A straightforward reading of Acts 2:38 would require affirming baptism as means of saving grace.
The text, after all says,
“Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.”
So how do so many evangelicals today justify reading that text as showing baptism is our work we do after we are saved and forgiven?
The most common argument tends to be when the text says “for the forgiveness of sins,” they argue that the word “for” can mean “because of.” (John MacArthur comes to mind.) Never mind for the sake of this article the fact that no Bible translation sees it that way and no one historically thought to argue that way from the text.
The ones making this very novel argument would say that the text is really saying be baptized because of forgiveness of sins you already got as now public act of obedience to show your salvation to others.
Note the inconsistency here. They argue the word “for” means “because of” in referring to baptism but never to the repent part. But the text says to repent and be baptized, for the forgiveness of sins, not just be baptized for the forgiveness of sins.
They have no problem saying repent for the forgiveness of sins as meaning unto and for purpose of receiving the forgiveness of sins. Their issue is with the idea of being baptized unto forgiveness of sins. They argue that baptism must be our work or act of obedience so therefore it can’t be means of receiving forgiveness of sins lest we fall into works based salvation. (That is why they take many other baptismal saving passages and say it’s waterless Spirit baptism.)
They love the analogy you take Tylenol because of a headache not unto a headache. But it is a silly untenable analogy for this reason: a headache isn’t a cure. Forgiveness of sins is a cure. So you would take it to “cure” a headache. By their logic, forgiveness of sins would be like a disease rather than the cure!
Ultimately, there is a serious side effect to them twisting the heck out of this and other passages.
If we go by what they claim, the text would read “repent to be forgiven then because of that do your work of baptism. And you will receive the Holy Spirit.”
Let that sink in.
If we go by their argument, your own act of obedience as public testimony ends up being prior to even you receiving the Holy Spirit.
They always ignore the part that says “and you will receive the gift of the Holy Spirit” that follows and results from “repent, and be baptized for the forgiveness of sins” in the text. (Not to mention such clause kills their waterless Spirit baptism claims.)
But regardless, their forced reading of the text has them having a work they do done even prior to having the gift of the Holy Spirit. And that, friends, is the very works based salvation they falsely accused us of based on their false view that baptism is a human work we do.
Here we stand.
2/27/19
4/30/18
Ways the Gospel is at the heart of our liturgy
1) Invocation: The words “In the name of the Father and of Son and of the Holy Spirit”, which are quoted from the Great Commission passage in Matthew 28:19, recall us to our baptism. And what takes place at our baptism, through faith? We have our sins washed away (Acts 22:16). We have our sins forgiven (Acts 2:38). We have Christ of whom we called on, clothed with and joined to His death and resurrection (Acts 22:16, Galatians 3:26-27, Romans 6:1-4, Colossians 2:11-13). We are saved by His resurrection (1 Peter 3:21). In other words, we have the Gospel that says in Christ, we are forgiven sinners, who have the Holy Spirit (Acts 2:38).
2) Confession: Even as we confess we are sinners (which the law in its mirror use continues to make us aware of that fact), asking as the tax collector did (Luke 18:13), to have mercy on us sinners, we speak the words of the gospel as well when we say that this is for the sake of Christ who paid for all our sins (Romans 3:25, 1 John 2:1-2).
3) Absolution: The words of the pastor forgiving our sins in the name of the Father and of the Son and of the Holy Spirit recall us, as did the Invocation, to our baptism. Such words also guard our assurance that we are indeed given forgiveness continually. That is the gospel authority given in John 20:22. That is why right before pronouncing forgiveness, the pastor would cite such verse and/or refer to passages referring to Christ’s death for our sins (1 Corinthians 15:1-4). We hear the words of the Gospel, in other words.
4) Prayer of the Day: We acknowledge Christ crucified for our sins (staying focus on the Gospel) as to whom we are in, even as we pray that we be sanctified unto good works. And we pray acknowledging that Jesus is, together with the Father and the Holy Spirit worshipped and glorified, echoing the faith of Polycarp, the Nicene creed and others through the ages, who were baptized children of God, in Christ crucified (Ephesians 2:8-10, 4:4-6, 1 Corinthians 6:11, Philippians 2:13).
5) Bible readings: With the mindset all Scriptures point to Christ, we hear the words from whole paragraphs of different passages from both the Old Testament and the New Testament in addition to from the Gospels, of which we stand for to honor the words and actions of our Savior because of the Gospel He gives us.
6) Creed: Every time we speak the words, we both say and hear the Gospel that Christ was crucified and rose again. That is also true when we say (from the Nicene Creed) our belief in one baptism for the forgiveness of sins (Acts 2:38, 22:16, Ephesians 4:4-6), which is gospel to us.
7) Lord’s Prayer: Whenever we pray to our Father, we do so as children of God precisely because we are saved by the Gospel (John 1:12-13). In Christ, God accepts and hears our prayers John 16:23). Whenever we ask to give us our daily bread, we are asking not just for physical food but also for the Bread of Life to give us His word (Matthew 6:11, John 6:48-51). And when we say forgive us our trespasses we do so knowing we have that forgiveness because of what Christ did for us (1 John 1:9, 2:2). We have that certainty the Gospel is for us.
8) Preface: We recall Christ’s promise that He would be with us to the end of the ages, and words of prayer are spoken on our behalf thanking God the Father for all things, acknowledging we have access to Him through Christ who by His sacrifice took away the sin of the world (Matthew 28:20, John 1:29).
9) Sanctus: Because we have the gospel of forgiveness won for us by Christ at the Cross, we can with all the saints on earth and hosts of heaven praise God’s holy name and sing this glorious song (Isaiah 6:3). And as in Palm Sunday, the words “hosanna in the highest” are sung to our Lord knowing we are blessed in Him by the fact we are justified in Him alone who bore the curses due us at the Cross (Matthew 21:9, Galatians 3:13).
10) Words of Institution/Distribution: This is Christ’s body given for us and this is Christ’s blood poured out for forgiveness are what we hear (Matthew 26:26-28). We have that Gospel spoken to us. The good news come to us in tangible means. We get to commune on the very body and blood that provided our forgiveness at the Cross, that what was won for us may be delivered to us to continually assure us that we are in Christ (1 Corinthians 10:16).
11) Agnus Dei: In singing the words from John 1:29 in regards to Christ being the Lamb of God who takes away the sin of the world, that Paul wrote is the gospel, we have our minds and hearts set on that we are about to receive His person in the sacrament (1 Corinthians 15:2-3). Jesus has come to us to continually give us His peace, which is not as the world gives, but the peace with God through His saving work for us (John 14:27, Romans 5:1-5).
12) Song of Simeon: Just as Simeon acknowledged he was before the true presence of God Incarnate, we sing that same acknowledge that we truly were in His true and substantial presence (Luke 2:28-32). And we can depart as His servants in peace with the forgiveness He gives us with His body and blood we had just communed on and with our faith strengthened in Him by the Visible Gospel (what we call the Sacrament).
