains, and I thank Him for the valleys, I thank Him for the storms He brought me through. For if I’d never had a problem, I wouldn’t know God could solve them, I’d never know what faith in His Word could do.

Through it all, through it all, I’ve learned to trust in Jesus, I’ve learned to trust in God. Through it all, through it all, I’ve learned to depend upon His Word.”

So, dear friends, the promises of God’s Word are true. It is Good News that God loves you. That He gave His only begotten Son for you. That Jesus took upon Himself our sin, sickness, and shame. That Jesus defeated death and the devil by His death. That He bore the wrath of God on our behalf. That He experienced separation from God on our behalf. He paid the price for our redemption. He made perfect and complete atonement for our sins. He is the Lamb who takes away the sin of the World.

Isaiah was painting a picture of grace, mercy, forgiveness, and holiness. Isaiah was telling Israel that even though they were disobedient and continually rebellious, God was patient and full of mercy toward them. He was compassionate toward Israel because of His divine purpose in sending the Messiah, the Anointed One, who would redeem Israel from their bondage to sin, sickness, death and the devil. The Word became flesh and lived among us. He sent His Messiah to save everyone, not just the Jew, but the Gentile too. His name is Jesus. God created human beings for His glory. However, the glory of humanity became tarnished because of our sin. Now, God’s glory will be seen and experienced by all because of what He has accomplished through Jesus Christ.

This is what Isaiah is saying to us today. He was looking beyond the closest prophetic mountain to Mount Zion, where the Messiah would Rule and Reign as King of Kings, and Lord of Lords, the Almighty God!

Amen.

Spiritual Deception

Posted: May 5, 2018 in Uncategorized

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There is a Slavonic word which has come into English usage as “prelest” for lack of a precise equivalent, although it is often translated as “spiritual delusion,” “spiritual deception,” or “illusion,” accepting a delusion for reality in contrast to spiritual sobriety. Prelest carries a connotation of allurement in the sense that the serpent beguiled Eve by means of the forbidden fruit.  Here prelest is defined in greater depth and explained the two ways in which it is applied.

Spiritual deception is the wounding of human nature by falsehood. Spiritual deception is the state of all men without exception, and it has been made possible by the fall of our original parents. All of us are subject to spiritual deception. Awareness of this fact is the greatest protection against it. Likewise, the greatest spiritual deception of all is to consider oneself free from it. We are all deceived, all deluded; we all find ourselves in a condition of falsehood; we all need to be liberated by the Truth. The Truth is our Lord Jesus Christ (John 8:32-14:6). Let us assimilate that Truth by faith in it; Let us cry out in prayer to this Truth, and it will draw us out of the abyss of demonic deception and self-delusion. Bitter is our state! It is that prison from which we beseech that our souls be led out, that we may confess the name of the Lord (Ps. 141:8). The enemy that hates and pursues us has cast our life into that gloomy land. It is that carnal-mindedness (Rom. 8:6) and knowledge falsely so-called (I Tim. 6:20) wherewith the entire world is infected, refusing to acknowledge its illness, insisting, rather, that it is in the bloom of health. It is that “flesh and blood” which “cannot inherit the Kingdom of God”(I Cor. 15:50). It is that eternal death which is healed and destroyed by the Lord Jesus, Who is “the Resurrection and the Life” (John 11:25). Such is our state. In addition, the perception thereof is a new reason to weep. With tears, let us cry out to the Lord Jesus to bring us out of prison, to draw us Forth from the depths of the earth, and to wrest us from the jaws of death! “For this cause did our Lord Jesus Christ descent to us, because He wanted to rescue us from captivity and from most wicked spiritual deception.”

The means whereby the fallen angel brought ruin upon the human race was falsehood (Gen. 3:13). For this reason did the Lord call the devil “a liar, and the father of lies…, a murderer from the beginning” (John 8:44). We see that the Lord closely associated the notion of falsehood with the notion of murder; for the latter is the inevitable consequence of the former. The words “from the beginning” indicate that from the very start the devil has used falsehood as a weapon in murdering men, for the ruination of men. The beginning of evil is in the false thought.

“Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ…” 2 Corinthians 10:5 (KJV)

The source of self-delusion and demonic deception is the false thought. By means of falsehood, the devil infected humanity at its very root, our first parents, with eternal death. For our first parents were deceived, i.e., they acknowledged falsehood as the truth, and having accepted falsehood in the guise of truth, they wounded themselves incurably with mortal sin, as is attested by our ancestor Eve, when she said: “The serpent deceived me, and I ate” (Gen. 3:13). Thenceforth, voluntarily, or involuntarily, our nature, infected with the poison of evil, inclined toward evil that, to our perverted will, distorted reason, and debauched heart, presents itself as good. There remains within us a remnant of the freedom to choose between good and evil. That remnant of freedom does not function as complete freedom, but rather under the unavoidable influence of the wound of sin. Thus is every human born and cannot be otherwise; and for this reason we all, without exception, find ourselves in a state of self-delusion and demonic deception. From this view of man’s state with regard to good and evil, the state that is necessarily characteristic of each human being, we arrive at the following definition of spiritual deception, which explains it satisfactorily: spiritual deception is man’s assimilation of a falsehood that he accepts as truth.

From the time of man’s fall, the devil has had free access to him. The devil is entitled to this access, for; through disobedience to him, man has voluntarily submitted to his authority and rejected obedience to God. However, God has redeemed man. To the redeemed man He has given the freedom to submit either to God or to the devil; and that this freedom may manifest itself without any compulsion, the devil has been permitted access to man. It is quite natural that the devil makes every effort to keep man in his former subjection to him, or yet to enslave him even more thoroughly. To achieve this, he implements his primordial and customary weapon–falsehood. He strives to deceive and delude us, counting on our state of self-delusion. He stimulates our passions, our sick inclinations. He invests their pernicious demands with an attractive appearance and strives to entice us to indulge them. However, he that is faithful to the Word of God will not permit himself to do so; through faith he will restrain the passions and thus repulse the enemy’s assaults (see James 4:7); struggling against his own self-deception under the guidance of the Gospel, subduing his passions, and thus gradually destroying the influence of the fallen spirits on himself, he will through faith pass from the state of deception to the realm of truth and freedom (see John 8:32), the fullness of which will be given through the overshadowing of divine grace. He that is not faithful to Christ’s teaching, who follows his own will and knowledge, will submit to the enemy, and will pass from a state of self-deception into a state of demonic deception, will lose the remnant of his freedom, and in the end he will become totally enslaved to the devil.

“Therefore let him who thinks he stands take heed lest he fall.”  1 Corinthians 10:12 (NKJV)

 

 

Remembering the stain…

Posted: April 7, 2018 in Uncategorized

I remember the stain
at times it doesn’t seem right
to recall what marred my walk in light
it cannot be removed
so much of life reviewed
in my minds eye

I remember the stain
i cannot clean it
even the rushing tide
sweeping away foot prints over and again
cannot remove it

I remember the stain
of idolatry, rebellion, amd caustic choices
trying to reign over me
why do I remember?

I remember the stain
even though i can still see it
has been washed in blood deep red
where my Father sees me white as snow
where no stain is left to judge me rightly
where no bondage there to bind me tightly
where freedom rings so very brightly
at the dawn of His appearing
He remembers no stain at me leering

I remember the stain
maybe at my minds random recollection
to remind once more the souls misdirection
at one time I knew not
the Deliverer from before
to grasp again His winsome words
Nor do I condemn you, go and sin no more…

By Gary DeSha © 2018

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.

LutherPointstoScripture

To be Lutheran – My Journey

My journey of faith has been an experience with the different expressions of Christianity. I have been told I am pan-denominational. My first experience was with the Baptist church, then United Methodist, then Pentecostal and Charismatic, then Evangelical Episcopal, then the Eastern Orthodox, then Reformed, and now Lutheran. God, it seems to me, has brought me around 180 degrees, and blessed me with an understanding of the reason for the Reformation, and why Martin Luther had to speak up and demand very important changes within the Roman Catholic Church. Being Lutheran for me, began while studying Lutheranism after being called to a Lutheran Church as an assistant pastor for family and youth. I bought a copy of “Concordia – The Lutheran Confessions” and dove in the deep end.

