Categories
Higher History

Who Was Martin Luther? Part 23

by Rev. Donavon Riley

As Luther began to prepare himself to travel to Rome, at which time he would appear before papal lawyers to be charged with heresy, a letter arrived in Wittenberg. Luther was informed that he would not be required to show up in Rome after all. Instead, he was instructed in the papal letter to appear before Cardinal Cajetan in Augsburg. Martin was to offer his confession to Cajetan, repent of his heretical teachings, and then be led to Rome in chains.

Fortunately for Luther, Frederick the Wise also received a similar letter from Rome. Frederick was unimpressed by the papacy’s demand that he turn over Luther or bring “everlasting shame” on himself. The elector also happened to be in Augsburg with Cajetan at the imperial diet when the letter reached him, along with everyone else of political power and influence in Germany.

What Luther didn’t know until much later is that Frederick and the other German politicians were stirred up about Rome’s endless fund-raising campaigns in their lands. At the diet, Frederick, on behalf of all the nobles gathered in Augsburg, read aloud their grievances and stated they would in no way compromise or bend to papal pressure until something was done to relieve the financial burden put upon the German people by Rome. This also meant, then, that Frederick was not in a mood to allow Luther to turn himself over to the papal authorities for any reason, especially since no one had yet proved the elector’s favorite theologian was guilty of an actual heresy.

However, to put on a show of faithfulness for the papacy, Frederick ordered Luther to appear in Augsburg at the same time that the elector was drawing up plans to rescue him from being dragged off to Rome for execution.

Luther, when he received the message that Frederick was ordering him to appear before Cajetan, was overcome by despair. Even though Frederick promised Luther would not be arrested upon appearing before the diet, this did little to reassure Luther that his life wasn’t soon to meet a grisly end. Luther knew from his history lessons at school what awaited him at the diet.

A century before, the reformer Jan Hus was promised safe passage to a diet at which he was to defend his teachings. What Hus failed to note though is that the Pope did not promise him safe passage home from the diet. When Hus left the diet he was immediately arrested and executed as a heretic. Luther had no hope that the outcome at Augsburg would be any different.

This weighed heavy on Luther as he made arrangements to travel to the diet. Thus, he prepared himself not so much to defend his teachings against the false accusations of Cajetan or papal theologians, but to go to his death.

Next week we will examine Luther before the diet at Augsburg.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota. He is also the online content manager for Higher Things.

Categories
Higher History

Concord #15: Augsburg Confession (Church Practices)

Church Practices

You worship what you believe—this is the main point of religion. But it also works the other way around. You believe what you worship. False beliefs rarely (if ever) begin as a rejection of religious doctrine as an idea, but as corruption of worship and practice. False teaching becomes the justification for false practice.

In the Reformation, it was a dispute over practice—in particular the sale of indulgences—that led Luther to examine doctrine and rediscover the Gospel. Soon, the reformers had identified a number of corrupt practices that were symptomatic of the false teaching that underlied them. Since doctrine and practice are so wound up with each other, the question is: what practices should we keep, if any? Perhaps we need to toss everything and start fresh.

To this question, the Augsburg Confession answers for the Lutheran Churches: “Of Usages in the Church they teach that those ought to be observed which may be observed without sin, and which are profitable unto tranquility and good order in the Church, as particular holy days, festivals, and the like,” (Augsburg Confession XV.1). The Lutheran Reformation was a conservative Reformation in the sense that it sought to eliminate the error, but also to conserve what was good, right, and salutary.

But an important caveat is added. “Nevertheless, concerning such things men are admonished that consciences are not to be burdened, as though such observance was necessary to salvation,” (Augsburg Confession XV.2). Even good, right, and salutary practices that teach the Gospel, can be a cause of damnation if they are turned into requirements for salvation. This is how the good practices of the Church became corrupted in the first place. And it’s important that we Lutherans always remain vigilant that we never let our practices point us away from the Gospel to our own practicing.

