Journal of Lutheran Mission - September 2016
Journal of Lutheran Mission - September 2016
Journal of Lutheran Mission - September 2016
Mission
September 2016 | Vol. 3 | No. 2
Executive Editors
Rev. Dr. Albert B. Collver III, director, LCMS Church Relations
Rev. Bart Day, executive director, LCMS Office of National Mission
Journal of Lutheran
Mission
Table of Contents
September 2016 | Vol. 3 | No. 2
Editorial office:
1333 S. Kirkwood Road,
St. Louis, MO 63122-7294,
314-996-1202
Member: Associated Church Press Evangelical Press Association (ISSN 2334-1998). Indexed in
ATLA Religion Database. A periodical of The Lutheran ChurchMissouri Synods Offices of National
and International Mission.
Holy Scripture.
Introduction
The docetists were a heretical group in the ancient church who denied
the true humanity of Jesus. They held that He only appeared to be
human.
3
2.
The one Christ, in His office, works
according to, with, and through both
natures (FC SD VIII 4647).
3. In the personal union of the human and
divine natures, the human nature of our
Lord retains all its essential characteristics and traits, but alongside of them it
has special, high, great, supernatural,
incomprehensible, indescribable heavenly
prerogatives and privileges both now
and into eternity (FC SD VIII 51). And,
with regard to this third point, we confess
that we cannot limit or define the extent
to which Christs humanity shares in His
divinity.
4. A
n inerrant book a book that is completely reliable
Another qualitative difference between the Scriptures
and other literature is that the Scriptures like the God
who gives them are reliable and completely trustworthy, or as the Christian church has often asserted, they
are inerrant.
ii. With the Church through the ages we confess: The divine and human character of the
Scriptures relate to one another in similar ways.
1. The Bible is fully human and fully divine
in its entirety. So we do read and study
it, seeking to understand it as we would
other historical documents. We also read
it expectantly, for we believe its prophetic
and apostolic character means that it is
ever profitable to us in every way.
2. God is at work in Scripture indeed, He
is present and most profoundly present
in the Person of the Son about whom all
Scripture testifies (Luke 24). God is present wholly in His humanity and divinity
Positivism and its synonym, scientism, assert that only the sciences
can establish a valid truth claim.
iii. While the history the Bible reports is selective, it is also wholly reliable. If the history is
negated, then what God was doing in the history is negated too, and the Bible is turned into
a book of mythology humanly devised legends with no basis in fact about the doings
of the deity that have nothing to do with
human affairs.
iv. It is a principle for Lutheran biblical interpretation that the Bible is not mythology, but a
revelation from God Himself about what He
actually did in the arena of human history
in order to carry out His eternal counsels of
salvation.
c. Lutherans hold that the Scriptures are clear in their
saving truths (the perspicuity of Scripture). We
must, with Luther, distinguish the inner clarity of
faith and the external clarity of Scripture. No one
believer or unbeliever can misunderstand the
clear assertion that God created heaven and earth,
for example. However, only faith believes this clear
assertion. The Bibles essential message is unambiguous, but only faith appropriates its truth (Deut.
30:1114; Rom. 10:513). This does not deny that there
are passages we cannot understand either in part or
fully. For this reason, we read what is unclear to us
in light of the overwhelming clarity of the biblical
message, confident that God has made clear everything we need for life and salvation in Christ Jesus.
d. In interpreting the Bible, Lutherans remember that
the Spirit has spoken through human beings whose
words must be understood in the light of their historical context. They remember, too, that the Spirit
has spoken through human beings. This fact means
that historical, human words are at the same time
divine, eternal words that speak the truth about
Gods saving will and actions.
2.
Confessional Lutheran theology, accordingly,
declares that we base our teaching on Gods Word
as the eternal truth (FC SD Summary, 13); Gods
Word alone ought to be and remain the only guiding
principle and rule of all teaching (FC SD Summary
9); Holy Scripture alone remains the only judge,
rule, and guiding principle, according to which, as
the only touchstone, all teachings should and must
be recognized and judged as good or evil, correct or
incorrect (FC Ep Summary, 7); the only rule and
guiding principle according to which all teachings
and teachers are to be evaluated and judged are the
prophetic and apostolic writings of the Old and
New Testaments alone (FC Ep Summary, 1; cp. FC
SD Summary, 3).
a. These quotations from the Confessions leave little
doubt about how they use the Bible, namely, as
the ultimate and absolute authority for all that the
church teaches in Gods name.
b. That is why the Symbols repeat over and over again
such formulas as Scripture teaches (AC XXIV 28;
Ap XXIII 11; FC SD I 46; FC SD III 30) and it is
written (AC XXIV 26; XXVIII 51; Ap IV 263; SA
III vii 12; III xiii 3; FC SD III 20, 57; VI 12; VIII 6;
X 8 11; XI 7).
c. That is why the Confessions, without concern that
some might accuse them of making a legislative
use of Scripture, firmly insist that where we have
the clear, certain testimonies in the Scripture ... we
should [sollen wir] simply believe and should not
raise any objections (FC SD VIII 53).
3. The sacred Scriptures are to the Lutheran confessors
the source of doctrine.
a. In contrast to the authority of the church fathers,
the Smalcald Articles (II ii 15) set up the invariable
rule: This means that the Word of God and no
one else, not even an angel should establish articles of faith. The Augsburg Confession (Preface 8;
Epilog to XXI 2; XXI 4, German) and the Apology
(I 2; II 3243; IV 5, 166; XII 16; et passim) appeal to
the sacred Scriptures as a whole as well as to individual passages as final authority.
b. The summary and generally accepted concept and
form that the Formula (SD Summary 1) regards as
essential for basic and firm agreement in the Church
is to be drawn from the Word of God. The prophetic
10
11
Interchurch Relationships
of the LCMS
12
Allied Churches
1. Lutheran Church of Australia*
2. Evangelical Lutheran Church in Belgium*
3. Evangelical Christian Lutheran Church of Bolivia*
4. Evangelical Lutheran Church of Cambodia
Emerging Relationships
1. Myanmar Lutheran Church (Burma)
2. Evangelical Lutheran Church in Malaysia
3. Evangelical Lutheran Church in Norway (DELK)
4. Norwegian Lutheran Mission
5. Lutheran Church in Singapore
6.Evangelical Lutheran Church in Tanzania Southeast
Lake Victoria Diocese
7. South Sudan Evangelical Lutheran Church
8. Ethiopian Evangelical Lutheran Church (EELC)
9. Lutheran Church of Colombia
10.Synod of Evangelical Lutheran Churches of Ukraine
(SELCU)
Ecumenical Relationships
1. Roman Catholic Church (The Vatican)
2. North American Lutheran Church (NALC)
13
by Werner Kln
Preliminary Note
14
15
Gods holy word and the Lutheran confession could take of Europe except for France, which since the French
shape. They recognized that church services, confession, Revolution preferred to define the republican constiand church constitution are integrally correlated. That is tution as laical the state-church system inherited
why they were prepared to make great sacrifices to main- from the Constantinian era prevailed, these confessional
tain their belief, their confession, and their church.
movements and churches were, at least for some time,
It was no accident that the crystallization point of the persecuted, driven underground, and in the end, if
confessional awakening, which led in the end to the emer- acknowledged by the state, marginalized.
gence of independent evangelical Lutheran churches,
So, one could summarize that the transformation
was the sacrament of the altar. The concern that forced of the Lutheran heritage in the confessional Lutheran
confessional Lutherans onto solitary paths was that of churches in the nineteenth century formed, in a manner
preserving their biblical Lutheran understanding in an of speaking, an avant-garde stance. They posed questions
ecclesiastically binding form, of defending it in its exclu- and found answers that, in their fundamental and permasivity against every kind of false
nent reference to Scripture, were
compromise. It was these churches
also contemporary and approChristians and the
that created a new awareness
priate. In this way they found the
of the Concord-Lutheran prinattention of their contemporarchurch, claimed by their
ciples of the sixteenth century
ies; thus, a group of Bible-based,
Lord, have nothing to
and gave them renewed ecclesichurch-committed
Christians
sugarcoat, nothing to
ological reality. They wanted to
came together and became effecgloss over, and nothing to
manifest Lutheran identity in the
tive in society, even if only to a
conceal concerning the
ecclesiastical dimension by estabcertain degree. They formed indelishing that, as the expression of
predicament of men and our pendent Lutheran church bodies
full church fellowship, fellowship
in various German states, but also
contemporary society.
in public worship, particularly at
in America, Australia, and souththe communion table, has as its
ern Africa. These churches, or
unconditional prerequisite a consensus in faith, doctrine, their successors, are for the most part member churches
and confession.
of the International Lutheran Council (ILC) and as such,
They were at the same time protagonists of a new they are committed to determining their decisions solely
freedom of the church from state control and political on the basis of the word of God, and not on social, culsubordination in character with the gospel. In addition, tural, or practical considerations.
they were, at least in religious matters, pioneers fighting
2. Principles of Confessional Lutheran Identity
for social values of the modern era such as freedom of
assembly, freedom of speech, and freedom of conscience.
I believe that there is on earth a holy little flock and
The founders of the Lutheran confessional churches in
community of pure saints under one head, Christ.
Europe, and those among them to emigrate to Australia,
It is called together by the Holy Spirit in one faith,
America, or southern Africa, proved to be equal contemmind, and understanding. It possesses a variety
poraries of the movement for bourgeois emancipation.
of gifts, and yet is united in love, without sect and
This remains true even if we recognize that the theologschism. Of this community I also am a part and a
ical content for which they were prepared to bring great
member.
sacrifice was principally conservative, and that the same
In this manner Luther elucidates the phrase the
held true for their political convictions. The claim for
religious and ecclesiastical and theological independence congregation of saints in the Large Catechism in his
in terms of confessional church bodies is nevertheless an explanation to the third article of the Apostles Creed
(Kolb-Wengert, 437f).
integral part of their common heritage.
