FW: Law And Gospel: Part 4

Tchividjian…

 

Feed: Tullian Tchividjian
Posted on: Friday, April 06, 2012 9:15 AM
Author: Tullian Tchividjian
Subject: Law And Gospel: Part 4

 

J. Gresham Machen counterintutively noted that "A low view of law always produces legalism; a high view of law makes a person a seeker after grace." The reason this seems so counter-intuitive is because most people think that those who talk a lot about grace have a low view of God's law (hence, the regular charge of antinomianism). Others think that those with a high view of the law are the legalists. But Machen makes the very compelling point that it's a low view of the law that produces legalism because a low view of the law causes us to conclude that we can do it–the bar is low enough for us to jump over. A low view of the law makes us think that the standards are attainable, the goals are reachable, the demands are doable. It's this low view of the law that caused Immanuel Kant to conclude that "ought implies can." That is, to say that I ought to do something is to imply logically that I am able to do it. A high view of the law, however, demolishes all notions that we can do it–it exterminates all attempts at self-sufficient moral endeavor. We'll always maintain a posture of suspicion regarding the radicality of unconditional grace as long as we think we have the capacity to pull it off. Only an inflexible picture of what God demands is able to penetrate the depth of our need and convince us that we never outgrow our need for grace–that grace never gets overplayed. "Our helplessness before the totality of Divine expectation is what creates the space for God's amazing grace and the freedom it produces." The way of God's grace becomes absolutely indispensable because the way of God's law is absolutely inflexible. So a high view of law equals a high view of grace. A low view of law equals a low view of grace. Carefully showing the distinct roles of the law and the gospel, John Calvin wrote: The Gospel is the message, the salvation-bringing proclamation, concerning Christ that he was sent by God the Father…to procure eternal life. The Law is contained in precepts, it threatens, it burdens, it promises no goodwill. The Gospel acts without threats, it does not drive one on by precepts, but rather teaches us about the supreme goodwill of God towards us. As Christians, we still need to hear both the law and the gospel. We need to hear the law because we are all, even after we're saved, prone to wander in a "I can do it" direction. The law, said Luther, is a divinely sent Hercules to attack and kill the monster of self-righteousness–a monster that continues to harass the Redeemed. The law shows non-Christians and Christians the same thing: how we can't cut it on our own and how much we both need Jesus. Sinners need constant reminders that our best is never good enough and that "there is something to be pardoned even in our best works." We need the law to strip us of our fig leaves. We need the law to freshly reveal to us that we're a lot worse off than we think we are and that we never outgrow our need for the cleansing blood of Christ. Regardless of how well I think I'm doing in the sanctification project or how much progress I think I've made since I first became a Christian, like Paul in Romans 7, when God's perfect law becomes the standard and not "how much I've improved over the years", I realize that I'm a lot worse than I realize. Whatever I think my greatest vice is, God's law shows me that my situation is much graver: if I think it's anger, the law shows me that it's actually murder; if I think it's lust, the law shows me that it's actually adultery; if I think it's impatience, the law shows me that it's actually idolatry (read Matthew 5:17-48). No matter how decent I think I'm becoming, when I'm graciously confronted by God's law, I can't help but cry out, "Wretched man that I am! Who will rescue me from this body of death" (Romans 7:24). The law alone shows us how desperate we are for outside help. In other words, we need the law to remind us everyday just how much we need the gospel everyday. And then once we are re-crushed by the law, we need to be reminded that "Jesus paid it all." Even in the life of the Christian, the law continues to drive us back to Christ-to that man's cross, to that man's blood, to that man's righteousness. The gospel announces to failing, forgetful people that Jesus came to do for sinners what sinners could never do for themselves. The law demands that we do it all; the gospel declares that Jesus paid it all–that God's grace is gratuitous, that his love is promiscuous, and that while our sin reaches far, his mercy reaches farther. The gospel declares that Jesus came, not to abolish the law, but to fulfill it–that Jesus met all of God's perfect conditions on our behalf so that our relationship with God could be unconditional. God's good law reveals our desperation; God's good gospel reveals our deliverer. We are in constant need of both. But we need to carefully distinguish them, understand their unique job descriptions, and never depend on the one to do what only the other can.  The Law discovers guilt and sin, And shows how vile our hearts have been. The Gospel only can express, Forgiving love and cleansing grace. (Isaac Watts) While there is so much more that can be said about the law and the gospel, I have to bring this short mini-series to a close. And to conclude, I thought it might be helpful to post the sermon below. Back in the fall, I preached from Romans 7 at Southeastern Baptist Theological Seminary on the importance of distinguishing between the law and the gospel.