Very simply put, “[Our churches] are admonished also that human traditions instituted to propitiate God, to merit grace, and to make satisfaction for sins, are opposed to the Gospel and the doctrine of faith,” (Augsburg Confession XV.3). Monastic vows, dietary restrictions, and compulsory worship, which the Roman Church promised would forgive sins, are contrary to the forgiveness won by Christ. His forgiveness is a gift freely given, without condition. And so the practices of the Church likewise ought to be free, and point to the salvation that is received only by faith in Christ.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard serves as pastor of Trinity Lutheran Church in New Haven, MO.

Categories
Lectionary Meditations

Just A Shepherd – A Meditation on John 10:11

By Rev. Eric Brown

“I am the good shepherd. The good shepherd lays down his life for the sheep.” – John 10:11

Jesus being a shepherd is a familiar idea. It shows up all over the place in the scriptures, in some of the most familiar passages (the 23rd Psalm), or alluded to with some of the most famous people (King David was a shepherd). And yet, when Jesus says that He is the Good Shepherd and begins to explain what that means, it sort of throws us for a loop.

“The Good Shepherd lays down his life for the sheep.” Really? The Shepherd dies for the sheep? It doesn’t seem like it should work that way. Isn’t the Shepherd worth more than the Sheep? You might praise a shepherd who protects the sheep, but to lay down your life? That seems a bit much.

Yet, that is who your God is. Jesus is the God who would rather lay down His life so that the sheep, even we sheep who so often wander and go astray, would live. When Jesus looks at you, He doesn’t size you up and place a value upon you because of your utility. There is no cash or market value He puts on you. He simply loves you, and He will do whatever it takes to keep you safe and rescue you from sin, death, and Satan.

A sling wasn’t going to take down the gigantic weight of our sin. That old snarling wolf the Devil wasn’t going to leave the flock alone. So Jesus, because He loves you, does what He needs to do to see you save. Whatever He needs to do. And so, He takes up your sin and lays down His life, jumps right into death to rip it apart from the inside.

For you. A sheep. And not to manipulate you. Not to lay a guilt trip on you. Not to use you for wool and mutton. Nope. Jesus does this simply to make sure that you remain His forever. You’re not a commodity or resource to be used up by Jesus, you’re simply more precious to Him than His own life. Because you’re His sheep and He’s the Shepherd – the Good Shepherd.

Rev. Eric Brown is pastor of Trinity Lutheran Church in Herscher, Illinois and the co-host of the HT Gospeled Boldly Podcast.

Categories
Higher History

Who Was Martin Luther? Part 22

by Rev. Donavon Riley

As more people of power and influence called for action against Martin Luther, the more those in authority in Rome turned their attention toward Wittenberg. It was the Dominican Order who were the most excited about calling Luther to account for his teachings. John Tetzel, Luther’s primary opponent during the Indulgence Controversy, was a Dominican too, so the order’s prejudice against Luther had already been established.

That’s why, when the principal of the Dominican monasteries in Germany, Herman Rab, attended the order’s annual meeting in Rome one of his first actions was to award Tetzel a special doctor’s degree authorized by the Pope himself. Now, with this public honor, the Dominican Order had announced they stood firm behind Tetzel and what he’d taught during the Indulgence Controversy.

Rab also used his time in Rome to explain what was happening in Germany because of Luther’s teaching. Rab talked first to friends who served the Pope. In this way, he was put into contact with Sylvester Prierias, the papal watchdog for all doctrinal matters. When Rab presented Luther’s 95 Theses to Prierias, the latter agreed that the young monk was in error. More than that, because Prierias spoke for the Pope, that meant Luther’s teachings against indulgences was an attack on the Church and an assault on the will of God and therefore heresy.

