This whole series about the Apostles' Creed didn't go as planned... and in my opinion really goofed on the whole thing as far as me wanting to make a point that I was completely unsuccessful at doing.
I spent all this time trying to get to a point that I never got to. Upon completion of this very weak attempt at getting to the point, I then find this blog from another site that details every last bit of what I was thinking. Just minutes after finishing my blog series. One that should have never happened.
I wished I had not tortured the two or three readers that I have with the rabble I presented. So with that being said, I highly recommend you read the following blog post (instead of the dribble I have written in earlier posts) from Pastor Peters of Grace Lutheran Church in Clarksville, TN. I understand there is not much conversation on my blog, but I would really love to hear some feedback on this topic. Here is the post:
Why I am not in favor of evangelism...
I hope the title got your attention. It was meant to be provocative. In part because the whole nature of the Church's mission has been co-opted by those who believe that we are here to bring non-believers into a relationship with Jesus Christ. This is the kind of the stuff I hear all the time (even from within my own church body). I will say it bluntly. That is not the job of the Church. We exist to draw others into the community of faith through the means of grace by which faith is born, people die and rise with Christ in baptism, sins are forgiven, hearts and minds are nurtured for the kingdom of God, and they are fed and nourished upon the bread which is Christ's body and the cup which is His blood.
I cannot trace when it happened but at some point in time evangelism became an abstraction. It became a program or a direction seemingly unrelated to the Church as the community of faith and the Body of Christ. Somehow Christians began to get the idea that a relationship with God was possible apart from and outside the realm of the Church, the assembly of God's people around the Word and Sacraments through which God has promised to work His saving work for us and for all who will be saved. The point is not to figure out where this mistaken idea came from but to confess that it has predominated our thinking as Lutheran Christians for some time.
We felt the need to set up evangelism committees and board structures to handle this work of evangelism. In some cases, we identified specific individuals with the gift of being an evangelist and removed from the faithful the task of witness and left them with worship, prayer, mercy, and service. (Recall of the Abdon plan and constitution?) They were not angry by the removal of this part of their baptismal calling -- even somewhat relieved since they saw evangelism through the eyes of the fundamentalists and evangelicals who knocked on doors and wondered what would happen to those folks if they died tonight -- a distinctly un-Lutheran question.
Lutherans about this time began to see Sunday morning in a different light and wanted the worship service to be accessible to and warm and friendly for all who showed up -- no matter how far they were from the kingdom of God. Lutherans began to watch how Billy Graham packed them down through the altar call and heard some of those who prayed so sincerely the sinner's prayer and were almost ashamed and embarrassed at their own liturgy, hymnody, and focus on the means of grace.
Collver also spoke about the witness of the Church, her mission, not as abstract love for and seeking after the salvation of souls but the specific and concrete mission which brings the sinner into the domain of our Lord's saving mercy through the proclamation of the Gospel and the administration of the sacraments, the means of grace that alone deliver Christ's gifts to the sinner. In other words the mission of the Church is to bring people not into some abstract relationship with Jesus but into the concrete relationship founded not on feeling or choice but upon a specific font, pulpit, and table.
All of the people of God are called to witness -- not just those who show the aptitude for it. None of us can escape the call and responsibility to give account of the hope that is within us and to locate the source of that hope in the Gospel the flows from the means of grace -- Word, water, and table -- of a specific place. It is not that evangelism is wrong but the idea of an evangelism that is concerned about the souls of people without being concerned with their life in the community of God's people gathered around His Word and table.
The people of the world wonder about a Christian who wants to share a product but without sharing where the product is to be found. If I tell someone about a great frozen pizza I found and leave them to feed on this pizza in their heart without sharing where this pizza can be found and what is its name, I have given them nothing at all. As Lutheran Christians we believe, and we believe that this is the true apostolic and catholic faith, that God works through His means of grace, He does what He has promised to do where He has placed His promise. So it can never be our goal to tell them about Jesus unless we bring them to the Church where Jesus is present in His Word and Sacraments, doing what He has pledged and promised to do. We cannot allow evangelism to be disjointed from the task of bringing people into the Church where the Word is rightly proclaimed (the Law/Gospel dialectic is most helpful here) and where the Sacraments are administered according to Christ's command and institution.