For Luther, it is of central importance to take seriously
It has to be recognized, on the other hand, that these
Lutheran movements never succeeded in regaining major the existence of the church, or of Christendom, as he
influence in the intellectual, spiritual, and religious devel- prefers to say (cf. Luthers deliberations on the translation
opments in their respective lands. Whereas in most parts of communio sanctorum in LC III, 4750 [Kolb-Wengert,
16
436f]), and the priority of the community of the faithful of his own efforts.10 The actual meaning and significance
over ones own belief. This commitment to the church of the gospel, which shines through in the emphasis on
precludes identifying oneself as an atomized individ- its effectualness in actu, is in conformity with both the
ual with private beliefs and piety, and includes seeing Scriptures and the confession of faith of the Lutheran
oneself within a community of faith which is always Reformation. Hence the confession focuses on the centre
prior to oneself and which God the Holy Spirit makes of the Scripture, namely the gospel, of which Jesus Christ
use of for the accomplishment of his work (LC III, 52f is the quintessence and the living reality.
[Kolb-Wengert, 438f]).
It is nevertheless true that the confession of faith, and
This approach includes an ecumenical dimension as no less the (Lutheran) doctrinal confession, is an introwell. Lutherans understand themselves as being simulta- duction to the Scriptures and at the same time centres the
neously evangelical, catholic, orthodox, and ecumenical Scripture from within the Scripture. The confession of
in the best sense of the word, and professing a church faith arises from the word of God in Holy Scripture and
that shall last forever. It is also
leads back into it. However, it is
taught that at all times there
necessary to ensure that the word
must be and remain one holy,
of Scripture is and remains prior
Confessional Lutheran
Christian church (AC VII, 1
to the word of the confession.
churches will have to
[Kolb-Wengert, 42]). Lutheran
All in all, the confession focuses
call
people
back
into
the
identity is not first and foremost
on the Scriptures and within the
fellowship that God grants
a special identity; it rather lays
Scriptures on the focal point of
claim to catholicity. As in the
the gospel.
with himself and, in doing
Reformation, to renew the church
It is therefore both meaningful
so, into the freedom that
means to remain faithful to the
and helpful, not least in the sense
God bestows on those who
one, holy, catholic church. For
of making certain of ones own
believe.
this reason, the renewal of the
identity, to also revert to texts
church in the Reformation and
that are several hundred years
after has repeatedly been accomold. A truly confessional stance,
panied by the recourse to the Scriptures, the origin and however, is not simply a retreat to distant historical docfounding document of faith and the church, both of them uments; it takes place as recourse to the Scripture and is
being creaturae verbi creatures of the word.
thus a guideline for the profession of faith. The confesThe existence and the unity of the church depend sional documents of the sixteenth century can be, and are
upon one and the same thing: the gospel in the form of intended to be, a guideline for the understanding of what
the proclamation of the word in accordance with the Christian faith is, what Christian life is. In other words,
Scripture, and upon the sacraments in the form of admin- how we can exist and lead our lives in the sight of God.
istration in conformity with their institution. Herein Since the answers that can be found in the condensed
consists the identity of the Lutheran church and, as a con- form of the confessional documents of the sixteenth
sequence, the standard for the practice and manifestation century (can) have a high degree of plausibility even for
of church fellowship.
todays contemporaries, they offer at the very least guidThe Lutheran confessions as included in the Book of ance for communicating faith today as well Christian
Concord of 1580 are not intended to be anything other faith in its significance for our contemporaries.
than a rendering of the scriptural truth, concentrated
The transfer into our times, which is the duty of the
on the gospel. Therefore, the gospel and the doctrine of church through proclaiming law and gospel to this time
the gospel are not understood as a collocation of cor- and world, has already been accomplished and set down
rect propositions, but rather the gospel is understood as then and there in an exemplary manner. But precisely
an event in which God imparts himself, in which God in this manner, confessional statements or documents
communicates himself to man and indeed salvifically to constitute a guideline for actual confessing, statements
man who has broken off the communication with God
and, for the reason that he has broken it off, is not in a 10
Oswald Bayer, Martin Luthers Theology: A Contemporary
position to reestablish communication on the strength Interpretation (Grand Rapids, MI: Eerdmans, 2008), 2943.
17
around the church but also creep into it. Yet the church
demonstrates that it is contemporary when it resists current developments of which it cannot approve.
Christians and the church, claimed by their Lord, have
nothing to sugarcoat, nothing to gloss over, and nothing
to conceal concerning the predicament of men and our
3. The Challenge and the Mission of the Church
contemporary society. They will boldly carry out their
At present, it does not seem likely that a major awakening task, irrespective of power, richness, or influence of men.
will stir up European Christians, churches, or societ- They will not cower before the powerful, and not buckle
ies in the near future. All church bodies in Europe face before those in charge of the state, society, or economy. I
the challenge of re-Christianizing areas that have been say this because the history of the church is also a history
de-Christianized (Rosin 2007), utilizing for this pur- of failure in light of this responsibility. The history of allipose also models of cooperation underneath the levels of ances between throne and altar, Christianity and power,
church fellowship and full communion. Especially with church and dictator, demonstrates these failures all too
regard to ethical challenges, Christians and Christian clearly. If the church desires to do justice to its mission, it
churches ought to strive to respond to those in one voice, will not give in to majority trends and mainstream public
as, for example, the Charta Oecumenica (2001) suggests.11 and popular opinion.
It is far more likely that, at
But before it speaks to the sitleast in Europe, Christianity, or
uation
of its time and world and
The call to return to God,
rather the church, will take a
the predicament of fallen humanthe call to responsibility
shape similar to the one it had
ity in its defective and ruined
before God, is indeed
throughout the first three centurelationship towards God, the
ries being a minority, despised,
nothing but the call to
church must first speak to itself,
mocked, marginalized, suspected,
turn to itself, and permit itself to
freedom, the freedom of the
neglected, displaced, persecuted,
see that its message concerning
children of God.
and even killed. It has always been
the situation of mankind and the
seductive to Christians, and to
world is also its own diagnosis. It
church leaders in particular, to see the church as a cultur- is not that the church asserts itself wherever God allegedly
ally, politically, morally influential, and even predominant authorizes it to; rather, it simply proclaims what the point
factor or institution in this world. That tempting dream, is to the world to which it is directed. Mankind stands
in some realms of Christianity still lingering on, belongs before God and can neither abolish nor create this exismost intimately to the imperial ideology and ecclesiastical tence, nor run away from the judgment that man is, as he
enthusiasm of the Constantinian era.
is, lacking in his state of existence before God.12
Nonetheless, it remains the task of the church to proWhen the church does this, it will then be able to speak
claim the righteous, unchanging will of God (FC SD to those issues in our nations and times where the divine
V, 17 [Kolb-Wengert, 584]) for his world and its popula- standards of Gods will have been abandoned, despised, or
tion in a manner that is relevant to today. The church is wantonly rejected. It will then have to proclaim that God
thus obligated to be critical of its contemporary setting. in his holiness will not allow such offenses and revolt to
Contemporary life also affects the church and its mem- be tolerated or passed over. At the same time, though, it
bers. One cannot deny that the church is influenced and will speak even more clearly that God himself, in his Son,
affected by worldly societal trends and tendencies. These Jesus Christ, has already overcome this evil, so that our
movements do not only find expression outside and contemporary hearers are not thrown into arrogance or
despair (FC SD V, 10 [Kolb-Wengert, 583]).
11 See Charles Hill, Charta Oecumenica: Guidelines for the
The church will today, as always, warn, and where
Growing Cooperation among the Churches in Europe, Conference of
necessary,
even accuse. It speaks to situations where the
European Churches, May 2003, http://www.ceceurope.org/wp-content/
uploads/2015/07/ChartaOecumenica.pdf and Ecclesiology and
Theological Dialogue, Conference of European Churches, accessed 5
August 2016, http://www.ceceurope.org/ecclesiology-and-theologicaldialogue/.
18
Gunther Wenz, Theologie der Bekenntnisschriften der evangelischlutherischen Kirche, vol. 2 (Berlin/New York: de Gruyter, 1998), 73.
12
4. Repentance as the Core Attitude of the Christian Church: Ecclesia Semper Paenitens
In confession and repentance, we are placed before
God and are asked what our condition is before him.
Simultaneously, a judgment is rendered upon us when
we wish to master our life with our own powers. In Gods
eyes, the problem is our conviction that we are our own
masters and that we control the world while, in reality, we
orbit only around ourselves. Thus, all people are subject
to the judgment that their lives are a failure when and
because they look to themselves.13 We must recognize this
and confess that we neither have nor do what we ought
(LC, Kolb-Wengert, 477). Thus, in our confrontation with
the holy God, we realize that we have fallen short of the
goal of our existence.
In this moment we are called to self-recognition, to an
unadorned, unvarnished, and unsparing regard of our real
condition. However, the measures used by such self-assessment, which are grounded in faith, do not lie within us
but in Gods ordinance. Hence, the insight and confession
arises that I am none other than the one exposed before
God in the light of his ordinance and according to the
measure of his command. Such a confession is a Yes to my
No and conversely a No to my Yes. I must affirm that I do
not measure up to that which God wants of me, and at the
same time deny that such a not-measuring-up is in order.
One of Luthers fundamental insights is that those who
realize the untenable state of their being and the abysmal
condition of their lives recognize that they can provide
neither a foothold nor a foundation for their lives. They
rely on and hold fast to the fact that help comes from
somewhere else, specifically from God. For this is the
essence of a genuinely Christian life, to acknowledge
that we are sinners and to pray for grace (LC 9 [KolbWengert, 477]). This desperately desired affirmation of
divine aid comes from the gospel, for in absolution God
promises us that when we reach the end of our resources
he opens new possibilities to us. Exactly at the point where
we believe escape is impossible, God lets us know that he
provides a new way for us. The fundamental insight of
Martin Luther was that this repentance stays with the
Christian unto death (SA III 3 [Kolb-Wengert, 318]).
This insight understands the entire life of a Christian as
a process led by the Holy Spirit and aiming at final salvation. The Spirit works to make the man truly pure and
holy (SA III 3 [Kolb-Wengert, 318]). Here Luther has in
mind a procedural event that is founded in a theology of
baptism.
Repentance is therefore nothing other than a return
and stepping towards baptism (LC IV Baptism, 79 [KolbWengert, 466]),14 nothing other than baptism (LC
IV, 74 [Kolb/Wengert, 465]), indeed, on a daily basis.