After his conversation with Rab, Prierias set to work writing his “Dialogues.” These were published in June of 1518. The papal lawyers then used the dialogues as an outline as they drew up formal charges against Martin. The legal document was passed on to Cardinal Cajetan, the head of the Dominican Order and a papal lawyer appointed to serve at the upcoming Imperial Diet in Augsburg. Lastly, Luther received his copy of the documents on August 7.

When Luther read them he knew he had a problem. This wasn’t a pointed attack launched by Eck or Tetzel. This was a papal decree. The author had the Pope’s ear. Prierias’ judgments carried the weight of God’s authority. And, worst of all for Luther, he was being summoned to Rome, not for an academic debate, but to defend himself against charges of heresy.

The next day Martin wrote to his friend, Spalatin, who served at the court of Elector Frederick. In the letter Luther begged his friend to speak to Frederick, to urge the elector to do something to get the trial moved from Rome to Germany. The young professor knew that if something wasn’t done he’d be executed as soon as he stepped foot in Rome. Only Frederick could now save Luther from a horrible death.

Next week we will examine what happened next with the trial of Martin Luther, and his defense of his teachings against charges of heresy.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.

Categories
Catechesis

The Third Commandment: Remember the Sabbath day by keeping it holy

Being Instructed by the Ten Commandments

The Third Commandment: Remember the Sabbath day by keeping it holy.

Throughout the school year, students are required to remember many dates, definitions, names, numbers, facts, and figures. The voice of the teacher resonates in the minds of the students. Remember to read the next chapter. Remember to take notes. Remember to turn in your homework assignment. Remember to study for the test. Remembering the correct dates, definitions, names, numbers, facts, and figures is the key to getting good grades.

As the baptized children of God, we are disciples, that is, students of Jesus. We are learning to remember His Word to us. He is the Key to the knowledge of salvation. As those who have been saved His blood, we are beginning to talk and walk like our Teacher. We are learning to listen to Him.

Jesus is the Lord of the Sabbath. In fact, the Sabbath day in the Old Testament was a type and shadow of the reality that we find in Jesus. In Jesus, we have rest and renewal. He teaches us to walk in newness of life. In Psalm 86 we are taught to pray, “Teach me Your way, O Yahweh, that I may walk in Your truth; unite my heart to fear Your name.” We speak in prayer and He listens to us. He speaks in the external Word of God and we listen. He leads. We follow. He instructs. We grow.

His Word gives life. God created all things by His Word in six days. Then on the seventh day, God rested. Therefore, Yahweh blessed the Sabbath day and made it holy” (Exodus 20:11). The seventh day is the Sabbath, that is, a day of rest. The Sabbath is a sign that God makes us holy with His Word. Yahweh instructs Moses declaring, “You are to speak to the people of Israel and say, ‘Above all you shall keep My Sabbaths, for this is a sign between Me and you throughout your generations, that you may know that I, Yahweh, sanctify you” (Exodus 31:13). His Word sanctifies. God makes us holy through the work of the Holy Spirit with His holy Word. Therefore, we do not make the Sabbath holy; instead, the Sabbath is a time of rest in God’s Word that makes us holy. Keeping the Sabbath holy means to regard God’s Word as holy.

In the First Commandment, we are instructed in true worship which pleases God. True worship is done in faith and with God’s Word. Without the Word of God, we do not have Christ, forgiveness, life, or salvation. Christ is our Advocate with the Father. In the Second Commandment, we are instructed in calling upon God’s name in prayer. Without faith, we cannot pray. Without the Holy Spirit, we cannot walk in newness of life. The Holy Spirit is another Advocate. The Spirit of God is given to us in, with, and under the Word of God. In the Third Commandment, we are taught to rejoice in the Voice of God. When the Word is heard, God speaks to us and fills us with His Spirit. In turn, we speak to God in prayer. Thus, God initiates a divine dialogue. As we hear God, He hears us. However, we are warned that if we refuse to listen to God, He refuses to listen to us. When we reject the Word of God, we resist the work of the Holy Spirit. To despise God’s Word is to despise God.

