FW: John Calvin Prayed to Philip Melanchthon?

Huh? Read on…

 

Feed: Beggars All: Reformation And Apologetics
Posted on: Friday, July 01, 2011 4:15 PM
Author: noreply@blogger.com (James Swan)
Subject: John Calvin Prayed to Philip Melanchthon?

 

Here's one of those odd tidbits that has circulated around the Internet for a few years. Calvin is said to have prayed to Melanchthon after he died. Calvin stated, "O Philipp Melanchthon! . . . I appeal to you who live in the presence of God with Christ, and wait for us there until we are united with you in the blessed rest . . . I have wished a thousand times that it had been our lot together!" A context for this quote can be found here. The book pictured is entitled Melanchthon in Europe: His Work and Influence Beyond Wittenberg. One of the most fascinating chapters is Timothy Wengert's "We Will Feast in Heaven Forever": The Epistolary Friendship of John Calvin and Philip Melanchthon. Wengert's chapter challenges the popular paradigm that Calvin and Melanchthon were friends, despite their differences. Wengert analyzes the correspondence between these two reformers within the context of Renaissance letter writing etiquette, concluding that these men were not as friendly as it appears. He argues their friendship was "a literary fiction imposed by the authors themselves, especially Calvin, onto a very complex web of interactions, not all of which were friendly" (p.22). Of this alleged prayer to Melanchthon in question, Wengert states: Even the oft-quoted reminiscence of Calvin regarding the recently departed Melanchthon must be seen strictly within the Renaissance and Reformation framework, where it appeared. Calvin wrote: O Philip Melanchthon! I appeal to thee who now livest with Christ in the bosom of God, and there art waiting for us till we shall be gathered with thee to that blessed rest. A hundred times when worn out with labors and oppressed with so many troubles, didst thou repose thy head familiarly on my breast and say: 'Would that I could die in this bosom!' Since then I have a thousand times wished that it had been granted to us to live together; for certainly thou wouldst thus have had more courage for the inevitable contest, and been stronger to despise envy, and to count as nothing all accusations. In this manner, also, the malice of many would have been restrained who, from thy gentleness which they call weakness, gathered audacity for their attacks.' In fact, Calvin was alluding to certain strains in their relationship: Meanchthon's supposed tendency to capitulate and his failure to support Calvin directly, Calvin's presumed strength, and the maliciousness of Melanchthon's accusers. However, coming as it did within a tract on the eucharist, it was also Calvin's attempt to depict Melanchthon as a supporter of the Genevan's eucharistic theology, something he never was in his own lifetime. (p.23) As the above demonstrates, ignoring  historical contexts can lead to distortion. I pointed out similar instances of this type of error a few years ago: Luther's Letter to Pope Leo: " I acknowledge your voice, as the voice of Christ" and Luther's Imaginary Letter to Pope Leo X, January 6, 1519. We must remember to consider the politics and polemics of the Reformation when delving deep into history. What may appear to say one thing, actually may say something quite different.

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FW: “Yeshua” or “Jesus”?

The Name that is above every name…

 

Feed: The Chi Files
Posted on: Saturday, July 02, 2011 11:53 PM
Author: foxlemke
Subject: "Yeshua" or "Jesus"?

 

Well, I attended a Messianic Jewish service last night as a favor to a friend.  Long story.  But I wanted to relay my thoughts about one aspect of it real quick now – I'm sure more observations and ponderings will probably follow over the next few days. Essentially what I want to address is this tendency in Messianic congregations to refer to Jesus as "Yeshua".  The reasoning goes that (and here I quote from one of the members last night), "His mother named him 'Yeshua', she never said 'Jesus'." Fair enough. I go on the record here as saying that I have no problem with folks deciding to go that route.  None whatsoever.  Of course, I do worry that this breeds some sense of elitism as folks can begin to think "well, I call him by the right name, not like all these untaught masses", but that's a risk inherent in almost any type of practice so I don't harp on it. I do have a problem with people saying that we MUST call him "Yeshua" – this is error, plain and simple.  I'm not sure how many of the folks last night would hold this position, but it's been my experience with Messianic Judaism that the issue of "correct" names can become legalistic to the point of a salvation issue to them.  No good. Often this manifests in people saying that the name "Jesus" is a pagan corruption and must not defile the lips of a believer.  In point of fact it is not, but rather a simple transliteration from one language to the next, as demonstrated in the diagram up top.  Even so, I have been told by one Messianic Jew that the name Jesus is actually derived from "Zeus" of Greek fame, and therefore to call our savior by this name is an insult because it stems from a false god. *Sigh*  No.  Just no. The other, more subtle, way this type of legalism seeps in is this argument: "Well, wouldn't you want people to call you by your real name and not some strange title that you wouldn't recognize in your native tongue?" Several problems with this, number one being that to have a version of your name in different languages is ACTUALLY a form of honor, in that it is recognized enough to have been transliterated widely. Think of it like this: My name has different pronunciations/spellings/variations in the different nations and tongues – most folks with Biblical names do, incidentally. But y'know, if I wasn't comfortable being referred to as "Tomás" I wouldn't go to Spain. If I wanted not to be known as "Tomaso", I wouldn't go to Italy. If I couldn't stand being called "Tuō mǎ" I would shun China. You get the idea. Thing is, Jesus did say ALL nations. And if Pentecost tells us anything (i.e. that everyone heard the Gospel in their own language – NOT that everyone's own language became Hebrew or Aramaic) it seems to me that "Jesus", which is our native tongue's version, is not only perfectly acceptable, but even blessed by our Lord inasmuch as it fulfills the great commission. So in the end, it's an issue of personal preference whether you go with "Yeshua" or "Jesus".  Pick as you will, but no enforcing your decision on other folks – we are fully within our rights to call Christ by our own tongue's pronunciation.  I, for one, will now and always call my savior, simply, Jesus. 'Cause you know, "Yeshua loves me this I know" just doesn't have the same ring to it…

