Thursday, November 30, 2017

Sin and the Child of God

Behold what manner of love the Father has bestowed on us, that we should be called children of God! Therefore the world does not know us, because it did not know Him. Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. And everyone who has this hope in Him purifies himself, just as He is pure. Whoever commits sin also commits lawlessness, and sin is lawlessness. And you know that He was manifested to take away our sins, and in Him there is no sin. Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him. Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous. He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God. In this the children of God and the children of the devil are manifest: Whoever does not practice righteousness is not of God, nor is he who does not love his brother. For this is the message that you heard from the beginning, that we should love one another, not as Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother’s righteous (1 John 3:1-12).

John marvels at the love God the Father shows to those who believe in Christ. We are called children of God. We have been born again, not of blood, nor of the will of the flesh, nor of the will of man, but of God.[1] We are sons of God by an incorruptible seed through the word of God, which abides forever.[2] We have been united to Christ in His death and resurrection by our baptism.[3] We are clothed with Him, so that when God the Father looks upon us He sees His Son.[4] We are His adopted sons in Jesus Christ. Consequently, because of our status in the family of God as adopted sons, we no longer belong to the world. Just as the world did not know Christ, though he was in the world, and the world was made through Him, the world no longer knows, or recognizes us.[5] Unless, of course, we conform ourselves to the world, rather than to Christ.

John tells us in his epistle that he who practices righteousness is righteous, and he who sins is of the Devil. Whoever does not practice righteousness is not of God, nor is he who does not love his brother. He who has been born of God cannot sin. This, then, must certainly be proof that we have not truly been made to be sons, for we continue to sin. If we have done so much as become angry with our brother, we have murdered him, and we are told elsewhere by John that no murderer has eternal life. So what is John telling us? Do we have no hope?

John describes here the same situation Paul describes in his letters. Paul writes in Galatians, “For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish.”[6] You, adopted son of God, have a war raging inside you between flesh and spirit. Do not gratify the desires of the sinful nature. There is a great difference between a man who struggles with committing sin while practicing repentance, and one who practices sin. The first sins and repents; He rejects what he was and struggles to act like the man he now is in Christ, in spite of his inclinations to the former. The second says that he cannot change because he is who he is. He scoffs at calls to repentance because he says there is nothing for him to be sorry for; we must accept him the way he is. Thank God that though we sin daily, Christ continues to forgive. He is the propitiation for our sin, and empowers us to walk in the Spirit, and not to fulfill the lust of the flesh.[7] He makes us to practice righteousness, and gives us eternal life.


[1] John 1:13
[2] 1 Peter 1:23
[3] Romans 6:3-5
[4] Galatians 3:27
[5] John 1:10
[6] Galatians 5:17
[7] Galatians 5:16

Monday, November 27, 2017

Remain Steadfast

Beloved, I now write to you this second epistle (in both of which I stir up your pure minds by way of reminder), that you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior, knowing this first: that scoffers will come in the last days, walking according to their own lusts, and saying, “Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.” For this they willfully forget: that by the word of God the heavens were of old, and the earth standing out of water and in the water, by which the world that then existed perished, being flooded with water. But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men. But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up. Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat? Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells. Therefore, beloved, looking forward to these things, be diligent to be found by Him in peace, without spot and blameless; and consider that the longsuffering of our Lord is salvation—as also our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures. You therefore, beloved, since you know this beforehand, beware lest you also fall from your own steadfastness, being led away with the error of the wicked; but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and forever. Amen (2 Peter 3:1-18).

Peter ends his second epistle with the message, “Don’t lose heart!” This could also be said positively as, “Remain steadfast!” Remain steadfast, even in the face of pagans, heretics, and false teachers who rage against you, and mock you, and kill you for your trust in God’s promises. They mock us because Christ is slow to return and judge the living and the dead as he promised. But Peter reminds us that God stands outside of time. His schedule is not ours, just as our idea of slowness is not His. And, as with all that God does, His delayed return works to the good of those who love Him, who are called according to His purpose.[1] Where we see slackness, God exhibits patience. All the while during these last days, Christ is drawing all men to Himself.[2] He does this through His ministers, by Word and Sacrament. He forgives us our sin, when we are distracted by the cares of this world, and do not seek first the Kingdom of God, and His righteousness.[3] God, Peter writes, is not willing that any should perish, but that all should come to repentance. Those who do not come to repentance cannot, on the Day of the Lord, say they weren’t given enough time. Let us not waste that time. We earnestly ponder the question Peter poses: What manner of people ought we to be, in light of the coming destruction?

When the Day of the Lord finally comes, there will be no time for repentance, or escape. A great noise! Fervent heat! The heavens pass away. The elements melt. The earth, along with all the works therein, burned up; gone forever. To those who have refused the gift won for them by Christ’s death and resurrection, terror. For those who participate in Christ’s death and resurrection through their Baptism,[4] who have remained steadfast, the fulfillment of hope. New heavens and a new earth in which righteousness dwells. The former, says the prophet Isaiah, shall not be remembered or come to mind.[5] No more weeping or crying; every tear shall be wiped away.[6] “Behold!” says Jesus, “I am coming quickly!” Amen! Even so, Lord Jesus, quickly come! Amen![7]




[1] Romans 8:28
[2] John 12:32
[3] Matthew 6:33; 13:22
[4] Romans 6:1-14
[5] Isaiah 65:17
[6] Rev. 21:4
[7] Rev. 22:12, 20

Sunday, November 26, 2017

Watch!

“Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. Now five of them were wise, and five were foolish. Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps. But while the bridegroom was delayed, they all slumbered and slept. And at midnight a cry was heard: ‘Behold, the bridegroom is coming; go out to meet him!’ Then all those virgins arose and trimmed their lamps. And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ But the wise answered, saying, ‘No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.’ And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. Afterward the other virgins came also, saying, ‘Lord, Lord, open to us!’ But he answered and said, ‘Assuredly, I say to you, I do not know you.’ Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming” (Matthew 25:1-13).

Watch, therefore, for you know neither the day nor the hour in which the Son of Man is coming. This is the whole point of the parable of the wise and foolish virgins. Christ is warning us to watch for His coming constantly. It could happen at any time, and Our Lord warns us to always be prepared, as the wise virgins were prepared. Much scholarly ink has been spilled debating what each individual element of the parable means. Who are the virgins? Who is the Bridegroom? What is the oil? These things are interesting topics of discussion, but such a debate misses the overall point of the parable. Christ wants us to be prepared for His coming, so that we are not excluded from the wedding feast.