On the other hand, Luther can also emphasize the progressive aspect of baptism, which connects to the idea
of sanctification as it was developed in the exposition of
the Third Article of the Creed.15 Regarding the basis set
in baptism, it states: started once and continuously proceeding in it (LC IV, 65 [Kolb-Wengert, 465]), or, in the
nexus of the aspects of the return into baptism and the
proceeding forth from this baptism, it states: This is what
it means truly to plunge into baptism and daily to come
forth again (LC IV, 71 [Kolb-Wengert, 465]). In this daily
process of return to the founding date of Christian existence lies the prerequisite for all continuation forward on
the path of Christian faith and life. The new life should
be lived so that it continually increases and proceeds forward (LC V, 24 [Kolb-Wengert, 469]). This is no less than
the catechetical exposition on Martin Luthers first of the
95 Theses: When our Lord and Master Jesus Christ said,
Repent [Mt 4:17], he willed the entire life of believers to
be one of repentance.16
What is usually applied to the life and conduct of
individual Christians may be suitable for the life of
the church as well, for according to Martin Luther, the
church is maxima peccatrix the biggest sinner of all.
See Albrecht Peters, Kommentar zu Luthers Katechismen 4, Die Taufe.
Das Abendmahl (Gttingen, 1993), 94100; Wenz, Theologie, 118123.
14
13
16
LW 31, 25.
19
LW 31, 31.
Cf. Werner Kln, Was machen wir aus Luther?, in Das Bekenntnis der
Kirche zu Fragen von Ehe und Kirche. Die Vortrge der lutherischen Tage
2009 und 2010, (Lutherisch glauben 6), ed. Karl-Hermann Kandler
(Neuendettelsau, 2011), 90117, esp. 113117.
19
20
20
sacrament of the altar, which he views as this great a treasure, which is daily administered and distributed among
Christians, provides the new human being with constant
fortification in his battle against Satan, death, and sin
(LC V, 39 [Kolb-Wengert, 470f]); and just as the Lords
Prayer invokes Gods irrefutable willingness for mercy in
just such a battle, a battle that becomes inevitable for a
Christian precisely by partaking in Gods self-giving and
self-revelation, a Christian who, in the battle of the gospel
for the gospel, takes on his enemies (LC III, 65-67 [KolbWengert, 448f] and LC III, 8081 [Kolb-Wengert, 451]).
Luther is perceived and presumed as being the one
who construes the Credo for us, thereby gratefully accepting what God does for us and gives to us (LC II, 67
[Kolb-Wengert, 440]) and the implementation thereof
in the reality of Christs liberation act, since Christ has
brought us from the devil to God, from death to life, from
sin to righteousness, and keeps us there (LC II, 31 [KolbWengert, 434]).
It is that Luther who substantiates the identity of
Christianity and church as being Trinitarian, and who
identifies the Christocentric aspect as being a distinctive
feature of Christendom and Christianity, compared to all
other forms of religiosity (and areligiosity) that are not
based on Christ or inspired by the Holy Spirit (LC II, 63
[Kolb-Wengert, 440]).
It is the Luther who is able to discern law and gospel as
being Gods immanent manner of speaking and acting21
in which the gradient from the extrinsic to the actual
work of God proceeds in such a way (FC SD V, 23 [KolbWengert, 585f]) that the church must never be found
wanting in proclaiming the declaration of forgiveness
and the salvation in Christ, seeing that it is a matter of
comforting and consoling those that are frightened and
fainthearted (FC SD V, 12 [Kolb-Wengert, 584]).
It is precisely this Luther who delineates Gods
Commandments in the context of faith as a directive
for everyone to make them a matter of daily practice
in all circumstances, in all activities and dealings (LC,
332 [Kolb-Wengert, 431]) and to serve as an instruction
manual for a Christian life of human sympathy that is
pleasing to God. It is this Luther who places the gospel
in its forms of implementation proclamation, baptism, Eucharist, and confessional penitence as the third
sacrament (LC IV, 74 [Kolb-Wengert, 465]) at the
21
25
Cf. the citations from Luthers exegesis of Luke 5, 111 in the summer
homily of 1544, in FC SD V, 12 (Kolb-Wengert, 583f).
22
23
Cf. the citations from Luther, Large Confession concerning the Holy
Supper (1528) in FC SD VII, 92103 (Kolb-Wengert, 609f).
24
21
himself through the sacrificial, death-defying commitment of his Son (Gal 5:1). The call to return to God, the
call to responsibility before God, is indeed nothing but
the call to freedom, the freedom of the children of God.
The Rev. Dr. Werner Kln is a professor of theology at
Lutheran Theological Seminary, Oberusel, Germany.
26
22
n September 2, 1566, almost fifty years after the monastery in the neighborhood of the church of St.
start of the Reformation on 31 October 1517, the Andrew. This monastery was founded in 1513 and had
first Lutheran church was officially organized strong ties with Wittenberg. Jacob Praepositius, the prior,
in Antwerp. The European Lutheran Conference (ELC) had been a student of Luther and came back to Antwerp in
was held in Antwerp in honor of this 450th anniversary. 1521. Other well-known names are those of Hendrik van
The scope of this paper cannot cover every detail of Zutphen, who also studied at Wittenberg; Hendrik Voes;
Jan van Essen as well as several
the 450-year history, but only
others. They openly announced
some important points. After
Already right after the
the Reformation ideas and spoke
an historical introduction of the
publication
of
Martin
against many wrong doctrines
sixteenth century, the focus will
Luthers 95 Theses on and
in the Roman Catholic Church.
be mainly on the Wonderyear,
Many citizens accepted the new
156667, the years until 1585, the
against indulgences, his
ideas. And then of course there
aftermath, and conclude with the
ideas came to Antwerp to
were the German merchants who
Lutheran church in our times.
his order brothers at the
owned a big share of the trade
Lutherans in Antwerp
Augustinian monastery in
in Antwerp and therefore also
This doesnt mean that there
the neighborhood of the
had a large influence in bringwerent Protestants or, more speing the Reformation to the Low
church of St. Andrew.
cifically, Lutherans, in the city of
Countries. This all contributed to
Antwerp during these fifty years.
a fairly large community of Lutherans in the beginning of
Antwerp was a thriving city and in that time, after Paris, it the 1520s, although there are no numbers to prove it.2
was the largest European metropolis north of the Alps. By
the middle of the sixteenth century, the population was Persecution and First Martyrs of the Reformation
around 100,000 inhabitants. Antwerp was an important The reaction of the government came without delay.
trade center and through its port, merchandise from all The so-called Low Countries, or the Netherlands, were
over the world was distributed, like it is nowadays as well.
Belonging to the Hanze, or Hanseatic League, a trade
2 Nicolaas Christiaan Kist, De Pauselijke Aflaat-handel, ook in
organization of cities in north and northwest Europe, it deszelfs invloed op de Kerk-Hervorming in Nederland, Archief voor
Kerkelijke Geschiedenis 1 (Leyden 1829): 204. Nicolaas Christiaan Kist,
provided a residence for traders of many nationalities.1
Nederlanders, in de XVIde Eeuw, aan de Hoogeschool te Wittenberg,
Already right after the publication of Martin Luthers in de Theologie gegradueerd, Archief voor Kerkelijke Geschiedenis 5(16)
95 Theses on and against indulgences, his ideas came (Leyden 1845): 346. Jacobus Proost of Iperenses/Sprenger, Biografisch
lexicon voor de geschiedenis van het Nederlands protestantisme (DeeI
to Antwerp to his order brothers at the Augustinian 1978): 263264. Paul Esti, Het vluchtige bestaan van de eerste
Lodovico Guicciardini, Beschijvinghe van alle de Nederlanden;
anderssins ghenoemt Nederder-Duytschlandt (Amsterdam, 1612),
49104. Guido Marnef, Antwerpen in de tijd van de Reformatie.
Ondergronds protestantisme in een handelsmetropool 15501577
(Antwerpen, 1996), 2190.
1
23
24
25
26
Iconoclasm
Despite all his diplomacy, William of Orange was not
very successful. On the contrary, iconoclasm erupted and
reached Antwerp on August 20, just when William had
left the city for consultations in Brussels the day before.
The iconoclasts destroyed the interior of many churches,
among them the cathedral where the Calvinists managed
to preach. Lutherans and Calvinists differed in many
aspects concerning doctrine Holy Communion, for
example. Lutherans also tried to keep obedience to the
authorities and had no problems with the images and
altars in the churches. Iconoclasm was neither induced
nor supported by Lutherans. In the meantime, one priest,
Matthijs, became noteworthy because, despite the fact
that he was Roman Catholic, he preached in a Protestant,
Lutheran way, and attracted many people. The city
De kroniek van Godevaert, Volume 1, 63. Esti, Nederlandse Lutherse,
20, 24. Andriessen, Het geestelijke en godsdienstige klimaat, 215.
Marnef, Protestanten in Noord en Zuid, 140.
13
14
15
17
27
26
28
the closing of St. George and until the arrival of the called
pastors, had preached a while at the Lijmhof.30 Besides
the six pastors, the church also called six theological
advisors to help with counseling. Among them was the
well-known Matthias Flacius. The others were Herman
Hamelmann, Johan Vorstius, and three from Mansfeld,
Cyriacus Spangenberg,31 Martin Wolff, and Joachim
Hartmann (and some sources mention a seventh person,
a certain Dr. Ulsperger). They were all known as diehard, anti-Calvinist Lutherans.32 Flacius had an important
role.33
Services The agreement allowed for the Protestants
to hold services on Sunday and during the week on
a saints day. If no such day was on the calendar, then
on Wednesday. The Calvinists only used Sunday and
Wednesday for worship. The first service with Holy
Communion was celebrated on September 15 in the barn.
After the first communion service, it was celebrated every
Sunday. The congregation most likely used a translation
of the German Bonner Hymnal from 1544, which contained psalms and all Luthers hymns, except one.34 Apart
from the instruction in the church, plans were made to
have their own schools for the education of the children
in a Lutheran way.35 Also an agenda was written by the
advisors with the order of services. Agenda. Christian
Liturgy of Gods congregation in Antwerp, holding to the
genuine, pure and unaltered Augsburg Confession. It
contained an order for a communion service, one without
communion, one for a baptismal service, and one for a
wedding service.36
Esti, Nederlandse Lutherse, 47, note 92. Schultz Jacobi, NederlandschLuthersche Kerk, 31. Floris Prims, Geschiedenis van de Sint-Jorisparochie
en -kerk te Antwerpen (13041923) (Antwerpen, 1923), 154155.
