Wednesday, December 10, 2014

Jesus, the Bridegroom of the Church

We read in the prophet Isaiah, God said to His people: '...your Maker is your husband, the LORD of hosts is his name; and the Holy One of Israel is your Redeemer, the God of the whole earth he is called. For the LORD has called you like a wife deserted and grieved in spirit, like a wife of youth when she is cast off, says your God. For a brief moment I deserted you, but with great compassion I will gather you. In overflowing anger for a moment I hid my face from you, but with everlasting love I will have compassion on you," says the LORD, your Redeemer'  (Isaiah 54.4-8).

As most people know, women have gotten a pretty raw deal much of the time, in their relationships with men. Whether it be the current notorious conditions for women in the Islamic world, or in the developing world, or historically, in centuries past (including biblical times), women have often been neglected, disadvantaged, disenfranchised, deserted, and abused. For many women it has always been a matter of 'men – you can't live with 'em, and can't live without 'em'.

When marriages suffer or are destroyed by men and women, God's word tells us it is our fault, our sin, that presents us with this sad state of affairs. When men are unable, or unwilling to be good husbands, they stand before God guilty of violating His word. Likewise, when married women are unwilling to fulfill their God-given vocation, because of sin on their part, they fall short of the mark, too.

So, given that marriage is so characterized by sin, failure and pain, why does God use it as a metaphor to describe His relationship to His people? A few reasons that spring to mind are the fact that the imperfections and flaws that we see in marriage from this side of the Fall, do not detract from the fact that marriage was – originally - a good and perfect thing prior to the Fall.

At the same time God use flawed marriage after the Fall, to depict His relationship to us sinners, with Him being the innocent party and we being the guilty party. As such, the marriage metaphor is as instructive to us as it is descriptive of how the love of God is willing and able to overcome the imperfections in our relationship and, indeed, to heal them. In this God gives us a great example to imitate, as well.

The biblical picture of God, as the faithful husband, restoring our relationship to Himself to the point where we are as good with Him as Eve was with Adam before the Fall, also gives us a picture of the blessedness to come when God restores His fallen creation in the new world to come, a paradise that will never fall again.

Ultimately, marriage is a great illustration, since we get the concept of wife and husband, bride and groom. This is why we can learn so much from it about our relationship to God.

For example, where our Lord Jesus says, (as we say last week), that husbands are to love their wives, as Christ loved the Church and gave Himself up for her – husbands are to love their wives, as their own bodies; We who know Jesus can see why this is His expectation of husbands. Because Christ Himself is the Groom, who loves His bride, the Church – and is willing to treat her, not as her sins deserve, but according to His great mercy as our Redeemer and Saviour.

And, what a passionate picture Scripture gives us of how God's unfaithful people are like an unfaithful wife! Many, many times in His word, God describes his people leaving Him to run after 'other gods' as 'adultery'. In the Old Testament, worshiping other gods is called 'adultery' almost as often as it is called 'idolatry'. As a particularly vivid illustration, God even told one of his prophets (Hosea) to marry a prostitute to serve as an object lesson for the way that God's people had been unfaithful to Him by worshiping other gods.

God makes the case in His word, that our sins against Him have given Him grounds for divorcing us. It is written in the Old Testament laws of Moses that a man could obtain a divorce from his wife on many grounds.
"If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house, and if after she leaves his house she becomes the wife of another man, and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies, then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the Lord. Do not bring sin upon the land the Lord your God is giving you as an inheritance" (Deuteronomy 24:1-4).

Yet, even though God's case for divorce against us is a strong one, and even though it would 'bring sin upon the land...' if He did divorce us and then re-marry us, that is what God was prepared to do out of love for His fallen people. Remember the words of tonight's first reading? '...your Maker is your husband, the LORD of hosts is his name; and the Holy One of Israel is your Redeemer, the God of the whole earth he is called. For the LORD has called you like a wife deserted and grieved in spirit, like a wife of youth when she is cast off, says your God. For a brief moment I deserted you, but with great compassion I will gather you. In overflowing anger for a moment I hid my face from you, but with everlasting love I will have compassion on you," says the LORD, your Redeemer.