So, how do we prepare? We take oil with us in our vessels as we wait for the Bridegroom to arrive, i.e., we do the works required of us to be adequately prepared. What are those works? Christ answers this question in the sixth Chapter of St. John’s Gospel when He is asked by some what they must do to do the works of God. Christ answers, “This is the work of God, that you believe in Him whom He sent.”[1] That is what it means to be a wise virgin. That is what it means to have taken adequate oil in your vessel: To believe in Christ, the one who was sent by the Father; the one who is coming soon. The work of God is to believe in Christ, the Bridegroom, the one who will bring His wise virgins into the wedding feast, even if He should tarry so long that they all fall asleep. He will wake them; they shall rise and, with lamps trimmed and burning, accompany Him to the Feast.





[1] John 6:29

Tuesday, November 21, 2017

How Not to Interpret the Bible

John Warwick Montgomery [1]
by John Warwick Montgomery

This article has been reprinted here from the October 9, 2017 issues of Christian News, with the gracious permission of CN's editor.

When my wife and I are in London, we generally attend the church of my Inn of Court.  Barristers must be members of at least one of four “Inns”—medieval guilds of lawyers.   I am a member of both Middle Temple and Lincoln’s Inn.   (I was called to the bar at Middle, and subsequently joined Lincoln’s in part because of its superior wine cellar; but that is another story.)   Each Inn has its own church or chapel; they are “Royal Peculiars,” that is, directly responsible to the Queen and not under the authority of the local bishop (in this instance, the Bishop of London).  Traditionally, they are—like the barristers themselves—conservative in temperament, using the 17th-century Book of Common Prayer’s magnificent liturgies.

During the so-called legal “long vacation” in the summer months, one needs to find another worship location.  Close to Ludgate Circus is St Bride’s Church, designed by Christopher Wren after the Great Fire of 1666, and traditionally the church of the journalists (when they inhabited Fleet Street).  On the Ninth Sunday after Trinity (13 August 2017) we attended service there, especially because of the wonderful Choral Eucharist.

The downside was the preacher:  The Revd Canon Alison Joyce, rector of St Bride’s.  After it was too late to go elsewhere, I remembered a sermon she had preached some time ago on death, arguing, with no mention of the biblical teaching that death is the product of sin (Rom. 3:23) or that Christ is the answer (Rom. 6:23), that death is essential to the human race since otherwise the world would be overpopulated and people would still be forced to live even though suffering from the dreadful diseases and pain of extreme old age.

Joyce’s sermon on this occasion was an interpretation of Matthew 14: 22-33, where our Lord walks on water.

She began—encouragingly—debunking a Florida university professor who claimed that a rational explanation for the event was the extreme climate at the time:  ice formations on the Sea of Galilee would have given the impression that Jesus was walking on water.

The rector then followed this with her own brand of rationalism (a rationalism picked up, to be sure, from the literary critics of the New Testament).  Said she:  We must understand what the Gospel writers were actually doing:.  They wrote to show how special Jesus was.  The feeding of the 5,000 was to show that Jesus was infinitely more important that the Old Testament prophet Elisha who had miraculously fed a small number of people (II Kings 4: 42-44)—and the walking on the water was so much more effective than Old Testament parallels that those hearing the story would have seen the merits of believing in Jesus (cf. Job 9: 8).

Moreover, said she, what good would Jesus’ actually walking on water be to us today?  Whereas Jesus’ message to Peter and the other disciples, “Fear not,” is available to us right now in our difficulties.  The miracle of calming fear and giving us hope takes place all the time in the church and in the lives of believers,

What is going on here?

(1) The text is being dehistoricized, in flat disregard of what the Gospel writers say they are doing, namely, presenting the precise facts of Jesus’ earthly ministry (Luke 1: 1-4; cf. II Peter 1: 16). 

(2) A new, unhistorical meaning is being given to the text on the basis of Old Testament parallels. These parallels are, of course, genuine and function as “types” of Christ, but they hardly suggest that the New Testament writers redid the events of Jesus’ life in defiance of what actually occurred--to show that he was greater than what one finds in the Old Testament. Moreover, how could they have gotten away with it?  The Gospel materials were in circulation when hostile witnesses of Jesus’ ministry were still alive; they would surely have blown the whistle on such falsifications—they had means, motive, and opportunity. 

(3) If the miraculous event did not in fact occur, why should one accept the spiritual lesson the preacher draws from it?  Jesus said, notably, “If I have told you earthly things and you believe not, how shall you believe if I tell you of heavenly things?” (John 3: 12).

(4) The obvious reason for handling the text as Joyce did is to avoid having to assert and defend the miraculous.  But isn’t a miraculous Resurrection the very heart of Christian faith and would we not potentially lose even that if such an interpretive method were forced on the New Testament?  Maybe there wasn’t a historical, bodily Resurrection at all—maybe the important thing is to see that Jesus is more life-affirming than Old Testament prophets?

Conclusion:  The preacher’s rationalism is no better, and no more justifiable, than the Florida professor’s appeal to ice formations.  Indeed, it is far more dangerous, for it provides the ideal opportunity to disabuse ourselves of the factual reality of the saving biblical message—of the factuality of the very Incarnation itself.  A God who miraculously created the cosmos out of nothing is surely capable not only of de facto Virgin Births and  Resurrections, but also of de facto walkings upon water.




[1] Ph.D. (Chicago), D.Théol. (Strasbourg, France), LL.D. (Cardiff, Wales, U.K.), Dr. h.c. (Institute of Religion & Law, Moscow, Russia).   Professor Emeritus of Law and Humanities, University of Bedfordshire, U.K.; Professor-at-Large, 1517: The Legacy Project, Irvine, CA, U.S.A.  Director, International Academy of Apologetics, Evangelism and Human Rights, Strasbourg, France.  Honorary Chairman, Academic Board, International Institute for Religious Freedom, World Evangelical Alliance.   Barrister-at-Law, England and Wales; Member of the Bar of the Supreme Court of the United States (licensed to practice in California, Wasbington State, Virginia, and the District of Columbia). Avocat à la Cour, Barreau de Paris.  Author/editor of some 60 books in four languages and over 100 scholarly journal articles.  Websites: www.jwm.christendom.co.uk; www.apologeticsacademy.eu