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FW: Global Impact Meeting AKA Paul Raabe’s War Room

…

 

Feed: Witness, Mercy, Life Together.
Posted on: Thursday, June 30, 2011 8:59 PM
Author: Al Collver
Subject: Global Impact Meeting AKA Paul Raabe's War Room

 

President Harrison Commenting On Strategic Theological Education Efforts Worldwide Today (30 June 2011) at the LCMS International Center, a "Global Impact" meeting was held with representatives from Concordia Seminary, Saint Louis, Concordia Theological Seminary, Fort Wayne, Lutheran Hour Ministries, and World Mission to discuss how the LCMS could bring its resources to bear to maximize impact upon the world. The idea for this meeting came from a visit President Harrison made to a faculty forum at Concordia Seminary, Saint Louis. At that meeting,  Rev. Dr. Paul Raabe responding to President Harrison's vision to "Rock the Lutheran World," said something to the effect, "What we need is a 'war room' with a map of the world so that we can plan how to best utilize the resources of the LCMS collectively (the Seminaries, Missions, International Center, Districts, Congregations, etc.) to have the largest and global impact utilizing the best stewardship." President Harrison thought that an excellent idea and some six months later, the first "Global Impact," a.k.a. "Raabe's War Room" meeting was held.  To the best of our knowledge, this is the first time an event such as this has been held with people from the LCMS International Center (President's Office, Church Relations, Missions, and Pastoral Education), along with both seminaries (CSL and CTSFW) and Lutheran Hour Ministries (LHM) gathered together to forge a collaborative strategy towards a global theological education and mission efforts. Rev. Dr. Paul Raabe  Now a brief word should be said about the term "war room" as it potentially sounds triumphalistic or as if we develop the right plan or strategy will produce the results we want or lead to the outcomes we desire. "War room" might also sound imperialistic. At the risk of protesting too much none of these interpretations is what is intended. In the best sense of the word something like the following was intended: "A centralized office or locale for the project manager and the project team to work on the project. It can house information on the project, including documentation and support materials. It allows the project team to work in close proximity." In this case, it was an opportunity for the project team (LCMS Mission, Seminaries, LHM, etc.) to gather together to talk about the best way to coordinate our efforts and to utilize the Lord's resources entrusted to us by the Lord's church to proclaim the Gospel worldwide, talking into account requests and needs of our worldwide partners. While the harvest and fruit is not ours to decide, the Lord himself told his disciples to the "consider" the cost before building a tower. After devotions and prayer, President Harrison began by reiterating his desire to "Rock the Lutheran World" and emphasized that the seminaries and their role in theological education was not only a strength of the LCMS (one might even say a "core competency") but was essential to the LCMS' missionary effort. Confessional Lutheran Theological Education rooted in the Holy Scriptures, Lutheran Confessions, the Small Catechism, and the Proper Distinction between Law and Gospel are essential to the formation of pastors (within the United States and also essential to the formation of indigenous pastors overseas) who preach boldly in a way that engages people, who then go on to share the Gospel with their family and friends. This also is essential to the formation of future church leaders at home and abroad. View LCMS Theological Education in a larger map Key to the Map: RED Markers Indicate Efforts of Both Seminaries; YELLOW Markers Indicate Efforts by CSL BLUE Markers Indicate Efforts by CTSFW VIOLET Markers Indicate Efforts by LCC CYAN Markers Indicate Efforts by LCMS WM After President Harrison finished explaining his goal for the meeting, Al Collver, Church Relations, and Dave Birner, World Mission, gave an overview of LCMS and Lutheran Church Canada (also participants via email) theological education initiatives around the world. Next representatives from Concordia Theological Seminary, Fort Wayne, discussed significant worldwide contacts they had and initiatives they had begun. Next representatives from Concordia Seminary, Saint Louis, presented their contacts and initiatives. Luther Hour Ministries (LHM) presented on the 31 countries they work in. (The countries LHM International works in can be found here.) Over a working lunch, Rev. Dr. Glen Thomas, Executive Director of Pastoral Education, moderated a discussion on working towards policies the various entities could agree were guiding principles for collaboration and for stewardship of resources. Good progress was made on this and the group decided to have a steering committee incorporate the suggestions from the participating entities to be presented at a future meeting. The final portion of the meeting discussed the funding challenge first presented in the May 2011 Lutheran Witness, "Blessings, Gifts, Challenges…" (click here for the issue) which specifically challenged the Synod to raise $250,000 for theological education (see http://lcms.org/projects) or click here to give now to this challenge. The goal is to have $1,000,000 per year to divide between Concordia Seminary Saint Louis, Concordia Theological Seminary Fort Wayne, and the Lutheran Church Canada to provide theological education consisting of bringing future leaders to LCMS and LCC seminaries, sending seminary professors overseas to teach, and to support regional seminaries of partner churches. Rev. Jon Vieker, Senor Assistant to the President, closed the meeting with the Litany. While there is much work still to be done, details to be completed, and more input sought from the seminaries and from partner churches, today was a good start. May the Lord send labors into the field for the harvest is plentiful. This is a preliminary report of good meeting. Look for more information in the Reporter and other LCMS publications in the future. Participants: from Concordia Seminary, Saint Louis, included, Rev. Dr. Dale Meyer, President; Rev. Dr. Andy Bartelt, Vice-President Academic Affairs; Rev. Dr. Bruce Schuchard; Rev. Dr. William Schumacher; Rev. Dr. Victor Raj. From Concordia Theological Seminary, Fort Wayne: Rev. Dr. Larry Rast, President; Rev. Dr. Dean Wenthe, President Emeritis; Rev. Dr. Timothy Quill; Rev. Dr. Chuck Geischen; Rev. Dr. Detlev Schultz. From the Lutheran Hour Ministries (LHM) Rev. Dr. Douglas Rutt;  from the LCMS International Center: Rev. Dr. Matthew Harrison, President; Rev. Dr. Glen Thomas, Pastoral Education; Rev. Dr. David Birner, World Mission; Rev. Jon Vieker; Rev. Dr. Albert Collver, Church Relations.