We do this not out of guilt or duty but because it is our joyful and grateful response to what God has done for us in Christ, because of our confidence in God's efficacious Word and Sacraments, because we know where Christ has located Himself in these means of grace, and because the Church is not some affinity group but the called, gathered, enlightened, and sanctified people of God in Christ -- who is not content with the 99 who are present but continually seeks after the lost one that he or she may be found. Far from being a burden, this is the natural outgrowth of our life together around these means of grace -- to tell everyone what He has done, to proclaim the Lamb of God who takes away the sin of the world, and to make sure every brother and sister knows, "we have found the Messiah (Christ)."
The truth is I do not have the foggiest idea how to have a relationship with Jesus Christ apart from the Word and Sacraments in which Christ has hidden Himself and revealed Himself. Unless I am completely mistaken, the only way to know Christ is to know Him where and as He has chosen to make Himself known. It is for this reason we keep saying "means of grace" -- not because it is some confessional mantra. The only grace we know is the grace made known to us in the Word of the Cross, the water of life, the voice of absolution, and the bread and wine of His table. It is not here or somewhere else. It is here or nowhere else.
Thursday, January 27, 2011
The Apostles' Creed Part IV The Third Article
The Third Article.
Of Sanctification.
I believe in the Holy Ghost; one holy Christian Church, the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen.
What does this mean?--Answer.
I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Ghost has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith; even as He calls, gathers, enlightens, and sanctifies the whole Christian Church on earth, and keeps it with Jesus Christ in the one true faith; in which Christian Church He forgives daily and richly all sins to me and all believers, and at the last day will raise up me and all the dead, and will give to me and to all believers in Christ everlasting life. This is most certainly true.
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Let me summarize this bit of a series on the Apostles' Creed and the discussion on monergism vs. synergism. Most churches and pastors will teach, on the surface, that Creation and our redemption from sin was something that God did on His own. God the Father created the heavens and the earth. As a Christian, this is orthodox belief. Additionally, because of our sin, we have separated ourselves from God and we are in need of redemption. Many churches will, at least in passing, say something to the effect of Christ being crucified and resurrected for our sins to bring about salvation.
Here we get to the work of the Holy Spirit. Luther's explanation of this article of the Creed is simple, to the point, and accurate. It is the Holy Spirit that has called me to the Gospel. It is He who enlightens, redeems, sanctifies, and keeps me in the true faith. Paul summaries this point in Romans 10:10-21:
This is what I found really intriguing. Paul writes of Isaiah asking of God, "Have they not heard." God responds: "Their voice has gone out to all the earth, and their words to the ends of the world."
God's word has gone out. We have been commissioned to proclaim the gospel. Repentance and forgiveness of sins. But our job is not to proselytize, to convert others. That's the job of the Holy Spirit. I think it is fair to assume, He is more than capable of revealing the gospel. God's law is proclaimed. And then His gospel. The good news that Christ has died for our sins. The Holy Spirit gives faith through the hearing of the word, and through the Sacraments.
We, as believers, are to place #1 priority on God's action over our action. Ours is a completely receptive spirituality that rejoices in receiving all the gifts of God on His terms. Our role is to completely trust God. And that is the thing we are unable to do without God extending His grace to us. The reason we do not cooperate with regenerating grace before it acts upon us and in us is because we cannot. We cannot because we are spiritually, dead. We can no more assist the Holy Spirit in the quickening of our souls to spiritual life than Lazarus could help Jesus raise him from the dead.
In this series, I have belabored the point of monergism and how God acts on our behalf. This is something that once we grasp and understand, the Gospel becomes so much sweeter. I want to return to God's Word and then a quote from the Augburg Confession to finalize these thoughts:
From the Augsburg Confession from the Book of Concord, Lutherans believe, teach, and confess the following:
Praise be to our heavenly father! For while we were yet sinners and actively in rebellion towards God, in His most perfect love, Christ came and died for us!