When did God hide His face from His people because of their sins? Isaiah referred to the fact that God had used the Babylonians to take God's people away in exile from the land. And then there was the whole period of time between the last Old Testament prophet, and the arrival in Israel of John the Baptist, the final prophet to prepare the way for Christ.

But don't forget, what we learned last week: that Jesus Christ embodies God's people Israel, and that when in that moment of dereliction on the cross, when His Father forsook His Son for our sakes, there God 'hid His face' from Israel, and deserted Israel, that He might gather us in and have compassion on us with everlasting love for the sake of Christ, who was forsaken for us.

Ultimately, that period of separation came to an end when the Bridegroom did arrive in the person of Christ, to 'leave His Father and mother and cleave to His wife' – the Church.

When he walked among us, Jesus of Nazareth said of His presence on earth, 'the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. The days will come when the bridegroom is taken away from them, and then they will fast in that day. (Mark 2.19-20).

'While I am in the world, I am the light of the world', Jesus once said. Now He is saying, while I am in the world I am the groom who is with my friends and will soon be joined to my bride.

And when did Jesus leave His mother? When, from the cross He looked at His mother, weeping there and the disciple He loved standing with her (St. John). ' Then he said to the disciple, "Behold, your mother!" And from that hour the disciple took her to his own home' (John 19.26-27). And when did He leave His Father? When Jesus, for our salvation came down from Heaven, left His Father's side, descended from His Father's throne and went to the throne of the cross, where he bled and died there.

In that place of execution our Bridegroom gave Himself up for His Bride, the Church and shed His blood that He might cleanse her and wash her from sin, so that she might be cleansed and presentable to Himself, 'without spot or wrinkle or any such thing, that she might be holy and without blemish' (Eph. 5.25-27). Christ was forsaken by His Father – 'the righteous for the sake of the unrighteous, that He might bring us to God' (1 Peter 3.18).

In this is the love of Christ, the Bridegroom for His Bride, the Church revealed: As that well-known hymn puts it, 'From Heaven He came and sought her, to be His holy bride. With His own blood He bought her and for her life he died'.

Therefore, we should take the picture of Christ as the Church's loving Bridegroom as both instructive and illustrative for us as we live out our daily lives in relation to God and to each other.


This illustration, this metaphor of something we so commonly see every day, is useful for us as we contemplate the love of that which is not seen. As St. John writes, ' Beloved, if God so loved us, we also ought to love one another. No one has ever seen God; if we love one another, God abides in us and his love is perfected in us. By this we know that we abide in him and he in us, because he has given us of his Spirit. And we have seen and testify that the Father has sent his Son to be the Saviour of the world' (1 John 4.11-14). Amen.

The Church as Bride of Christ



In biblical times, wedding customs differed somewhat from what they are in our culture, but not so much that we cannot relate to the language Scripture uses. It would help if we were as familiar with arranged marriages as some of our Christian brothers and sisters are in other cultures, such as in Central Asia. But since we probably aren't, let's just review a few things.

A marriage contract in biblical times was signed by the parents of the bride and the groom and the parents of the groom (or the groom himself) would pay a dowry to the bride or her parents. This began what was called the betrothal period—what we would today call the engagement. This period was the one Joseph and Mary were in when she was found to be with child (Matthew 1:18; Luke 2:5).


Arranged marriages were regarded as very sensible on several levels. Parents of both parties involved would take great care to ensure that there was the strongest possible support structure for the marriage, common world-views, shared cultural and religious backgrounds, and many other things that would serve to make for a strong marriage – things that many today neglect in favour of weaker grounds for marriage, with consequent bad results that are all around us.

One of the reasons why traditional marriage is being abandoned by so many today is the high rate of divorce in our culture. The more marriages fail, the more people despair of the institution of marriage itself, but that is a different subject.