To be Lutheran and the Word of God

To me, being Lutheran means you love the Word of God. Being Lutheran means that the Word of God is central to life and faith. To be Lutheran means to appreciate how Martin Luther read Holy Scripture at face value and allowed Scripture to interpret itself for the most part. This led me to read and study the Scripture from a different hermeneutic than I had used before. The Bible was opened to me in a totally different light. To be Lutheran means I believe in the divine inspiration, infallibility, authority, inerrancy of the Bible as the Word of God. Reading Martin Luther’s Small and Large Catechism’s helped me understand how much he relied upon the promises of God in His Word for every aspect of his life. Being Lutheran and the Word of God being central, not only opened my eyes theologically, but opened them regarding family, marriage, society, the Church, and my neighbor; it was like a new light was shed upon my Christian experience. In being Lutheran, you stand apart from the other expressions of Christianity.

To be Lutheran and the Sacraments

To be Lutheran means that the Lord’s Supper is spiritual nourishment, the forgiveness of sins, and what we eat and drink is the true Body and Blood of our Lord. To be Lutheran is to believe in the real presence of Christ in the Sacrament of the Lord’s Supper. To be Lutheran means we enjoy the fellowship we have with one another around the Lord’s Table. To be Lutheran means that I understand that I have been born again by water and the Holy Spirit. I have been washed with water and the Word. Because of God’s kindness and tender mercies, He has saved me with the washing of regeneration and the renewal of the Holy Spirit. To be Lutheran means I remember the promises of God in His Word; those promises are given in the Sacraments of Baptism and the Lord’s Supper and they bring peace, joy, comfort, and solace to my heart.

To be Lutheran Is to Believe, Teach, and Confess

To be Lutheran means that what we believe, teach, and confess is God’s Word. To be Lutheran means what we believe comes from the Bible. Lutherans preach and teach the Bible. Lutherans have written down what they believe the Bible teaches as confessions of faith. The Book of Concord which contains the Lutheran Confessions is the result of this Lutheran biblical faith. Lutherans also believe that the Apostles Creed and Nicene Creed are descriptors of the biblical faith in which we believe. Being Lutheran is understanding the distinction between Law and Gospel. This has been a hallmark in my study of Lutheranism. The Law tells me I’m a sinner and deserve God’s wrath. The Gospel tells me I have been forgiven by grace through faith in Jesus Christ. There is nothing I can do to earn my salvation. Everything about salvation is all of God. The Law tells me I must be holy as God is holy. The Gospel tells me that I am holy based upon the righteousness that has been imputed to me, which is the righteousness of God in Jesus Christ. To the Law, I’m a slave. To the Gospel, I am freed man. This is most certainly true.

To be Lutheran doesn’t mean you should be German, Norwegian or Swedish

To be Lutheran means so much more than one’s nationality. To be Lutheran means that I have been blessed with a spiritual legacy left by Martin Luther himself, and every other Lutheran that has come before me from whatever part of the world. To be Lutheran means that I am a part of a continual movement toward Reformation. To be Lutheran means that I believe in God’s Word, the Law and Gospel, and to proclaim and teach it so that other’s may inherit eternal life. No matter what class of individual you are, no matter what race or culture you come from, no matter if you are male or female, young or old, what it means to be a Lutheran is that God makes you His own, and you are justified by grace through faith alone.

To be Lutheran doesn’t mean you should be an American Lutheran

You see, to be Lutheran here in America means you are not a “Luther” Lutheran. American Lutheranism is full of relativism. So many directions, so many destinations, so many routes, so many liberals, and so much confusion. American Lutheranism is not consistent within itself. Martin Luther probably wouldn’t recognize most Lutherans of today. He would be shocked, mortified, and would probably rebuke its condition outrageously.