30
Esti, Nederlandse Lutherse, 4447. Schultz Jacobi, NederlandschLuthersche Kerk, 2834. Van Roosbroeck, Wonderjaar, 184.
32
35
Esti, Nederlandse Lutherse, 65. Schultz Jacobi, NederlandschLuthersche Kerk, 5 dln (1864), 2224.
40
29
Repression: 15671576
And it started right away. The Spanish Army entered the
city on April 26 and came to stay for a couple of years.
Once also the Duke of Alba as commander had arrived,
another period of turbulent years started for Antwerp. The
churches of the Protestants were demolished.47 The Raad
van Beroerten (Council of Troubles, or popularly called,
Blood Council) was installed. The first heads to roll
were those of the counts of Egmont and Hoorne. Many
Lutherans and Calvinists who stayed in the city and were
known as such were persecuted and many of them executed. A citadel was built for the army and as a warning
to the city not to revolt. Difficult years of repression followed, culminating with the Spaanse Furie in 1576. Also
William was condemned. In 1568, he chose openly in
favor of the Reformation and started to resist the Spanish
occupation. The so-called Eighty Years War began and
only ended in 1648 with the peace of Westphalia. It would
take until 1576 before the Protestants would again get the
freedom to profess their faith publicly.48
Rik Torfs, Rubens religieuze kunst Wat vandaag? (Lezing St. Paulus,
Antwerpen, 2004), 2. Van Roey, De Val van Antwerpen, 25.
46
30
church was built on the location in the nineteenth century. The building of what is now the Lutheran Church is
from the turn of the nineteenth to the twentieth century,
built on the grounds that came available after demolishing
the 1542 city wall in the midst of the nineteenth century.
And Beyond
With half of the population gone away, and with the
port closed because the Dutch had blocked access to it,
Antwerp turned into a sleeping city. But in the almost
two hundred years of the contra reformation it was very
active in the fine arts. Many of those famous painters
were Protestants (Jordaens), or influenced by them (Van
Dyck), or from Protestant origin (Rubens).56
During these 200 years, as before in the time of
repression, the (very) few remaining Lutherans kept a
low profile and only had services for their own households.57 They were occasionally served by pastors from
Amsterdam. This small but brave congregation had an
oval seal, which depicts a tree, probably a date palm.
The inscription reads: A.C.A. QUO PRESSIOR EO
VALENTIOR (Antwerp [Congregation] of the Augsburg
Confession: stronger through persecution).58
The Calvinists had their small congregation, the
53
54
57
58
60
Christuskirche
31
32
n our discussion of AC VII and AC VIII, a few the mission discussions orbited around these articles
fundamental questions have to be answered if we gradually illuminated their missiological potential.2
bring systematics and missiology together, as Im told
I. Stage 1: Mission marginalized
to do. How do the two articles in the Augsburg Confession
The ecclesiology of the Augsburg Confession as
relate to missions? How does ecclesiology inform mission
and how does mission inform ecclesiology? Is, as my title defined in AC VII did not go unnoticed by mission scholindicates, mission a sign of the church? Here we touch on ars. For example, in an essay, Theological Education in
Missionary Perspective, David Bosch
a sensitive topic. In terms of becoming
takes a stab at the Protestant definiinvolved in mission both theologically
Mission is not
tions of the church, of which AC VII
and in practice, Lutheranism is a
the
possession
of
was the first:
Johnny-come-lately. It took time to
a few committed
develop a missiology that would clarify
Another factor responsible for the
Christians more
issues related to foreign missions. Of
present embarrassment in the field
course, as rightly pointed out, Luthers
of mission is that the modern mispious than others
theology and Lutheran theology is a seed
sionary enterprise was born and
. . . but rather it
1
bed for missions, yet the seed still had
bred outside the church. The church
belongs to the
to sprout and bear fruit. Over the history
especially the Protestants did
church,
the
baptized
of Lutheranism, voices came forward, of
not regard itself as called to mission.
body of believers.
which many were formative figures to
The Reformation definitions of the
the LCMS, and gave important impulses
church were concerned with what
for mission. In researching the questions above, it became
happened inside the church: on preaching, the
evident to me that in Lutheranism there is a particular
Sacraments and discipline. The church was a place
progression in the knowledge on missionary ecclesiology,
where something was being done (passive voice),
and AC VII and VIII were directly drawn in and
and not a people who did something ... Conseaddressed in this process. Thus, in this presentation Id
quently when the missionary flame was eventually
like to walk with you through some stages reflecting that
kindled, it burned on the fringes of the institutionprogression in chronological order, starting with a historic
al church, frequently meeting with passionate reinvestigation, but then ending on a contemporary note
sistance from the official church. The well-known
relating to mission issues today. In all of this progression,
multiplication of missionary societies had a disasAC VII and VIII stood, and still stand, steady as pillars
trous influence on the subsequent development
saying what they have said for exactly 486 years, whereas
of the study of mission as an academic discipline.
2
33
Luthers Works (LW), Vol. 41, eds. Jaroslav Jan Pelikan, Hilton C.
Oswald, Helmut T. Lehmann (Philadelphia: Fortress Press, 1999,
c1966), 164.
4
34
35
Opposed to this teaching is the doctrine of the universal grace of God which is taught by our church.
It is Gods will that all men be saved and come to
the knowledge of the truth. [I Tim. 2:4]. God is completely sincere about this. This is why
Christ had to atone for our sins, and
Mission is the
not only for our sins but for the sins
church expressing
of the entire world. The means by
which we appropriate his atonement
and witnessing
Word and sacrament must be
Gods salvific
made known to all men for the Lord
intentions to the
says (Luke 24:46, 47). This is why
world through the
the call of the Word must come to all
preaching of the
men. Thus the doctrine of the universal call of all is the inviolable
gospel and the right
doctrine of our fathers.13
13
14
36
19
37
21
22
24
38
Volker Stolle, Wer seine Hand an den Plug legt: Die missionarische
Wirksamkeit der selbstndigen evangelisch-lutherischen Kirchen
in Deutschland im 19. Jahrhundert (Gross Oesingen: Verlag der
Lutherischen Buchhandlung: Heinrich Harms / Oberurseler Hefte,
1992), 94.
28
39
40
32
must first be understood as a genitivus auctoris, or subjective genitive, namely that the Trinitarian God is the one
who sends, more precisely, that the Father sends, but who
himself cannot be sent, and then also as an attribute genitive by which God is seen also as the sent one in his Son.
Vicedom says:
God sends His Son; Father and Son send the Holy
Ghost. Here God makes Himself not only the One
sent, but at the same time the Content of the sending, without dissolving through this Trinity of revelation the equality of essence of the divine Persons.35
Unfortunately, over the years the term missio Dei has
been discussed and promoted by numerous faith traditions, and as a result its use has become more a bane
than a boon. For this reason, some call it a shopping
cart or a Trojan horse.36 In contrast to ecumenical
interpretations, where the agenda is set by the world and
the church is marginalized in Gods mission, we would
have to think church centric, namely that Gods mission
takes the church as his instrument, and that salvation
history comes through the proclamation of the church
distinct from Gods direct dealings in the world (i.e.,
Heilsgeschichte versus Weltgeschichte). The positive side
of the term missio Dei is that it thinks of the church and
mission as coming from the Triune God, and that the
church is assuming a central place in the divine activity
towards the world. AC VII is incredibly helpful here in
that, by mentioning the signs and that the Holy Spirit is
working through them, it explains how soteriology works
in contrast to alternative proposals like social gospel or
liberation theology, or the fast emerging Renewalism. By
taking up the church in the mission of God, the church
is also in her being missiologically understood. She does
not adopt mission or considers it accomplished through
programs in the church. She should fundamentally
understand her existence in Gods mission to the world
and thus be oriented towards the world and transform her
existence in Gods mission into functionality according to
the sequence: The church is, the church does what it is.
The church organizes what it does.37
To elevate this consciousness for a missionary ecclesiology that avoids the dichotomy of ecclesiology and
missions, the term missional has been coined. One of the
key insights offered by Darrell Guder in his Missional
Church is that, the ecclesiocentric understanding of
mission has been replaced during this century by a profoundly theocentric reconceptualization of Christian
mission. We have come to see that mission is not merely
an activity of the church. Rather, mission is the result of
Gods initiative.38
Lutheranism has yet to respond to this use of the term
missional. Novel terms generally raise skepticism among
theologians over their value. Certainly the framework
proposed would have to be welcomed, and yet the lack
of a Lutheran contribution to that term justifies concerns
over its interpretation. The term missional as currently
understood in missiological circles does not embrace an
ecclesiology as defined in AC VII. It therefore remains
unclear how the mission of the Holy Spirit works since no
means are mentioned. In fact in the recent upgrade of the
book Missional Church (1998), the Missional Church in
Perspective (2011), the authors admit that they have only
made modest investigation into what the sacraments and
ordination would mean for the term missional church.39
As of now, the concept promotes an enthusiasm with no
clear description of Gods delivery system and no ministry in its support. For that reason, unless modified, the
term missional has little to offer in terms of structuring
Lutheran mission.40
When we apply the missio Dei to AC VII and VIII,
these two articles presuppose that the Holy Spirit has
done his work of gathering a worshipping community
around his means, the signs. It should be said that the
article on the church does not stand isolated from its preceding articles. According to Wilhelm Maurer, Articles
I-VIII represent a sequence in a salvation history scheme.
For the activity of Gods gathering work preceding the
coming about of the church, we would point to the articles AC III and IV, the objective work of Christs death for
the sinful world and brought to the community through
Missional Church, ed. Darrell Guder (Grand Rapids: Eerdmans,
1998), 4.
38
35
39
40
I have pointed this out in Mission from the Cross (St. Louis:
Concordia Publishing House, 2009), 299. I also refer here to an
unpublished presentation by Ken Schurb, The Church in Luthers Large
Catechism: Missional? at a conference in Missouri where he makes
initial investigation into the concept and draws similar conclusions as
I do.