The biblical understanding of what marriage is goes together with the biblical ideal of a bride. A woman who was betrothed to a man in a first marriage was to be someone who had never been united sexually to any man. In a similar way, her union with her husband would be as his only woman. She would be uniquely his - until their marriage ended in the death of either one of them.

You might be thinking at this point – ah! But what about polygamy in the Bible. Yes. It is true some men in the Bible did have more than one wife, but the Bride in each case was held to a separate standard. No biblical women could have more than one husband at a time. In that way there would never be any doubt as to the paternity of any children she might have.

Women might think that this arrangement was unbalanced, but remember – in those days, long before DNA-based paternity tests, only such an arrangement for brides would ensure that the Messiah would be born in fulfillment of God's promise that He would be a descendant of Abraham. In any other arrangement a child's ancestry would be in doubt making it impossible to prove that God had kept His promise.

So the imagery of purity and consecration were part of the character of a Bride and therefore useful as a depiction of the Church to readers of the Bible.

But, hang on, you may be saying; how can the Church be a pure and consecrated virgin to God when the Church is made up of sinners like you and me? This is where today's second reading comes in. St. Paul writes to the Ephesians, 'Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish'.

You and I, by our sins, are indeed not qualified to be a bride dressed in white and worthy of being presented to a holy and righteous God as His beloved, are we? If God were to describe us sinners in a song that depicted us in all our corruption, covered in the iniquity that besmirches our faces, the song would sound quite different from what we heard this evening in the first reading (!)

They say, 'love is blind', but God would have to be deaf, blind and stupid not to see how unworthy we are of any association with Him. As Isaiah wrote, '(God's ears are not dull that He cannot hear)... your iniquities have made a separation
between you and your God,
and your sins have hidden his face from you
so that he does not hear.
3For your hands are defiled with blood
and your fingers with iniquity;
your lips have spoken lies;
your tongue mutters wickedness.
4No one enters suit justly;
no one goes to law honestly;
they rely on empty pleas, they speak lies,
they conceive mischief and give birth to iniquity.
5They hatch adders’ eggs;
they weave the spider’s web;
he who eats their eggs dies,
and from one that is crushed a viper is hatched.
6Their webs will not serve as clothing;
men will not cover themselves with what they make.
Their works are works of iniquity,
and deeds of violence are in their hands.
7Their feet run to evil,
and they are swift to shed innocent blood;
their thoughts are thoughts of iniquity;
desolation and destruction are in their highways.
8The way of peace they do not know,
and there is no justice in their paths;
they have made their roads crooked;
no one who treads on them knows peace.

So how can God stand to be anywhere near us? Only through Jesus Christ! He, as our Redeemer, has made us His worthy bride. 'Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish'.

This is how God demonstrate His love for us. Not by waiting for us to be His holy bride by our works or waiting for us to somehow atone for our sins and cleanse ourselves from all our unrighteousness. No. Remember, my friend, we are talking about an arranged marriage and God our Father made this arrangement.

In the words of Luther: 'God beheld our wretched state before the world's foundation, and mindful of His mercies great, He planned for our salvation. He turned to us a father's heart; He did not choose the easy part but gave His dearest treasure. God said to His beloved Son: 'It's time to have compassion. Then go, bright jewel of My crown, and bring to all salvation. From sin and sorrow set them free; slay bitter death for them that they may live with you forever'. 'The Son obeyed His Father's will, was born of virgin mother; and God's good pleasure to fulfill, He came to be my brother' (or, to return to the marriage metaphor – my bridegroom).

This was the arranged marriage. 'while we were yet sinners Christ died for us' (Rom. 5.8). First He took on human flesh and blood as man. Then, to make the only successful atonement for human sin, He shed His human, yet holy blood and sacrificed Himself for human salvation. And then, to give us certainty that we are saved as individuals, He gave us the 'water and the word' of the Sacrament of Baptism.