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FW: Sasse on Good Friday

Sasse…

 

Feed: Mercy Journeys with Pastor Harrison
Posted on: Friday, April 06, 2012 3:28 PM
Author: Rev. Matt Harrison
Subject: Sasse on Good Friday

 

The theology of the cross obviously does not mean that for the theologian the whole church year shrinks to Good Friday. It rather means that one cannot understand Christmas, Easter, or Pentecost without Good Friday. Luther was, alongside of Irenaeus and Athanasius, one of the great theologians of the incarnation. He was that because he saw the cross behind the manger. He understood the victory of Easter as well as any theologian of the Eastern Church. But he understood it because he understood it as the victory of the Crucified. The same can be said of his understanding of the activity of the Holy Ghost. It is always the cross which illuminates all chapters of theology because the deepest nature of revelation is hidden in the cross. This being so, Luther's theologia crucis wants to be more than one of the many theological theories which have appeared in the course of the history of the Church. It claims to be, in contrast to another theology, which now prevails in Christendom and which Luther calls the theologia gloriae, the correct, the scriptural theology with which the Church of Christ stands and falls. Only of the preaching of this theology, Luther thinks, can it be said that it is the preaching of the Gospel. Sasse, Letters to Lutheran Pastors 18, 1951

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FW: Liturgical Note

A friendly reminder…

 

Feed: Musings of a Country Preacher
Posted on: Tuesday, April 03, 2012 1:09 PM
Author: Country Preacher
Subject: Liturgical Note

 

With all of the fancy processions coming up this weekend, it's a good time to remind crucifers, acolytes, etc, that when one is carrying anything processional, one does not bow when reverencing the altar.  A small incline of the head is still appropriate, but do not tip the cross/banners/torches, etc. The cross does not tip ever, because it is the cross of our Lord.  It bows for no man. (Similar to the American flag.)  Torches should not tip because it can make a sticky wax mess.  Your altar guild will not be amused.  Banners should not tip because it looks silly, and they might touch the ground, which is not a desirous thing. If your designated crucifer has trouble isolating the movement of the head from the rest of the torso, (many of them do) simply have them pause momentarily before entering the chancel. Of course, once they put the crucifix/torch/banner in its place, they would then resume the practice of reverencing the altar whenever they cross center. Thank you for your attention.  You may now resume your liturgical duties.

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FW: Law And Gospel: Part 3

Tchividjian…

 

Feed: Tullian Tchividjian
Posted on: Tuesday, April 03, 2012 9:37 AM
Author: Tullian Tchividjian
Subject: Law And Gospel: Part 3

 