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FW: Aeterne gratias tibi dicamus omnes Conditor

Cantemus…

 

Feed: HYMNOGLYPT
Posted on: Saturday, July 02, 2011 4:34 PM
Author: Matt Carver (Matthaeus Glyptes)
Subject: Aeterne gratias tibi dicamus omnes Conditor

 

Here is my translation of the hymn "Aeterne gratias tibi" (P. Melanchthon), as given in Lossius' Psalmodia (1579) for the Feast of the Visitation of the Blessed Virgin Mary to Elizabeth. The tune is also used for other hymns in the book cited. ETERNAL MAKER, unto Thee May all our thanks and praises be, Who in the midst of many a foe Dost save Thy Church from every woe. 2. Through heathen arms in open view And Herod's mighty retinue Through perils many and severe And doctrines false and dangers sheer, 3. Thou didst Thy virgin spare from death Until she reached Elizabeth To tell her of Thy gift of grace, Who madest her Thy dwelling-place. 4. Nor priest nor prince was giv'n to see The tidings of that prophecy, Nor in that spotless veil to view The advent of our Savior true. 5. But rather did Elizabeth Beside the Virgin, full of faith, Those tidings to the faithful bring, Who worshiped Christ as God and King. 6. As in the womb the prophet lay, He knew his Lord of ancient day, And Him to priests as yet unknown Adored upon His virgin throne. 7. This first of synods so confessed That there within the Virgin blest, The Father's Word, in hour foresaid, Had taken flesh and man was made. 8. Now kindled by this witness pure, Within our heart, a faith more sure Must render praise and pray'r alone To Christ, the virgin Mary's Son, 9. And seek His help with hope unblent, And trust in whom the Father sent To save all those who on Him call, And freedom grant from evils all. Translation © Matthew Carver, 2011. LATIN 1. Aeterne gratias tibi dicamus omnes conditor, Quod inter hostes plurimos, Ecclesiam servas tamen. 2. Ut inter arma gentium, Herodis et Satellites Interque tetros dogmatum Furores et deliria. 3. Servas Mariam virginem Domumque castae_Elisabeth, Quae praedicavit munus tuum, Datumque Christum nuntiat. 4. Non Pontifex, non Principes, etsi sciunt oracula vatum, venisse noverant, salutis autorem novae. 5. Sed dulcis haec Elizabeth, et virginis congressio, Arcana promit caeteris, vere Deum colentibus 6. Alvoque foetus conditus, longo sacerdotum agmini, agnoscit, ignotum ducem, adorat et gestu suo. 7. Haec prima Synodus fuit, testata deo Christo duce, postquam statuto tempore, Verbum Patris factum est caro. 8. Accensa testimoniis, in corde nostro talibus, colat fides, et invocet, Christum Mariae filium. 9. Opemque spe firma petat, missumque credat a Patre. ut invocantes adjuvet, malisque cunctis liberet. GERMAN (transl. by A. Lobwasser) 1. Dir Gott und Schöpfer danken wir Lob, Ehr und Preis wir geben dir, Daß du uns wieder unser Feind, beschützest welcher sehr viel seind. 2. Wie du wieder die Heidenschaft und den Herodis Macht und Kraft, in grosser mächtiger Gefahr, und greulichen Irrthum der Lahr, 3. Mariam gewaltig hast erredt, und denn das Haus Elisabeth, die deiner Wohlthat eingedenk, hochrühmen Christum dein Geschenk. 4. Dem Hohenpriester dem sonst wohl die Weissagung bekannt sein soll, den Fürsten auch ist nicht bekannt, der Seelen Tröster und Heiland. 5. Sondern die Jungfrau lobesam und dann ihr Mum zu der sie kam hat diese Ding den Kund gethan, die Gott ehren und rufen an. 6. Dir Frucht die noch verborgen war, im Mutterleib vermerket klar, höret und bett den Fürsten an, den aus den Priestern kennt kein Mann. 7. Der rechte Synodus das war, der Christum zeuget offenbar, do nach bestimmter Zeit und Frist des Vaters Wort Fleisch worden ist. 8. Durch solches Zeugnis angemerk sich unsers Herzens Glauben sterk das er Christum Marie Kind ehr, anruf, und sich zu ihm find. 9. Und dann bei ihm such Hülf und Rath, den der Vater gesendet hat, auf daß er uns helf und erlös von dem was schädlich ist und bös.