13) Benediction: In Christ, we have His blessing that we are justified sinners . It is this gospel that gives us peace in Him, by the grace of God that saves us. We pray God keeps us in the saving grace of the gospel He gives us in Christ, as we go our way (Numbers 6:22-26).
Here we stand.
2) Confession: Even as we confess we are sinners (which the law in its mirror use continues to make us aware of that fact), asking as the tax collector did (Luke 18:13), to have mercy on us sinners, we speak the words of the gospel as well when we say that this is for the sake of Christ who paid for all our sins (Romans 3:25, 1 John 2:1-2).
3) Absolution: The words of the pastor forgiving our sins in the name of the Father and of the Son and of the Holy Spirit recall us, as did the Invocation, to our baptism. Such words also guard our assurance that we are indeed given forgiveness continually. That is the gospel authority given in John 20:22. That is why right before pronouncing forgiveness, the pastor would cite such verse and/or refer to passages referring to Christ’s death for our sins (1 Corinthians 15:1-4). We hear the words of the Gospel, in other words.
4) Prayer of the Day: We acknowledge Christ crucified for our sins (staying focus on the Gospel) as to whom we are in, even as we pray that we be sanctified unto good works. And we pray acknowledging that Jesus is, together with the Father and the Holy Spirit worshipped and glorified, echoing the faith of Polycarp, the Nicene creed and others through the ages, who were baptized children of God, in Christ crucified (Ephesians 2:8-10, 4:4-6, 1 Corinthians 6:11, Philippians 2:13).
5) Bible readings: With the mindset all Scriptures point to Christ, we hear the words from whole paragraphs of different passages from both the Old Testament and the New Testament in addition to from the Gospels, of which we stand for to honor the words and actions of our Savior because of the Gospel He gives us.
6) Creed: Every time we speak the words, we both say and hear the Gospel that Christ was crucified and rose again. That is also true when we say (from the Nicene Creed) our belief in one baptism for the forgiveness of sins (Acts 2:38, 22:16, Ephesians 4:4-6), which is gospel to us.
7) Lord’s Prayer: Whenever we pray to our Father, we do so as children of God precisely because we are saved by the Gospel (John 1:12-13). In Christ, God accepts and hears our prayers John 16:23). Whenever we ask to give us our daily bread, we are asking not just for physical food but also for the Bread of Life to give us His word (Matthew 6:11, John 6:48-51). And when we say forgive us our trespasses we do so knowing we have that forgiveness because of what Christ did for us (1 John 1:9, 2:2). We have that certainty the Gospel is for us.
8) Preface: We recall Christ’s promise that He would be with us to the end of the ages, and words of prayer are spoken on our behalf thanking God the Father for all things, acknowledging we have access to Him through Christ who by His sacrifice took away the sin of the world (Matthew 28:20, John 1:29).
9) Sanctus: Because we have the gospel of forgiveness won for us by Christ at the Cross, we can with all the saints on earth and hosts of heaven praise God’s holy name and sing this glorious song (Isaiah 6:3). And as in Palm Sunday, the words “hosanna in the highest” are sung to our Lord knowing we are blessed in Him by the fact we are justified in Him alone who bore the curses due us at the Cross (Matthew 21:9, Galatians 3:13).
10) Words of Institution/Distribution: This is Christ’s body given for us and this is Christ’s blood poured out for forgiveness are what we hear (Matthew 26:26-28). We have that Gospel spoken to us. The good news come to us in tangible means. We get to commune on the very body and blood that provided our forgiveness at the Cross, that what was won for us may be delivered to us to continually assure us that we are in Christ (1 Corinthians 10:16).
11) Agnus Dei: In singing the words from John 1:29 in regards to Christ being the Lamb of God who takes away the sin of the world, that Paul wrote is the gospel, we have our minds and hearts set on that we are about to receive His person in the sacrament (1 Corinthians 15:2-3). Jesus has come to us to continually give us His peace, which is not as the world gives, but the peace with God through His saving work for us (John 14:27, Romans 5:1-5).
12) Song of Simeon: Just as Simeon acknowledged he was before the true presence of God Incarnate, we sing that same acknowledge that we truly were in His true and substantial presence (Luke 2:28-32). And we can depart as His servants in peace with the forgiveness He gives us with His body and blood we had just communed on and with our faith strengthened in Him by the Visible Gospel (what we call the Sacrament).
13) Benediction: In Christ, we have His blessing that we are justified sinners . It is this gospel that gives us peace in Him, by the grace of God that saves us. We pray God keeps us in the saving grace of the gospel He gives us in Christ, as we go our way (Numbers 6:22-26).
Here we stand.
4/23/18
Remembering your baptism through our liturgy
Ways the Lutheran liturgy helps us remember our baptism:
1) Invocation: the words “in the name of the Father and of the Holy Spirit” recall our baptism which is administered to us in that name as the object of our faith.
2) Confession of sins: when we confess our sins out of contrition or sorrow for our sins and ask God to forgive us for Christ’s sake, we are living out our daily baptism which really is daily repentance. We also remember the promise that is given unto us in baptism which is Christ died for our sins.
3) Words of Absolution: we hear Christ crucified as in whom there is no condemnation, which is the baptismal promise we received and continued to look to. More, the words forgive us our sins in the name of the Father and of the Son and of the Holy Spirit, which (as is the case with the invocation) recalls our baptism in regards to the name it is administered in.
4) Prayer of the Day: we pray for our daily renewal (which is our daily baptism), trusting in our Savior of whom we are clothed with in our baptism. And we give thanks to our Lord and Savior, who lives and reigns with the Father and the Holy Spirit, which once again recalls the Trinity as object of our baptismal faith.
5) Bible readings and sermon: since baptism is really God’s word to us, not just water, hearing God’s word read regularly from selective parts of the Old and New Testaments serve as means to nourish us in our baptismal faith in God’s word, especially in the gospels of which we stand to give honor to the words and actions of Christ, whom we are joined to in baptism.
6) Creed: in speaking the creed out loud we recall our baptismal faith in the Trinity, as well continue to confess to our trust in the baptismal promises of Christ’s forgiveness won at the Cross for us and reception of the Holy Spirit. That is particularly true when we confess to one baptism for the forgiveness of sins in the Nicene Creed.
7) Lord’s Prayer: as baptized children of God, forgiven of our sins, for Christ’s sake, we have access to our Heavenly Father, we can ask in prayer of Him. Asking Him to forgive us our sins recall His baptismal promise to do exactly that and saying we forgive those who sinned against us recalls our baptismal regeneration that makes us a new creation who can forgive since we have been forgiven in holy baptism of infinitely more sins.
8) Preface: we have the baptismal promises God is with us, we can as baptized children, in Christ, give Him thanks, and in unity with all those baptized into Christ and saved in Him we can glorify Him for saving us.