In that washing of renewal, my friends, we are truly made new before God. We can enter into the presence of God, in a white wedding gown as a worthy Bride – but only because God Himself, in His grace and mercy for Christ's sake, has made us worthy to wear white. Just as He has done for those who are with Him in Heaven now, who have 'come out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb' (Rev. 7.14).

'Hasten, as a bride to meet Him, and with loving rev'rence greet Him. For with words of life immortal He is knocking at your portal. Open wide the gates before Him, Saying, as you there adore Him; Grant, Lord, that I now receive You, that I nevermore will leave You'.* Amen.

*Schmuke dich, o liebe Seele (LSB 636) stanza 2.


Friday, October 10, 2014

Pleasure - a Christian approach

'...but she that liveth in pleasure is dead while she liveth'  (1 Timothy 5.6)

Christians, historically, have had a reputation for looking with disdain at pleasure.  But, is it really true that the orthodox Christian teaching is that all pleasure is sin?   No.  What has been the consistent teaching of Christians on this subject is that pleasure, particularly physical pleasure (and, to a certain extent spiritual pleasure), is that there are dangers involved in the experience.

There is a difference between recognising the hazards of pleasure and condemning pleasure. If Christian teaching was that pleasure was sinful, then we would be taught to feel guilty about it.  But that is not taught.  What is taught is that Christians should beware of the spiritual dangers involved when we feel pleasure.  For every Christian's 'old nature' can and does exploit pleasure to strengthen itself at the expense of our 'new nature'.  Even spiritual pleasure can be risky, since the sinful nature will take times when such pleasure is absent to build a case against the new nature as a 'buzz kill' and a joyless waste of time that could have been spent in 'dissipation and drunkenness'.

But the dangers of physical pleasure to the soul are more common.  In the developed world today, more physical pleasure is available than ever before.  Thus today's Christian should treat pleasure with even more caution than ever before.  If we don't then the current deplorable situation we see today among Christians will be the story of our personal life.   According to a recent survey, 50% of Christian men (and 20% of Christian women) are addicted to pornography (!) No wonder Christian divorce rates are the same, or higher, than the divorce rate among unbelievers.  Christians are falling victim to alcoholism at an alarming rate.  Obesity, and its consequent health damage, is epidemic among Christians, far more so than among people of any other religion.  Internet and video-game addictions are robbing Christians of whole periods of their lives that they can never get back.   As St. James would put it, 'My brethren, these things ought not to be so'.

This is why Christians have historically treated pleasure as they have - because we have always had the same human tendencies to take God-given experiences of pleasure and ruin them by letting our sinful natures take over.  What St. Augustine in his writings called 'voluptuousness' is what Christians today might call 'addiction' to pleasures that make our old nature so strong and well-fed that our new natures are unnecessarily crippled as a result.

'...You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore'  (Psalm 16.11).

St. James did say, 'Every good and perfect gift is from above, coming down from the Father of lights...' (James 1.17)  Pleasure is one of those gifts.  Plenty of Scripture testifies to the fact that God has created - and Himself experiences - pleasure.  Jesus knew that people saw '...the Son of Man has come eating and drinking, and you say, 'Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!' (Luke 7:34).  A far larger body of devotional literature and hymns written by Christians also testifies to the positive side of pleasure.  A great Lutheran chorale has the title 'Jesus has Come and Brings Pleasure Eternal' (LSB 533 - tune: Jesus ist kommen, grund ewiger Freude).

The key to understanding the Christian view of pleasure is the distinction between Heaven and Earth. On this Earth we have pleasure - but mixed with danger.  In Heaven we shall have pleasure 'pure and free from sin's alloy' - to borrow a phrase from William Dix.  Then, in immediate and full communion with God, and His heavenly host, as Paul Gerhardt put it in his great Eastertide chorale 'Auf, Auf, Mein Herz mit Freuden!':  'He brings me to the portal that leads to bliss untold.  Whereon this rhyme immortal is found in script of gold: "who there my cross has shared, finds here a crown prepared.  Where there with Me has died shall here be glorified'.