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FW: "Jesus Only" - Where do we hear preaching like this?

From the Pulpit…

 

Feed: Mercy Journeys with Pastor Harrison
Posted on: Friday, July 01, 2011 9:04 PM
Author: Rev. Matt Harrison
Subject: "Jesus Only" - Where do we hear preaching like this?

 

"Jesus Only" - Where do we hear preaching like this? At a symposium on Scandinavian Lutheranism a few weeks back, we were introduced to an enormous influence on Swedish Bishop Bo Giertz name Henrich Schartau. Schartau was the spiritual force behind renewal in Western Sweden. Read the sermon which follows and you'll see why. Note Schartau's use of the pronoun "you" as he delivers law and gospel. Schartau was quite interested in the order of salvation and I'm beginning to wonder if so much of our Lutheran preaching today is evangelically limp because we have lacked Schartau's fundamental insight as to how God's grace grabs a soul. Walther too had a profound knowledge of the human psyche and the precise application of the word of God. I found the sermon over at www.thefirstpremise.blogspot.com. Hey Swedish speakers! Give us more Schartau! Please! Pastor H.   Henric Schartau: "Jesus Only" The following sermon by Henric Schartau (1757-1825) is featured prominently in the classic Lutheran novel "The Hammer of God" by Bo Giertz in the third chapter entitled "Transfiguration Day" (pp. 182-227). This English translation of the sermon is from Henric Schartau and the Order of Graceby S.G. Hagglund (Rock Island, IL: Augustana Book Concern, 1928). Below, those sections quoted or discussed by Giertz are highlighted in red, with the corresponding page numbers from The Hammer of God indicated in brackets. [Note also that a study guide for The Hammer of God, prepared by Professor John Pless, is available at http://www.ctsfw.edu/academics/pastoral/pless/giertz.htm.] _______________________________________________________________________________ Seventh Sunday After Trinity. Introduction Lifting up their eyes, they saw no one, save Jesus only. In this way Matthew concludes his story of the peculiar occurrence described in the seventeenth chapter. When Jesus had at one time gone apart with a few of His disciples to a mountain, it happened that the "form of a servant," which He had taken upon Himself, was changed into the royal glory which belonged to Him ever since He had been born to be a king. The disciples who were accustomed to see Jesus associating with sinners, now found Him in conversation with two of the "Spirits of the New Jerusalem." They found themselves enfolded in a cloud and possessed with great joy, but when they again came to themselves and "lifted up their eyes, they saw no one, Save Jesus only." When a sinner first opens the eyes of his understanding, they are turned down upon his unsaved soul and lost condition [202]. Shame and timidity are associated with downcast eyes. Esra describes the dejection of an awakened soul in such wise, "O my God, I am ashamed and blush to lift up my face to Thee, my God: for our iniquities are increased over our head, and our guiltiness is grown up into the heavens." The law enjoins men to look especially upon themselves. It urges them to compare their depravity with God's holiness, and their guilt with His righteousness. The Holy Spirit, however, thereupon lifts the eye of their understanding to Jesus only [202]. The glory of Christ, emanating from the words of the gospel, enlightens their heart and attracts their thoughts to Jesus, while the love of God revealed in His promises comforts their frightened heart and gives them courage to turn to Jesus. It is blessed when a believing soul looks in the Scriptures for Jesus only [202]. He is the center and essential part of the word, and the Scriptures bear testimony of Him. When therefore the soul has learned to consider everything in the Word of God as leading to Jesus or derived from Him, then its searching has discovered the true treasure and the costly pearl. It is a blessed thing when the believing soul in prayer fixes his uplifted eyes of faith upon Jesus only, not looking about for his dispersed thoughts, nor backward upon Satan, who threatens with the assertion that the prayers are to no avail, nor inwardly upon hi sown slothfulness and slight devotion, but above himself to Jesus, "who is at the right hand of God, who also maketh intercession for us." [203] As Jesus only was the main object of Paul's preaching, so that he "determined not to know anything" except that which was related to the Saviour who once had been crucified, so shall also my main topic be Jesus Only. May He alone grant us enlightenment in the Word, strength and salvation through the Word, and may God hear us, when we ask for this for Jesus' sake. "Our Father," etc. Proposition. JESUS ONLY I. In the awakening, as its object II. In justification and the new birth, as its foundation III. In sanctification, as its power First Part. It is Jesus only who has provided that the Holy Spirit works upon a secure heart unto its awakening. Paul says that the awakening takes place with reference to Jesus, in connection with, and as a result of, His redemption, which was perfected when God awakened Jesus from the dead. The blood of Jesus was shed even for those who have "counted it an unholy thing," and it bespeaks mercy even for them. God is jealous for the honor of His Son; He desires to show that the atonement is valid and powerful, and He therefore permits His Holy Spirit to quicken the slumbering consciences. Jesus gave His life for the wandering sheep, and He "goes after that which is lost." It is the suffering of Jesus that pleads for pardon. It is His prayer which quickens the movements of grace in dead hearts, and it is by virtue of His merits that gifts are provided even for those who have fallen away. Jesus only is the basis of a sinner's awakening, but He is also the object thereof, for it is the object of the law to urge sinners to accept the grace offered by the gospel. Paul teaches that Christ and justification through faith in Christ are the objects of the law, "Christ is the end of the law unto righteousness to every one that believeth." Then again he describes the end of awakening as follows, "The law has been our tutor unto Christ, that we might be justified by faith." Hear then, O man, that the law causes grief in order that you may eagerly accept the comfort proclaimed in the gospel: that Jesus has paid for all your sins. The law frightens you, threatening you with eternal torment, in order that you may take the refuge which is being offered you with Jesus. When God, in His law, demands perfection in everything, His true object is that you may become a partaker of the righteousness of your Saviour, who has fulfilled the law for you. Second Part. A person becomes justified through faith alone, but Jesus only is the foundation of faith. He has provided that an awakened sinner can come to faith. Therefore an apostle says that "Jesus is the author and perfecter of our faith." Jesus has not only atoned for sins and purchased righteousness, but He has also provided that a sinner shall become a partaker of this grace. And since this is done by faith, Jesus has also provided that the Holy Spirit shall work to that end and grant a true faith, in order that the works of grace may be perfected and that man may appropriate and enjoy the fruits of redemption. Jesus is the foundation of faith, for it is He of whom the gospel says that He has purchased all the good which the gospel offers to those who are rightly awakened. It is only through the gospel that a man can come to faith, for the gospel speaks of Jesus and, indeed, concerning Jesus only. Any doctrine that does not speak of Jesus, whatever experience and glory it may proclaim, is not the gospel. So then Jesus is in the Word. His suffering, His blood, His obedience and death are proclaimed in the Word, and this is the only means of coming to the right faith. It is Jesus only whom faith embraces and on whom it relies. When a person, after seeing the awful depth of his own misery, has once caught a right vision of Jesus, he cannot turn his thoughts from Him. Jesus becomes everything to such an one, and everything else is "counted as loss and dung." He seeks for Jesus, comes to Him, longs for His righteousness, prays in His name, and hopes in Him alone. He presses on that he may grasp Christ more securely, and that he may trust Him with more certainty and with greater boldness. Jesus only is the basis and main cause of justification. Jesus only is considered by God when He makes a person righteous. God merely sees that the sinner has accepted Christ and that he is in Christ, in fellowship with Him. God does not wrathfully count such a person's sins, for they are covered with the blood of Jesus. The Saviour is sinless, and a justified man is considered quite as free from guilt as Jesus was when He had paid the whole debt of sin, and as pure, free from the corruption of sin, as Jesus has always been. Nor does God graciously look upon a person's good deeds; no, He looks only on His beloved Son. If He were to look upon our good deeds, He would also see the sins wherewith these good deeds are contaminated, and He would by virtue of His righteousness be compelled to exact punishment. God looks upon His beloved Son only, in order that He may find something perfect to rest His holy eyes upon. The atonement and righteousness of Jesus only are then by God attributed to the justified sinner. Nothing else will avail and satisfy an awakened soul. Nothing else suffices for our salvation from eternal fire; no other righteousness is valid and pleasing before God than that of His beloved Son in whom He is well pleased. It is by reason of this alone that God forgives sins and receives us into sonship with Him. Sins are forgiven, because Jesus "blotted out the bond against us" with His pierced, bleeding hand, and for the sake of His childlike obedience every one that believes on Him becomes a child of God. For Jesus' sake every child of God is considered like Jesus Himself, and a like verdict is rendered in heaven at the time of every act of justification as was proclaimed with reference to Jesus at the transfiguration, "This is my beloved son, in whom I am well pleased." Jesus only is the basis of the new birth, for it is faith in Him alone that brings regeneration of the heart. Paul expresses this is Eph. 2. 