9) Sanctus: in glorying God for saving us, by His power and mighty we recall our baptism when He indeed saved us and continues to save us, by freeing us from bondage to sin.
10) Words of Institution/Distribution: we are given the word that the body of Christ is given for us and the blood of Christ is poured out to forgive us our sins, and in receiving the forgiveness Christ delivers us, our baptismal faith that we are forgiven sinners in Christ is strengthened.
11) Agnus Dei: in singing John 1:29 out loud, we are singing of the baptismal faith we daily possess that Jesus is indeed the Lamb of God that takes away our sin, and baptism provides us the means of receiving what He did for us and gives us the faith to receive our Savior in the Lamb’s Supper.
12) Song of Simeon: baptism and communion alike give us what Simeon and others in the gospels got and that is be in the real presence of Christ. And like Simeon, we have Christ’s peace and assurance we are His as baptized children of God who partake of Christ’s body and blood to strengthen that baptismal assurance.
13) Benediction: we say we are baptized not just we were baptized because our baptism stays with us daily in regards to God keeping us daily in Christ, blessing us with His justification and giving us His peace that Christ can only give us.
Here we stand.
1) Invocation: the words “in the name of the Father and of the Holy Spirit” recall our baptism which is administered to us in that name as the object of our faith.
2) Confession of sins: when we confess our sins out of contrition or sorrow for our sins and ask God to forgive us for Christ’s sake, we are living out our daily baptism which really is daily repentance. We also remember the promise that is given unto us in baptism which is Christ died for our sins.
3) Words of Absolution: we hear Christ crucified as in whom there is no condemnation, which is the baptismal promise we received and continued to look to. More, the words forgive us our sins in the name of the Father and of the Son and of the Holy Spirit, which (as is the case with the invocation) recalls our baptism in regards to the name it is administered in.
4) Prayer of the Day: we pray for our daily renewal (which is our daily baptism), trusting in our Savior of whom we are clothed with in our baptism. And we give thanks to our Lord and Savior, who lives and reigns with the Father and the Holy Spirit, which once again recalls the Trinity as object of our baptismal faith.
5) Bible readings and sermon: since baptism is really God’s word to us, not just water, hearing God’s word read regularly from selective parts of the Old and New Testaments serve as means to nourish us in our baptismal faith in God’s word, especially in the gospels of which we stand to give honor to the words and actions of Christ, whom we are joined to in baptism.
6) Creed: in speaking the creed out loud we recall our baptismal faith in the Trinity, as well continue to confess to our trust in the baptismal promises of Christ’s forgiveness won at the Cross for us and reception of the Holy Spirit. That is particularly true when we confess to one baptism for the forgiveness of sins in the Nicene Creed.
7) Lord’s Prayer: as baptized children of God, forgiven of our sins, for Christ’s sake, we have access to our Heavenly Father, we can ask in prayer of Him. Asking Him to forgive us our sins recall His baptismal promise to do exactly that and saying we forgive those who sinned against us recalls our baptismal regeneration that makes us a new creation who can forgive since we have been forgiven in holy baptism of infinitely more sins.
8) Preface: we have the baptismal promises God is with us, we can as baptized children, in Christ, give Him thanks, and in unity with all those baptized into Christ and saved in Him we can glorify Him for saving us.
9) Sanctus: in glorying God for saving us, by His power and mighty we recall our baptism when He indeed saved us and continues to save us, by freeing us from bondage to sin.
10) Words of Institution/Distribution: we are given the word that the body of Christ is given for us and the blood of Christ is poured out to forgive us our sins, and in receiving the forgiveness Christ delivers us, our baptismal faith that we are forgiven sinners in Christ is strengthened.
11) Agnus Dei: in singing John 1:29 out loud, we are singing of the baptismal faith we daily possess that Jesus is indeed the Lamb of God that takes away our sin, and baptism provides us the means of receiving what He did for us and gives us the faith to receive our Savior in the Lamb’s Supper.
12) Song of Simeon: baptism and communion alike give us what Simeon and others in the gospels got and that is be in the real presence of Christ. And like Simeon, we have Christ’s peace and assurance we are His as baptized children of God who partake of Christ’s body and blood to strengthen that baptismal assurance.
13) Benediction: we say we are baptized not just we were baptized because our baptism stays with us daily in regards to God keeping us daily in Christ, blessing us with His justification and giving us His peace that Christ can only give us.
Here we stand.
1/8/18
THERE IS NO "MAY" IN THE GOSPEL
I have observed the various "absolutions" in different sacramental traditions. And although the liturgies are similar to ours as Lutherans, there is a yuuuuge difference.
The word "may."
The Lutheran Absolution is clear: Your sins *are* forgiven.
But other sacramental traditions, in their "absolution", say "May God forgive your sins and bring you to eternal life."
This is no small difference.
We sinners need assurance. Comfort. Certainty.
Imagine telling someone who cannot find their child that the police and search party "may" have found them.
Is that comforting?
No.
We sinners need to know for *certain* that our sins *are* forgiven.
Lutheranism alone has this pure Gospel.
The word "may."
The Lutheran Absolution is clear: Your sins *are* forgiven.
But other sacramental traditions, in their "absolution", say "May God forgive your sins and bring you to eternal life."
This is no small difference.
We sinners need assurance. Comfort. Certainty.
Imagine telling someone who cannot find their child that the police and search party "may" have found them.
Is that comforting?
No.
We sinners need to know for *certain* that our sins *are* forgiven.
Lutheranism alone has this pure Gospel.
10/9/17
THE LUTHERAN REFORMATION: THE DIFFERENCES STILL MATTER
It is the month of October, 2017, and we are about to celebrate the 500th anniversary of Martin Luther's Reformation of the Roman Catholic Church.
Over the past 500 years, Rome has not taken back her dogmas from her Council of Trent.
And over the past 500 years, the Zwinglians and the Calvinists have remained firm in their doctrines.
500 years later, the differences still matter.
Here's why.
WHAT'S THE BIG DEAL ABOUT JUSTIFICATION?
Martin Luther's concern was always pastoral in nature. His concern was for Christian assurance and comfort. Rome had placed the focus of salvation on works and merit, and turned the Sacraments into law. The Sacraments were supposed to be comfort. Instead, Rome had turned them into works that we did for God.
Rome views the doctrine of justification, still to this day, as infused righteousness in our hearts through which we cooperate with God toward charity toward final salvation. Although sins are forgiven at Baptism for Rome, one still has to cooperate with the infused grace given to them in the Sacraments to merit eternal life, albeit this merit is considered gracious.
Luther rightly saw that this still turns salvation into a work of man. If I am constantly worrying about striving to cooperate, or to be good enough, then this will leave me no assurance.
Luther saw sin for what it is--a condition of the heart. Rome sees it primarily as actions, and does not see sinful desire (concupiscence) as sin.
Luther believed it is the heart that needs to be justified. Not actions.