Tuesday, September 09, 2014

Women 'Saved through childbearing' ?

As our dear daughter-in-law, Monica has borne a tenth grandchild for our family, my thoughts to to 1 Timothy 2.1-15 and the enigmatic phrase about women. “she will be saved through childbearing – if they continue in faith and love and holiness…” 

As for 'through childbearing', Lenske reminds us that the GK “dia” does not invariably mean “by means of” (“through”). It may mean “along with” (genitive of accompaniment). The “she” who is saved (given the context) is also the female sex itself, of which at least half of all Christians are members (St. Theodore of Mopsuestia says the “woman” who is “saved through childbearing” is Eve and all Christian women). 

As with all Christians, faith and love and holiness are required for a living relationship with God our Saviour. The Greek here also uses the article “the” as in “The Childbearing” that has “saved” (rehabilitated) the female sex (despite the woman being “deceived” and a “transgressor” she now is the bearer of the Christ-child. 

It is orthodox to call the Virgin Mary the “theotokos” – the “bearer” of God, whose obedience to God compensates for the disobedience of Eve. “Childbearing” includes the calling of motherhood and childrearing (Lenske) making this a very pro-life text! 

Women who bring children to baptism are living out their sanctification by applying their faith to their motherly vocation. In other words, (to paraphrase St.Paul) “A Christian woman will live out her salvation through her vocation, if in child-bearing, with faithful motherhood, characterised by love”.

Tuesday, February 11, 2014

The Limitations of Apologetics

This past week, many have been talking about the debate between the popular evolutionist Bill Nye and the Australian creationist, Ken Ham. As his opponent used Ham's faith in the Bible against him repeatedly, words from St. Paul in 1 Corinthians 2 came to mind, My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power, SO THAT YOUR FAITH MIGHT NOT REST ON MEN'S WISDOM, BUT ON GOD'S POWER'.   

With those words, St. Paul expresses something that Christian apologists should share with him, namely his embrace of the paradox that however mighty the word of God is, its use carries with it much that 'human wisdom' will consider weak and unpersuasive.

St Paul's contention is that Christian faith is not a human achievement produced by wise human reasoning, but instead a gift from God to each individual believer.  And, furthermore, to have faith is not to have been convinced by human arguments.  To have faith is to have been convinced by the mysterious power of God’s Holy Spirit, working through either his sacraments or his word.  As he put it, `This is what we speak, not in words taught us by human wisdom but in WORDS TAUGHT BY THE SPIRIT, expressing spiritual truths in spiritual words'(vv13-14).
           
If people are tempted to wait for convincing  human arguments or convincing salesmanship to succeed with their minds before they believe, they may never believe.  And even if  convinced by a good sales pitch to become a Christian, what kind of faith would that be if it were merely another human argument?
           
The difficulty in accepting this is that, in ordinary life, we make decisions based on clever reasoning or sales pitches all the time.  Yet, St Paul did not want that kind of thing to be used to explain Christian faith.  Nor, did he want people to believe in Christ only because they bought a human argument.  He wanted them to believe because God Himself had convinced them through the power of His Word.  Only that way could God get the credit for changing people's lives.  Only that way would people credit conversion to the `power of God'.  This was St Paul's announcement to the Corinthians: That Christ had sent him to: [1Cor. 1.17] `...preach the gospel - not with words of human wisdom, LEST THE CROSS OF CHRIST BE EMPTIED OF ITS POWER'.

What St.Paul wanted his hearers to realise was that the word of God is a positive, though mysterious, force – powerful enough to work the miracle of creating and nourishing faith in the hearts of many who hear it – but not overwhelmingly convincing to every human being.