41
42
47
49
48
For this reason the churches are not to condemn one another
because of differences in ceremonies when in Christian freedom
one has fewer or more than the other, as long as these churches are
otherwise united in teaching and in all the articles of the faith as well as
in the proper use of the holy sacraments (SD X, 31 [TBC 640]).
50
43
52
56
55
51
44
Conclusion
Given what has been said, the underlying argument is
that mission is a nota ecclesiae, a sign of the church that
has its roots in AC VII and VIII in the preaching of the
gospel and the administration of the sacraments. All
that was needed is a shift in scope that embraces a focus
towards the world. Mission is the church expressing and
witnessing Gods salvific intentions to the world through
the preaching of the gospel and the right administration
of the sacraments. Thus, imbued by the Spirit of Gods
mission, the churchs orientation towards the world is one
that is not of choice. God defines her that way. If mission
is treated as a nota ecclesiae, then AC VII and VIII will
remain missiologically valuable and important anchors
in addressing questions as these six stages demonstrate.
But then affirming a missionary ecclesiology, we will also
have to make adjustments in the way we teach missions
in the curriculum and how it is practiced in the life of the
synod and congregations. Moreover, when mission is the
life of the church, then she is obliged to step forward and
address current issues and challenges as a church and not
surrender or outsource much of her missionary life to
individual interest groups.
The Rev. Dr. Klaus Detlev Schulz is professor of Pastoral
Ministry and Missions, dean of Graduate Studies and
director of the Ph.D. in Missiology program at Concordia
Theological Seminary, Fort Wayne, Ind.
45
The Self-Understanding of
the Lutheran Communion
Introduction / Background
46
47
14
Ibid.
10
11
12
13
16
48
15
17
18
Ibid.
19
Ibid.
21
20
49
AE 31, 348. Here we must point out that the entire Scripture of God
is divided into two parts: commandments and promises. Although the
commandments teach things that are good, the things taught are not
done as soon as they are taught, for the commandments show us what
we ought to do but do not give us the power to do it.
23
Ibid.
24
50
Ibid.
27
Ibid.
29
Ibid.
30
33
Ibid.
34
36
Ibid.
51
38
52
39
Ibid.
40
Ibid.
41
43
or mother more than me is not worthy of me, and whoever loves son or
daughter more than me is not worthy of me. 38 And whoever does not
take his cross and follow me is not worthy of me. 39 Whoever finds his
life will lose it, and whoever loses his life for my sake will find it.
44
45
Ibid.
49
50
Ibid.
53
CoS and the ELCA are told to bear with another and to
respect that decision. Churches are supposed to recognize
that they will have different opinions but these differing
opinions, even if some believe they are against the word
of God, are to be respected and ultimately accepted.
Conclusion
The LWFs The Self-Understanding of Communion is a significant document because it attempts to pacify or restore
unity which has been broken within the communion.
The LWF member churches will vote on this document
to determine if it will be how they interact with each
other going forward. The document makes the attempt to
bridge differences between views held by the global North
and the global South. The confession and hermeneutical
presuppositions of the LWF collectively is less than that of
some of the member churches. For instance, collectively
the LWF cannot say that the Holy Scriptures are the word
of God, yet some of the members of the LWF do in fact
confess and believe this. The document confesses AC VII
in a lesser form by reducing the satis est (it is enough)
to mean simply the proclamation of justification by grace,
rather than the more complete form that gospel refers to
doctrine in all its articles. Finally, the document takes a
gospel reductionist approach to the Scriptures, in particular, to natural law and the Decalogue. The end result
of such an approach effectively concludes that the LWF
as a communion should accept the ordination of homosexual clergy and the blessing of same-sex relationships.
Although the document does not explicitly say this, it is
hard to envision any other conclusion. It is hard to imagine that this approach will create lasting peace within
the LWF communion. It would be far better if the LWF
members discussed the actual difference in biblical interpretation and the different views toward the Scriptures.
Perhaps with the expression of honest disagreement in
document, the LWF actually could find a greater unity.
The Rev. Dr. Albert B. Collver III is LCMS director of
Church Relations and assistant to LCMS President
Matthew C. Harrison.
54
by Berhanu Ofgaa
would like to begin with brief words of visitation made by LCMS President Matthew Harrison
greetings from the church I represent and my own two years ago has elevated the level of this partnership. I
personal salutation. I am a graduate of Concordia hereby would like to convey the congratulatory words of
Theological Seminary in Fort Wayne, Indiana. I have my church for the election of the president for the third
been a rostered pastor of the LCMS before rejoining the term and express her best wishes that this term be years
Ethiopian Evangelical Church Mekane Yesus (hereafter of great blessing.
As a result of all these developments, the EECMY has
referred to as the EECMY), where I hold the position of
General Secretary. (Mekane Yesus means the dwelling a high regard for the LCMS and her commitment to the
place of Jesus.) I have been a missionary at-large in the Holy Scriptures and her strong Lutheran identity rooted
Ohio district for over six years, working among African in the Book of Concord. The great contributions the
immigrants. Working in both the EECMY and the LCMS is rendering in supporting the EECMY seminaries, specially strengthening the Master
LCMS context has contributed towards
of Arts in Theology (M.A.) program
bridging the relationship between
Although heavily at the Mekane Yesus Seminary (MYS)
the two church bodies. Thank you for
challenged, the
through provision of faculty members
offering me the privilege of being at this
and resources, is so spectacular. At presgreat podium and allowing me to deliver
survival of the
ent this joint venture between the two
this presentation.
church was certain
church bodies is moving towards launchBefore proceeding with my presenbecause
of
Jesus
ing a Ph.D. program at the MYS by 2017.
tation, I would like to convey greetings
promise.
Taking this opportunity, I would like to
from my church. The EECMY has been
recognize the incredible contribution of
in partnership with the LCMS in the last
few decades. This accompaniment and walk together in individuals whom God has used and moved to support
Gods mission and the partnership we shared during these this ministry, especially the bridging ministry of Rev. Dr.
years has gradually deepened the relationship between the Albert Collver and the generosity of Mr. Bruce Gilbert,
two church bodies. The incredible support the LCMS has who funded more than forty Master of Theology scholarrendered to the EECMY especially has meant a lot to us, ships at the Mekane Yesus Seminary.
Despite the various challenges and confrontations
as the LCMS stood by the EECMY when the EECMY severed her relationship with her former traditional partners, Christianity today is facing in our present global context,
the Evangelical Lutheran Church of America (ELCA) and the EECMY is flourishing in all aspects of her growth.
the Church of Sweden (CoS), because of their legalization For instance, as the statistical report from 2015 shows, in
of same-sex marriage and ordination. As the saying goes, one year alone, over four million unchurched people have
A friend in need is a friend indeed. On top of this, the heard the good news through the witnesses of the laity,
1
This presentation was given at the 66th convention of the LCMS, held
July 2016 in Milwaukee, Wis.
55
Lord and him alone. The mystery of this joy is the security
of being in the secret place of the Most High, which is the
security of being on the unmovable foundation on which
the church of Christ has been built. This essay depicts
the secret of this special joy, reflecting on the enormous
joy and great blessings the EECMY experienced during
severe persecution under the Communist government of
Ethiopia a few decades ago. Before dealing with this testimony in depth, it is important to discuss the theme of this
convention, On this rock I will build my church, to lay
a foundation for this reflection. This text was spoken in
response to the confession of Peter about Jesus. This text
REJOICE THE CHURCH IS BUILT ON THE ROCK
depicts the real foundation on which the church of Christ
has been built.
Rejoicing in the Lord
The phrase on this rock is so sigI would like to begin with the words
nificant for our study. In this context
The persecution
of Paul, the prisoner of the gospel. He
the phrase on this rock carries deep
couldnt move
stated, Rejoice in the Lord always; again
meaning. Examining what the phrase
the church an
I will say, rejoice (Phil 4:4). As this verse
incorporates is so significant for the
implies, we as Christians are called to
inch from her firm interpretation of the theme of this conrejoice in the Lord. This includes rejoicconfession and
vention. What then does the phrase
ing both in his suffering and his glory. We
on this rock signify? The dictionary
witnessing to the
rejoice when we suffer for him and with
meaning of a rock is a large mass of
Lordship of Jesus
him, and also when we partake in his
stone forming a hill.2 The rock in the
in public.
glory. This shows that there are two types
Old Testament symbolizes security and
of joy we are called to experience as Gods
defense.3 It also means a strong foundapeople. The first is the experience of joy
tion that no one moves or stands against (Matt 7:24). It
in suffering for him through cross bearing. The second is
signifies the foundation on which Jesus built his church,
the joy that comes as a result of it. Peter is right when he
which is the confession of Peter.
stated to those who were experiencing suffering, After
The Book of Concord in the Treatise on the Power and
you have suffered a little while, the God of all grace, who
Primacy of the Pope interprets this passage:
has called you to his eternal glory in Christ, will himself
However, as to the declaration: Upon this rock I
restore, confirm, strengthen, and establish you (1 Pet
will build My Church, certainly the Church has
5:10). Thus, this presentation incorporates both of these
not been built upon the authority of man, but upon
joys the church of Christ is called to experience, with spethe ministry of the confession which Peter made,
cial emphasis on the faith journey of the EECMY.
in which he proclaims that Jesus is the Christ, the
Rejoicing in Suffering
Son of God. He accordingly addresses him as a
In the above-stated biblical text, Paul brings up special
minister: Upon this rock, i.e., upon this ministry
joy Gods people are called to experience in the midst of
For He built His Church not upon man, but upon
severe persecution, suffering, and cross-bearing. This is
the faith of Peter. But what was his faith? Thou art
a joy that flows from the experience of the cross. This is
the Christ, the Son of the living God. And Hilary
a special joy the church of Christ is called to experience
says: To Peter the Father revealed that he should say,
in tragic circumstances and hostile environments. This
Thou art the Son of the living God. (Tr 25, 28 [Trijoy is not based on the fulfillment of material blessings,
glotta, 511513])
prosperity, health, wellbeing, or success in living. It is a
special joy that comes from cross bearing after all these 2 Rock, Dictionary.com, http://www.dictionary.com/browse/rock.
other sources of physical joy are gone. It is a joy in the 3 The New Bible Dictionary, ed., J.D. Douglas (Inter-Varsity Press, 1976),
1098.