Creation Nonsense

When I was a kid, I found a really old King James Bible. I thought it was cool, because it had charts and maps in the back, as well as a center column with lots of notes and references. At the top of each page there was a heading that gave you the theme of that particular page. It also gave you a year. The thing with which I was most fascinated was, if you turned all the way back to the book of Genesis, you could find out what year the world was created. 4004 BC. I thought that was amazing, that someone kept records that far back.
It wasn't until years later that I learned this chronology was worked out by a man named Bishop Ussher in the 17th century. In fact, Bishop Ussher had figured it out so precisely, that I was delighted to find the first day of creation was October 23, 4004 BC. I was beginning to suspect that this might not be something we could pin down so precisely, but the thought of this date at the top of my Bible made me smile nonetheless. As I went to high school, and learned about evolution, I struggled with how to fit the six days of creation and the young earth, together with the millions and millions of years required by Darwin's theory. In the end, I understood that Darwin's theory was just that – a theory – and the proof offered to high school students as validation of the Theory of Evolution does not exactly hold up to scrutiny. I also understood, thanks to my faithful pastor, that God's word is true even if we don't understand it fully.
There seem to be many Christians today who are embarrassed of God's word. Some Christians, overwhelmed and impressed by the so-called mountains of evidence that evolution is true, and the world is millions of years old, would like other Christians such as myself to go away. We are an embarrassment. We are fundamentalists, a by-word among the enlightened liberal elite. We take God at his word, and supposedly ignore science. This accusation doesn't bother me much when it comes from liberal theologians, who follow Bultmann, and Ehrman, and Barth, and have long ago given up any notions that God's word is true in a literal sense. It bothers me, however, when the people who are trying to reconcile creationism with evolutionary theory are those in my own denomination, the supposedly theologically conservative Lutheran Church–Missouri Synod.
There are good reasons to question the theory of evolution. The things that did it for me were the large periods of time required for evolution, the laws of Thermodynamics, and the Law of Biogenesis. That, however, is an article for another time. What I want to focus on now is the idea that it's okay to believe some parts of the Bible, and not others. It isn’t. I suspect that this is more accurately described as Christians being embarrassed by the supernatural things in the Bible.
Generally, the reason people deny, and seek to explain away the miracles of Holy Scripture, is because they are uncomfortable "asserting and defending the miraculous." This is why Thomas Jefferson created his Jefferson Bible, swept clean of all the miracles of Jesus.[1] This is why your average Lutheran Church-Missouri Synod Lutheran gets squeamish when confronted by non-Christians about the miracles of Christ. It's the reason people are seduced by such explanations of Jesus's miracles as I once heard in a Roman Catholic Church in Evansville, Indiana.
The priest was expounding on Jesus's feeding of the 5000. The priest asserted that we get much more out of this story of the feeding of the 5000 when we realize that nothing supernatural occurred at all. His explanation for the feeding was, when the people had heard Jesus' teaching, and saw that a little child had willingly given his small bit of food to share, they all felt ashamed and brought out the food they had been selfishly hiding from each other. The priest still maintained that this was a miracle, but nothing supernatural had happened. Jesus had simply gotten the people to recognize and overcome their selfishness, and the result was overflowing abundance.
More Law, in other words. Follow these rules to be a good person. There is no sin to be atoned for, simply a “self” to make better. What need is there of Christ to take on human flesh, die, and rise from the dead?
We try to explain away supernatural phenomenon all the time. Who knows, there may very well be natural physical explanations for some of the supernatural incidents recorded in the Bible. The bottom line is, however, if the Bible is not trustworthy when it tells me about creation, Jonah and the big fish, the sun standing still for Joshua, Jesus walking on water, or Jesus miraculously feeding 5000 people with some loaves and fishes, how can I be certain that it is trustworthy when it tells me I am a sinner, and that my sins are forgiven by the grace of God through faith in Jesus Christ? The answer is, that you cannot. Denying the six-day creation, and a literal Adam and Eve, and all the rest, eventually brings you to denying Jesus Christ.
If we are willing to believe that God exists, and that he has rescued us from sin, death, and the devil by the vicarious atonement of Jesus Christ, why would we think that this same God was not powerful enough to create the world out of nothing by his word? Why would we be unwilling to believe that He could cause violations of the laws of physics (which we call miracles)? To be willing to believe that God is omnipotent and omnipresent, that he can raise the dead, but cannot create out of nothing, or cause Christ to walk on the water, or multiply the loaves and fishes, is absurd. 
You may as well not believe in any of it at all. That is the point to which you will eventually come anyway.
Moreover, if Jesus is God in human flesh, should we not take into account what he had to say about these things? I don't expect non-Christians to accept Jesus's explanation of things, but certainly we Christians should. Jesus believed that the creation account of Genesis was true, and that there was an Adam and Eve. He speaks of these things as though they were historical events. Ken Hamm of Answers in Genesis points this out:
Now, when we search the New Testament Scriptures, we certainly find many interesting statements Jesus made that relate to this issue. Mark 10:6 says, “But from the beginning of the creation, God ‘made them male and female.’” From this passage, we see that Jesus clearly taught that the creation was young, for Adam and Eve existed “from the beginning,” not billions of years after the universe and earth came into existence. Jesus made a similar statement in Mark 13:19 indicating that man’s sufferings started very near the beginning of creation. The parallel phrases of “from the foundation of the world” and “from the blood of Abel” in Luke 11:50–51 also indicate that Jesus placed Abel very close to the beginning of creation, not billions of years after the beginning. His Jewish listeners would have assumed this meaning in Jesus’ words, for the first-century Jewish historian Josephus indicates that the Jews of his day believed that both the first day of creation and Adam’s creation were about 5,000 years before Christ.[2]
Jesus also believed that Jonah was really swallowed by a big fish:
Then some of the scribes and Pharisees answered, saying, “Teacher, we want to see a sign from You.” But He answered and said to them, “An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh will rise up in the judgment with this generation and condemn it, because they repented at the preaching of Jonah; and indeed a greater than Jonah is here. The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here (Matthew 12:38-42).
We don't believe the things that Scripture tells us because we can find rational explanations of their occurrence. We believe these things because Scripture is trustworthy. It is, essentially, the same argument Luther had with Zwingli. Zwingli used rational arguments to say that Jesus's body and blood was only present in a spiritual way in the elements of the Lord's Supper. Luther, on the other hand, pointed to Christ's word: This is my body. We don't understand it, but we believe it because Scripture is trustworthy and tells us it is so.
Now to this purpose the comfort of the Sacrament is given when the heart feels that the burden is becoming too heavy, so that it may gain here new power and refreshment. But here our wise spirits twist themselves about with their great art and wisdom. They cry out and bawl, "How can bread and wine forgive sins or strengthen faith?" They hear and know that we do not say this about bread and wine. Because, in itself, bread is bread. But we speak about the bread and wine that is Christ's body and blood and has the words attached to it. That, we say, is truly the treasure – and nothing else – through which such forgiveness is gained. Now the only way this treasure is passed along and made our very own is in the words "given…and shed for you." For in the words you have both truths, that it is Christ's body and blood, and that it is yours as a treasure and gift. Now Christ's body can never be an unfruitful, empty thing that does or profits nothing. Yet, no matter how great the treasure is in itself, it must be included in the Word and administered to us. Otherwise we would never be able to know or seek it (LC V 28).[3]
Cosmologists such as Stephen Hawking, and popular "scientists" such as Neil Degrasse Tyson and Bill Nye, attack people who believe God's word as backward fools. Each one has their own nuance, but the argument always goes something like this: Religion may have been a necessary mechanism for primitive humanity to come to terms with the world around them, and natural phenomenon they could not explain, but it has certainly outlived its usefulness. In religion’s place, we are given theoretical physics. And, if physics doesn't automatically preclude the idea of God, it most certainly limits him in the way he could have created the universe to such an extent as to make Him irrelevant. Though they cry out and bawl, “How,” we speak of the Creation, and the words attached to it. For, if we deny the Creation, we will eventually deny Christ.