6, saying, "God made us to sit with Christ in the heavenly places." When a man fixes his attention upon Jesus alone and upon the holiness which He purchased and perfected when He had "His delight in the law of the Lord," he receives the Spirit which grants full enlightenment in the Word of God. The believer then becomes like the Lord Jesus, being "transformed into the same image." The light of the glory of Jesus enlightens the soul to see aright and to perceive clearly the heavenly light in the Word of God, when the Sun of Righteousness arises and God takes His dwelling in the soul. God then also grants the believer a new mind, "the mind which was also in Christ Jesus." His will becomes our will, and we thereupon always desire to be humble like Jesus, meek like Jesus, obedient like Jesus, pure in heart like Jesus, and occasionally we are also able to be thus, for in the new birth we received "a clean heart and a right spirit" and a mind like that "which was also in Christ Jesus." Third Part. It is in sanctification that the power of our Lord Jesus Christ is best shown, for it is Jesus who provides the power to put off the old man and put on the new. If you are to get rid of your wicked thoughts, if you are to quench your evil desires, if you are to succeed in overcoming your old sinful habits, verily, there is no other help for this in heaven or on earth than that provided by Jesus only. He has conquered sin, and "in all these things we are more than conquerors through Him that loved us," for He is "the Lord which sanctifies." "The sanctification of the spirit" is a sure result of His redemption. If you were unable to resist sin, if you were compelled to fall therein again, then the forgiveness would be useless and the atonement in vain. But His merit is complete and perfect, and He has arranged that the merit imputed to you at once and immediately in justification shall also gradually be wrought in you in sanctification [206]. Jesus has not only stood in your stead as a just man who has had His delight in God's commandments and whose righteousness is imputed to you as though you had always been just, but He has also brought about that you actually become just and obtain more and more delight in God's law according to the inner man. The more a person grows in faith in the Lord Jesus, the more he will also increase in good works. You do not, as you may suppose, receive more faith and grace from God by virtue of your watchfulness, meekness, patience, and devotion, but quite the reverse. In the proportion that Jesus becomes great and glorious to you, in the proportion that He becomes indispensable, you will increase in all the virtues that derive their strength from Him. The more faith, which is the origin of love, increases, the more will also love, which is the result of faith, increase. Love for Jesus is the chief motive unto sanctification in a converted soul. It is love for Jesus that makes the believers submissive to Him in trials and sorrow, enabling them to bear His cross when the Lord finds it needful for their sanctification. Paul designates the knowledge of the love of Christ as the most immediate cause leading to one's being "filled unto all the fullness of God." In like manner it is love for Jesus that makes the most pleasing sins abominable and the most grievous duties light. It is love for Jesus that enables us to love all men, because He has deigned to make them all objects of His love. It is love for Jesus which opens our heart so that we may have confidence in those who are known to be partakers of that same love of Christ. It is love for Jesus which quenches our anger when we are offended, which kills hatred and enables the believer to love his enemies, since Jesus has loved them too, precisely as He loved us even while we were yet His enemies. Jesus is the most splendid and only perfect pattern to follow in sanctification. Do not ask to become like this one or that one, but pray that you may become like Jesus. Do not attempt to imitate the talents of others, nor their measure of grace, but walk in the footsteps of your Saviour [206]. Along that way you shall more and more attain to that whereunto by your election you were ordained, namely, to be "conformed to the image of His Son." Application Do you, O confident sinner, know whom you are warring against, whom you are scoffing at? It is not the servant who proclaims the message which you contradict, not human beings whom you mock for their spiritual interests, but Jesus only, Jesus, whose words are being spoken to you and whose members they are whom you vituperate. Rest assured that Jesus alone is able to overrule your wickedness and to judge and punish you. How dreadful it will be for you when you lie upon your death bed at the end of the way to realize that the Son's wrath is upon you! How awful the mere appearance of Jesus when, in the resurrection, you raise your head form the grave! Take heed to what you have heard, O mournful souls, remember that Jesus only is the object of your awakening. Do not therefore seek for more regret nor for an immediate improvement in your course of life, but seek for Jesus only. Where, indeed, can you look for salvation except to your Saviour? Where can you find salvation except in Him? It is nowhere else to be found. When you have found Him and in Him righteousness and strength, when His righteousness is your support in temptations, when His might is your succor, lo, then you have enough in Him, for you have all in Him. If then it should ever happen that you, like the first disciples, should in spirit see somewhat of His glory and "taste the powers of the age to come," and if this glory should thereupon disappear, then do not look for Moses or Elias, but be content with the grace granted to those early disciples of whom we read, "When they lifted their eyes, they saw no one, save Jesus only." When the peace of Christ has brought you reinvigoration and His promises have given you assurance of grace, then it shall also be your lot, at the approach of death, when your eyes can no longer see the things of this world, then the vision of your soul shall be opened and endowed with heavenly light to see the great glory, world without end, face to face, -- Jesus only. Amen.   Labels: Giertz, Hammer of God, Jesus Only, Schartau

