Therefore David blessed the LORD in the presence of all the assembly. And David said:1 Chronicles 29:10-13 ESV
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Stand firm in your faith, or you will not stand at all Exposing the threats to Confessional Lutheranism
Therefore David blessed the LORD in the presence of all the assembly. And David said:Francis Pieper, Christian Dogmatics, Vol. II (St. Louis: Concordia, 1950) 411.Since all our daily sins automatically register in our conscience as guilt, our spiritual life is preserved only in this way that the handwriting of our guilt is daily and continuously blotted out by faith in the reconciliation which Christ has accomplished.
God is mercy. He is compassion. He is eternal love, and in Jesus Christ that mercy and compassion is planted in our hearts. We’re forgiven, we cannot help but forgive. We’ve been loved, we cannot help but love. Luther says, “When you go to church, you come with an empty sack, and in the confession and absolution, you confess ‘Dear God, I’ve got an empty sack,' and God piles it full with forgiveness, and He gives more forgiveness and grace and mercy in the lessons, and then the sermon preaches you full of forgiveness and grace and forgives you, fills your bag up. You go to the Lord’s Supper - ‘take and eat for the forgiveness’ of your sins. Your bag is even heaped fuller, and then at the end of the service, ‘The Lord bless you and keep you, the Lord make His face shine upon you and be gracious to you, the Lord lift up His countenance upon you and give you His peace.' Your bag is packed full overflowing. You tie it up and you say ‘Amen, Amen, Amen, it’s in the bag.’ And you leave church, and then you meet somebody who sins against you or needs something, or your children, you can’t help but open the bag and say ‘Here. I’ve got a bag full of mercy and grace and love. I can’t help but give it to you - it’s who I am. That’s what God has created me to do. I’ve been given this rich treasure,’ and you come back to church the next week and you pray, you say in the confession, ‘Dear God, I got an empty sack.’”
Therefore the afflicted conscience has no remedy against despair and eternal death except to take hold of the promise of grace offered in Christ, that is, this righteousness of faith, this passive or Christian righteousness, which says with confidence: “I do not seek active righteousness. I ought to have and perform it; but I declare that even if I did have it and perform it, I cannot trust in it or stand up before the judgment of God on the basis of it. Thus I put myself beyond all active righteousness, all righteousness of my own or of the divine Law, and I embrace only that passive righteousness which is the righteousness of grace, mercy, and the forgiveness of sins.” In other words, this is the righteousness of Christ and of the Holy Spirit, which we do not perform but receive, which we do not have but accept, when God the Father grants it to us through Jesus Christ.Martin Luther, Luther's Works, ed. Jaroslav Pelikan and Helmut Lehmann. vol. 26, Lectures on Galatians, CD-ROM (Saint Louis: CPH, 1999).
Worn out from passing all of those resolutions on evangelizing this or that demographic at your District Convention? Tired of hearing Evangelical speeches about “vision” and reaching the “unchurched?” Worried that your ministry may not be “effective?” Feeling like your Confessional sword has been blunted a little? Not to worry. Time for a little “revitalization!” Listen to Pastor Bryan Wolfmueller, the Pastor of Hope Lutheran Church in Aurora, Colorado and co-host of Table Talk Radio, on this excellent Issues, Etc. segment, where he answers the question: “Is it possible to care more about evangelism than the Evangel?”Aren’t we forgetting something here? Are we so far off-topic that we can no longer properly distinguish Law and Gospel? Yes, we are. Our life in Christ revolves around Him and his life giving gifts first, not us and our mission. Get that message backwards, and you’re wasting your time.
Dr. Norman Nagel is reported to have once quipped that the LCMS is not truly a liturgical church, but simply a church with a liturgy. We might say the same thing of the Sacraments. We aren’t so much a sacramental church as we are a church with various means of grace, with Sacraments. Our theology isn’t sacramental. It is scholastic, a collections [sic] of lists and categories and ways that God might work or interact with us.
This sort of confusion abuses the gifts of God by trying to hold them equal. In communist style we equalize by lowering everything to the lowest common denominator and running after bare minimums. Christians who come to the Mass “for the sermon” miss the point of the sermon, which should, ideally, lead to the Sacrament. This is not to say that one gift is better or more necessary than another. Each gift has its place and time. Each stands in relation to the other. None is a substitute for another or stands alone. They all serve together to bestow the fullness of grace. For all the gifts of God flow from Christ, and Christ, our Lord, is one. To divide the Sacraments is tantamount to dividing Christ.
The Lord creates faith and makes for Himself a people by Holy Baptism. He absolves the baptized in the Holy Absolution and preaching. He then gives Himself to them and joins them to Himself in the Sacrament of the Altar. We misunderstand and misappropriate these things when we try to understand them separately or as avenues of grace rather than as grace itself. When they are seen together, as our life in Christ, the Holy Communion is obviously the center of our faith. This is not because it is greater than the other gifts God bestows, but because it is where the Lord Incarnate comes to us and enters our flesh in His flesh.
The ceremonies of the Mass indicate something of high points and distinctions. The Lord comes to us in the reading of the Bible, preaching, and in the Absolution. So also does He come to us in His crucified and risen flesh in the Holy Communion. We stand for the reading of the Holy Gospel because the Gospels contain the very words and actions of our Incarnate Lord. This is not a confession against the rest of the Bible. Instead it is a confession of the significance and centrality of the Incarnation. To place the Lord’s Supper in the highest position ceremonially and theologically is like standing for the reading of the Gospel. it is not a confession against the other gifts. it does not lower them or dismiss them. It simply recognizes and confesses the centrality of the Incarnation. This is how God has loved and saved us in the Son. This is the fulfillment of all prophecy, the culmination of history and creation. Thus does the Holy Communion have more elaborate ceremonies than preaching or the reading of the Scriptures. So also it should have a more central place in our theology and piety.
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