[1] Jefferson produced the 84-page volume in 1820—six years before he died at age 83—bound it in red leather and titled it The Life and Morals of Jesus of Nazareth. He had pored over six copies of the New Testament, in Greek, Latin, French and King James English. “He had a classic education at [the College of] William & Mary,” Rubenstein says, “so he could compare the different translations. He cut out passages with some sort of very sharp blade and, using blank paper, glued down lines from each of the Gospels in four columns, Greek and Latin on one side of the pages, and French and English on the other.” Much of the material Jefferson elected to not include related miraculous events, such as the feeding of the multitudes with only two fish and five loaves of barley bread; he eschewed anything that he perceived as “contrary to reason.” His idiosyncratic gospel concludes with Christ’s entombment but omits his resurrection.

Edwards, Owen. "How Thomas Jefferson Created His Own Bible." Smithsonian.com. January 01, 2012. Accessed November 21, 2017. https://www.smithsonianmag.com/arts-culture/how-thomas-jefferson-created-his-own-bible-5659505/.
[2] Ham, Ken. "Did Jesus Say He Created in Six Literal Days?" Answers in Genesis. December 20, 2007. Accessed November 21, 2017. https://answersingenesis.org/days-of-creation/did-jesus-say-he-created-in-six-literal-days/.
[3] McCain, Paul Timothy., ed. Concordia: the Lutheran confessions: a readers edition of the Book of Concord. St. Louis, MO: Concordia Pub. House, 2005.

Friday, September 22, 2017

Prayer, Enthusiasm, and Vain Repetitions

Joel Osteen in "prayer."
A friend once took me to a Bible study many years ago. It was quite different than any other Bible study I had ever been to, for two main reasons. First, while we talked about “spiritual things”, there was no actual studying done of God’s Word. The scripture passage to be discussed was read, and we spent a long time going around the room, talking about what the passage meant to us. Second, near the end of the meeting, we engaged in a form of prayer that was exceedingly strange to me. The leader said that it was time to join together in prayer. He dimmed the lights, and as the group moved in closely enough to put their hands on each other’s shoulders, another member grabbed his guitar.

When everyone was in position, the guitar man began to strum out his chord progression. The leader began with his petitions, mostly centered on the greatness of God’s glory. When he finished, other members of the group would randomly offer their petitions, in unctuous voices, trembling with spiritual emotion. All this was accompanied by the soft strains of the guitar, and the spontaneous ejaculations of “Amen!” and “Jesus! Jesus! Jesus!” While swaying. In the dark. For about half an hour.

I was caught by surprise. Never before had I experienced such a thing in a church setting. I got the vague sense that I did upset the apple cart to some degree. During the periods of silence between random petitions, several people cast a furtive glance in my direction; I suspect to see what I, the new guy, was going to offer. I offered nothing but silence. The space between prayers gradually became longer and longer. Eventually the guitar man changed his progression, cadenced, and the prayers were concluded.

While I didn’t realize it at the time, such mystical prayer practices are, in American Evangelicalism, standard operating procedure. To the American Evangelical, prayer is not simply asking God for things. Prayer is a two way line of communication, and a way in which we come into God’s presence.

Prayer is the practice of the presence of God. It is the place where pride is abandoned, hope is lifted, and supplication is made. Prayer is the place of admitting our need, of adopting humility, and claiming dependence upon God... Prayer changes the one praying because in prayer, you are in the presence of God as you lay before Him your complete self in confession and dependence. There is nothing to hide when in quiet supplication we are reaching into the deepest part of ourselves and admitting our needs and failures. In so doing, our hearts are quieted and pride is stripped and we enjoy the presence of God.[1]

We get in the right emotional state, tell Him how great He is, and God will speak to our hearts. The idea that prayers would be composed prior to the act of praying, let alone written down, is bad, and to be discouraged. Spontaneous prayers uttered from the heart are more authentic than reading written prayers, or reciting memorized prayers by rote:

Like turning to the right channel, God speaks to individuals who are ready and prepared to listen. A friend once put it this way: A Christ follower who builds the following four habits in his life will be in a good place to hear from God... A Christ follower should spend daily time reading the Bible, mulling over the message, and praying for ways to make scripture’s lessons into a lifestyle.[2]

Prayer, in and of itself, has power which the Christian can wield to get God to bring blessing into their lives. This is from Joel Osteen Ministries:

We Believe in the Power of Prayer: The Bible says the prayer of a righteous person is powerful and effective, yet something extraordinary happens when two or more agree together in prayer. In Matt. 18:19, Jesus said, “If any two of you agree touching any matter on this earth, it shall be done.” Post your prayer request below and believe that God is going to move mightily in your life as others from around the world pray in agreement with your request![3]

In short, the complete opposite of the way we Confessional Lutherans pray.

Is this really the right way to pray? Many people, even some Confessional Lutherans, seem to think so. I hear Lutherans complain all the time about how boring their pastor is when he prays; or, how we need to spice things up when we pray. We can’t just keep using that stodgy old General Prayer in the liturgy, Sunday after Sunday. People stop paying attention after a while. Our pastors need to do more extemporaneously, and come up with their prayers on the spot from their hearts. Those prayers will be more interesting and meaningful.