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FW: Sasse on the Reformed Teaching on Baptism

Sasse…

 

Feed: Mercy Journeys with Pastor Harrison
Posted on: Friday, July 01, 2011 5:12 PM
Author: Rev. Matt Harrison
Subject: Sasse on the Reformed Teaching on Baptism

 

Luther:   Therefore we do not hold with Thomas and the monastic preachers or Dominicans, who forget the Word and say that God has imparted to the water a spiritual power which, through the water, washes away sin. Nor do we agree with Scotus and the Barefoot Monks who teach that by the assistance of the divine will Baptism washes away sins, and that this ablution occurs only through the will of God and by no means through the Word and water. (SA III,V 2-3) For Luther, everything depends on the close connection of water and the Word:   God, however, is a God of life. Now, because He is in this water, it must be the true aqua vitae that expels death and hell and quickens forever (WA 52.102.9).   But that this presence of God or Christ cannot be any other presence than that in his Word will not need to be proved, we trust, in the case of Luther. All effects of Baptism, in the view of Luther and the Lutheran Church, are effects brought about by the Word connected with the water.   Consequently, the Reformed objection to the Lutheran interpretation of Baptism is none other than the objection to the Lutheran doctrine of the means of grace in general. That God gives his Spirit—and with him forgiveness of sin, life and salvation—to no one without the external means of his grace, without the external Word, without Baptism, without the Lord's Supper: that is the point against which this objection is directed. "The power of Jesus Christ, which is the only power of Baptism, is not bound to the execution of Baptism" (Barth, op. cit., 14f.). A favorite distinction made by the older Reformed theologians was the one between external baptism by water and internal baptism by the Holy Spirit and the blood of Jesus Christ, which cleanses us from all sin.[1][1] The reception of both, they said, does not always coincide; it is possible to have the one without the other. Whether an individual receives the Spirit-and-blood baptism together with the water baptism depends upon whether he is one of the predestined or not. This point of view also accounts for the objection to emergency baptism, which has been raised again and again since Calvin, especially against the Weibertaufe (baptism by women, midwives). Even so late a document as the Union Constitution of the Palatinate contains the sentence: "The Protestant Evangelical Christian Church of the Palatinate does not recognize emergency baptism" (E. F. K. Mueller, Die Bekenntnisschriften der Ev.-Reformierten Kirche, 1903, 871).   After all (they say) Baptism cannot give man anything he would not have without Baptism. Salvation and damnation do not in any sense depend upon Baptism, but only upon the question whether a man has been predestinated unto salvation or not. That is classic Reformed doctrine. And even where, as in the school of Barth, the old predestination doctrine has been softened up or surrendered, the conclusion still stands: Baptism has been instituted by Christ—Calvin agrees with Luther and the universal tradition of the Eastern and Western churches that the institution is identical with the baptism of Jesus—hence it must also be practiced as an ordinance of Christ, but it is not necessary for salvation. According to Karl Barth (op. cit., 15), one can only speak of a necessitas praecepti [necessity of command], never of a necessitas medii [necessity of means].

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[1] [1][1] "Andrea [at Montbeliard] argued that external baptism is accompanied by interior regeneration and the gift of faith. Beza said that what happens interiorly is known only to God and may not be presumed because of human [sic!] actions." Raitt, The Colloquy of Montbeliard, p. 147. MH

FW: Worship Planning Book: Year B/2012 — Great New Resource from Concordia Publishing House

For your kind consideration…

 

Feed: Cyberbrethren Lutheran Blog Feed
Posted on: Friday, July 01, 2011 12:17 PM
Author: Paul T. McCain
Subject: Worship Planning Book: Year B/2012 — Great New Resource from Concordia Publishing House

 

We have heard from customers who have asked us to provide a comprehensive resource for them to use to plan out their worship services through an entire year, based on the lectionary. And here you go. I'm happy to tell you about this new resource from CPH, the Worship Planning Book: Year B 2012. It is available now for purchase. Only twenty bucks. Here is a sample. Here are more details about it. Place your order here. Thoughtful service planning has never been easier. Designed with both pastor and musician in mind, this comprehensive planning calendar provides resources for the Sundays and principal feasts of Lutheran Service Book Year B, from the First Sunday in Advent (November 27, 2011) through the Last Sunday of the Church Year (November 25, 2012). Click here to look inside. The resources of numerous planning books are brought together under one cover with a two-page spread for each Sunday that features: • Readings (including Psalm) and synopsis • Theme of the Day (a big-picture overview of the readings and their connections) • Hymn of the Day • Collect of the Day • Hymn Suggestions for the Readings • Other Hymn Suggestions • Calendar of the upcoming week (highlighting feasts, festivals, and commemorations) Music suggestions: • Small Choir • Large Choir • Children • Keyboard • Handbell Fill-in-the-blank Divine Service outline, including: • Options within the service • Hymn selections • Pre- and post-service music selections • and more Several indices are also included to make planning the Church Year even easier: • Lectionary Summary (Year B) • Old Testament / First Reading (Year B) • Psalm (Year B) • Epistle / Second Reading (Year B) • Holy Gospel (Year B) • Hymn of the Day: Arranged by Church Year (Year B) • Hymn of the Day: Arranged by Hymn Number (Year B)