56
equals the Messiah in Hebrew. In the Old Testament, God never promised a coming Messiah
at least the Old Testament prophets never used
that exact title. And yet pervading the entire Old
Testament was this promise and expectation of a
deliverer whom God would one day send to free his
people from all bondage and oppression. And so
Jesus as a Living God
Messiah became the title that Gods people used
The first key affirmation of Peter in his confession was the
to sum up all of their hopes and expectations for
fact that Jesus is the living God. The church is the comthe coming deliverer and King the promised son
munity that confesses that Jesus is the living God. The
of David. Now so far in Matthew, the title Messiphrase Jesus is the living God carries a deep underah or Christ has appeared only six times. Five of
standing of God. First, it implies that he is a living God.
these times are Matthews own narrative comments
This is the very nature that makes him different from the
(four of which are in the introductory first chapter)
dead idols of the Gentiles. Here Peter affirms that Jesus of
and the sixth time is when Herod inquired about
Nazareth is not an ordinary religious leader, but the living
where the Christ was to be born. In
God. By this he implies that in him there
all of his preaching and teaching,
is the same life that is in the Father. This
Jesus had never once claimed this
The church was
implies the fact that Jesus is life himself,
title for himself. And yet Peter, havand also the fountain of life to others.
counted worthy
ing listened to Jesus preaching and
Peter, in this regard, had a profound
to suffer and to
teaching, and having understood the
understanding. He had confessed simsacrifice
for
Jesus.
meaning of his miracles, now for the
ilar testimony about Jesus at another
very first time assigns this title to Jeincident. According to the Gospel of
sus, implying that Jesus is not simply one of the
John, the multitude who followed Jesus after the miraprophets He is not one among many He is
cle of the bread murmured and drew away because they
not a forerunner preparing the way.4
stumbled over Jesus referring to himself as the bread
of life. Even his own immediate disciples stumbled and
Peter affirmed that Jesus was the true Messiah, the
struggled with Jesus difficult word about being the bread deliverer. This affirmation is the other key statement on
of life. Then Peter said, Lord, to whom shall we go? You which Jesus built his church. The real church is founded
have the words of eternal life, and we have believed, and on the testimony that Jesus is the Christ of God.
have come to know, that you are the Holy One of God
(John 6:6869). This implies how much deeper Peters Jesus as the Son of God
understanding of Jesus was. For Peter, Jesus was more The third affirmation of Peter in his confession is the fact
than the physical bread. He realized that Jesus is the bread that Jesus is the Son of God. This affirmation, as some
of life. This profound testimony is the real foundation on scholars state, connotes the interpretation that his being
is not by creation, as angels and men are, nor by adopwhich the real church of Christ is built.
tion, as saints, nor by office, as magistrates, but by nature,
Jesus as the Christ
being his own Son, his proper Son, the only begotten of
The second key affirmation of Peter is the fact that Jesus the Father, of the same nature with him, being one with
is the Christ of God. In other words, this means that Jesus him, and equal to him.5 As the apostle John states, the
is the true Messiah, promised by God, prophesied of by main purpose for which the gospel was written was to
all the prophets from the beginning of the world, and disclose this very secret about Jesus. It was to disclose
expected by the people of God. This includes all his offices the secret that Jesus is the true Son of God (John 20:31).
of prophet, priest, and king, for which he is anointed by
God, and that this Messiah was not a mere man, but a 4 Matthew 16:13-18, Living Word Bible Church, 11 March 2012, http://
livingwordbible.org/Sermons/Matthew/Matthew16.13-18.pdf, 2.
divine person.
5
Ibid.
57
Ibid.
58
59
60
sinful actions and practices. This duration has been which she has been established, the rock that no earthly
when the EECMY demonstrated spectacular growth in power can move and overcome, neither hell nor heaven
all aspects, especially in membership growth. As the sta- can prevail against it. It calls upon the contemporary
tistical reports of the church show, the growth in the last church surrounded with multiple strange doctrines and
twenty-five years since the downfall of the Communist confusing philosophical thoughts to stand firm, adhering
government has been explosive. By the end of the down- to her sound biblical doctrine (Eph 2:19) and shining to the
fall of that government, there were 1.5 million members. decaying world, full of darkness and despair, upholding
Today, the membership of the church, according to the the message of the cross without shying off and retreating.
2015 statistical report, is over 7.8 million.
It calls upon the contemporary church to strongly resist
Especially, the present numeric growth of this church the devil and principalities of evil forces operating in our
since the launching of her Five Year Strategic Plan was global context from snatching the keys of the kingdom out
so spectacular. This strategic plan, which is the first of of her hand, standing firm on her confessional ground. It
its kind, launched as of January 2013 and has had a very calls upon us to be watchful of the signs of the time and
significant effect on the growth of the church, especially be careful on how we walk, as Paul says, so that we may
in increasing the involvement of the laity in mission. no longer be children, tossed to and fro by the waves and
Among the many strategic goals incorcarried out by every wind of doctrine, by
porated in this plan, the mission of
human cunning, by craftiness in deceitful
Rejoice in the
sharing the gospel with thirty million
schemes (Eph 4:14). It also calls upon the
cross of Jesus; the
unreached people in that time span
contemporary church, drowned in the
gates
of
hell
will
(20132017) within and outside the
sea of the globalized world, to reclaim the
not prevail against keys of the kingdom entrusted to her in
nation has shown fabulous and fruitful
results. The comparison of the results
earnest prayer and repentance.
the church!
achieved before and after the implemenFurthermore, this essay calls on the
tation of this plan, which means contrasting before and contemporary confessional Lutheran churches to be
after 2013, shows a tremendous difference. It increased watchful and critical of the evils of the day with spiritual
the yearly numeric growth of the church from a three discernment and join hands in fighting them. Especially
percent to an eight percent average. The major factor for it is a time when we, churches of the same theological
such drastic change was the mobilization of the laity in position, need to join hands and wrestle against these
evangelism. In this regard it is worthwhile to mention the forces of evil, holding up high the banner of the cross,
participation of the laity in summer evangelism, which declaring boldly in public the Lordship of Christ and the
has displayed spectacular results. The mobilization of the unchanging gospel in the changing world without any
laity in summer evangelism has been conducted in the retreat that Jesus is still a living God, the Christ, the Son of
last three years as part of the strategic plan. This summer, God, and the only way of salvation. Rejoice in the cross of
from 15-30 August 2016, it has been planned to share Jesus; the gates of hell will not prevail against the church!
the gospel with five million unchurched people through
Therefore:
mobilizing 5,000 congregations and receiving one million
Let us hold fast the confession of our hope without
new members into the church. This spectacular accomwavering, for he who promised is faithful. And let
plishment is another source of our joy. We therefore
us consider how to stir up one another to love and
rejoice in the Lord for this great blessing. We rejoice in
good works, not neglecting to meet together, as is
him in both our pains and blessings.
the habit of some, but encouraging one another,
Conclusion
The above enumerated facts in our essay, based on the
reflection on the experiences of the faith journey of the
EECMY, depict the secret of rejoicing in the Lord in every
circumstance, good or evil. It calls upon the contemporary
church to keep on rejoicing in the Lord and him alone,
standing firm on the unwavering solid foundation on
and all the more as you see the Day drawing near.
(Heb 10:23-25)
May the gracious Almighty God bless the convention!
The Rev. Dr. Berhanu Ofgaa is general secretary of the
Ethiopian Evangelical Church Mekane Yesus.
61
A Theological Statement
for Mission in the 21st Century
by Matthew C. Harrison
Background
62
The use of these economic titles for the Triune God [Creator,
Redeemer, Sanctifier] echoes Luthers Small Catechism and should
not in any way be taken to imply avoidance of the biblical name of the
Blessed Trinity Father, Son, and Holy Spirit.
7
Please note that this document wishes only to echo the catholic
faith of one God in three Persons (Athanasian Creed 13, KW 24).
Therefore, to reflect Gods very being is not to define the blessed
Trinity, nor is it to suggest that the triad of Witness, Mercy, Life Together
fully encompasses the entirety of Gods attributes. Rather, it simply
expresses that Father, Son, and Holy Spirit are perfectly united in the
work of witness, mercy, and life together as they create, redeem, and
sanctify. The work of witness reflects the Word who is God; the work
of mercy reflects God who is love; and the work of life together reflects
the Trinity in unity as well as the mystical union between Christ and his
church. This also echoes the CTCRs Theological Statement of Mission
which stated: Mission begins in the heart of God and expresses his
great love for the world. It is the Lords gracious initiative and ongoing
activity to save a world incapable of saving itself (5).
63
64
of preachers to know the Scriptures ever more profoundly as the gospel of the incarnation; humiliation and exuland constantly to seek to improve the craft of preaching tation of Christ; his Baptism and ours; Absolution; the
that the gospel may be preached in its biblical fullness and Holy Supper; the doctrines of grace, conversion, elecwith clarity to its hearers. It is the sacred task of preach- tion, bound will and more. The gospel is, in fact, replete
ers to equip the saints to bear witness to Jesus to their throughout the Scriptures and to be applied pervasively
friends, family, and others who are placed before them in and winsomely in manifold ways according to the need
their daily vocations. The word of God is equally effective of the hearers. As confession, the witness of the gospel
for salvation, whether proclaimed by Christ, the angels, rejoices in standing for the creedal truth as it is in Jesus. It
called preachers, or shared by common Christians among is as simple as the earliest confessions of the faith (Jesus
one another, or with those who do not yet know Christs Christ is Lord, Phil 2:11; LC II, 27) or the Small Catechism
forgiveness (Isa 55:11).10 In order to carry on Christs or as replete as the Nicene Creed or the Formula of
witness into the world, the church is entrusted with train- Concord. The churchs goal is always witness unto saling, teaching, and making pastors
vation in the simple message of
through theological education. This
salvation by the blood of Jesus and
witness will accompany the churchs
growth into the full confession of
The word of God is
corporate work of mercy (the
the orthodox Lutheran faith. The
equally effective for
mercy is Christs) and will dominate
Lutheran church rejoices that salsalvation, whether
the churchs life together. Where
vation is found wherever simple
proclaimed by Christ, the
Christ is not preached, there is no
faith in Jesus and his merits is
angels,
called
preachers,
Holy Spirit who creates, calls, and
found, but it always seeks a witgathers the Christian Church, withness and confession consisting of
or shared by common
out which no one comes to Christ
the whole council of God (Acts
Christians among one
the Lord (LC II, 45).