Believe it or not, the purity of the Gospel's proclamation depends on the distinction between Law and Gospel. James Nestingen wrote: When the Law and Gospel are improperly distinguished, both are undermined. Separated from the Law, the Gospel gets absorbed into an ideology of tolerance in which leniency is equated with grace. Separated from the Gospel, the Law becomes an insatiable demand hammering away at the conscience until it destroys a person. When the Law and Gospel are properly distinguished, however, both are established. The Law can be set forth in its full-scale demand, so that it lights the way to order and, through the work of the Spirit, drives us to Christ. The Gospel can be declared in all of its purity, so that forgiveness of sins and deliverance from the powers of death and the devil are bestowed in the presence of our crucified and risen Lord. Or, to put it another way, "The failure to distinguish the law and the gospel always means the abandonment of the gospel" (Gerhard Ebeling). A confusion of law and gospel is the main contributor to moralism in the church simply because the law gets softened into "helpful tips for practical living", instead of God's unwavering demand for absolute perfection. While the gospel gets hardened into to a set of moral and social demands that "we must live out", instead of God's unconditional declaration that "God justifies the ungodly." As my friend Jono Linebaugh says, "God doesn't serve mixed drinks. The divine cocktail is not law mixed with gospel. God serves two separate shots: law then gospel." As I mentioned in my previous post, while there are a host of great resources available to help you better understand the important distinction between the law and the gospel, I found the most helpful resource to be John Pless' easy-to-read Handling the Word of Truth: Law and Gospel in the Church Today. In the first chapter he summarizes C.F.W. Walther's six ways in which the law and the gospel are different. I've already highlighted the first three. Below are the second three. Recovering this distinction is THE answer to the church rediscovering the gospel in our day: ———————————————————————————————————————————————————————— Fourth, Law and Gospel are distinct when it comes to threats. Walther puts it simply: "The Gospel contains no threats at all, but only words of consolation. Wherever in Scripture you come across a threat, you may be assured that the passage belongs in the Law" (Walther, 11). The Law threatens sinners with punishment, pronouncing a curse on all who fail to live up to its requirements (Deuteronomy 27:26). The Gospel announces forgiveness for those crushed by the threat of the Law, for Christ Jesus came into the world to rescue the unrighteous (1 Timothy 1:15). Fifth, the effects of Law and Gospel are different. Walther summarizes the threefold effect of the Law: (1) It demands but does not enable compliance. (2) It hurls people into despair, for it diagnoses the disease but provides no cure. (3) It produces contrition, that is, it terrifies the conscience but offers no comfort. Walther echoes the early Lutheran hymn writer Paul Speratus, who captured the biblical teaching of the Law's lethal effectiveness: What God did in is Law demand And none to him could render Caused wrath and woe on ev'ry hand For man, the vile offender. Our flesh has not those pure desires The spirit of the Law requires, And lost is our condition. It was a false, misleading dream The God his Law had given That sinners could themselves redeem And by their works gain heaven. The Law is but a mirror bright To bring the inbred sin to light That lurks within our nature. Public debates have raged over whether or not the Ten Commandments should be displayed in courtrooms and classrooms. Sometimes well-meaning people have argued that placards containing the Ten Commandments would have a positive effect on public morality. Actually, Scriptures teach that the Law makes matters worse, not better. Knowledge of the Law does not entail the ability to keep it. The Law not only identifies the sin but also, like a swift kick to a sleeping dog that arouses the animal to bark and bite, the Law stirs up the power of sin (Romans 7:7-9). The Law brings death, not life, for it is a letter that kills (2 Corinthians 3:6). Without the Gospel, the Law can only be the cause for grief, as it was in the case of the rich young man who thought himself capable of keeping the Law (Matthew 19:22). At each point, the Gospel is completely different from the Law. While it is only through faith that we receive the benefits of the Gospel, the Gospel itself creates faith (Romans 1:16; Ephesians 2:8-10). Rather than provoking terror of conscience, anguish of heart, and fear of condemnation like the Law, the Gospel stills every voice of accusation with the strong words of Christ's own peace and joy guaranteed by the blood of the cross. The Gospel does not set in place requirements of something that we must do or contribute. "[T]he Gospel does not require anything good that man must furnish: not a good heart, not a good disposition, no improvement of his condition, no godliness, no love of either God or men. It issues no orders, but changes man. It plants love into his heart and makes him capable of all good works. It demands nothing, but gives all. Should not this fact make us leap for joy?" (Walther, 16). Sixth, Law and Gospel are to be distinguished in relation to the persons who are addressed, "The Law is to be preached to secure sinners and the Gospel to alarmed sinners" (Walther, 17). The secure sinner is the person who glories in his own self-righteous-ness. In the words of Lutheran theologian Gerhard Forde, the secure sinner is "addicted either to what is base or to what is high, either to lawlessness or to lawfulness. Theologically there is not any difference since both break the relationship to God, the giver." Addicted to that which is base, secure sinners will excuse or rationalize their sinful behavior. They will live, to use the words of the confessional prayer, "as if God did not matter and as if I mattered most." They will assert that their body and life and that of their neighbors are theirs to do with as they please. Or secure sinners might be addicted to that which is high. Like the Pharisee in Jesus' parable (Luke 18:9-14), secure sinners will trust in their own righteousness, their self-made spirituality., The sinners who are snug in their own righteousness rehearse the Ten Commandments and conclude that they, like the rich young man in the Gospel narrative, have kept all of these rules and are deserving of God's approval. To those ensnared in either of these securities, blind to God's demand for total righteousness, the Law is to be proclaimed full blast so all presumption might be destroyed. To those who have been crushed by the hammer blows of the Law, no longer secure in their lawlessness or self-righteousness, there is only one word that will do. That is the word of the Gospel. The Gospel is not a recipe for self-improvement. It is that word of God that declares sins to be forgiven for the sake of the suffering and death of Jesus Christ. It is all about Christ and what He has done for us. "Law is to be called, and to be, anything that refers to what we are to do. On the other hand, the Gospel, or the Creed, is any doctrine or word of God which does not require works from us and does not command us to do something, but bids us simply accept as a gift the gracious forgiveness of our sins and everlasting bliss offered us" (Walther, 19). When Law and Gospel are muddled or mixed, the Holy Scriptures will be misread and misused. Without the right distinction of the Law from the Gospel, the Bible appears to be a book riddled with contradiction. At one place it condemns and at another it pardons. One text speaks of God's wrath visited upon sinners, while another declares His undying love for His enemies. Throughout both the Old and the New Testaments, the Scriptures reveal both God's wrath and His favor. The Scriptures show us a God who kills and who makes alive. This God does through two different words. With the word of His Law, sinners are put to death. It is only through the word of the Gospel that spiritual corpses are resurrected to live in Jesus Christ.