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Enclosures:

992269.pdf (239 KB) http://www.cph.org/pdf/992269.pdf

 

FW: Luther: Baptism Saves

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Feed: Mercy Journeys with Pastor Harrison
Posted on: Thursday, June 30, 2011 7:43 PM
Author: Rev. Matt Harrison
Subject: Luther: Baptism Saves

 

By water and blood. This they commonly explain in various ways. Most interpreters turn their attention to the two sacraments, because when Christ's side was opened, water and blood flowed out.9 Although this explanation does not displease me, yet I simply take this statement to mean Baptism, provided that it is applied in the right way, so that the very sprinkling of the blood of Christ comes to us. For the blood is considered in two ways. First it is shed10 physically, then spiritually, as Peter says in 1 Peter 1:2, for the called saints in the sprinkling of the blood of Christ. This is the application of the blood of Christ; this is the value of the shedding. For He comes to me through the Word and is received through the Word and faith. And thus the blood that was sprinkled physically cleanses and washes me spiritually. Thus this meaning can stand, namely, so that Christ's blood is rightly distributed and applied. For Christ does not come through water alone; He comes through water joined with the blood, that is, through Baptism, which is colored with the blood. Otherwise the blood is of no use, unless you believe that this blood was shed for you. For John came by water alone when he was baptizing into the Christ who was to come. Yet he also came by blood, for the water of Baptism is sanctified through the blood of Christ. Therefore it is not plain water; it is water stained with blood because of this blood of Christ which is given to us through the Word, which brings with it the blood of Christ And here we are said to be baptized through the blood of Christ, and thus we are cleansed from sins. For the water alone does not cleanse us from sins. By this text all human powers and efforts are condemned. The Antichrist comes with his efforts, but the blood of Christ does not profit him at all. The Jew comes with his ceremonies; but the blood of Christ does not profit him either. But those who follow Christ come by water and blood, that is, through Baptism; and thus they enter into the kingdom of Christ. Therefore the new spirits, who ridicule Baptism and invent new ways, are completely in error. They call it a dog's bath.11 This is not surprising. They have only water, but we have blood in addition to the water. LW 30:314

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FW: Come, Lord Jesus, be our guest. . .

Oremus…

 

Feed: Cranach: The Blog of Veith
Posted on: Friday, July 01, 2011 4:00 AM
Author: Gene Veith
Subject: Come, Lord Jesus, be our guest. . .

 

Some time ago on this blog, I sort of took issue with the "Common Table Prayer" commonly used by Lutherans, prayed in unison before a meal.   Remember that I did not grow up in this tradition, and I considered it more of a rhyming sing-song children's prayer, favoring instead the prayer in the catechism with its use of the Psalm ("The eyes of all look to you, O Lord. . .") or a spontaneous personal prayer.  How presumptuous I was in questioning a devotion hallowed by untold numbers of Christians for generations! Since then I have come to appreciate and to use that prayer.  Above all, it is a prayer that focuses upon Christ's presence–asking Him to come into our lives, into our vocations, into our family as everyone is seated around the table–and acknowledges Christ's gifts, that the food we are about to eat comes from His hand and that ordinary life is the sphere of His blessings. Along those lines and to go even deeper into the Biblical dimensions of this little prayer, you have got to read the piece by Dr. David Loy in the latest Lutheran Witness.  It deserves to become a classic.  You need to read the whole thing, but this is the summary: "Come, Lord Jesus," we cry with the Church, longing for our Lord to return in glory and set us and this entire sinful world right. "Be our guest," we ask Him, knowing that the house that receives Jesus in faith receives His salvation. "Let Thy gifts to us be blessed," we pray, trusting that the food on our tables will be sufficient to nourish us to do the work the Lord has given us in this world. It is such a simple prayer, and yet it gives voice to so many longings that our faith produces in us. We long for Jesus to come again, we long for the salvation He brings, and we long to be nourished to do the work He gives us. via The Lutheran Church – Missouri Synod – The Lutheran Witness.

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FW: So do any of the rest of you...

Yes…

 

Feed: Weedon's Blog
Posted on: Thursday, June 30, 2011 5:17 PM
Subject: So do any of the rest of you...

 

...ever say to yourselves:  "Ah, when I get through with THAT, then life will go back to normal"?  I keep having new "thats" appear on the horizon though, and so the normal's return keeps getting pushed back. http://feeds.feedburner.com/WeedonsBlog

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Resources Received: Concordia

Posset, Franz. The Real Luther: The Friar at Erfurt and Wittenberg. St. Louis: Concordia, 2011. 195 Pages. Paper. $39.99. www.cph.org (LHP)

Just, Arthur A., Jr. Heaven on Earth: The Gifts of Christ in the Divine Service. St. Louis: Concordia, 2008.  307 Pages. Paper. $15.99. www.cph.org (LHP)