20:27). Lutheran mission is creedal
another, or with those
Dr. C. F. W. Walther asked to
and catholic.
who do not yet know
whom the responsibility to preach
8. Mercy as sacred vocation. The
Christs forgiveness.
the gospel among all people of
church is Christs body, and as such,
the earth has been committed. He
she continues his life of mercy as a
answered:
witness to the love of God for body and soul. The church
Here we see that it is the people of the New Testahas a corporate life of mercy toward those within the
ment, or the Holy Christian Church, that God has
orthodox fellowship of believers, toward the broader
prepared or established, to show forth His praise in
community of Christians and to those outside the church
all the world. That means that the church is to make
(Gal 6:10). The church can no more ignore the physical
known the great works of God for the salvation of
needs of people than Christ could have refused to permen, or that which is the same thing, to preach the
form healings or persons can be separated into body and
Gospel to every creature. Even Isaiah gives this tessoul in this life. Thus, the early church heartily and vigtimony, having been enlightened by the Holy Spirit:
orously continued Jesus ministry of healing and care for
The true mission society that has been instituted by
the needy (Acts 6; 2 Cor 89). This witness, through mercy
God is nothing else than the Christian church itself,
accompanying the gospel, has been a missiological force
that is the totality of all those who from the heart
of the church in its great periods of advancement, espebelieve in Jesus Christ.11
cially in times of desperate need and persecution. The care
for the widows (Acts 6) and Pauls collection for Jerusalem
7. Witness and confession. Witness and confession are (2 Cor 8-9) are the great prototypical models for mercy for
two inseparable aspects of the churchs life in this world. the church for all time. We care for people in need, not
Witness to Christ is as simple as John 3:16 but as fulsome with any ulterior motive, nor even in order to proclaim
the gospel. We proclaim the gospel and care for the needy
10 See also 16 below.
because thats who Christ is, and that is who we are as the
11 C. F. W. Walther, The Mission Society Established By God, in The
church in this world (John 14; Acts 4:12).
Word of His Grace (Lake Mills: Graphic Publishing Co., 1978), 20.
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66
67
68
15. Lords Supper. Hermann Sasse described the sacrament of the altar as the churchs heartbeat.24 In this
sacrament, Christ gives his body and blood under bread
and wine for us Christians to eat and to drink. It is his
testament in which he bestows the fruits of his saving
sacrifice on the cross: His body given into death and his
blood shed for the forgiveness of our sins. Luther underscores the forgiveness of sins in the Small Catechism as he
engages in a threefold repetition of the words given for
you and shed for the forgiveness of sins. These words
show us that the sacrament of the altar is the testament of
Gods sure mercy for sinners. When we come to eat and
drink Christs body and blood, we come as beggars to the
feast of heaven. In this sacrament, we are not accessing
Christ by liturgical mimesis;25 rather we are proclaiming
21
22
all on the cross (see Heb 7:27). The sacrifices that we offer
are spiritual sacrifices, the sacrifice of a broken heart and
contrite spirit (see Ps 51:17). This is the life of repentance:
Daily dying to sin and living in the newness of Christs
forgiveness. In other words, the whole life of the believer
is one of sacrifice. This is the point that Paul makes in
Romans 12:1 where he writes,
I appeal to you therefore, brothers, by the mercies
of God, to present your bodies as a living sacrifice,
holy and acceptable to God, which is your spiritual
worship. Do not be conformed to this world, but
be transformed by the renewal of your mind, that
by testing you may discern what is the will of God,
what is good and acceptable and perfect.
Everybody in the ancient world knew that sacrifices
were dead, not living. Jerusalems temple resembled a
slaughterhouse more than a church. The priest, smattered
with blood, looked more like a butcher than a clergyman.
Pauls words must have jarred his original readers for he
writes of a living sacrifice. We present our bodies as living
sacrifices for we have died to sin in Baptism and now live
in Christs resurrection (see Rom 6:111).
This priestly life is our vocation, our calling. We live
it out in our daily callings in the congregation, in civic
community (citizenship), the family and the place of
work. Here we who have received mercy from the Father
show forth that mercy in our dealings with others, and it
is here that we bear witness to Christ by proclaiming the
excellencies of him who called us out of darkness into his
marvelous light (1 Pet 2:9).
Going about our daily vocation as baptized members
of Christs royal priesthood, we testify to Christ, speaking his saving word, the same word we regularly hear in
preaching and the same word we read for ourselves in
Holy Scripture (e.g., through personal and family devotions).28 The content of our witness is always Christ,
Luther makes clear in the Small Catechism. Prayer does not seek to
control or manipulate God. Prayer does not engage in superstition that
goes beyond what the Lord has promised in his word. Prayer is the
expression of the justified sinner who humbles himself before Gods
almighty hand and by the Spirits work through word and sacrament
is led to rely upon Christ alone while praying as the Lord prayed
in Gethsemane, Nevertheless, not my will, but yours, be done. See
CTCR, Theology and Practice of Prayer (2011), 1820.
28 Schulz, Mission from the Cross, 242243, reminds us that Luther
emphasizes that every Christian has the right and obligation to pass on
and witness Gods Word in his personal sphere of life. In fact, Luther
may at times even use the term preach (predigen) for this act, implying
that the incumbents of the priesthood of all believers are actually
given a certain task to proclaim the Gospel wherever they may be. The
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70
service to the body of Christ and the world, but they are
not to be confused with the Office of the Holy Ministry
itself. The Office of the Holy Ministry might be said to be
the office of faith as Christ instituted it so that faith might
be created in the hearts of those who hear the preaching
of Christ crucified. Helping or auxiliary offices are the
offices of love for through these callings the love of Christ
is extolled in word and deed as his mercy is extended to
those in need.
Those whom Christ through his church has placed
in the Office of the Holy Ministry do not lord it over the
priesthood of the baptized, but they stand among the
baptized, as one of them, holding an office of service,
seeking only to give out the Lords gifts as he intended
(1 Cor 4:12).
19. Visitation. Sometime after his first missionary journey, Paul said to Barnabas, Let us return and visit the
brothers in every city where we proclaimed the word of
the Lord and see how they are (Acts 15:36). So the church
today following also the example of the apostles, Luther,
Melanchthon and others engages in evangelical visitation, appointing people to the task so that we encourage
and assist one another in the confession of Christ before
the world. In our Synod, we come alongside one another
to advise one another from the word of God. The focus
of our visitation of one another is faithfulness both to the
mission of Christ through the church to the world and to
our clear confession of Christs saving work. Visitors are
enjoined to come to the pastors and congregations and
mission stations as a brotherly advisor, reminding them
of the joy of serving in the mission and ministry of the
Ludwig Adolph Petri, Mission and the Church: A letter to a friend (Die
Mission und die Kirche: Schreiben an einen Freund), trans. David Buchs
(Fort Wayne: Concordia Theological Seminary Press, 2012).
32
33
church. Visitation is a continuing task in the church, carried out through all segments of the churchs life together.
When we visit our partners around the world, it must
also be in the same Christ-centered spirit as the Lords
apostle who, before his visitation with them, writes to the
Romans, I long to see you, that I may impart to you some
spiritual gift to strengthen you that is, that we may be
mutually encouraged by each others faith, both yours and
mine (Rom 1:1112).
The devil never stops cooking and brewing these two kingdoms
into each other. In the devils name the secular leaders always want
to be Christs masters and teach Him how He should run His church
and spiritual government. Similarly, the false clerics and schismatic
spirits always want to be the masters, though not in Gods name, and to
teach people how to organize the secular government. Thus the devil
is indeed very busy on both sides, and he has much to do. May God
hinder him, amen, if we deserve it! (Martin Luther, Psalm 101, 1534,
American Edition, Vol. 13, 194195.)
71
that salvation comes through secular government or conversely that the church is the institution to establish civil
righteousness in the world. Either confusion displaces
Christ and leaves sinners in despair.
The teaching of the two kingdoms is necessary for the
sake of the gospel. This teaching guards us from turning the gospel into a political ideology. The gospel works
eschatologically, not politically, as it bestows pardon to
sinners and establishes peace with God. It is a faith-creating word of promise heard with the ear, trusted in the
heart, and confessed with the tongue. Christians, who live
by faith in this promise, also live in this world where we
use our eyes to see, to discern, to evaluate. The realm of
the political is not to be dismissed as ungodly or unworthy of the Christians involvement. God is at work here
too. But he is at work here to protect and preserve his creation, making it a dominion where life can flourish. Gods
left-handed work is not to be confused with salvation, but
it is a good gift of daily bread to be received with thanksgiving by those who know the truth.
So Lutherans neither put their trust in political processes nor do they eschew political involvement. The
teaching of the two kingdoms is an indispensable gift
in an age beset by temptations both to secularism and
sectarianism.
72
themselves first to the Lord and then, Paul says by the will
of God, they give themselves to us.
Lutheran missions seek to be good and faithful stewards of the resources the Lord has given to his church.
Faithful stewardship seeks to build capacity in partners
while not creating harmful dependencies. In this way, the
entire body of Christ may be strengthened in its stewardship. We recognize that we are accountable to each other
in our mutual confession of the faith and in our handling
of valuable resources human, financial, and property.
The financing of missions and use of funding requires
transparency at every level lest the witness of Christ be
diminished, mercy be overshadowed by greedy self-interest, and our life together fractured.
73
the reader with this reality, which is often routinely confessed, but is more routinely ignored, by an individual
believer. Bennett brings to center stage the truth that is
always present but often dismissed although it exits right
next door, if not in the readers own life experience.
The title of Dr. Bennetts work might lead the bookstore browser to think of this as a sensational piece. After
all, who doesnt like a good ghost story? Indeed, Rev. Dr.