Peace to you.
Of Sanctification.
I believe in the Holy Ghost; one holy Christian Church, the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen.
What does this mean?--Answer.
I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Ghost has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith; even as He calls, gathers, enlightens, and sanctifies the whole Christian Church on earth, and keeps it with Jesus Christ in the one true faith; in which Christian Church He forgives daily and richly all sins to me and all believers, and at the last day will raise up me and all the dead, and will give to me and to all believers in Christ everlasting life. This is most certainly true.
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Let me summarize this bit of a series on the Apostles' Creed and the discussion on monergism vs. synergism. Most churches and pastors will teach, on the surface, that Creation and our redemption from sin was something that God did on His own. God the Father created the heavens and the earth. As a Christian, this is orthodox belief. Additionally, because of our sin, we have separated ourselves from God and we are in need of redemption. Many churches will, at least in passing, say something to the effect of Christ being crucified and resurrected for our sins to bring about salvation.
Here we get to the work of the Holy Spirit. Luther's explanation of this article of the Creed is simple, to the point, and accurate. It is the Holy Spirit that has called me to the Gospel. It is He who enlightens, redeems, sanctifies, and keeps me in the true faith. Paul summaries this point in Romans 10:10-21:
10 For with the heart one believes and is justified, and with the mouth one confesses and is saved. 11 For the Scripture says, “Everyone who believes in him will not be put to shame.” 12 For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. 13 For “everyone who calls on the name of the Lord will be saved.”
14 How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? 15 And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” 16 But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed what he has heard from us?” 17 So faith comes from hearing, and hearing through the word of Christ.
18 But I ask, have they not heard? Indeed they have, for “Their voice has gone out to all the earth, and their words to the ends of the world.”This should be of great comfort. Faith comes from hearing and hearing through the word of Christ. When ever God's law is preached along with comforting salve of the Gospel, the Holy Spirit brings about faith. That is a promise. His coming to us in the Word is all His doing, not ours. It is something we completely receive. We rely on God for our salvation and our sanctification.
19 But I ask, did Israel not understand? First Moses says, “I will make you jealous of those who are not a nation; with a foolish nation I will make you angry.”
20 Then Isaiah is so bold as to say, “I have been found by those who did not seek me; I have shown myself to those who did not ask for me.”
21 But of Israel he says, “All day long I have held out my hands to a disobedient and contrary people.”
This is what I found really intriguing. Paul writes of Isaiah asking of God, "Have they not heard." God responds: "Their voice has gone out to all the earth, and their words to the ends of the world."
God's word has gone out. We have been commissioned to proclaim the gospel. Repentance and forgiveness of sins. But our job is not to proselytize, to convert others. That's the job of the Holy Spirit. I think it is fair to assume, He is more than capable of revealing the gospel. God's law is proclaimed. And then His gospel. The good news that Christ has died for our sins. The Holy Spirit gives faith through the hearing of the word, and through the Sacraments.
We, as believers, are to place #1 priority on God's action over our action. Ours is a completely receptive spirituality that rejoices in receiving all the gifts of God on His terms. Our role is to completely trust God. And that is the thing we are unable to do without God extending His grace to us. The reason we do not cooperate with regenerating grace before it acts upon us and in us is because we cannot. We cannot because we are spiritually, dead. We can no more assist the Holy Spirit in the quickening of our souls to spiritual life than Lazarus could help Jesus raise him from the dead.
In this series, I have belabored the point of monergism and how God acts on our behalf. This is something that once we grasp and understand, the Gospel becomes so much sweeter. I want to return to God's Word and then a quote from the Augburg Confession to finalize these thoughts:
But God who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved) . . . that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus. For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. (Ephesians 2:4-10)
Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, 2 looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. (Hebrews 12:1-2)
From the Augsburg Confession from the Book of Concord, Lutherans believe, teach, and confess the following:
So that we may obtain this faith, the ministry of teaching the Gospel and administering the Sacraments was instituted. Through the Word and Sacraments, as through instruments, the Holy Spirit is given [John 20:22]. He works faith, when and where it pleases God [John 3:8], in those who hear the good news that God justifies those who believe that they are received into grace for Christ's sake. This happens not through our own merits, but for Christ's sake. (AC V 1-3)
Praise be to our heavenly father! For while we were yet sinners and actively in rebellion towards God, in His most perfect love, Christ came and died for us!