This is nothing more than Enthusiasm. Luther used the term Enthusiasm, or enthusiast (in the German, Schwärmer, which means one who swarms, like a group of buzzing bees on a hive), to describe those who sought God through their feelings and spiritual experiences, outside of, and apart from, God’s Word. We know, however, that Scripture teaches that God does not want to deal with us in any way other than through Word and Sacrament.[4] Therefore, as Luther says, whatever is praised as from the Spirit, without the Word and Sacraments, is from the Devil himself.[5]

The American Evangelical view of prayer turns us away from the Biblical teaching on prayer, and makes us into Enthusiasts and magicians. Through prayer, rather than through Word and Sacrament, we would seek to come into God’s presence, commune with Him, and receive His instruction. This view turns prayer into a means of grace. Satan loves this, since it diverts our focus from the actual means of grace God has given us, and renders useless our prayers by turning them into mystical experiences and incantations, rather than petitions to the Almighty God. 

Likewise, to believe in, and rely on, the “power of prayer” is dangerous. If, by the phrase one means that prayer is powerful because Almighty God has promised to hear us when we pray, and to answer our prayers, then yes, prayer is powerful. If one believes that, simply by repeating a certain prayer, or “declaring” to inanimate things such as storms, diseases, your job, etc., you can change reality because God is obligated to give you what you have declared for, then no. Prayer has no power in and of itself or, as the Lutherans would say, by the outward act. That isn’t even praying. That is saying a magic incantation, and makes you some kind of witch or sorcerer. When explained like that it may sound silly. Who would ever do such a thing? This is the next step down the road of the misuse of prayer, and it is taught by all the beloved American health and wealth prosperity gospel heretic preachers.

What does God say prayer is? It’s pretty simple: Prayer is speaking to God, in words or thoughts.[6] The Bible is filled with good examples of what prayer is: Abraham praying for Sodom;[7] Jesus praying in the Garden of Gethsemane;[8] St. Stephen praying for those who were murdering him,[9] among many others. Scripture tells us that we should make our requests of Him in thankfulness, in the name of Jesus, and in accordance with His revealed will:

Rejoice in the Lord always. Again I will say, rejoice! Let your gentleness be known to all men. The Lord is at hand. Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus... “And in that day you will ask Me nothing. Most assuredly, I say to you, whatever you ask the Father in My name He will give you. Until now you have asked nothing in My name. Ask, and you will receive, that your joy may be full... Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him (Philippians 4:6-7; John 16:23; 1 John 5:14-15).

We should pray for ourselves and for others, including our enemies, everywhere, regularly and frequently:

Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence...“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust... I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting...Then He [Jesus] spoke a parable to them, that men always ought to pray and not lose heart... pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you (1 Timothy 2:1-2; Matthew 5:43-45; 1 Timothy 2:8; Luke 18:1; 1 Thessalonians 5:17-18).

Jesus even gives us a model prayer, recorded in St. Matthew’s Gospel:

In this manner, therefore, pray: Our Father in heaven, Hallowed be Your name. Your kingdom come. Your will be done On earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, As we forgive our debtors. And do not lead us into temptation, But deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen (Matthew 6:9-13).

And also in St. Luke’s:

Now it came to pass, as He was praying in a certain place, when He ceased, that one of His disciples said to Him, “Lord, teach us to pray, as John also taught his disciples.” So He said to them, “When you pray, say: Our Father in heaven, Hallowed be Your name. Your kingdom come. Your will be done On earth as it is in heaven. Give us day by day our daily bread. And forgive us our sins, For we also forgive everyone who is indebted to us. And do not lead us into temptation, But deliver us from the evil one (Luke 11:1-4).

In this, the Lord’s Prayer, we find, as Luther observes, seven petitions that include every need and never cease to apply to us.[10] So, if we find ourselves at a loss for what we should pray, we have Jesus’ own instruction to guide us. But don’t ignore, as many do that St. Luke is quoting Christ when he writes, “When you pray, say...”

But, in the same sermon, Jesus tells us to avoid vain repetitions! Wouldn’t reciting the Lord’s Prayer, or the General Prayer from the Divine Service, over and over, week after week, be the definition of vain repetitions?

“And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward. 6 But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly. And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words (Matthew 6:5-7).

In short, no. He’s talking about using repeated prayers as a sorcerer uses incantations, or as one who prays using the same words over and over, thinking that his mere act of praying causes his prayer to be effective, apart from it’s content. Stated another way, Jesus condemns the idea that the “power of prayer” is in the performance of the outward act. To the contrary, Jesus himself used repeated prayers:

Then Jesus came with them to a place called Gethsemane, and said to the disciples, “Sit here while I go and pray over there.” And He took with Him Peter and the two sons of Zebedee, and He began to be sorrowful and deeply distressed. Then He said to them, “My soul is exceedingly sorrowful, even to death. Stay here and watch with Me.” He went a little farther and fell on His face, and prayed, saying, “O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will.” Then He came to the disciples and found them sleeping, and said to Peter, “What! Could you not watch with Me one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak.” Again, a second time, He went away and prayed, saying, “O My Father, if this cup cannot pass away from Me unless[a] I drink it, Your will be done.” And He came and found them asleep again, for their eyes were heavy. So He left them, went away again, and prayed the third time, saying the same words. Then He came to His disciples and said to them, “Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners. Rise, let us be going. See, My betrayer is at hand” (Matthew 26:36-46).

He does not merely give us a model prayer; he also gives us a prayer to pray at all times, in the Lord’s Prayer. When we pray this prayer, we can be sure that we are praying according to His will, and therefore that He hears us. It also shows us that, while extemporaneous prayers “from the heart” are not necessarily always bad, God encourages us to pray following guides which He provides, and using prayers that have been previously composed is acceptable. The Jesus who prayed “from the heart” in Gethsemane is, after all, the same Jesus who gave us the Lord’s Prayer, and prayed the “written prayers” of the Psalms “by rote” as he hung on the cross.

---

[1] Slick, Matt. "Christian Apologetics & Research Ministry." What is Prayer? July 01, 2017. Accessed September 21, 2017. https://carm.org/what-prayer.

[2] Burns, Tim. "How Can I Hear God Speaking to Me?" How Can I Hear God Speaking to Me? May 27, 2016. Accessed September 21, 2017. http://www1.cbn.com/how-can-i-hear-god-speaking-me.