Therefore, for Luther, justification had to be a free and gracious act of God, whereby God declares the sinner righteous completely because of what Christ did for him on the Cross. After our sins are forgiven, we still have need of constant forgiveness. We remain sinners after we are saved. Luther said we are "simul iustus et peccator"--at the same time justified and sinners.
To ignore this fact is to not deal in the real world, and is to soften sin and its utter sinfulness.
WHAT'S THE BIG DEAL ABOUT THE SACRAMENTS?
But as Luther was dealing with Rome's errors on one side, he was also dealing with the errors of the sacramentarians on the other side. Today's reformed and evangelicals, although they have different understandings of the sacraments, nonetheless agree that God is not always present in the Sacraments to forgive, all the time. The evangelicals and Baptists see baptism and the supper as mere memorials or remembrances of what Christ did for us; the reformed see them as mere covenant signs that may or may not have grace present to effect salvation, but this only for the elect.
For Luther, this came down to the following question: Is God gracious?
How do I know that I have a gracious God?
Luther saw that God does not want us to look to His strange work or to the hidden G-d in creation. But God wants us to look at and see His heart in Jesus at the Cross, and delivered to us in the Sacraments as pure Gospel.
For Luther, Christ is always in the Sacraments graciously forgiving, because His Word forgives, and His Sacraments are His visible Word.
This is why confessional Lutherans also consider Absolution a Sacrament as well. (See the Apology.)
So Holy Baptism, Holy Absolution, and the Holy Supper are truly Sacraments because they truly forgive and effect forgiveness. Every time. All the time.
ROME, EVANGELICALS, AND THE REFORMED ARE THE SAME
We can see in the above that, although the various theological nuances can be differentiated, Rome, evangelicals, and the reformed share in common the denial of the gracious nature of God's Word. For Luther, it came down to nothing less than this:
God's Word does what it says.
No qualifications. No reinterpretations.
Rome denies that God is that gracious in justification.
The reformed and evangelicals deny that God is that gracious in the Sacraments.
LET IT BE ENOUGH FOR YOU THAT YOU HAVE A GRACIOUS GOD
To this day, only the Lutheran faith, by God's grace alone, recognizes the beauty of this Good News. God continues to be gracious and forgiving. He knows that we always need forgiveness.
In a day where many so-called Lutherans tend to flirt with Rome or Eastern Orthodoxy, the Lutheran Reformation still matters.
In a day where Calvinists and Baptists try to say that they are really "not that different" from Lutherans, the Lutheran Reformation still matters.
It is all about assurance and comfort.
How do we know we have a gracious God?
Because God's Word does what it says.
It gives forgiveness, life, and salvation.
All the time.
For you.
For me.
Over the past 500 years, Rome has not taken back her dogmas from her Council of Trent.
And over the past 500 years, the Zwinglians and the Calvinists have remained firm in their doctrines.
500 years later, the differences still matter.
Here's why.
WHAT'S THE BIG DEAL ABOUT JUSTIFICATION?
Martin Luther's concern was always pastoral in nature. His concern was for Christian assurance and comfort. Rome had placed the focus of salvation on works and merit, and turned the Sacraments into law. The Sacraments were supposed to be comfort. Instead, Rome had turned them into works that we did for God.
Rome views the doctrine of justification, still to this day, as infused righteousness in our hearts through which we cooperate with God toward charity toward final salvation. Although sins are forgiven at Baptism for Rome, one still has to cooperate with the infused grace given to them in the Sacraments to merit eternal life, albeit this merit is considered gracious.
Luther rightly saw that this still turns salvation into a work of man. If I am constantly worrying about striving to cooperate, or to be good enough, then this will leave me no assurance.
Luther saw sin for what it is--a condition of the heart. Rome sees it primarily as actions, and does not see sinful desire (concupiscence) as sin.
Luther believed it is the heart that needs to be justified. Not actions.
Therefore, for Luther, justification had to be a free and gracious act of God, whereby God declares the sinner righteous completely because of what Christ did for him on the Cross. After our sins are forgiven, we still have need of constant forgiveness. We remain sinners after we are saved. Luther said we are "simul iustus et peccator"--at the same time justified and sinners.
To ignore this fact is to not deal in the real world, and is to soften sin and its utter sinfulness.
WHAT'S THE BIG DEAL ABOUT THE SACRAMENTS?
But as Luther was dealing with Rome's errors on one side, he was also dealing with the errors of the sacramentarians on the other side. Today's reformed and evangelicals, although they have different understandings of the sacraments, nonetheless agree that God is not always present in the Sacraments to forgive, all the time. The evangelicals and Baptists see baptism and the supper as mere memorials or remembrances of what Christ did for us; the reformed see them as mere covenant signs that may or may not have grace present to effect salvation, but this only for the elect.
For Luther, this came down to the following question: Is God gracious?
How do I know that I have a gracious God?
Luther saw that God does not want us to look to His strange work or to the hidden G-d in creation. But God wants us to look at and see His heart in Jesus at the Cross, and delivered to us in the Sacraments as pure Gospel.
For Luther, Christ is always in the Sacraments graciously forgiving, because His Word forgives, and His Sacraments are His visible Word.
This is why confessional Lutherans also consider Absolution a Sacrament as well. (See the Apology.)
So Holy Baptism, Holy Absolution, and the Holy Supper are truly Sacraments because they truly forgive and effect forgiveness. Every time. All the time.
ROME, EVANGELICALS, AND THE REFORMED ARE THE SAME
We can see in the above that, although the various theological nuances can be differentiated, Rome, evangelicals, and the reformed share in common the denial of the gracious nature of God's Word. For Luther, it came down to nothing less than this:
God's Word does what it says.
No qualifications. No reinterpretations.
Rome denies that God is that gracious in justification.
The reformed and evangelicals deny that God is that gracious in the Sacraments.
LET IT BE ENOUGH FOR YOU THAT YOU HAVE A GRACIOUS GOD
To this day, only the Lutheran faith, by God's grace alone, recognizes the beauty of this Good News. God continues to be gracious and forgiving. He knows that we always need forgiveness.
In a day where many so-called Lutherans tend to flirt with Rome or Eastern Orthodoxy, the Lutheran Reformation still matters.
In a day where Calvinists and Baptists try to say that they are really "not that different" from Lutherans, the Lutheran Reformation still matters.
It is all about assurance and comfort.
How do we know we have a gracious God?
Because God's Word does what it says.
It gives forgiveness, life, and salvation.
All the time.
For you.
For me.
7/29/17
HOW LUTHERANS SEE OTHER CHRISTIANS
In today's non-denominational world, where Christianity is whittled down to "essentials" and "non-essentials", we Lutherans usually are misunderstood by our Protestant brethren. Most don't understand why we place such high esteem on the Sacraments, why we won't commune non-Lutherans (although there are pastoral discretion exceptions), and why we will only commune at Lutheran Altars. There are some, such as the WELS Lutherans, who will only pray with Lutherans of whom they share fellowship. (This was also Missouri's position for a while as well, although not recently.)