Peace to you.
Monday, January 24, 2011
The Apostles' Creed Part III The Second Article
The Second Article.
Of Redemption.
And in Jesus Christ, His only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; He descended into hell; the third day He rose again from the dead; He ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence He shall come to judge the quick and the dead.
What does this mean?--Answer.
I believe that Jesus Christ, true God, begotten of the Father from eternity, and also true man, born of the Virgin Mary, is my Lord, who has redeemed me, a lost and condemned creature, purchased and won [delivered] me from all sins, from death, and from the power of the devil, not with gold or silver, but with His holy, precious blood and with His innocent suffering and death, in order that I may be [wholly] His own, and live under Him in His kingdom, and serve Him in everlasting righteousness, innocence, and blessedness, even as He is risen from the dead, lives and reigns to all eternity. This is most certainly true.
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First. What is sin? The definition that best identifies the issues, I found in Lutheranism 101. It states that original sin is the desire that there be no God. That speaks more to the idea of our nature being inclined to sin against God due to our lack of trust in Him, and would rather there not be a god other than ourselves. The more immediate use of the word sin simply means betraying God; rejecting His will and His ways; any thought, word or deed that departs from the will of God.
The contributors to Lutheranism 101 go on to say the following:
As God acted alone in His creation. He alone works out our redemption. Philip Melancthon who primarily penned the 'The Defense of the Augburg Confession" found in the Book of Concord writes in the Fourth Article:
Every bit of our salvation is received. Our faith is given to us, our salvation is given to us, our righteousness is given to us. All of it. Given to us. Our entire life as children of God is a life of reception. We utterly depend on Him. As we stand in front of God and are judged, He does not see our works, the things we have done and have left undone. He sees Christ. His blood covering us. His work done on our behalf. All of this is good news. It should give us great comfort to know we have no say in our salvation and redemption back in to God's family. Left to our own devices, we only push God back and we rebel. Thanks be to God and His faithfulness.
St. Paul succinctly states in his letter to Titus:
Of Redemption.
And in Jesus Christ, His only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; He descended into hell; the third day He rose again from the dead; He ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence He shall come to judge the quick and the dead.
What does this mean?--Answer.
I believe that Jesus Christ, true God, begotten of the Father from eternity, and also true man, born of the Virgin Mary, is my Lord, who has redeemed me, a lost and condemned creature, purchased and won [delivered] me from all sins, from death, and from the power of the devil, not with gold or silver, but with His holy, precious blood and with His innocent suffering and death, in order that I may be [wholly] His own, and live under Him in His kingdom, and serve Him in everlasting righteousness, innocence, and blessedness, even as He is risen from the dead, lives and reigns to all eternity. This is most certainly true.
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First. What is sin? The definition that best identifies the issues, I found in Lutheranism 101. It states that original sin is the desire that there be no God. That speaks more to the idea of our nature being inclined to sin against God due to our lack of trust in Him, and would rather there not be a god other than ourselves. The more immediate use of the word sin simply means betraying God; rejecting His will and His ways; any thought, word or deed that departs from the will of God.
The contributors to Lutheranism 101 go on to say the following:
There is a huge gap between our Creator and us, and it exceeds our ability to describe its extent. Guided by a compass that cannot point true north, we are unable to navigate toward God; our life and purposes are not aimed toward God. . . By questioning the rights God has over us, Satan challenged the goodness of God as the giver of life and enticed Eve to rely on herself for the good. By rearranging God's words, Adam and Eve aspired to assume God's place, asserting themselves as the final determiners of what is good. This root sin, original sin, is our desire and search for personal meaning and identity apart from what the Creator has bestowed. . . Sin is so deeply rooted in us that with all of our reason we cannot discern its depth; we can neither clearly see ourselves in relation to God nor rightly describe our circumstance before God. . . The Ten Commandments identify, forbid, and condemn this root sin and its bad fruit: disbelief and false belief of God, defiance of parents, neglect of neighbors, slander and selfish cravings. We have lost all our created goodness; we neither will nor can depend on God for anything. Our corruption is so deep and pervasive that the Bible declares us separated from God--dead. We cannot begin, maintain, or conclude a relationship with God.So what do we do? How can this relationship be repaired? What of salvation?