The Good News about Jesus of Nazareth, that He has made atonement for human sin by His death on a cross, and that through faith in His redeeming work, we can be forgiven and have eternal life is based on real historical events and not myth, but even writing to the generation in which the eye-witnesses were still living,  St. Paul recognised that it was - even back then - not easy for many to believe.  As he described it.  ‘Jews demand signs and Greeks seek wisdom, 23 but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God’  ( 1 Cor. 1.22-24).

No wonder many today find that even the most skilled debaters, such as debated last week, fail to convince everyone to believe.  It is sadly inescapable that many sinful, resistant, proud, rebellious, human hearts will not be moved by God's word and judge much of what is in the Bible to be foolish.  As Jesus Himself was described as the ‘stone the builders rejected’, so the holy scriptures are vulnerable to a similar fate.  God’s eternal and almighty Son, took on such a humble form during His earthly ministry, that He was easy to despise, so is the Bible.  

And this was not a failure on  God’s part.  It was deliberate.   Please let that statement sink in for a moment.  The aspects of biblical revelation that seem foolish are not mistakes on God’s part.  He intentionally made some Bible stories hard to believe.  As. St. Paul argues in this epistle.  ‘God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong;  28 God chose what is low and despised in the world, even things that are not, to bring to nothing things that are…’ (1 Corinthians 1:27-28).  

Jesus once explained why He told difficult parables by quoting Isaiah 6.9-10, saying, "He who has ears to hear, let him hear."  9 And when his disciples asked him what this parable meant,
 10 he said, "To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so that 'seeing they may not see, and hearing they may not understand'  (Mark 4.9-10).

It is significant that, as one observer noted, Jesus Christ, after His resurrection, could have gone back to Pontius Pilate and made it unmistakable that He was the victor over all, even the power of Rome, but Jesus chose not to.  Instead, the risen Christ appeared so subtly that even among His own disciples, 'some doubted' (Matthew 28.17).   

God desires all people to be saved and come to the knowledge of the truth, but that does not mean He desires it to be easy.  It’s like a teacher in school who desires all her students to get ‘A’s and graduate with honours.  But that does not mean that that same teacher is going to make every test so easy that everyone get’s ‘A’s, nor is she going to make it impossible to fail.

In a similar way there is no contradiction between God’s desire that everyone be saved and His use of difficult things such as we find in Scripture and His love for us.

God both loves us and challenges us.  He both provides salvation for free (at His expense) and stretches us through tests of our loyalty toward Him and faith in Him.  If people fail in meeting those challenges, it is not God’s fault, but the sinner’s fault.

God does not send any test of faith that is impossible to endure.  With every temptation there is a way of escape that we might be able to be saved and to bear with things that make others abandon  God and perish.  

Sometimes we are required to honestly admit our own weaknesses before we can benefit from the strength of others.  A person faced with a great physical weakness may have a very difficult time unless he admits his weakness and looks to others who are physically stronger to help him. 

A person who is swimming in deep water with 1000 miles to go to get to land would
be foolish to refuse the help offered by a passing boat.  He would have to admit his limitations, and let himself be rescued or death by drowning would be the only outcome.

The trouble in realm of faith is that people often don't understand that their sins have placed them a 1000 miles from God.  Their guilt has spiritually bankrupt them before God.  Just being an ordinary human being places one in a most extraordinary position of weakness before God.

It is God's word, the Bible, that lights up the balance sheet and shows us the overwhelming
overdraft in our accounts.  It is God's word which lights up the waves and shows us the impossible swim that faces us without His help.

Indeed the Bible itself is the lifeline extended by God. Its message about Christ, strengthened and empowered by the Holy Spirit of God, is all we need to which to cling and we are lifted from the waves, redeemed forever and all our debts paid.
           
As S.Paul taught: `...the message of the cross is foolishness to those WHO ARE PERISHING, but TO US WHO ARE BEING SAVED IT IS THE POWER OF GOD'.  To the Romans he wrote: `I am not ashamed of the Good News about Christ, for IT IS THE POWER OF GOD TO SAVE THOSE WHO BELIEVE'  (Rom. 1.17).