The Devil is the despiser of God’s Word, and we saw that in the Garden of Eden. The Devil tempts us in order to lead us astray from God’s Word and away from God. The ancient serpent wants us to forget the Sabbath and neglect God’s Word. The evil foe draws ears to hear other voices in the wilderness. The cacophony of the Devil, the world, and our sinful nature call us into false belief, despair, and other great shame and vice. They do not want us to hallow God’s name. They do not want the Word of God taught in its truth and purity. They do not want the children of God to lead holy lives according to it. They do not want God’s Kingdom to come to us or anyone else. Remember, “God’s Kingdom comes when our heavenly Father gives us His Holy Spirit, so that by His grace we believe His holy Word and lead godly lives here in time and there in eternity.” (Small Catechism, Lord’s Prayer: 2nd Petition) Again, notice that it is God’s holy Word. Through the holy Word of God, the Holy Spirit is continually given to us. The Holy Spirit makes us holy.

Apart from God’s Word, there is no life. All things were created by the Word of God. Apart from God’s Word, there is no redemption. The Word of God became flesh and dwelt among us. We cannot separate God’s written Word from the incarnate Word of God, Jesus. He is also the incarnate Will of the Father. When we hear the Holy Spirit in the preached Word of the Apostles and the Prophets, we hear Jesus. When we hear Jesus, we hear the Father. Apart from God’s Word, there is no sanctification. The Holy Spirit works through the external Word of God to “sanctify us and keep us in the true faith.” (Small Catechism, Apostles’ Creed: 3rd Article) In the Third Commandment, we are learning to remember the Sabbath day, that is, to gladly hear and learn God’s Word. To remember is to recall, contemplate, and mediate on the instruction of Jesus, our Teacher.

Rev. Brian L. Kachelmeier serves as pastor at Redeemer Evangelical Lutheran Church, Los Alamos, NM

Categories
Lectionary Meditations

Doubting Thomas

By Rev. Eric Brown

Oh great, it’s the Sunday where we get to hear about “Doubting Thomas”.  That’s how we label him, right?  There’s Thomas – you know, the one who doubts.  Doubter.  How’s that for a nickname for an Apostle!  And yet, what do we hear?  “Eight days later, His disciples were inside again, and Thomas was with them.  Although the doors were locked…” 

Wait one second.  What are the apostles doing inside behind locked doors?  Hadn’t Jesus just sent them last week?  And yet, there they are, huddled together hidden and fearful.  But we don’t label them; Thomas is the one who doubts.

Sometimes our sins are open and obvious and everyone knows about them.  Sometimes they become the label that sticks to us.  That stinks.  Sometimes our sins are private things, things that don’t get talked about because they aren’t as entertaining or juicy to talk about.  Doesn’t make them stink any less.  Doesn’t make them any less of a sin.  And we can be tempted to start ranking folks, categorizing them by the obviousness of their sin, and treating them with “appropriate” disdain.

That’s not what Christ does.  He shows up and says, “Peace be with you.”  To all of them.  Thomas and rest as well.  Whether the sin is open and scandalous or not a soul knows it, Jesus knows what you need.  You need peace.  You need forgiveness.  All of you.

“But Jesus singles out Thomas!”  Yes, but only afterwards, and for Thomas’ good.  Jesus doesn’t say, “Hold everything – we’ve got to fix bad Thomas before I can deign to be here” – no, He gives peace.  And knowing the struggles Thomas faces, Jesus doesn’t cut him down – He simply emphasizes to Thomas that he is in fact forgiven.

Jesus always wants to do one thing with sin.  He wants to forgive it.  Even the secret sins, even the sins everyone knows about.  Peace be with you.

Rev. Eric Brown is pastor of Trinity Lutheran Church in Herscher, Illinois and the co-host of the HT Gospeled Boldly Podcast.