As God acted alone in His creation. He alone works out our redemption. Philip Melancthon who primarily penned the 'The Defense of the Augburg Confession" found in the Book of Concord writes in the Fourth Article:
Because, therefore, men by their own strength cannot fulfil the Law of God, and all are under sin, and subject to eternal wrath and death, on this account we cannot be freed by the Law from sin and be justified, but the promise of the remission of sins and of justification has been given us for Christ's sake, who was given for us in order that He might make satisfaction for the sins of the world, and has been appointed as the [only] Mediator and Propitiator. And this promise has not the condition of our merits [it does not read thus: Through Christ you have grace, salvation etc., if you merit it], but freely offers the remission of sins and justification as Paul says Rom. 11:6: If it be of works, then is it no more grace. And in another place, Rom. 3:21: The righteousness of God without the Law is manifested, i.e., the remission of sins is freely offered. Nor does reconciliation depend upon our merits. Because if the remission of sins were to depend upon our merits, and reconciliation were from the Law, it would be useless. For as we do not fulfil the Law, it would also follow that we would never obtain the promise of reconciliation. Thus Paul reasons, Rom. 4:14: For if they which are of the Law be heirs, faith is made void, and the promise made of none effect. For if the promise would require the condition of our merits and the Law, which we never fulfil, it would follow that the promise would be useless.
But since justification is obtained through the free promise it follows that we cannot justify ourselves. Otherwise wherefore would there be need to promise? [And why should Paul so highly extol and praise grace?] For since the promise cannot be received except by faith, the Gospel which is properly the promise of the remission of sins and of justification for Christ's sake, proclaims the righteousness of faith in Christ, which the Law does not teach. Nor is this the righteousness of the Law. For the Law requires of us our works and our perfection. But the Gospel freely offers, for Christ's sake, to us, who have been vanquished by sin and death, reconciliation which is received not by works, but by faith alone. This faith brings to God not confidence in one's own merits, but only confidence in the promise, or the mercy promised in Christ. This special faith, therefore, by which an individual believes that for Christ's sake his sins are remitted him, and that for Christ's sake God is reconciled and propitious, obtains remission of sins and justifies us. And because in repentance, i.e. in terrors, it comforts and encourages hearts, it regenerates us and brings the Holy Ghost that then we may be able to fulfil God's Law, namely, to love God, truly to fear God, truly to be confident that God hears prayer, and to obey God in all afflictions; it mortifies concupiscence etc. Thus, because faith, which freely receives the remission of sins, sets Christ, the Mediator and Propitiator, against God's wrath, it does not present our merits or our love [which would be tossed aside like a little feather by a hurricane]. This faith is the true knowledge of Christ, and avails itself of the benefits of Christ, and regenerates hearts, and precedes the fulfilling of the Law.
Every bit of our salvation is received. Our faith is given to us, our salvation is given to us, our righteousness is given to us. All of it. Given to us. Our entire life as children of God is a life of reception. We utterly depend on Him. As we stand in front of God and are judged, He does not see our works, the things we have done and have left undone. He sees Christ. His blood covering us. His work done on our behalf. All of this is good news. It should give us great comfort to know we have no say in our salvation and redemption back in to God's family. Left to our own devices, we only push God back and we rebel. Thanks be to God and His faithfulness.
St. Paul succinctly states in his letter to Titus:
3For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. 4 But when the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6 whom he poured out on us richly through Jesus Christ our Savior, 7 so that being justified by his grace we might become heirs according to the hope of eternal life. -Titus 3: 3-7
Tuesday, January 18, 2011
The Apostles' Creed Part II (The First Article)
First Article
Of Creation.