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FW: From purple to scarlet...

Scarlet…

 

Feed: Pastoral Meanderings
Posted on: Tuesday, April 03, 2012 5:00 AM
Author: noreply@blogger.com (Pastor Peters)
Subject: From purple to scarlet...

 

We leave the palms from Palm Sunday in the chancel and on the large wooden cross that sits to the side.  As Holy Week continues, the palms dry out and curl up and look exactly like the journey that we are taken on from the palms and hosannas of welcome to the shouts of crucify that end up in death. It is not a big deal and it happened more by accident than by plan but people have noticed and see the unfolding story in this small visual cue. We had scarlet paraments made a few years ago -- simple ones adorned only by a black stripe.  It is one of the ways that color distinguishes this week from all others in the Church Year. I have attached a few photos for those who might be curious -- from the purple of Lent to the scarlet of Holy Week.

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FW: Bo Giertz on Reading the Bible...

Giertz…

 

Feed: Pastoral Meanderings
Posted on: Sunday, April 01, 2012 5:00 AM
Author: noreply@blogger.com (Pastor Peters)
Subject: Bo Giertz on Reading the Bible...

 

Reading the Bible on your own is no easy undertaking. The beginner is always referred first to the preached Word.... throughout the course of the liturgical year, the beginning is then led systematically through the articles of the Creed.  This is not the end.  Therefore, the Church will prepare in this way [liturgical preaching] every member to read his or her own Bible... Maybe I am nuts.  Not a few have no doubts about that.  But I would not direct someone curious about Christianity to open up and just start reading the Bible.  I believe it is best to start with the liturgical preaching of Sunday morning and in this way let the Mass be one of the primary sources of catechesis (especially through the liturgy).  I would direct the person to the catechism itself before I would direct them to the Bible.  I would direct them to one or more of the excellent resources beyond the catechism (creedal studies, a good approach like the Why I Am a Lutheran book).  Only after they have sat for a time in the Divine Service and made their way through the catechism and addressed a creedal based study of Christian beliefs would I then direct them to the Bible and then I would certainly given them a direction as to where to begin (say, Matthew) and what to avoid for now (say, Revelation). I say this not because I do not believe the Spirit can work through the Word alone, I do.  But we live in an age where faith is often equated as individual judgment and not communion in the Word that says nothing novel but yesterday, today, and forever the same message in Christ.  We live in a time when the internet and booksellers put all books on an even par with one another and the orthodox faith competes with individual conscience and reason as well as the next crack pot who thinks he has broken the Bible code. We too often forget that the Scriptures have been available to the ordinary person only in recent history.  We too often forget that the Scriptures are the Church's book and not the domain of the individual's judgment, reason, or interpretation.  We too often forget that shoving a Bible into the hands of someone outside the faith is like giving them a tool without instructions and almost inviting them to ditch reading the Bible out of complete confusion (and, therefore the faith), come up with some screwy slant or interpretation (on their own or aided by the odd array of things available on the internet or in any bookstore), or give up entirely on the idea that you can know God in any real sense.  It is not that I have no confidence in the Scriptures or in the promise of God to bring back to Him the fruit for which He has sent it forth.  It is only that the Scriptures are read and understood not by any individual gauge of truth but in the context of the Church (the evangelical and catholic faith, that which has been always and everywhere confessed). Now, all who wish to be saved ought to hear this preaching [of God's Word]. For the preaching and hearing of God's Word are instruments of the Holy Ghost, by, with, and through which He desires to work efficaciously, and to convert men to God, and to work in them both to will and to do. Formula SD II 52

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FW: The Evangelical Lutheran Church — A No Guilt Zone.