Categories
Higher History

Concord #12: Augsburg Confession (Repentance)

Article 12: Repentance

In one sense, a Christian can’t come to the Sacraments without repentance. That is to say, you must recognize your sins and be sorry for them in order for the Sacraments to have any benefit for you. But in another sense, you can’t truly repent until after you have gone to the Sacraments.

This is because repentance has two parts. The first part is what drives you to find the gifts given in water, word, bread, and wine. The second part is what those means of grace accomplish. “Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted and that the Church ought to impart absolution to those thus returning to repentance. Now, repentance consists properly of these two parts: One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ’s sake, sins are forgiven, comforts the conscience, and delivers it from terrors,” (Augsburg Confession, XII.1-6).

The knowledge of sin comes through the Law, but repentance doesn’t stop there. If it does, you will only end up despising Christ or despairing of your condition. Repentance is brought to completion by the Gospel, which is found in the Absolution, and also in Baptism and the Supper, which are tangible ways that the forgiveness of sins is delivered to you.

Repentance isn’t a one and done deal. This article of faith specifically deals with what happens when you sin after you have been baptized. It’s possible—in fact it’s guaranteed—that you will fall again after Baptism. Repentance is returning to your Baptism in confession and receiving the forgiveness of sins, life, and salvation that is in the Sacrament. It’s the rhythm of the Christian life.

There is one additional part of repentance, though it’s more of a fruit of repentance than repentance properly speaking. “Then good works are bound to follow, which are the fruits of repentance,” (Augsburg Confession, XII.6). As fruits, good works are the result of repentance, never the cause. However, because the Spirit is also at work in completing repentance through the means of grace, these fruits are bound to follow.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard serves as pastor of Trinity Lutheran Church in New Haven, MO.

Categories
Lectionary Meditations

Easter Confusion?

By Rev. Eric Brown

There was so much confusion.  Mary didn’t know what was going on.  She runs to Peter and John for help; they don’t know what’s going on either.  Even when the angels ask her what’s wrong, Mary’s still confused.  She’s so confused she mistakes the risen Jesus for a gardener!

That confusion clears and is replaced by joy and wonder when Christ Jesus calls Mary by name.  Then she sees (of course she does, for faith comes by hearing!).  Then that confusion about what was going on is replaced by the joy of the resurrection.  It doesn’t mean that suddenly Mary is perfect – Jesus must make her let Him go so He can get some stuff done after she gloms on to Him.  But there is joy and wonder there again.

There’s still so much confusion in our lives, whether we look at the world around us or even at our own thoughts and doubts and fears.  That’s the way it here; it’s a mixed up mumbled up world, and we are sinful folks stuck square in the middle of it.  But here is the truth; Christ Jesus, your risen Lord and Savior, has called you by name too in the waters of Holy Baptism.

There will still be times when you have no clue what in the world is going on, when things are all messed up.  Yet, even at those times, Christ Jesus still is your Savior who has called you by name, who will raise you from the dead, and who has won you everlasting life. When the world or your sinful flesh tries to mire you in confusion, Christ’s Word will draw your focus back to Him, where there is joy even now.  You don’t belong to your struggles; you belong to Christ.  Nothing you come across can change that fact, for Christ is risen!  He is risen indeed, Alleluia.

Rev. Eric Brown is pastor of Trinity Lutheran Church in Herscher, IL.

Rev. Eric Brown is pastor of Trinity Lutheran Church in Herscher, Illinois and the co-host of the HT Gospeled Boldly Podcast.

Categories
Higher History

Concord #13: Augsburg Confession (Sacraments)

Article 13: The Use of the Sacraments

Baptism, Supper, and Confession are unique gifts of God, yet they all share something in common. They are instituted by God as visible, tangible signs of His grace toward us. “Sacrament” is the word that the Church has used from ancient times to describe such rituals. Sacrament means “pledge,” but it’s easy to confuse who’s pledging what when it comes to the sacraments of the Church. That’s why the thirteenth article of the Augsburg Confession is included after Baptism, Supper, and Confession.