I believe in God the Father Almighty, Maker of heaven and earth.
What does this mean?--Answer.
I believe that God has made me and all creatures; that He has given me my body and soul, eyes, ears, and all my limbs, my reason, and all my senses, and still preserves them; in addition thereto, clothing and shoes, meat and drink, house and homestead, wife and children, fields, cattle, and all my goods; that He provides me richly and daily with all that I need to support this body and life, protects me from all danger, and guards me and preserves me from all evil; and all this out of pure, fatherly, divine goodness and mercy, without any merit or worthiness in me; for all which I owe it to Him to thank, praise, serve, and obey Him. This is most certainly true.
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I like how Lutheranism 101, a book that gives an introductory glance at confessional Lutheranism, approaches the topic of Creator and Creation. Genesis does not only give an account of the details of God creating, but it certainly speaks to the implications of God being the one who creates. It states at one point: "If you created everything that exists, then you are God. If you did not create everything that exists, then you are not God." When scripture says: "In the beginning, God created the heavens and the earth," it is saying that God created everything that exists. It is like saying He created everything from A to Z. All of it, he created out of nothing. It sounds very simplistic, but this is something of which we need to be reminded. Who God is, and who we are in relation to Him.
"Through God's Word, our identity crisis is solved once and for all. Here is the truth: we are God's creatures, made by Him. We are not accidents." That being said, it is vital to understand the following: As we are creatures, created by God, we are "NOT independent, autonomous, self-sufficient, self-determining beings. To the contrary, as creatures we are by definition dependent beings." Dependent on our Creator. St. Paul writes in 1 Corinthians 4:7. "What do we have that we have not received?'
At creation, God the Creator gave our bodies all their powers and He gave us this physical world that sustains us in our lives. From birth to death. Whether it is realized or not, "we live and move and have our being" in Him (Acts 17). If God should for one moment stop giving to His creatures, we all would cease to exist. We depend on Him completely. To make this a bit more practical, this matter of fact that we are created, being His creation, we need to learn to live as creatures rather than trying to live as if we were God.
In the story of creation as written in the Scriptures, it is clearly visible that we, as God's creation, had no part in at all, but to receive from Him. To refer back to the premise laid out in the first post of this series, this concept indicates that we are to view our relationship with God as monergistic, instead of synergistic. We are, again, depended on God completely in everything. We are not God nor do we do anything to accomplish or supplement anything He does. Hopefully, I have explained this well in regards to God and Him creating us, the heavens and the earth
I like how Luther explains this relationship in this manner, taken from the response to the article of this Creed:
As we continue with this series on the Apostles' Creed, I want this to be the emphasis: this idea that our whole life as the children of God is a life of reception. We are His creation. And in all of the creation around are His good gifts that He has given us. And it doesn't stop with our physical needs. The next article of the Creed I will review is what it says of salvation.
Of Creation.
I believe in God the Father Almighty, Maker of heaven and earth.
What does this mean?--Answer.
I believe that God has made me and all creatures; that He has given me my body and soul, eyes, ears, and all my limbs, my reason, and all my senses, and still preserves them; in addition thereto, clothing and shoes, meat and drink, house and homestead, wife and children, fields, cattle, and all my goods; that He provides me richly and daily with all that I need to support this body and life, protects me from all danger, and guards me and preserves me from all evil; and all this out of pure, fatherly, divine goodness and mercy, without any merit or worthiness in me; for all which I owe it to Him to thank, praise, serve, and obey Him. This is most certainly true.
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I like how Lutheranism 101, a book that gives an introductory glance at confessional Lutheranism, approaches the topic of Creator and Creation. Genesis does not only give an account of the details of God creating, but it certainly speaks to the implications of God being the one who creates. It states at one point: "If you created everything that exists, then you are God. If you did not create everything that exists, then you are not God." When scripture says: "In the beginning, God created the heavens and the earth," it is saying that God created everything that exists. It is like saying He created everything from A to Z. All of it, he created out of nothing. It sounds very simplistic, but this is something of which we need to be reminded. Who God is, and who we are in relation to Him.
