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. 

Fasting: Ashes and Ash Wednesday

When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you (Matthew 6:16-18).

Ash Wednesday marks the first day of Lent. Lent is the 40 fast days before Easter. The name, as you probably figured out, comes from the practice of the ancient church of sprinkling ashes on the heads of penitents as a physical act of contrition and repentance for their sin. Ashes are a symbolic mark of humiliation, contrition, and mourning (Harrison, Bromiley and Henry 1990). During Lent, many of the faithful commit to fasting or giving up certain types of luxury as a form of penitence. Many churches strip their altars of candles, flowers, and other devotional offerings, while crucifixes, statues, and other elaborate religious gear may be veiled in violet.

I grew up in a congregation of the Lutheran Church – Missouri Synod that practiced the imposition of ashes on Ash Wednesday. That is to say, on Ash Wednesday, parishioners would line up during the worship service to have the pastor put ashes on their head. The people would approach the pastor, who was standing in the front of church. In his hand he held a silver vessel containing an unappealing black substance – the burned remnants of the palm fronds from the previous year’s Palm Sunday mixed with oil. As the people would come to the pastor, he would blacken his thumb with the ashes and make the sign of the cross on the person’s forehead. During this process he would tell each parishioner, “Remember that you are dust, and to dust you shall return.”

I never realized, however, that this was "fasting." Growing up when and where I did, I also didn’t realize that what was to me a natural part of the Ash Wednesday worship service was, in other places, quite a contentious issue.

Later, attending college in what is referred to by some as the “Bible Belt,” I met many people, Christians and non-Christians, who were shocked by the worship practice I shall refer to as the Imposition of Ashes. Lutherans were few in number in Murray, Ky. All my friends were some flavor of evangelical protestant. Knowing that I professed to be a Christian, when the inevitable discussion would arise, many would quote this passage of scripture to me. “Jesus said, ‘…do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting.’ This practice is not Biblical.” I had to admit that I had not thought about it in that way before. It certainly seemed logical, when cast in that light. My only allies on campus were the Roman Catholics, who also practiced this tradition. This only made my position worse. Most of the evangelicals thought of Lutherans, if they thought of them at all, as “Catholic light.” They tended to think of Roman Catholics as some kind of non-Christian cult.

Jesus, however, doesn’t forbid fasting. In fact, it seems as if he sort-of expects his followers to fast. Jesus begins by saying, “When you fast…” The issue with fasting is not, “Should it be practiced?” Jesus takes it for granted that his followers would fast. When Jesus was lead by the Spirit into the desert to be tempted by the devil, he himself fasted forty days and nights[1]. This issue is, rather, does our fast merely make an outward show of repentance, or do our hearts feel true sorrow and humility. In his commentary, Paul Kretzmann explains Jesus’ words this way:

Again the Lord emphasizes the contrast. A mere outward show of repentance without change of heart does not befit the followers of Jesus. Fasting they may practise [Sic.] indeed; that is a laudable custom and may be productive of good. But in doing so, all ostentation must be avoided. It is the heart that should feel the sorrow and humility, not the body. Therefore the usual daily washing and anointing should not be omitted, in order that men might not even know the conditions (Kretzmann 1921).

Fasting was an integral part of the Jewish religion. The problem Jesus had with “fasting” was not the practice, but rather that the hypocrites turned this profitable practice into a work of self-glorification. It is clear from Matthew’s Gospel that the hypocrites were neglecting their daily washing etc., in order to give the impression that the fast was taking a great toll on them.

They neglected the daily care of the face, to make the effect of the semiweekly fast appear all the more harrowing. It was an empty show in order that they might play a more important figure and get the reputation of greater holiness. They have all the reward they will ever get. They need expect nothing from the Lord (Kretzmann 1921).

Fasting, such as that undertaken by some during the Lenten season, and including the Imposition of Ashes, is neither commanded nor forbidden by Holy Scripture. The decision whether or not to do these things has been left by God to the individual Christian. This issue – what is referred to by theologians as “Adiaphora” – was important to Luther and the reformers. While they wished to see many of the historic practices of the church retained, they objected to Rome’s assertion of its authority in these matters of Adiaphora, and to require them as necessary for salvation. Luther writes the following to the congregation at Esslingen, in a letter responding to his critics when they accused him of requiring works (particularly private confession):

…Likewise I prevent no one from fasting, making a pilgrimage, eating meat, observing days, etc., if only it is done of one’s own accord, and not done as though he had to do it in conscience and as though omitting it would be a mortal sin, as the Pope with his blind leaders raves… (Pieper 1953).