[3] "We Believe in the Power of Prayer." Pray Together. Accessed September 21, 2017. https://www.joelosteen.com/Pages/PrayTogether.aspx.

[4] Hebrews 1:1-2

[5] SA III IX 10

[6] Luther, Martin. Luther’s Small Catechism, with Explanation. St. Louis: Concordia Pub. House, 2005.

[7] Genesis 18:22-23

[8] Matthew 26:36-44

[9] Acts 7:59-60

[10] LC III 34

Sunday, September 3, 2017

Knocking on Doors

An article from Kentucky Today found it’s way onto my Facebook news feed called, “Mythbuster: Louisville pastor triples attendance in 6 months by knocking on doors.” The article features Pastor Mark Bishop, and his efforts for the last six months at Highview Baptist Church – Valley Station Campus, in Louisville, KY. The article read, in part:

“I think soul winning is easier caught than taught,” Bishop said, referring to the newfound evangelical fervor at the church. “When they see it working it becomes contagious.” Knocking on doors has also had a [sic] impact on the friends of new believers who, after seeing a change in their acquaintances, are crossing a church threshold for the first time in their lives.[1]

Regarding evangelism, the article describes Bishop’s efforts in light of the Kentucky Baptist Convention’s efforts and evangelistic philosophy:

“There is nothing better than one-on-one contact when sharing Jesus,” said Kentucky Baptist Convention Executive Director Paul Chitwood. “While I am a firm believer in mass evangelism and pulpit evangelism, both will almost always involve one-on-one evangelism.” Chitwood said plans are underway for a similar evangelistic outreach held in conjunction with this year’s Kentucky Baptist Convention annual meeting in Louisville. Crossover Louisville will involve a massive door-to-door campaign with members of KBC churches across the state coming into city days in advance of the Nov. 14 meeting to share the gospel. The event is a partnership between Louisville Regional Baptist Association, Highview’s Valley Station Campus and the evangelism team of the Kentucky Baptist Convention. “Every Christian isn’t called to preach to the masses,” Chitwood said, “but every Christian is called to share Jesus at every opportunity.”[2]

There are some good things going on here. It is certainly the Christian’s job to “share Jesus” (more about that presently). I’m happy that people are, apparently, becoming Christians. With such fantastic results, it seems as though all the small, struggling LCMS churches should give this pastor a call, pick his brain, and begin their own front porch evangelism efforts.

There was a time when I would have agreed with the evangelism philosophy described in this article as “front porch evangelism.” This is no longer the case. I have come to the opinion that...

Door-to-Door is not the Answer

Door-to-door evangelism goes hand in hand with the concept of the seeker sensitive church. The church that practices these things might not resemble a Willow Creek mega church in outward appearance, but they are much closer to them philosophically than they are to the types of churches Christendom has known since Pentecost. Door to door evangelism isn't actually evangelism. It assumes that the actual evangelism takes place at the church on Sunday morning. The meeting of people on their doorsteps is actually the pre-evangelism. It's the advertisement for the evangelism that they will get if they should accept your offer to come to church. There is no real relationship made, only a pitch. And real evangelism isn't dependent on the quality of the pitch. It is dependent on the working of the Holy Spirit through the means of grace. 

Real evangelism is done through our vocation. Real evangelism consists of the Christian, in his vocation as husband, father, worker, citizen, etc., living their daily lives serving their neighbor, doing the good works which God has prepared before hand for them to do. Through their time living out their vocations, the Christian will make relationships with the people around them. They will talk to these people about God's word, and preach to them Law and Gospel. God will use this to make Christians, according to his will. This is what we think we're doing when we are knocking on doors and giving elevator speeches, but that is not the case.

The Willow Creek study shows that their model doesn't work

Willow Creek conducted a study of their evangelism model, which was published several years ago, called “Reveal: Where Are You?” The study is an interesting read. Christianity Today summarized the findings this way:

The study shows that while Willow has been successfully meeting the spiritual needs of those who describe themselves as "exploring Christianity" or "growing in Christ," it has been less successful at doing so with those who self-report as being "close to Christ" or "Christ-centered." In fact, one-fourth of the last two groups say that they are either "stalled" in their spiritual growth and/or "dissatisfied" with the church.[3]

Russ Rainey, Ph.D., of The Christian Coaching Center, pointed out the following about those dissatisfied members of Willow Creek:

Those who admitted to being dissatisfied seemed to come from the most “Christ-focused” segment of the church.  “They are active evangelists, volunteers and donors to the church.”  They are “also the ones most likely to report that they are considering leaving the church.”  In fact…the higher the level of engagement, the more likely it is that satisfaction with the church will be lukewarm.”  This group makes up about 10% of the total church.  The researchers made two important observations: 1) this mature group of believers were dissatisfied that their church did not “keep them on track” as they tried to lead a Christian life and 2) they were disappointed that the church had not “helped them find a spiritual mentor.”[4]

The study revealed that the vast majority of the people who were brought in the front door of Willow Creek, ended up leaving quietly through the back door a relatively short time later. There are a lot of reasons for this, as the study indicates. A major contributing factor, however, is the fact that once a person has become a member of the church, they are effectively abandoned. More from Rainey’s summary:

The study found that those who were in the first two categories (exploring and growing – the least mature attendees) actually did benefit more from the church’s programs and ministries.  However, those who were more mature (the close to Christ and Christ-centered members) were often “stalled” in their spiritual growth or “dissatisfied” with what the church was doing to help them grow.  When the stalled and dissatisfied groups were combined, they totaled over 25% of the total membership of the church. Those who admitted to being stalled seemed to come mainly from the “close to Christ” category and they appeared to be “holding back or…somehow blocked from spiritual growth and progress”.[5]

Since, in American Evangelicalism, the church gathering exists primarily to emotionally manipulate people into making a decision to accept Christ, the care and nurture of the Christian through Word and Sacrament becomes of secondary importance. Once they have you, they forget about you, because they're only worried about making the convert.

Door-to-door, or “front porch” evangelism and the American Evangelical view of the church gathering go hand-in-hand. They also don’t work, unless the only thing you’re worried about is getting people’s butts into the pew (or, rather, the stadium-style seats).