St Paul's commitment to this message with Christ's work on the cross as its centre is what he meant when he said: `...I resolved to know nothing while I was with you except Jesus Christ and him crucified'.  

When we recognise this, then we too, with St Paul, will be determined to `...know nothing...except Jesus Christ and him crucified' -- not our own pride, not our feeble strength, not our sincerity, nor the overrated goodness of our hearts, not our salesmanship, debating skills or wise human arguments, not even our scientific evidence  -- BUT ONLY JESUS CHRIST!   `the fear of the Lord is the beginning of wisdom' the Bible says.  May that reverent respect for God and His ways, be ours through faith in Christ's Jesus unto life everlasting. 




Tuesday, November 26, 2013

'sola scriptura' today

‘Heaven and earth will pass away, but my words will never pass away’  (Jesus in Matthew. 24.35, Mark 13.31 and Luke 21.33)
One of our mottos as Lutherans is ‘Sola Scriptura’ (Scripture alone). This describes how we choose to limit what we regard as God’s authoritative word to the words of the Bible.   It is a position on divine revelation that requires an explanation to our friends, neighbors and family who, as never before in our lifetime, may not only fail to understand it but may even find it offensive.
The easy part is explaining that we believe to be divine revelation what we know Jesus of Nazareth believed to be God’s word.   He was crucified to redeem us from our sins and and rose again from the dead, so He is in a unique position to know!  He believed in the authority of the writings of Moses, the Prophets and the Psalms and so we believe the Old Testament is God’s word—as Jesus did (Luke 24.44)  We also believe what the apostles of Christ have written to be divinely inspired, as they themselves believed (2 Peter 1.21)  Only ’Scripture’ is ’breathed out by God’ (inspired) in this way (2 Timothy 3.15).  It is easy to assert that, as Christ and His apostles did, so we believe that the Bible we hold in our hands is the most perfect thing we human beings encounter on a daily basis.
The hard part is explaining that we treat other people’s religious impulses and insights as of lesser authority.  One might think that simply pointing out that other people ’are not Jesus’ and that the apostolic witness was unique would be self evident, but not these days.   Alien to many people’s thinking today is the apostolic willingness to ‘let God be true and every man a liar’  (Romans 3.4).
Unlike people today, the apostles did not ‘believe every spirit’  (1 John 4.1).  St. Paul went so far as to say,    ‘even if we (!) or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.   As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.   For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant of Christ  (Galatians 1.8-10).
The polite thing to do today is ‘please man’.  If someone feels divinely inspired, even if their ‘gospel’ contradicts that apostolic Gospel, we are supposed to listen and make approving noises.
Yet, with every possible sensitivity to people’s spiritual intuitions and religious feelings, we choose to say ‘no thank you’ to their new twist on God, and we should do so carefully, as St. Peter teaches, when he says, ’Have no fear of them, nor be troubled,  but in your hearts regard Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame’  (1 Peter 3.13).
It is lamentable but true that, when it comes to new religious insights, ’people ruined it’ and nobody’s spirituality can now be trusted to have the same authority as the Bible.  In all humility, ’Sola Scriptura’ is simply a Lutheran ‘self-limitation’ that we reckon will do us less harm than ‘believing every spirit’ would do.   We may be wrong to limit ourselves this way, but we have been burned in the past and we have scars.  Please understand.
We can only hope that people will be polite enough to permit us to obey God rather than men and the freedom to choose between their voices.


Tuesday, January 15, 2013


“Life after death - proven”

The world is rightly fascinated by that growing body of testimony consistently coming from people who have been resuscitated after clinical death and lived to publish their experiences.  People who have come back from hell feel as though they have been given another chance by the grace of God.  People who have had heavenly experiences and been re-united with loved ones in paradise have said that death no longer frightens them since they have been there and done that.  Even the blind report being able to see during these experiences, some for the first time in their lives.   They say they never felt more alive than when they were ‘dead’.