In the Augsburg Confession Philipp Melanchthon writes Article 26 to address complex rules and regulations devised by the Church commanding fasting:

First, the chief part of the Gospel – the doctrine of grace and of the righteousness of faith – has been obscured by this view[2]. The Gospel should stand out as the most prominent teaching in the Church, in order that Christ’s merit may be well known and faith, which believes that sins are forgiven for Christ’s sake, be exalted far above works. Therefore, Paul also lays the greatest stress on this article, putting aside the Law and human traditions, in order to show that Christian righteousness is something other than such works (Romans 14:17). Christian righteousness is the faith that believes that sins are freely forgiven for Christ’s sake. But this doctrine of Paul has been almost completely smothered by traditions, which have produced the opinion that we must merit grace and righteousness by making distinctions in meats and similar services. When repentance was taught, there was no mention made of faith. Only works of satisfaction were set forth. And so repentance seemed to stand entirely on these works (McCain, et al. 2005).

This view of fasting and human tradition presented in the Book of Concord is distilled by Pieper in his work, “Christian Dogmatics”:

Scripture instructs Christians to regard teachers who pretend to know more than Christ’s Word contains as bloated ignoramuses (1 Tim. 6:3 ff.). And those who attempt to impose what the Word of Christ leaves free, e.g., forbidding to marry or commanding to fast and abstain from food and drink, are properly regarded by the Christians as arrogant deceivers and disseminators of doctrines of devils (1 Tim. 4:1-5; Col. 2:20-23). The Pope may impose a fast on himself, but on no one else in the world (Pieper 1953).

Working to curb one’s sinful desires through the application of bodily discipline can, at times, be appropriate and necessary (McCain, et al. 2005). It should never be taught, however, that such outward activities earn God’s favor. Only the Lord can look into people’s hearts and know if their actions stem from penitence, or if they are simply putting on a show for men. Like many other historic practices of the church, the Imposition of Ashes has been retained in the Lutheran Church because it is profitable, and not as a work to merit righteousness. It has been the Lutheran view, from the time of the Reformation until today, that the Church should not do away with good traditions and practices, but only those things that take away from the Gospel.

The Imposition of Ashes is one of those good traditions. It seems to get people’s attention, and not just because of the strange black mark on the forehead. Hearing the pastor’s reminder that you are dust – perishable – is humbling. Hearing him tell every man, woman, and child that they will return to that dust someday is sobering. As a young person I remember looking around at all my friends and neighbors, young and old, rich and poor, thinking that, no matter what our earthly differences might be, we were equal in one aspect – we would all die. We would all die, and there was nothing within our power to change that fact. We were, in fact, dead already, in our sin[3]. We could not ignore our sin.

After leaving church on Ash Wednesday, sometimes people would forget that they had a weird, nasty smear of ashes on their forehead. They would inadvertently scratch their foreheads sometime and be reminded by the residue on their finger that they were dust, and to dust they must one day return. Before going to bed, looking in the mirror, one would once again be reminded they were marked with the black stain of sin, and that they were dust, returning to the dust from whence they came.

Those ashes, however, are drawn on the forehead in the sign of a cross. Not as if the cross is some kind of magic sign to ward off evil, but also as a reminder. The cross reminds us that the guilt of mankind’s sin has been paid for by Christ’s death. The blood of Christ shed on the cross has justified us. We did not participate in Christ’s saving work at all. It happened, as St. Paul wrote, while we were still powerless:

But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him (Rom 5: 8-9).

Fasting can be good training for our will, but God does not command particular times, places, or forms of fasting (Luther 1991). There is nothing we have to offer, no work we can do, no ceremony we can perform, in order to merit God’s forgiveness. God has given us forgiveness as a gift, through Christ Jesus, and he sends His Holy Spirit to us to create faith in our hearts through the means of his Word and Sacraments. He enables us to do works that please him – not in order to earn his grace – but to glorify his most holy name. Fasting, and other traditions like the Imposition of Ashes, can help us to look at our sin, confess it, and acknowledge our need for a savior. These traditions, used properly, and not imposed as a law, focus us on Christ and Him crucified.

Works Cited

Harrison, Everett F, Geoffrey W Bromiley, and Carl F Henry, . Wycliffe Dictionary of Theology. Peabody, Massachusetts: Hendrickson Publishers, Inc., 1990.

Kretzmann, Paul E. Popular Commentary of the Bible: New Testament. Vol. 1. 2 vols. St. Louis, MO: Concordia Publishing House, 1921.

Luther, Martin. Luther's Small Catechism. Translated by Concordia Publishing House. Saint Louis, Missouri: Concordia Publishing House, 1991.

McCain, Paul Timothy, Robert Cleveland Baker, Gene Edward Veith, and Edward Andrew Engelbrecht, . Concordia: The Lutheran Confessions. Translated by William Hermann Theodore Dau and Gerhard Friedrich Bente. St. Louis, MO: Concordia Publishing House, 2005.