Of course the above is considered harsh, unloving, divisive, etc.
So what follows is simply an attempt to help our Protestant brethren *understand* us; hopefully it will aid them in understanding *why* we believe what we believe and *the reasons* why we do what we do in our fellowship practices.
HOW DO LUTHERANS SEE OTHER CHRISTIANS?
1. First and foremost, Lutherans consider *all* those who have been Baptized into the Name of the Holy Trinity to be our brethren in the Lord. This includes Roman Catholics, Eastern Orthodox, Trinitarian Pentecostals, the Churches of Christ, Baptists, Methodists, even many of the "liberal" assemblies that still have a valid Trinitarian Baptism.
Why?
Because we have a very high view of the Words of Institution of Holy Baptism: "In the Name of the Father, and of the Son, and of the Holy Spirit." When the intention is to Baptize, and water is used with these added Words, we believe God's Word does what it says. If the Words retain the very meaning of the Most Holy Trinity, then they have a valid Baptism.
This *excludes* those who use the words but change their meaning, such as Mormons, who do not believe in the Trinity.
Simply put, if the Words with the meaning are used, it is a valid Baptism.
2. As you can see, therefore, we do not try to "read the heart" of other Christians. Lutheranism opposes trying to "figure out" who is "truly saved." This leads to pastoral problems, such as doubting one's salvation, never knowing whether one is "of the elect", whether one has done enough good works to "prove" they are saved, etc. We oppose this not only against our Protestant brethren, but also the works-oriented approach of our Roman Catholic and Eastern Orthodox brethren. Which leads to our next point.
3. Lutherans are all about the Gospel. We are Evangelical Catholics. Usually the misconceptions of our Protestant brethren about us come in here. They expect us to think and act like them. In fact, they think of us as just "one of many" valid denominations (and they exclude Rome and the East!).
But nothing could be further from the truth.
Lutherans have always seen themselves as creating nothing new. We were part of what has been called the "conservative Reformation."
A lot of folks look at the Reformation as "the reformed wing and the Lutheran wing," with the Anabaptists as "the radicals."
But from our perspective, the reformed wing is just as much part of *the radicals* as the Anabaptists. The reformed wing started from scratch, and introduced doctrines that had never been held in the whole history of the Church.
The Lutheran Confessions (summarized in the Book of Concord) appeal to both the Scriptures and the Fathers.
We believe that Rome is the one that started creating new doctrines, and this can be proven from the history of the Roman Catholic Church--and now, especially from the innovations at the Second Vatican Council.
But what is most important to us is the *Gospel.* Which leads to the next point.
4. All doctrines Lutherans believe are *essential*, because they are all related to the Gospel. We don't think in terms of "non-essentials." We see all doctrine as touching upon the Gospel, and as interwoven, and we see all false doctrine as dangerous and deadly spiritually.
*Infant Baptism is Gospel because it shows how helpless we are before God, and God gives faith in Holy Baptism.
*Our "free will" is dead, and *no one* is capable of believing in Christ. It is not in our nature.
*The Holy Spirit willingly unites Himself to Word and Sacrament.
*The Sacraments are Gospel because they deliver the Gospel, especially in Baptism, Absolution, and the Eucharist.
5. Lutherans are all about keeping justification and the forgiveness of sins as central, at all times. Lutherans recognize that, in the real world, we sin every day. In fact, we are always sinning, because we are *never* loving God with all our heart, mind, soul, and strength, and we are *never* loving our neighbor as ourselves. But Christ did. And He has freed us to look away from ourselves, and to rest in the Good News of His forgiveness poured out on the Cross and delivered in the Gospel Sacraments.
6. Lutherans believe in good works that serve our neighbor. Lutherans have been accused of not caring about good works, but nothing could be further from the truth. We believe in *truly* good works, because we have been freed to be passive and restful toward God through constant forgiveness, and we cannot then help but respond *spontaneously* through good works in serving our neighbor.
7. Lutherans believe in the Great Commission, to Baptize and disciple all nations. Usually our Protestant brethren complain to us here. But we have missionaries all over the world. And Baptism saves, so not only do we Baptize babies, but we also catechize them, "teaching them everything I [Jesus] have commanded you." This includes *doctrine*.
8. Lutherans consider true churches to be those where the Gospel is purely taught, and the Sacraments are administered according to the Gospel. This means that we believe there are true churches, there are heterodox assemblies, and there are heretical assemblies. We don't try and "figure out" where to find a "pure church." We believe that is the error of our Baptist brethren.
Here usually our Protestant brethren desire us to recognize their assemblies as "true churches." Again, we do not think in those terms. But we do consider it a very serious error to not Baptize babies. We consider it a very serious error to deny that Christ is in the Eucharist Bodily, giving Himself to us for the forgiveness of sins. So, we are simply not interested in those assemblies.
But let us take heed as well, because there are plenty of "Lutheran" "churches" that are no better, having compromised with the world.
Heterodoxy and heresy are always a temptation for everyone. So we should pray that God keep His Church.
CONCLUSION
So how do we Lutherans view other Christians? As Baptized Christians. What do we think of their doctrine? We believe they are in error. Do we look at ourselves as "better" than them? Of course not. Everything is by God's mercy. And God knows how to save people, even in spite of false doctrine and poor theology.
But we also consider all of our beliefs to be related to the Gospel, so we will not compromise, by God's mercy, on our beliefs. These doctrines matter. We don't believe in the non-denominational, pick-and-choose spirit of the day. We reject it.
Here we stand. We can do no other.
God help us.
Amen.
Of course the above is considered harsh, unloving, divisive, etc.
So what follows is simply an attempt to help our Protestant brethren *understand* us; hopefully it will aid them in understanding *why* we believe what we believe and *the reasons* why we do what we do in our fellowship practices.
HOW DO LUTHERANS SEE OTHER CHRISTIANS?
1. First and foremost, Lutherans consider *all* those who have been Baptized into the Name of the Holy Trinity to be our brethren in the Lord. This includes Roman Catholics, Eastern Orthodox, Trinitarian Pentecostals, the Churches of Christ, Baptists, Methodists, even many of the "liberal" assemblies that still have a valid Trinitarian Baptism.
Why?
Because we have a very high view of the Words of Institution of Holy Baptism: "In the Name of the Father, and of the Son, and of the Holy Spirit." When the intention is to Baptize, and water is used with these added Words, we believe God's Word does what it says. If the Words retain the very meaning of the Most Holy Trinity, then they have a valid Baptism.
This *excludes* those who use the words but change their meaning, such as Mormons, who do not believe in the Trinity.
Simply put, if the Words with the meaning are used, it is a valid Baptism.