Lutherans should have mixed reactions to this.  On the one hand, we rejoice that further evidence is available  (if more were needed) that God, heaven and hell are real and our souls do survive death and every human being does live forever, as the word of God teaches.  

We also rejoice that these things, formerly considered mere doctrines, have now been proven scientifically, since vivid experiences had by souls cannot be explained away as ‘brain activity’ when a brain has been disabled.  So writes renowned Harvard professor of brain surgery, Dr. Eban Alexander, in his best-selling book, ‘Proof of Heaven’ – having himself been a disembodied soul, his body comatose with meningitis for seven whole days.  

On the other hand, we should not take people’s experiences as anything more than ‘tours’ of the afterlife given to their souls by forces beyond their control.  Because they vary so much from person to person, little ‘objective’ data about the afterlife has accumulated as a result of these ‘tours’.

Some of these souls – particularly unbelievers - may even have been deceived during their time away from the body, much as they are deceived whilst in the body into false belief and doctrines of demons.   Testimonies from disembodied souls that contradict the Bible cannot be trusted since ‘God…does not lie’ (Titus 1.2)

Believers know that God will not let any souls ‘blow His cover’ or see what He does not want them to see.   Speaking of himself, St. Paul wrote, ‘I know that this man was caught up into paradise - whether in the body or out of the body I do not know, God knows - and he heard things that cannot be told, which man may not utter’. (2 Corinthians 12:3-4).  

We mortals cannot survive even clinical death without God’s permission.  Although an amazing resuscitation suggests that, with modern medical technology, we can give ourselves ‘second chances’, we really can’t.   Many resuscitations fail, and those that succeed only succeed with God’s help and approval.   

Meanwhile, we may say with St. Paul, ‘If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell.  I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better’  (Philippians 1:22-23).

'Speaking of Life...'

As our nation’s president begins his second term and a new congress moves forward into 2013, pro-life Christians contemplate this year the 40th anniversary of the legalization of abortion, the supreme court decision known as ‘Roe v Wade’.

 As we lament a decision that has resulted in the tragic loss of over fifty-five million lives, our grief is further compounded by the facts that legislation overturning Roe v Wade seems less likely than ever and our tax dollars will be funding these killings more than ever - with no escape in sight. A real-time counter showing the world-wide tally of aborted children growing by the minute at www.numberofabortions.com

 “What can we do?” is the question. Yet we should not ask that question in despair. For the answer to that question has remained the same since the beginnings of Christianity in Roman times. We are to ‘speak the truth in love’, as St. Paul wrote to the Ephesians (Eph 4.15) and we are to ‘speak truth to power’ - an American tradition going back to the revolution that launched this nation.

 Even if we are not able to legislate the culture of life that we embrace, we can and must still preach it. We must speak of life, and let the Church of Christ prevail against the gates of hell rather than the other way round (Matthew 16.8).

 We should also note that abortion is on the retreat as a choice, despite all its political support. The latest report from the Center for Disease Control shows that abortions declined by 41,057 compared to last year, a one-year drop of nearly 5%, the largest drop recorded by the CDC in more than ten years. Moreover the report documents abortion rates and abortion ratios lower than any seen since the Supreme Court legalized abortion in 1973.

According to CBS news, ‘The CDC says that “multiple factors are known to influence the incidence of abortion” and goes on to list several: the supply of abortionists, pro-life laws such as waiting periods, parental involvement, increased acceptance of non-marital childbearing, population shifts, the economy, and factors such as contraception impacting fertility’.

We need not give up, but should continue to speak up and speak out as people who know the true freedom from death that comes from faith in Christ Jesus our Lord.

As the secular culture promotes its culture of death, we owe it to our neighbors to to promote our culture of life; not aiming to force Christian morality on them by law, but offering our neighbor a faithful and blessed alternative to death. We can remind our neighbor that there is love and support to be found in God that provides them with a ‘choice’ they may never have considered.