Pieper, D.D., Francis. Christian Dogmatics. Vol. 3. 3 vols. Saint Louis, Missouri: Concordia Publishing House, 1953.

End Notes

[1] Matthew 4:1-2

[2] Not only the people, but also those teaching in the churches, have generally been persuaded to believe in making distinctions between meats, and similar human traditions. They believe these are useful works for meriting grace and are able to make satisfaction for sins (AC XXVI 1).

[3] Ephesians 2:1

The Law of Love Toward the Enemy - I

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you (Matthew 5:38-42).

Nearly everyone has heard the phrase, "An eye for an eye." People, however, often have a mistaken notion of what it means. Gandhi is famously, even if probably erroneously, credited with saying, "An eye for an eye will make the world blind," as an argument for pacifism. This jejune use of the phrase "an eye for an eye" demonstrates the worldly misunderstanding of what it actually means in context. This phrase "an eye for an eye" is often used by people to justify retaliation against another person to get even for some wrong that was done to them. After all, the Bible says, "An eye for an eye and a tooth for a tooth." But that isn't really what that phrase means at all. Jesus, in Matthew chapter five, is referring back to what is written in Exodus 21 before making his point:

When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined as the woman's husband shall impose on him, and he shall pay as the judges determine. But if there is harm, then you shall pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, and stripe for stripe (Exodus 21:22-25).

This passage, far from being an authorization to exact revenge on those who wrong you like some kind of Biblically sanctioned Beatrix Kiddo, comes from Israelite civil law. The government has this authority from God, through his law, to punish wrongdoing and exact retribution. In this passage from Exodus we see the guide which the civil authorities were to follow - "An eye for an eye." Or, as we might say today, "The punishment must fit the crime." The Pharisees interpreted this passage in the selfish and individualistic way common wisdom prods us all to - that each individual has the right to take revenge and to exact compensation for himself (Kretzmann, 1921). Jesus, however, brings us back to the proper perspective. It is not the duty, or even the right, of an individual to exact revenge for himself. To the contrary, Jesus' explanation of how individuals are to act toward each other provides the basis for another familiar saying - "turn the other cheek". Jesus' interpretation is supported by the Word of God as recorded in Leviticus:

You shall not hate your brother in your heart, but you shall reason frankly with your neighbor, lest you incur sin because of him. You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD (Leviticus 19:17-18).

Rather than being a pronouncement of civil law dealing with how individuals relate to each other in the civil realm and mediated by the civil authorities, this passage from Leviticus governs the attitude individuals are to have toward one another as, well, individuals. God explains that he his holy and that he wants his holiness to be reflected in the lives and conduct of his people. God pays back evildoers, so thoughts of personal revenge and violence are prohibited (The Lutheran Study Bible, 2008):

The LORD is a God who avenges. O God who avenges, shine forth...The LORD is a jealous and avenging God; the LORD takes vengeance and is filled with wrath. The LORD takes vengeance on his foes and vents his wrath against his enemies (Psalm 94:1; Nahum 1:2). 

Kretzmann provides the following explanation:

There is a climax in the examples chosen by Christ; injury goes from bad to worse. There will be times and circumstances when love will be ready patiently to suffer the repetition of the same injury: the disgrace of being struck with the palm of the open hand, the humiliation of giving up the more costly mantle or toga together with the tunic or undergarment, the demand and even the compulsion, coming probably from a soldier, to accompany him for some distance and assist him with his baggage. A Christian will, so far as his person alone is concerned, render such exacted service cheerfully and do more than is asked, rather than submit to the inevitable in a sullen manner. On the other hand, of course, such passive behavior must cease as soon as it comes into conflict with the law of love. A disciple of Christ has duties toward his family, his community, his country, which will sometimes compel him to protect and defend them against injustice and insult. But for the individual it is true: he that magnanimously bears, overcomes. Rather than harbor evil, vengeful thoughts and desires, the Christian will be ready to render assistance whenever this is needed (Kretzmann, 1921).

This attitude of Christ, however, goes against every instinct we have as human beings. This should not surprise us, though, since our instincts, just like every other part of us, is corrupt and sinful. We are not supposed to retaliate against our neighbor for the wrongs committed against us, but we do. Rather than fighting with the one who would argue, we should settle out disagreements, even when that means giving up more of what is rightfully ours. When people say things about us that are not true in an attempt to hurt our reputation, or they tell us lies, it is our natural instinct to respond in kind - to "tell them off" or start airing their secret sins as well in order to hurt or embarrass them. When they are hurting the way we are hurt because of what they have done to us, then we will feel good. We will be vindicated. It feels so good, at least to our flesh - to our sinful and depraved human nature - which should be our first clue to stop and think about our reaction. This is not how Jesus reacted to those who persecuted him. St. Peter writes:

He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued trusting himself to him who judges justly (1 Peter 2:22-10-23).