Bennett is an ordained minister in a confession that prides
itself on the scholarship and the ability of her ministers
to analyze and communicate deep theological concepts.
Dr. Bennett is a member of a church body that takes great
pains to rightly point out the fraudulent claims of those
that allege ecstatic experience.
It is a church body that crinkles
its nose at the slightest whiff of
sensationalism. This makes it all
the more remarkable that this
work is destined to be found on
the shelves of Lutheran clergy
and laity, as well as the clergy and
members of other confessions.
The reason for this leap from
bookstore shelf to trained pastors study is simple. Dr. Bennett presents his work as
one of scholarship. Indeed it is. Bennetts research allows
the evidence to speak for itself. The reader might be disappointed to discover that absent from this work are
accounts of rotating heads and levitating bodies. Bennett
simply presents everyday lives influenced by fear. He
presents the accounts of people who are afraid. According
to Bennett and the evidence he shares with the reader, it
is often fear that influences the individuals actions. It is
this fear, as Bennett convincingly argues, that opens the
individual to spiritual attack.
Remedies offered to people under such attack, notes
Bennett, are not found in special incantations, the use of
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Overall, I found the volume to be a challenging dialogue on the timely topic of what confessional Lutherans
can and should say about the use and attributes of the
Holy Scriptures. The prepared responses ask perceptive
questions of the presenters that give context and clarity to the issues raised by the papers. Some of the most
edifying contributions came from international authors
from outside the Missouri Synod, like Dr. Randrianasolos
response to Dr. Wenzs paper in which he stresses that
the divine authorship of the Scriptures demands a robust
quia appropriation of our confessions. Also, I was pleased
with Dr. Simojokis keen identification of enthusiasm in
contemporary hermeneutical trends that rends the Holy
Spirit from the text of Scripture.
Of course, the responses do
not cover all the critical questions
that could be put to the presenters, though no doubt much of
the ensuing discussions at the
Symposia must have addressed
more than is contained in the
book.2 Two papers brought up,
in my mind, important concerns
that I will try to articulate.
First to consider is Dr. Klohas paper on biblical
hermeneutics. His major problem is multiple interpretations of Scripture and the meaning of the text (8). It seems
that Kloha understands a texts meaning as not intrinsic
if the text is read with the right hermeneutical principles,
but rather created through an interplay between the text
and the conditional circumstances of the reader or hearer.
Ones situational concern produces the meaning that the
reader draws from the text (1213). The result appears to
be that the text can have as many meanings as there are
readers and contexts. Though Kloha gives the impression
The following is a list of the major papers titles and authors with
their respective respondents. I. Wast is das? The Nature and Basis
of Biblical Hermeneutics by Jeffery Kloha with a response by Boris
Gujevic (342). II. The Word Was God: Inerrancy or Christology by
David P. Scaer with a response by Daniel Johansson (4566). III. Quia
Quatenus: Scripture and Confession by Armin Wenz with a response
by Joseph Randrianasolo (6998). IV. God has spoken through the
prophetsand by the Son: Word of God in Islam and Christianity
by Adam Francisco with a response by Martti Vaahtoranta (101120).
V. Letter or Spirit? Modern Enthusiasms by Anssi Simojoki with
a response by Jonathan Mumme (123150). VI. Biblicism and the
Imminent Death of American Evangelicalism by John Bombaro
(153174).
76
The editor regrets that the extended conversations and the panel
discussion must wait for a later edition (vi).
Our prayer is to
remain faithful in
the midst of the
condemnations of
the world.
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78
Proper pastoral
care is grounded
in the theology
of the cross
and not in the
theology of
glory.
79
80
81
If we think Jesus
church needs saving,
we are functionally
screaming every minute
of every day against the
finished work of Christ
on a cross.
82
2.
We need a stronger biblical
culture within our churches.
Yes.
3.
We have to ask why we are
doing the things we are doing.
Yes.
4.
Vision, strategy, budget, and
priorities matter. Yes.
5.
We need to reframe evangelism in the context of
discipleship. Yes.
10. There is a reasonably large gap between our aspirations and our practices. Yes.
11. The priorities of an addition-focused scorecard will
actually become the things that hold us back from
multiplication. Yes.
12. Something of little importance can easily become a
major focus. This focusing becomes a distraction. Yes.
13. Risk is necessary. Yes.
14. Courage is needed. Yes.
15. Accountability is healthy. Yes.
16. We need strong, faithful, and biblically defined leadership. Yes.
17. The shackles of the status quo need shattering. Yes.
18. Putting an eye on our weaknesses is never easy. Yes.
19. It is hard to break free from bad or obsolete ideas. Yes.
20. The atmosphere of faking it is commonplace. The
horrible shock of this atmosphere is that people
almost have to be meticulously trained to be so contrived and impotent. It requires a
dedication to a bad framework and
illegitimate vocabulary. Yes.
Every step of
the way, the
bride of Christ
will be fighting
for her life.
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scorecard! And in a few short months, this new spiritual scorecard will be criticized. And what will be the
solution? Another new spiritual scorecard! Maybe success isnt the creation of a new spiritual scoreboard,
but the cheerful and joyful destruction of all of them.
Going scorched earth on the theology of glory may
actually not only be fun, but eternally valuable as we
live under the singularly different contours of the
mercy of the cross!
7. What is necessary isnt a movement of mathematics.
The language of measurements, layers, and levels is
the language of the law. It works well in Pokmon or
Skyrim, but it is the very vocabulary that confuses the
church about Gods grace. A better movement would be
the one that Jesus began in a sealed room with cowardly
people in John 20:19-31. It is a movement that defies
statistics and probabilities. As part of Gods people
living in the United States of America today, we could
actually see many people rediscover the clearly defined
sin snapping and power of Gods word and sacraments.
Wouldnt that be something?
8. If you want to plant a church, wouldnt you want to
actually understand what church is? In fact, isnt that
probably the best place to start? And in fact, if you dont
know what church is, could you actually be multiplying something different than what our Lord has called
us to multiply? The they of Acts 2:46-47 only comes
after the they of Acts 2:42. The early church they
were gathered around the apostles teaching, the fellowship, the breaking of bread, and the prayers. They
gathered around the place where Jesus promised to be
(the gospel preached and the Eucharist delivered). As
a by-product of the word and sacraments, there were
miracles, awe, generosity, praise of God, favor with the
people, and growth. You cant put the cart before the
horse. You also cant produce a horse by building a cart.
9. The Great Commission is not what we do for Jesus
Great Commission. There is no need to look for a new
interpretation of disciple making. Jesus interprets it
himself. He says to make disciples by baptizing them
and teaching them to observe all that I have commanded you (Matt 28:1920). The first part of what we
are called to do until the Parousia of Jesus is to baptize
all people in the name of the Father and of the Son and
of the Holy Spirit. Im not trying to be picky, obstinate,
or a killjoy, but the word baptism should make the
radar. It should be in the book. Jesus said it himself.
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86
t. Paul states in Romans 10 that faith comes by hearing the gospel through a preacher. In the Augsburg
Confession, Phillip Melanchthon declares that God has
established the preaching office in order to bestow justification on sinners. The Lutheran sense of mission is built
on the preaching office, since it is through it that sinners
are saved and believers comforted. In this volume, seventeen contemporary Lutheran pastors and theologians
reflect on the nature of preaching guided by the theological understanding that salvation in Christ is given
through preaching (xvii).
In his opening chapter, John Bombaro gives a survey of
American homiletics describing what kinds of preaching
prevail today and demonstrating
the unique charism Lutheran
preaching has to offer in the situation. Bombaro evaluates many
of the homiletical styles popular
in contemporary Christianity,
finding helpful things in some
of them, but also finding many
lacking in terms of how they
often do not actually deal with
a biblical text and routinely
abandon gospel proclamation for
thematic exploration resulting
in moralizing or patronizing (17). In Bombaros estimation, the main reason for such preaching today is the
prevalence of consumerism. He maintains that preachers
often preach poor sermons out of a desire to fulfill the
consumeristic desires of their hearers rather than out of a
deep understanding of the true task of the preacher (26).
Drawing on the work of Gerhard Forde, Johann Micahel
Reu, C. F. W. Walther, and Timothy Wengert, Bombaro
identifies the true task of the preacher as proclaiming
Gods condemning law and Gods saving gospel in first
person address to the hearers of the sermon (2026).
87
Esko Murto underlines the connection between preaching and the doctrine of original sin. Abandoning this
doctrine, says Murto, leaves the door open to works righteousness. Then, warns Murto soberly, salvation is up to
the supposedly free will of the individual and the preaching
office becomes merely a marketing venture (223).
Jeremiah Johnson and Jakob Appell connect preaching
with pastoral care. In what is perhaps the most touchingly pastoral essay in the book, Johnson stresses the
importance of preaching lament for Christians undergoing suffering. He offers lament (crying out to God on the
basis of Gods promise in the midst of suffering) as a gift
from God through which the Christian may find a vehicle for the anger and grief that comes
in suffering (226, 238239). Appell
addresses preaching as the cure of
souls, wherein the pastor is a physician administering the word and
sacraments to the patient (255256).
In the final two chapters of the
book, Daniel Schmidt and Gottfried
Martens address some practical homiletic concerns. Schmidt encourages
preaching in the present tense to be
present to their hearers (274). Martens admonishes the
preacher to bring out the law and the gospel in the text
rather than to woodenly (in the Prussian style) force
categories of generic law and gospel on the hearers, as
well as to preach the promise of the gospel indicatively to
hearers (296298).
Anyone engaged in Lutheran mission and preaching
today will find challenges and encouragement in this
volume. Though it focuses much on theory, the book also
highlights significant practical concerns, including the use
of direct address, personal pronouns, and present tense,
and faithfulness to the text. Each essay is focused but
never loses sight of the goal of preaching to give salvation to the hearers. The authors here present a much more
evangelical approach to preaching than some popular
consumer-centric methods, one that recognizes and proclaims the truly effective means of mission and preaching
the preached gospel of Christ that is the means of grace
itself. Preachers reading this volume will find encouragement to be faithful in their callings, but they also may find
their own faith strengthened by the gospel.
Each essay is
focused but never
loses sight of the
goal of preaching
to give salvation to
the hearers.
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