“Of the Use of the Sacraments they teach that the Sacraments were ordained, not only to be marks of profession among men, but rather to be signs and testimonies of the will of God toward us, instituted to awaken and confirm faith in those who use them. Wherefore we must so use the Sacraments that faith be added to believe the promises which are offered and set forth through the Sacraments. They therefore condemn those who teach that the Sacraments justify by the outward act, and who do not teach that, in the use of the Sacraments, faith which believes that sins are forgiven, is required,” (Augsburg Confession, article XIII).

It is true that the sacraments are signs among men, an outward profession of faith. But that’s not the pledge of the sacraments. The pledge is from God to us. They are Christ’s sacraments for His Church. Baptism, Supper, and Confession are each unique ways in which Christ pledges His forgiveness and salvation. They reveal His will toward us.

The correct use of the sacraments, therefore, is not that we make a pledge or a vow or a profession to God or to men. Rather, the proper use of the sacraments is faith. Faith is receiving the gift of the sacrament, submitting to the promises contained in them. Faith grasps the forgiveness of sins that is attached to water, bread and wine, and word. It’s not simply by performing the ceremonies—the “outward act.” Faith finds God’s pledge in these outwards acts, and receives what they promise: the forgiveness of sins.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard serves as pastor of Trinity Lutheran Church in New Haven, MO.

Categories
Higher History

Concord #14: Augsburg Confession (The Call)

Article 14: The Call

Your pastor is probably not the best preacher in your church. He probably isn’t the best administrator. He may not even be the most friendly or open person in the congregation. But there is one thing he has that makes him your pastor. A call.

The call is very important. The fourteenth article of the Augsburg Confession states, “Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called,” (Augsburg Confession, Article XIV). This is in response to a group of men at the time of the Reformation that took it upon themselves to sneak around and preach whatever spiritual opinions that came to their minds as God’s truth.

What is a call? It’s the word we used to describe the official and public summons of a pastor to preach to a congregation. If a congregation is without a pastor, they deliberate for a time, often studying a pastor’s biographical information and how he conducts the Office of the Ministry. Then they issue a call, which is an actual document that asks the pastor to come to their congregation to be their pastor. It lists the duties and expectations of preaching, and if a pastor accepts the call, he signs the document and returns it. Otherwise, he returns the call without his signature and remains where he is, and the congregation renews their search.

Why is a call needed? Certainly every Christian is called to “proclaim the excellencies of him who called you out of darkness into his marvelous light,” (1 Peter 2:9). But that doesn’t imply that it is every Christian’s prerogative to get up and preach whenever he or she feels moved to do so. There is an extra weight of authority to the public preaching in the congregation that is highlighted in the words of the absolution: “In the stead and by the command of my Lord Jesus Christ.” Not only does a called pastor represent the congregation, but he represents Jesus Christ.

Now, it is possible that God will send prophets who will speak without any official call (although the Scriptures say that prophecies will cease – 1 Corinthians 13:8). After all, the apostles like Peter and Paul preached without a public call. To that Luther once answered that the apostles also performed signs and wonders to confirm their preaching was from God. So if you can’t produce a call document, let’s see the signs and wonders!

Finally, what about ordination? Ordination, along with education and examination, is part of the “regular call,” (in the Latin it’s more like, “ritually called”). Ordination is when the neighboring congregations through their own pastors offer a public confirmation of the call. They lay their hands on to say definitely, “Yes! This is the man God has called to preach and give the sacraments.” And that’s what ordination and the call is all about. It’s not about granting any special powers to the pastor, but so that a congregation can be sure that, indeed, this man speaks for God.

You can read the Book of Concord at http://www.bookofconcord.org

 

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard serves as pastor of Trinity Lutheran Church in New Haven, MO.