Poppe…

 

Feed: Steadfast Lutherans
Posted on: Friday, March 30, 2012 10:26 AM
Author: Pastor Clint Poppe
Subject: The Evangelical Lutheran Church — A No Guilt Zone.

 

This past week the University of Nebraska announced that a new men's basketball coach had been hired. Tim Miles, formerly at Colorado State University, would replace the recently fired lovable looser, Doc Sadler.  With the NCAA basketball world deeply focused on the Sweet 16, Elite 8, and Final 4, the news barely caught the eye of anyone outside the two schools. On Saturday, March 24 the new coach was introduced and the questions soon became pointed.  How can an unproven coach from a mid-major school who posted a losing record over the last five seasons lead Nebraska to the Big Dance?  Miles responded, "I'm Catholic, I live in fear, worry, and doubt." (Lincoln Journal Star, Page C1, 3/25/12) He went on to explain, "Come join me, it's a blast, never sleep, bags under your eyes; it's awesome!" [note 1] Fear, worry, and doubt; now there is a trifecta for you!  No doubt that Miles was trying to be funny, and for some Roman Catholics the church is the butt of many jokes, but his words are telling on a number of levels.  People who live in fear, worry, and doubt will listen to any potential solution to their woes and undoubtably fall for some.  People who live in fear, worry, and doubt are often easy to manipulate; just ask any political campaign consultant.  Worst of all, people who live in fear, worry, and guilt are joyless, lacking peace and hope and confidence; and that is no joke! Luther lived the early part of his life in fear, worry, and doubt.  He was afraid of God and worried about his sin.  He lived in constant doubt wondering if he had done enough to appease God's righteous anger over his many sins.  Scholars debate the precise moment of Luther's great discovery of the Gospel but many of these debates miss the main point.  Luther did not discover the Gospel; the Gospel found him!  Perfect love drives away all fear and Jesus Christ is perfect love. Our sins are many and our Righteous God demands appeasement, but in the mystery of the Gospel our Gracious Father sent His Only-Begotten Son to take the hit we deserve.  By His wounds we are healed.  It is finished!  No fear; no worry; no doubt; no guilt! For years I have joked that a true Lutheran church is a "no-guilt zone."  How easy it is to allow the guilt over past sins to rule our hearts and minds, even to the point where we live our lives mired in fear, worry, and doubt.  The Good News of the Gospel isn't some "cheap grace" where you dirty yourself all you want with sin and then go to the car wash church to clean up your act.  This is real forgiveness, real life, and real salvation earned by the perfect life, bloody death, and glorious resurrection of Jesus.  The Triune God is for us, not against us, and delivers the deliverance in the font, pulpit, chalice; wherever the Word is proclaimed in truth and purity.  Jesus' blood and righteousness sets us free, and if the Son sets you free, you are free indeed. Free from guilt, fear, worry, and doubt. There is always a great temptation in the church to revert back to our old ways and our old sins. When the collection plates are a little lite we might hear, "The Gospel is good pastor, but you need to hammer them a little more with the Law to loosen up their checkbooks."  When church attendance is down we may doubt whether the Word is a powerful enough draw, so we are tempted to add gimmicks and fads to help fill the seats.  When our mission efforts seem less than spectacular compared to the other "successful programs," we are tempted to play upon people's worries, doubts, and fears rather than trust that God's powerful Word will work its promised work.  The Gospel is life giving, life changing, and all sufficient. Many years ago I was finishing up an Adult Confirmation class and I asked a blanket question, "Does anyone have any questions about any topic we have covered in the last many weeks?"  A young man, who had attended every class but had never said a word, raised his hand.  "Pastor, I've been a Catholic my whole life.  I know what drives the Catholic church; money and power. Tell me straight, what is it that drives the Lutheran church."  I looked him straight in the eye and said, "The life, death, and resurrection of Jesus Christ, for you!"  He responded, "You've been saying that for three months now in class, do you really mean it?" Many people live their lives in fear, worry, and doubt.  Christ has entrusted to us the precious Gospel which brings life and life to the full.  Lives free from fear, worry, and doubt.  This is the message of the Holy Scriptures.  This is the message of the Lutheran church.  A true Lutheran church is a guilt-free zone.  Do we really mean it? Blessed Holy Week in Jesus!   [note 1]  http://huskerextra.com    (Remarks come at about 23:55 of press conference)

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