I'm reminded of when mega church pastor Perry Noble incredulously “preached” about how the jackass in the church is the person that always wants to go deeper, or wants to worship more.[6] He ridicules that jackass; these are the things that the early Christians, and most Christians throughout the ages, have focused on. The problem is, you can’t go deeper. They are done with you, once you’ve made your decision. Now it’s time to do your work of listening to self-help philosophy sermons, devoid of Gospel, and doing good works to prove to yourself that your conversion was genuine. And giving money. Lots and lots of money. There is not time for growing in the grace and knowledge of Christ, continued repentance, and the receiving forgiveness. After all, as Perry Noble concluded, you are only as deep as the last person you served.[7] Since Pentecost, however, we see that the church, the local congregation (the ecclesia), was for Christians, not non-Christians. That is because...

The church is not primarily for evangelism.

The primary purpose of the gathering of Christians on Sunday morning is not the evangelism of non-Christians. The primary purpose of the gathering which we call “church” is the gathering around Word and Sacrament to receive the forgiveness of sins, won for us by Christ. Secondly, as Luther explains, the Christian Church, and therefore our individual congregations where the Word is rightly taught, and the Sacraments are rightly administered, are the vehicle through which Christ sanctifies Christians:

“But how is such sanctifying done?” Answer, “The Son receives dominion, by which He wins us, through His birth, death, resurrection, and so on. In a similar way, the Holy Spirit causes our sanctification by the following: the communion of saints or the Christian Church, the forgiveness of sins, the resurrection of the body, and the life everlasting. That means He leads us first into His holy congregation and places us in the bosom of the Church. Through the Church He preaches to us and brings us to Christ.” Neither you nor I could ever know anything about Christ, or believe on Him, and have him for our Lord, unless it were offered to us and granted to our hearts by the Holy Spirit through the preaching of the Gospel (1 Corinthians 12:3; Galatians 4:6).[8]

Luther continues:

Everything, therefore, in the Christian Church is ordered toward this goal: we shall daily receive in the Church nothing but the forgiveness of sin through the Word and signs, to comfort and encourage our consciences as long as we live here. So even though we have sins, the grace of the Holy Spirit does not allow them to harm us. For we are in the Christian Church, where there is nothing but continuous, uninterrupted forgiveness of sin. This is because God forgives us and because we forgive, bear with, and help one another (Galatians 6:1-2). But outside of this Christian Church, where the Gospel is not found, there is not forgiveness, as also there can be no holiness. Therefore, all who seek and wish to earn holiness not through the Gospel and forgiveness of sin, but by their works, have expelled and severed themselves from this Church (Galatians 5:4).[9]

This has been the way Christians have understood the function of the church since Pentecost. They were not knocking on the doors of random, unknown pagan Romans, making some doorstep presentation, and inviting them to come to their next communion service. This model of “church” was unknown in Christendom until the rise of revivalism. No, Christians from the very beginning were gathering around Word and Sacrament, not to serve God, but so that He could serve them with the gifts he had promised – the forgiveness of sins won by Christ. Hear how a puzzled Pliny the Younger described Christians and their worship to the Roman Emperor Trajan:

However, they assured me that the main of their fault, or of their mistake was this:-That they were wont, on a stated day, to meet together before it was light, and to sing a hymn to Christ, as to a god, alternately; and to oblige themselves by a sacrament [or oath], not to do anything that was ill: but that they would commit no theft, or pilfering, or adultery; that they would not break their promises, or deny what was deposited with them, when it was required back again; after which it was their custom to depart, and to meet again at a common but innocent meal, which they had left off upon that edict which I published at your command, and wherein I had forbidden any such conventicles. These examinations made me think it necessary to inquire by torments what the truth was; which I did of two servant maids, who were called Deaconesses: but still I discovered no more than that they were addicted to a bad and to an extravagant superstition.[10]

Justin Martyr describes Christian worship in his “First Apology”, which is the oldest non-New Testament record extant with such information:

On the day called Sunday there is a gathering together in the same place of all who live in a given city or rural district. The memoirs of the apostles or the writings of the prophets are read, as long as time permits. Then when the reader ceases, the president in a discourse admonishes and urges the imitation of these good things. Next we all rise together and send up prayers. When we cease from our prayer, bread is presented and wine and water. The president in the same manner sends up prayers and thanksgivings, according to his ability, and the people sing out their assent, saying the “Amen.” A distribution and participation of the elements for which thanks have been given is made to each person, and to those who are not present they are sent by the deacons. Those who have means and are willing, each according to his own choice, gives what he wills, and what is collected is deposited with the president. He provides for the orphans and widows, those who are in need on account of sickness or some other cause, those who are in bonds, strangers who are sojourning, and in a word he becomes the protector of all who are in need. We all make our assembly in common on Sunday, since it is the first day, on which God changed the darkness and matter and made the world, and Jesus Christ our Savior arose from the dead on the same day. For they crucified him on the day before Saturn’s day, and on the day after (which is the day of the Sun) he appeared to his apostles and disciples and taught these things, which we have offered for your consideration.[11]

The Scattered Seed and the Pelting Rain

All of this reminds me of the parable of the Sower, and something Luther said about how we see the Gospel working in this world:

Then He spoke many things to them in parables, saying: “Behold, a sower went out to sow. And as he sowed, some seed fell by the wayside; and the birds came and devoured them. Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth. But when the sun was up they were scorched, and because they had no root they withered away. And some fell among thorns, and the thorns sprang up and choked them. But others fell on good ground and yielded a crop: some a hundredfold, some sixty, some thirty. He who has ears to hear, let him hear!”...“Therefore hear the parable of the sower: When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside. But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; yet he has no root in himself, but endures only for a while. For when tribulation or persecution arises because of the word, immediately he stumbles. Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty” (Matthew 13:3-9; 18-23).

But we don't know what kind of ground people are. We don't know how God is going to work on them. We don't know all kinds of things, and we don't need to know. That is God's job. 