2. As you can see, therefore, we do not try to "read the heart" of other Christians. Lutheranism opposes trying to "figure out" who is "truly saved." This leads to pastoral problems, such as doubting one's salvation, never knowing whether one is "of the elect", whether one has done enough good works to "prove" they are saved, etc. We oppose this not only against our Protestant brethren, but also the works-oriented approach of our Roman Catholic and Eastern Orthodox brethren. Which leads to our next point.
3. Lutherans are all about the Gospel. We are Evangelical Catholics. Usually the misconceptions of our Protestant brethren about us come in here. They expect us to think and act like them. In fact, they think of us as just "one of many" valid denominations (and they exclude Rome and the East!).
But nothing could be further from the truth.
Lutherans have always seen themselves as creating nothing new. We were part of what has been called the "conservative Reformation."
A lot of folks look at the Reformation as "the reformed wing and the Lutheran wing," with the Anabaptists as "the radicals."
But from our perspective, the reformed wing is just as much part of *the radicals* as the Anabaptists. The reformed wing started from scratch, and introduced doctrines that had never been held in the whole history of the Church.
The Lutheran Confessions (summarized in the Book of Concord) appeal to both the Scriptures and the Fathers.
We believe that Rome is the one that started creating new doctrines, and this can be proven from the history of the Roman Catholic Church--and now, especially from the innovations at the Second Vatican Council.
But what is most important to us is the *Gospel.* Which leads to the next point.
4. All doctrines Lutherans believe are *essential*, because they are all related to the Gospel. We don't think in terms of "non-essentials." We see all doctrine as touching upon the Gospel, and as interwoven, and we see all false doctrine as dangerous and deadly spiritually.
*Infant Baptism is Gospel because it shows how helpless we are before God, and God gives faith in Holy Baptism.
*Our "free will" is dead, and *no one* is capable of believing in Christ. It is not in our nature.
*The Holy Spirit willingly unites Himself to Word and Sacrament.
*The Sacraments are Gospel because they deliver the Gospel, especially in Baptism, Absolution, and the Eucharist.
5. Lutherans are all about keeping justification and the forgiveness of sins as central, at all times. Lutherans recognize that, in the real world, we sin every day. In fact, we are always sinning, because we are *never* loving God with all our heart, mind, soul, and strength, and we are *never* loving our neighbor as ourselves. But Christ did. And He has freed us to look away from ourselves, and to rest in the Good News of His forgiveness poured out on the Cross and delivered in the Gospel Sacraments.
6. Lutherans believe in good works that serve our neighbor. Lutherans have been accused of not caring about good works, but nothing could be further from the truth. We believe in *truly* good works, because we have been freed to be passive and restful toward God through constant forgiveness, and we cannot then help but respond *spontaneously* through good works in serving our neighbor.
7. Lutherans believe in the Great Commission, to Baptize and disciple all nations. Usually our Protestant brethren complain to us here. But we have missionaries all over the world. And Baptism saves, so not only do we Baptize babies, but we also catechize them, "teaching them everything I [Jesus] have commanded you." This includes *doctrine*.
8. Lutherans consider true churches to be those where the Gospel is purely taught, and the Sacraments are administered according to the Gospel. This means that we believe there are true churches, there are heterodox assemblies, and there are heretical assemblies. We don't try and "figure out" where to find a "pure church." We believe that is the error of our Baptist brethren.
Here usually our Protestant brethren desire us to recognize their assemblies as "true churches." Again, we do not think in those terms. But we do consider it a very serious error to not Baptize babies. We consider it a very serious error to deny that Christ is in the Eucharist Bodily, giving Himself to us for the forgiveness of sins. So, we are simply not interested in those assemblies.
But let us take heed as well, because there are plenty of "Lutheran" "churches" that are no better, having compromised with the world.
Heterodoxy and heresy are always a temptation for everyone. So we should pray that God keep His Church.
CONCLUSION
So how do we Lutherans view other Christians? As Baptized Christians. What do we think of their doctrine? We believe they are in error. Do we look at ourselves as "better" than them? Of course not. Everything is by God's mercy. And God knows how to save people, even in spite of false doctrine and poor theology.
But we also consider all of our beliefs to be related to the Gospel, so we will not compromise, by God's mercy, on our beliefs. These doctrines matter. We don't believe in the non-denominational, pick-and-choose spirit of the day. We reject it.
Here we stand. We can do no other.
God help us.
Amen.
6/28/17
WHY WOULD NON-LUTHERANS WANT TO PARTAKE OF OUR LUTHERAN EUCHARIST?
It has become increasingly common in Christian circles, even in Lutheran circles, to either partake of the Lord's Supper at churches that do not hold the same doctrine as those who partake, or even worse, many partake at churches that have a completely different view of the Supper than those who partake.
I'm not sure what the reason for this is. But even if we set aside the debate about unity in doctrine, at the very least......
***We should have the same understanding of the Lord's Supper/Eucharist and its purpose.***
Set aside the debate about whether complete unity in doctrine is necessary for a moment. Let's just look at the very *purpose* and *essence* of what the Lord's Supper *is*.
HAVE ONLY ONE EUCHARIST
Many of the Fathers of the Church discussed the importance of celebrating only *one* Eucharist. And this stands to reason, since Christ Himself only instituted one Eucharist.
One Eucharist.
This means that this one Eucharist should be understood the same way by those who partake of it. Otherwise, it makes no sense to celebrate it.
Christ tells us very clearly what the purpose of His Eucharist is:
"This is My Body, given for you for the forgiveness of sins."
"This is My Blood, shed for you for the forgiveness of your sins. Drink of it, all of you."
ONE EUCHARIST, ONE CHURCH
Whoever partakes of this Eucharist, publicly confesses the view of the Eucharist that the celebrating Church declares.
What many people do not realize, however, is that they think there can be individual differences on the very essence or purpose of the Eucharist, while yet partaking of the same Eucharist.
How does this work at all?
Imagine a Roman Catholic and a Lutheran partaking of the same "Eucharist."
The Romanist believes that there is no bread or wine remaining, and that its purpose is to offer sacrifice for the sins of both the living and the dead.
The Lutheran rejects that completely.
Imagine a reformed Christian or an evangelical partaking with a Lutheran.
The reformed and the evangelicals either believe it is only bread and wine--or worse, grape juice--to simply "remember" or "ascend to heaven by faith spiritually." They would never say we receive forgiveness, life, and salvation at the Eucharist.
So, it makes no sense for Lutherans to partake of another Eucharist.
But on another note, it makes no sense for non-Lutherans to partake of our Eucharist.
THE BODY AND THE BLOOD OF CHRIST GIVEN FOR FORGIVENESS, LIFE, AND SALVATION
So, it is not that we "keep people away" or "exclude" folks from our Table. The Table is ready. It is for those who believe Christ's Words of Institution.
Any who do not believe that the Supper is Christ Himself, given in our mouths for forgiveness of sins, life, and salvation--any who do not believe His Word here, have excluded themselves.