"Through God's Word, our identity crisis is solved once and for all. Here is the truth: we are God's creatures, made by Him. We are not accidents." That being said, it is vital to understand the following: As we are creatures, created by God, we are "NOT independent, autonomous, self-sufficient, self-determining beings. To the contrary, as creatures we are by definition dependent beings." Dependent on our Creator. St. Paul writes in 1 Corinthians 4:7. "What do we have that we have not received?'
At creation, God the Creator gave our bodies all their powers and He gave us this physical world that sustains us in our lives. From birth to death. Whether it is realized or not, "we live and move and have our being" in Him (Acts 17). If God should for one moment stop giving to His creatures, we all would cease to exist. We depend on Him completely. To make this a bit more practical, this matter of fact that we are created, being His creation, we need to learn to live as creatures rather than trying to live as if we were God.
In the story of creation as written in the Scriptures, it is clearly visible that we, as God's creation, had no part in at all, but to receive from Him. To refer back to the premise laid out in the first post of this series, this concept indicates that we are to view our relationship with God as monergistic, instead of synergistic. We are, again, depended on God completely in everything. We are not God nor do we do anything to accomplish or supplement anything He does. Hopefully, I have explained this well in regards to God and Him creating us, the heavens and the earth
I like how Luther explains this relationship in this manner, taken from the response to the article of this Creed:
and all this out of pure, fatherly, divine goodness and mercy, without any merit or worthiness in me; for all which I owe it to Him to thank, praise, serve, and obey Him. This is most certainly true.
As we continue with this series on the Apostles' Creed, I want this to be the emphasis: this idea that our whole life as the children of God is a life of reception. We are His creation. And in all of the creation around are His good gifts that He has given us. And it doesn't stop with our physical needs. The next article of the Creed I will review is what it says of salvation.
Friday, January 14, 2011
The Apostles' Creed Part I
It's been awhile since I posted anything. Christmas. New Year's. And nothing really on my mind that I felt I just had to blog about. And there really hasn't been an uproar by the whole one or two you who read this blog. So no worries and life is good.
After a recent discussion with my pastor, the bit about me not having anything to blog about was corrected. My wife and I are still continuing our catechises with our pastor, Pr. Kevin Martin, at Our Savior Lutheran in Raleigh. I mention his name, as much of what I will discuss in this post originates with him as he was the one to spell out these thoughts to us yesterday. I would like to credit him with giving structure to the following thoughts.
This thought process will continue through a series of three posts. I think. That is subject to change, of course. The subject matter we have been discussing recently is the Apostles' Creed. The topic went in direction of how God acts in a monergistic manner in all parts of the Creed. I think this is something that many in the Church need to hear and be reminded of. The basics of who God is and what our relationship with Him truly is.
First. A couple of theological terms to explain first. These will be good to know as you read this post.
This is where we come to the Apostles' Creed with explanations (taken from the Book of Concord):
It is not only redemption that we need to be reminded of God working alone in all areas of our relationship with Him. So with that being said, I plan on writing on each of these articles and how we can see God at work and how we are His creation and are completely dependent on Him. Hopefully the next blog will be up sometime later this weekend for all of my fans just waiting for my next blog. But I thought I would start with writing out the Creed itself and start out with a premise that it God that initiates the whole deal. We are dependent upon Him the three areas mentioned in the Creed: Creation, Redemption, and Sanctification. But I will elaborate further with upcoming posts.
After a recent discussion with my pastor, the bit about me not having anything to blog about was corrected. My wife and I are still continuing our catechises with our pastor, Pr. Kevin Martin, at Our Savior Lutheran in Raleigh. I mention his name, as much of what I will discuss in this post originates with him as he was the one to spell out these thoughts to us yesterday. I would like to credit him with giving structure to the following thoughts.
This thought process will continue through a series of three posts. I think. That is subject to change, of course. The subject matter we have been discussing recently is the Apostles' Creed. The topic went in direction of how God acts in a monergistic manner in all parts of the Creed. I think this is something that many in the Church need to hear and be reminded of. The basics of who God is and what our relationship with Him truly is.