To be Lutheran means I do not fit into the American evangelical mold, and I do not fit into the American Lutheran mold, nor do I fit into any denominational mold for that matter.

All I have tried to do, my adult Christian life, is to find the truth in Holy Scripture and stick to it. However, most importantly, my desire is to be a disciple of Christ, a follower of Jesus — to keep in step with the Holy Spirit, and obey God’s Word — to be transformed by the Word and the Holy Spirit into the image of God’s Son, Jesus, and to be found a good and faithful servant of my Lord.

Am I an American Lutheran? No. However, if I were to be labeled, I would be a “Luther” Lutheran. I accept that label because I respect the changes Martin Luther vigilantly fought for against the Roman Catholic Church, and I respect what he taught, theology and all.

What really matters is that I follow Jesus, obey His commandments, repent and confess my sins, love and worship God alone, love my neighbor as myself, be His witness, make disciples, and proclaim the Gospel. Isn’t that what Jesus called His disciples to do?


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Why We Use The Lectionary

Posted: January 30, 2017 in Uncategorized

lectionary

Why We Use the Lectionary

In general, a lectionary is a collection of readings from Holy Scripture. These readings are arranged according to the Church’s calendar and are intended to be read at the regular, weekly gathering of God’s people.

For the early Church, already in the fourth century, readings were gathered together for this purpose. Initially, the readings were arranged in a continuous fashion, with each Sunday’s texts picking up where the reading had concluded the previous week. For the festival half of the church year (Advent through Pentecost), readings were eventually assigned that reflected the theme of the day.

The use of a lectionary as a focus for worship ensures that our congregation, over time, will hear the various voices and lessons of Holy Scripture and not be captive to the favorite texts of this pastor.  Use of the Lectionary allows our congregation to learn from the whole of Holy Scripture, invites us to consider how multi-faceted and rich the message of Holy Scripture is, and prevents us from focusing only on the messages of Holy Scripture with which we are comfortable and so avoid the challenge that Holy Scripture brings.

This brings us to using the Revised Common Lectionary.

The Revised Common Lectionary (RCL) is a three-year cycle of weekly lections (Holy Scripture lessons to be read in church). The RCL is built around the seasons of the Church Year, and includes four lections for each Sunday, as well as additional readings for major feast days. During most of the year, the lections are: a reading from the Hebrew Bible, a Psalm, a reading from the Epistles, and a Gospel reading. During the season of Easter, the Hebrew Bible lection is usually replaced with one from the Acts of the Apostles.

The seasons of the Church Year reflect the life of Christ. Consequently, the Gospel lections for each Sunday provide the focus for that day. The other lections for a given day generally have a thematic relationship to the Gospel reading for that day, although this is not always the case.

Ordinary Time refers to two periods of time in the Christian liturgical year. The first period begins on Epiphany Day and ends on the day before Ash Wednesday; the second period begins on the Monday after Pentecost, the conclusion of the Paschal (Easter) season, and continues until the Saturday before the First Sunday of Advent.

For Ordinary Time, the (RCL) offers two sets of readings for the lessons from the Hebrew Bible. One set proceeds mostly continuously, giving the story of the Patriarchs and the Exodus in Year A, the Monarchial narratives in Year B, and readings from the Prophets in Year C. In the other set of readings for Ordinary Time, the readings from the Hebrew Bible are thematically related to the Gospel lections. We use the semi continuous readings or the thematic readings during Ordinary Time. They do not typically move back and forth between the two over the course of a single season.

The Gospel readings for each year come from one of the synoptic Gospels according to the following pattern:

Year A – Matthew

Year B – Mark

Year C – Luke

Readings from the Gospel of John can be found throughout year in the RCL.

Therefore, the Lectionary expands our scriptural literacy, encourages better preaching and worship planning, spurs us to wrestle with the human issues posed in the Holy Scriptures, guides our preparation for worship, provides the other churches in the community an important link for worshiping, praying, and working together, and calls us to remember and celebrate weekly the love of God as witnessed by us through the life, death, burial, and resurrection of Jesus Christ.

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