We do not exclude them.
They have excluded themselves.
The Table is ready.
Will you take Christ at His Word?
I'm not sure what the reason for this is. But even if we set aside the debate about unity in doctrine, at the very least......
***We should have the same understanding of the Lord's Supper/Eucharist and its purpose.***
Set aside the debate about whether complete unity in doctrine is necessary for a moment. Let's just look at the very *purpose* and *essence* of what the Lord's Supper *is*.
HAVE ONLY ONE EUCHARIST
Many of the Fathers of the Church discussed the importance of celebrating only *one* Eucharist. And this stands to reason, since Christ Himself only instituted one Eucharist.
One Eucharist.
This means that this one Eucharist should be understood the same way by those who partake of it. Otherwise, it makes no sense to celebrate it.
Christ tells us very clearly what the purpose of His Eucharist is:
"This is My Body, given for you for the forgiveness of sins."
"This is My Blood, shed for you for the forgiveness of your sins. Drink of it, all of you."
ONE EUCHARIST, ONE CHURCH
Whoever partakes of this Eucharist, publicly confesses the view of the Eucharist that the celebrating Church declares.
What many people do not realize, however, is that they think there can be individual differences on the very essence or purpose of the Eucharist, while yet partaking of the same Eucharist.
How does this work at all?
Imagine a Roman Catholic and a Lutheran partaking of the same "Eucharist."
The Romanist believes that there is no bread or wine remaining, and that its purpose is to offer sacrifice for the sins of both the living and the dead.
The Lutheran rejects that completely.
Imagine a reformed Christian or an evangelical partaking with a Lutheran.
The reformed and the evangelicals either believe it is only bread and wine--or worse, grape juice--to simply "remember" or "ascend to heaven by faith spiritually." They would never say we receive forgiveness, life, and salvation at the Eucharist.
So, it makes no sense for Lutherans to partake of another Eucharist.
But on another note, it makes no sense for non-Lutherans to partake of our Eucharist.
THE BODY AND THE BLOOD OF CHRIST GIVEN FOR FORGIVENESS, LIFE, AND SALVATION
So, it is not that we "keep people away" or "exclude" folks from our Table. The Table is ready. It is for those who believe Christ's Words of Institution.
Any who do not believe that the Supper is Christ Himself, given in our mouths for forgiveness of sins, life, and salvation--any who do not believe His Word here, have excluded themselves.
We do not exclude them.
They have excluded themselves.
The Table is ready.
Will you take Christ at His Word?
6/14/17
Top down heaven meets earth relationship Christ has with us
Many evangelicals tend to speak of salvation relationship as us having a personal relationship with Jesus foremost. On the other hand, us Confessional Lutherans focus on that as being God Incarnate's relationship to us that is a top down and heaven meets earth type of relationship. And this will be the focus here.
Apart from Christ, our own relationship we have to God is that of being lost sinners condemned by the law. Though the law may curb our sins (first use of the law), it does not make us any less condemned as sinners. The mirror (second) use of the law, which in the Confessional Lutheran view is the primary use, reveals to us our sins that we have in us (and continues to do so even after our conversion) to bring us to contrition and drives us by grace through faith to the Gospel which gives to us from outside ourselves that forgiveness of sins that the law cannot give us.
So how does this relate to Christ's top down and heaven meets earth relationship to us? The law shows us we cannot come to salvation by reaching up to God by human efforts. Instead, God the Son condescended to our level by taking on human flesh. Through His active obedience, He fulfilled the law fully on our behalf, and through His passive obedience, He died in our place as the spotless Lamb of God that takes away the sin of the world. And we can have hope because He rose again to assure us we can have new life in Him.
And how does God brings it about where we receive what Christ did for us- which is forgiveness of sins won for us at the Cross? Just as the Incarnation is heaven meets earth, so is the means of grace by which God reaches us. The means of grace by which God Incarnate condescends to come to us to deliver His forgiveness are Word and Sacrament, which is why those are also called the Visible Gospel. Those are tangible means by which we can hear, touch, taste, smell, feel and see the Gospel, and by which God employs all our senses to give us assurance of Christ with us to give us His salvation in His finished work at the Cross.
So when the water is poured, sprinted or immersed over us in Holy Baptism, it's heaven meets earth. It is Christ's top down relationship with us, where He comes to us giving us Himself and His blood that washes away our sins. When we hear the words of Absolution, though such words are spoken by the pastor, it is Christ being with us speaking His words of forgiveness to us just as He spoke to the thief on the Cross to assure him. When in Holy Communion, we take the bread and hear the words, "This is My body given for you", and when we take the cup and hear the words, "This is the new covenant in My blood poured out for the remission of sins," God Incarnate condescended to us in top down and heaven meets relationship to us to give us His forgiveness to continually assure us He is still with us in real person, real time, and real place. We have that objective assurance.
The Gospel (good news that Christ had paid for our sins) given to us in Word and Sacrament is what gives us saving faith, that the Holy Spirit works to give us. It is a saving, justifying faith that clings to His person and His forgiveness. That faith is both Incarnational and sacramental. It is a faith that God continues to nourish and sustains in the means of grace. It is a faith that has objective means to look to, where we can be fully assured what Christ did on the Cross is given unto us.
It is a top down, heaven meets earth relationship that Christ has with us that as a result we because the same gospel that justifies us in Christ also now sanctifies us by grace through faith unto good works. And God now accepts our good works, for Christ's sake, because He sees Christ's righteousness as covering us though we remain sinners (though repentant sinners). And how do we know what God desires of us? The law gives us that guide (third use of the law which is only true only for those in Christ).
Can the law assures us though if we use it as guide? No, since the mirror use of the law will always accuse us in regards to showing where we are still sinful. That is why we are driven back to the Gospel given us from outside ourselves in Word and Sacrament. We constantly need that means of grace to continually have our sins forgiven in Christ crucified for us and to continually sanctify us unto good works. The law simply shows us what is pleasing to God that we may have obedience of faith, but the Gospel sanctifies us unto that.
The end results of God Incarnate's top down heaven meets earth relationship with us in Word and Sacrament, where God is gloried in our salvation, are that we in turn glorify and praise God (in responding to His vertical relationship to us) and we go out of the church divine service (where heaven meets earth) and serve God and we serve our neighbors in a horizontal relationship as we are called to do in regards to good works accepted by God, for Christ's sake.
Here we stand.
Apart from Christ, our own relationship we have to God is that of being lost sinners condemned by the law. Though the law may curb our sins (first use of the law), it does not make us any less condemned as sinners. The mirror (second) use of the law, which in the Confessional Lutheran view is the primary use, reveals to us our sins that we have in us (and continues to do so even after our conversion) to bring us to contrition and drives us by grace through faith to the Gospel which gives to us from outside ourselves that forgiveness of sins that the law cannot give us.