First. A couple of theological terms to explain first. These will be good to know as you read this post.
Monergism "simply means that it is God who gives ears to hear and eyes to see. It is God alone who gives illumination and understanding of His word that we might believe; It is God who raises us from the dead, who circumcises the heart; unplugs our ears; It is God alone who can give us a new sense that we may, at last, have the moral capacity to behold His beauty and unsurpassed excellency." (as taken from Theopedia)In way of me becoming a confessional Lutheran, meaning I subscribe to what the Book of Concord teaches and confesses in regards to the Bible, the issue of monergism vs. synergism was one of the ideas I had much trouble with. I had struggled with these two counterpoints well before venturing into confessional Lutheranism. Of course, I had to make a 'decision' for Christ. But, St. Paul writes in Ephesians 2:
Synergism, in regards to the doctrine of salvation, is essentially the view that God and humanity work together, each contributing their part to accomplish salvation in and for the individual. This is the view of salvation found in Arminianism and its theological predecessor Semi-Pelagianism. John Hendryx has stated it this way. Synergism is "...the doctrine that there are two efficient agents in regeneration, namely the human will and the divine Spirit, which, in the strict sense of the term, cooperate. This theory accordingly holds that the soul has not lost in the fall all inclination toward holiness, nor all power to seek for it under the influence of ordinary motives." (as taken from Theopedia)
1 And you were dead in the trespasses and sins 2 in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. 4 But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.How can a dead person make a decision? How can a dead person do anything at all except be the passive recipient of anything from an external source? It can't.
This is where we come to the Apostles' Creed with explanations (taken from the Book of Concord):
First Article
Of Creation.
I believe in God the Father Almighty, Maker of heaven and earth.
What does this mean?--Answer.
I believe that God has made me and all creatures; that He has given me my body and soul, eyes, ears, and all my limbs, my reason, and all my senses, and still preserves them; in addition thereto, clothing and shoes, meat and drink, house and homestead, wife and children, fields, cattle, and all my goods; that He provides me richly and daily with all that I need to support this body and life, protects me from all danger, and guards me and preserves me from all evil; and all this out of pure, fatherly, divine goodness and mercy, without any merit or worthiness in me; for all which I owe it to Him to thank, praise, serve, and obey Him. This is most certainly true.
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Second Article
Of Redemption.
And in Jesus Christ, His only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; He descended into hell; the third day He rose again from the dead; He ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence He shall come to judge the quick and the dead.
What does this mean?--Answer.
I believe that Jesus Christ, true God, begotten of the Father from eternity, and also true man, born of the Virgin Mary, is my Lord, who has redeemed me, a lost and condemned creature, purchased and won [delivered] me from all sins, from death, and from the power of the devil, not with gold or silver, but with His holy, precious blood and with His innocent suffering and death, in order that I may be [wholly] His own, and live under Him in His kingdom, and serve Him in everlasting righteousness, innocence, and blessedness, even as He is risen from the dead, lives and reigns to all eternity. This is most certainly true.
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Third Article
Of Sanctification.
I believe in the Holy Ghost; one holy Christian Church, the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen.
What does this mean?--Answer.
I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Ghost has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith; even as He calls, gathers, enlightens, and sanctifies the whole Christian Church on earth, and keeps it with Jesus Christ in the one true faith; in which Christian Church He forgives daily and richly all sins to me and all believers, and at the last day will raise up me and all the dead, and will give to me and to all believers in Christ everlasting life. This is most certainly true.
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It is not only redemption that we need to be reminded of God working alone in all areas of our relationship with Him. So with that being said, I plan on writing on each of these articles and how we can see God at work and how we are His creation and are completely dependent on Him. Hopefully the next blog will be up sometime later this weekend for all of my fans just waiting for my next blog. But I thought I would start with writing out the Creed itself and start out with a premise that it God that initiates the whole deal. We are dependent upon Him the three areas mentioned in the Creed: Creation, Redemption, and Sanctification. But I will elaborate further with upcoming posts.
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