Kretzmann, commenting on this passage, says that God, once the seed is planted, sends his sun of righteousness to warm and nurture the seed, causing it to grow:

Only the fourth class of hearers present soil ready for a crop and fruit that is well-pleasing to the Lord. They are they who hear and heed the Word in fine and good hearts. In this instance the soil of the hearts has been well prepared by the plowing of the law, which incidentally weeded out all earthly love and care of this world, and selfishness and self-righteousness. Then the Master has sowed His good seed, the Gospel of His mercy. He also sends the fountains of his grace and the sun of his righteousness. And, behold, there is good fruit, though the measure depends upon differences of gifts, of disposition, and of the capacity for receiving and spreading the kingdom of God.[12]

Luther observed that the Gospel appears to us as a pelting rain storm. It sweeps in, saturates the ground, and sweeps out again. And just like we can't make the rain come, or go away, neither can we do so with the Gospel. Furthermore, the same sun which warms and nurtures the seed to grow and produce good fruit, will also, once the rain has passed, dry and parch the ground:

Secondly, he indicates the danger of neglecting the grace of God. Thereby he certainly intimates that the preaching of the gospel is not a constant, permanent, and continuing proclamation. The gospel is rather like a pelting rain that hurries on from place to place. What it hits it hits; what it misses it misses. But it does not return nor stay in one place; the sun and heat come after it and lick it up. Experience also teaches us that in no section of the world has the Gospel remained pure and unadulterated beyond the memory of a man. On the contrary, its stood it's ground and flourished as long as those who remained who had brought it to the fore. But after they had passed from the scene, the light also disappeared. Factious spirits and false teachers immediately followed.[13]

No one likes to see any institution of which they are a part fall to pieces. The sad reality, however, is that they sometimes do. Church denominations, as institutions created by man, are no exception. My family has been a part of the Lutheran Church-Missouri Synod since they arrived here from Germany in the 19th century. My grandfather was the sixth baptism at Immanuel evangelical Lutheran Church, Hodgkins, Illinois. My family has worshipped at that place since it's founding in 1911. In addition to the all important gathering around Word and Sacrament, most of the parishioners at Immanuel have strong emotional ties to that place, because their family history is similar to mine. They want Immanuel to continue to exist as a beacon of light in their little corner of this dark world just as much as I do. And, they are willing to do what is necessary, so long as it is in their power, to keep the doors of the church open.

The issue is, however, it is not within their control. It is in God's control. We are called to be salt and light, and we do that, as previously discussed, through our vocations. We watch our life and doctrine closely. We gather around Word and Sacrament. We call faithful pastors to preach, teach, and administer those Sacraments. We raise our children so that they grow in the grace and knowledge of our Lord and Savior Jesus Christ. We do good works for our neighbor, especially those of the household of faith, because we have been crucified with Christ in our baptism and made a new creature. God uses these things how he wills. There is no magic formula for us to say, or work out, that will ensure we are always successful in converting people to Christ, or in keeping our parish doors open. Those things are up to God, whether we wish to acknowledge it, or not.

So, I think it is important to ask ourselves: are we concerned about The Church, or are we concerned about our church? If we are concerned about The Church, we can be certain that the gates of Hell will not prevail against it, no matter how bad things may look to us.[14] If we are worried about our church, there are some things we are called to do, in our vocation as parishioner: We should pray for it, attend it faithfully (because that is where we receive what Christ has promised us - the forgiveness of sins), and give of our time, talent, and treasure for its upkeep. We should encourage our fellow parishioners to do the same. If you want to knock on doors, visit those friends and family members who don’t understand the importance, and the benefits, of gathering regularly with their fellow Christians around Word and Sacrament. But remember: You are not in control of the outcome, God is. The Lord may bless our work and cause it to grow; He may cause the rain to move on.





[1] Cornetet, Robin. "Mythbuster: Louisville pastor triples attendance in 6 months by knocking on doors." Kentucky Today. August 27, 2017. Accessed September 02, 2017. http://kentuckytoday.com/stories/mythbuster-louisville-pastor-triples-attendance-in-6-months-by-knocking-on-doors,8782?preview_key=8c0393d24c442eb881a27022a602b525&ts=1503858541.

[2] Cornetet, Robin. "Mythbuster: Louisville pastor triples attendance in 6 months by knocking on doors." Kentucky Today. August 27, 2017. Accessed September 02, 2017. http://kentuckytoday.com/stories/mythbuster-louisville-pastor-triples-attendance-in-6-months-by-knocking-on-doors,8782?preview_key=8c0393d24c442eb881a27022a602b525&ts=1503858541.

[3] "Editorial: What Willow's Reveal Reveals." ChristianityToday.com. February 27, 2008. Accessed September 02, 2017. http://www.christianitytoday.com/ct/2008/march/11.27.html.

[4] Rainey, Russ, Ph.D. "Willow Creek Reveal Study - a Summary | The Christian Coaching Center." The Christian Coaching Center. Accessed September 02, 2017. http://www.christiancoachingcenter.org/index.php/russ-rainey/coachingchurch2/. All quotes in this summary are from Reveal: Where Are You? and Follow Me: What’s Next for You?, Greg L. Hawkins and Cally Parkinson, Willow Creek Resources, reveal@willowcreek.com

[5] Rainey, Russ, Ph.D. "Willow Creek Reveal Study - a Summary | The Christian Coaching Center." The Christian Coaching Center. Accessed September 02, 2017. http://www.christiancoachingcenter.org/index.php/russ-rainey/coachingchurch2/.

[6] Vimeo. 2014. Accessed September 02, 2017. https://vimeo.com/88595325.

[7] Vimeo. 2014. Accessed September 02, 2017. https://vimeo.com/88595325.

[8] McCain, Paul Timothy., ed. Concordia: the Lutheran confessions: a readers edition of the Book of Concord. Translated by W. H. T. Dau and F. Bente. St. Louis, MO: Concordia Publishing House, 2005. LC II 37-38

[9] McCain, Paul Timothy., ed. Concordia: the Lutheran confessions: a readers edition of the Book of Concord. Translated by W. H. T. Dau and F. Bente. St. Louis, MO: Concordia Publishing House, 2005. LC II 55-57

[10] "Letters of Pliny the Younger and the Emperor Trajan." PBS. Accessed September 02, 2017. http://www.pbs.org/wgbh/pages/frontline/shows/religion/maps/primary/pliny.html. From The Works of Josephus, translated by William Whiston, Hendrickson Publishers, 1987

[11] "How We Christians Worship." Christian History Institute. Accessed September 02, 2017. https://www.christianhistoryinstitute.org/magazine/article/how-we-christians-worship/. Translation and Commentary by EVERETT FERGUSON Dr. Everett Ferguson is professor of Bible at Abilene Christian University and editor of Encyclopedia of Early Christianity (Gardland, 1990).

[12] Kretzmann, Paul E. Popular commentary of the Bible. Vol. 1. New Testament. St. Louis, MO: Concordia Publishing House, 1921.

[13] Luther, Martin, and Ewald M. Plass. What Luther says: a practical in-home anthology for the active Christian. St. Louis, MO: Concordia Publishing House, 1986.

[14] See Matthew 16:18; John 16:33.