So how does this relate to Christ's top down and heaven meets earth relationship to us? The law shows us we cannot come to salvation by reaching up to God by human efforts. Instead, God the Son condescended to our level by taking on human flesh. Through His active obedience, He fulfilled the law fully on our behalf, and through His passive obedience, He died in our place as the spotless Lamb of God that takes away the sin of the world. And we can have hope because He rose again to assure us we can have new life in Him.
And how does God brings it about where we receive what Christ did for us- which is forgiveness of sins won for us at the Cross? Just as the Incarnation is heaven meets earth, so is the means of grace by which God reaches us. The means of grace by which God Incarnate condescends to come to us to deliver His forgiveness are Word and Sacrament, which is why those are also called the Visible Gospel. Those are tangible means by which we can hear, touch, taste, smell, feel and see the Gospel, and by which God employs all our senses to give us assurance of Christ with us to give us His salvation in His finished work at the Cross.
So when the water is poured, sprinted or immersed over us in Holy Baptism, it's heaven meets earth. It is Christ's top down relationship with us, where He comes to us giving us Himself and His blood that washes away our sins. When we hear the words of Absolution, though such words are spoken by the pastor, it is Christ being with us speaking His words of forgiveness to us just as He spoke to the thief on the Cross to assure him. When in Holy Communion, we take the bread and hear the words, "This is My body given for you", and when we take the cup and hear the words, "This is the new covenant in My blood poured out for the remission of sins," God Incarnate condescended to us in top down and heaven meets relationship to us to give us His forgiveness to continually assure us He is still with us in real person, real time, and real place. We have that objective assurance.
The Gospel (good news that Christ had paid for our sins) given to us in Word and Sacrament is what gives us saving faith, that the Holy Spirit works to give us. It is a saving, justifying faith that clings to His person and His forgiveness. That faith is both Incarnational and sacramental. It is a faith that God continues to nourish and sustains in the means of grace. It is a faith that has objective means to look to, where we can be fully assured what Christ did on the Cross is given unto us.
It is a top down, heaven meets earth relationship that Christ has with us that as a result we because the same gospel that justifies us in Christ also now sanctifies us by grace through faith unto good works. And God now accepts our good works, for Christ's sake, because He sees Christ's righteousness as covering us though we remain sinners (though repentant sinners). And how do we know what God desires of us? The law gives us that guide (third use of the law which is only true only for those in Christ).
Can the law assures us though if we use it as guide? No, since the mirror use of the law will always accuse us in regards to showing where we are still sinful. That is why we are driven back to the Gospel given us from outside ourselves in Word and Sacrament. We constantly need that means of grace to continually have our sins forgiven in Christ crucified for us and to continually sanctify us unto good works. The law simply shows us what is pleasing to God that we may have obedience of faith, but the Gospel sanctifies us unto that.
The end results of God Incarnate's top down heaven meets earth relationship with us in Word and Sacrament, where God is gloried in our salvation, are that we in turn glorify and praise God (in responding to His vertical relationship to us) and we go out of the church divine service (where heaven meets earth) and serve God and we serve our neighbors in a horizontal relationship as we are called to do in regards to good works accepted by God, for Christ's sake.
Here we stand.
6/7/17
Outer salvation follow-up
Salvation lies outside ourselves also mean several other things besides the seven listed in the previous article found here:
http://g2witt.blogspot.com/2017/06/our-outer-salvation-in-christ-crucified.html?m=1
Here's a few more:
First, when we look inwards at our own fruits, works etc. we are looking at ourselves from the standpoint of law. And if we are honest with ourselves we will see that we are still the very sinners in need of grace (that is what mirror use of the law does). So we can't really look inwards to find real assurance. We have to look outwards as opposed to inwards. And where we look outwards are in Word and Sacrament, by which the Gospel are delivered unto us. The Visible Gospel so to speak is from outside ourselves. It is purely law and gospel distinction as to what we got here.
Next, when we find assurance in the objective Word that is right in front of us in tangible and real manner, spoken to us to show God's revealed saving will for us, we have no need to look for that inward feelings of the Spirit telling us we are of the elect. Feelings are subjective, and they come and go. We can feel high one moment and feel low the next. But God's objective word always remains true, and most importantly true for us and is there to and for us where our God Incarnate may be found (in the Visible Gospel). That keeps us from looking into God's inscrutable will (it is sin, that the law reveals to us after all that is the gap between the hidden God and us such that no one can see Him and live) as regards as to whom He may elect but we locate our election in Word and Sacrament where we find assurance in Christ crucified for us. In other words, it's purely God's revealed saving will and God's hidden will distinction, which are really extension of law and gospel distinction.
Finally, we don't look to how good we think we are, how well we think we keep the law, or how successful we feel we are in life. All that is fleeting and when we focus on those, what happen when things don't go well? Does that mean God has abandoned us or Christ isn't our Savior? Of course not! But it does show the dangers of this theology of glory. We look outside ourselves to the salvation that may be found in the Cross of Christ given unto us in the outwards objective means of grace. That's Theology of the Cross for us. It's purely Theology of the Cross as opposed to Theology of Glory.
Here we stand.
http://g2witt.blogspot.com/2017/06/our-outer-salvation-in-christ-crucified.html?m=1
Here's a few more:
First, when we look inwards at our own fruits, works etc. we are looking at ourselves from the standpoint of law. And if we are honest with ourselves we will see that we are still the very sinners in need of grace (that is what mirror use of the law does). So we can't really look inwards to find real assurance. We have to look outwards as opposed to inwards. And where we look outwards are in Word and Sacrament, by which the Gospel are delivered unto us. The Visible Gospel so to speak is from outside ourselves. It is purely law and gospel distinction as to what we got here.
Next, when we find assurance in the objective Word that is right in front of us in tangible and real manner, spoken to us to show God's revealed saving will for us, we have no need to look for that inward feelings of the Spirit telling us we are of the elect. Feelings are subjective, and they come and go. We can feel high one moment and feel low the next. But God's objective word always remains true, and most importantly true for us and is there to and for us where our God Incarnate may be found (in the Visible Gospel). That keeps us from looking into God's inscrutable will (it is sin, that the law reveals to us after all that is the gap between the hidden God and us such that no one can see Him and live) as regards as to whom He may elect but we locate our election in Word and Sacrament where we find assurance in Christ crucified for us. In other words, it's purely God's revealed saving will and God's hidden will distinction, which are really extension of law and gospel distinction.
Finally, we don't look to how good we think we are, how well we think we keep the law, or how successful we feel we are in life. All that is fleeting and when we focus on those, what happen when things don't go well? Does that mean God has abandoned us or Christ isn't our Savior? Of course not! But it does show the dangers of this theology of glory. We look outside ourselves to the salvation that may be found in the Cross of Christ given unto us in the outwards objective means of grace. That's Theology of the Cross for us. It's purely Theology of the Cross as opposed to Theology of Glory.
Here we stand.
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