If anyone has a case for retaliation because of wrong-doing, it is Jesus. The Scriptures tell us that he, Jesus - God in human flesh - committed no sin. Not only did he suffer the injustice of being falsely accused, tried, and punished by men, the sinless son of God was made to be sin so that we could escape God's wrath. Though he was mocked by his lying accusers, Jesus never responded in kind. Instead he relied on God the Father who will justly punish the wicked and reward the righteous (The Lutheran Study Bible, 2008). The sinless Jesus bore the sin of the world and suffered the punishment that rightly should belong to us sinners on the cross, as the wages of sin is death. St. Peter continues:

He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls (1 Peter 2:24-25).

No one in this sinful, fallen world is immune from suffering, and Christians especially are not. Jesus, while he was on earth, suffered unjustly; we may also face unjust suffering and death (The Lutheran Study Bible, 2008). But, "Vengeance is mine...", as the saying goes. The thing is, we must remember that it was God who said it. Contrary to exacting vengeance upon those who sin against us, we are called to repent of our sin and be forgiven by the grace of God, through faith in the person and work of Jesus Christ. We are called to love our neighbor as ourselves and, by the working of the Holy Spirit within us, turn away from sin and the works of the flesh, and produce the fruit of the Spirit:

But I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also keep in step with the Spirit (Galatians 5:16-25).


Works Cited

Engelbrecht, R. E. (Ed.). (2009). The Lutheran Study Bible. Saint Louis: Concordia Publishing House.

Kretzmann, P. E. (1921). Popular Commentary of the Bible: New Testament (Vol. 1). St. Louis, MO, USA: Concordia Publishing House.

The Kingdom of God - Part 3

Just as it was in the days of Noah, so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. Likewise, just as it was in the days of Lot - they were eating and drinking, buying and selling, planting and building, but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all - so will it be on the day when the Son of Man is revealed (Luke 17: 26-30).

As previously discussed, Jesus had told his hearers that the Kingdom of God was in their midst, referring to his rule as Messiah. Here Jesus explains how the physical manifestation of the Kingdom of God will come about at the end, on Judgment Day. On that day this present, corrupt world will pass away and Jesus will make everything new, bringing into existence a new heaven and a new earth[1]. The character of the kingdom's physical manifestation will not be gradual, and it will not involve rehabilitation of the kingdoms of this present world. Things are not going to get better, and better, and better in this world until, at some point, the Christian religion reigns over all the earth and we enter the golden age of the Millennium, as some Christian theologians teach[2]. The physical arrival of Christ and God's Kingdom will bring with it utter destruction as evidenced by the examples Jesus gives. The great flood at the time of Noah destroyed all life on earth, except that which was preserved by God in the Ark. The destruction of Sodom and Gomorrah was absolute, with no trace of the cities or survivors remaining - again, with the exception of those whom God preserved out of his grace. God's kingdom will come quickly, but with plenty of warning, just as the flood came upon the world of Noah, just as the fire rained down on Sodom and Gomorrah in the time of Lot. Kretzmann writes about how the people during the time of Noah and Lot were stubborn and, despite being given plenty of time and warning about the impending judgment, refused to repent:

The distinguishing characteristic of the time just preceding the final advent of Christ, the Son of Man, will be an indifferent carelessness. The days of Noah are an example. The warning had gone out through the mouth of this preacher of righteousness that the people should repent of their foolish ways. But they gave so little heed to the warning that they continued in all the manner of complete abandon in the desires of the flesh up to the very hour of the cataclysm: they ate, they drank, they married, they were married; men and women, the entire generation, past all hope of redemption. And then, with the sudden frightfulness that has characterized the judgments of God in similar situations, came the day on which Noah entered into the ark; then came the Flood and destroyed them all. And the days of Lot are another example of the utter, blind heedlessness of the people. In Sodom and Gomorrah the inhabitants continued in the delights of the flesh as well as in all their lines of business, work, and endeavor: they ate, they drank, they bought, they sold, they planted, they built, up to the very hour of the catastrophe that overwhelmed the cities, when it rained fire and sulphur from heaven and destroyed them all. The people of the last times will not have learned their lesson from the previous calamities; when the Son of Man will be revealed before their astonished, horrified eyes on the last day, He will find them as unprepared for His coming, as deeply steeped in the foolishness of the Noachites and of the Sodomites as any generation ever was (Kretzmann, 1921).

On that day, let the one who is on the housetop, with his goods in the house, not come down to take them away, and likewise let the one who is in the field not turn back. Remember Lot's wife. Whoever seeks to preserve his life will lose it, but whoever loses his life will keep it. I tell you, in that night there will be two in one bed. One will be taken and the other left. There will be two women grinding together. One will be taken and the other left.” And they said to him, “Where, Lord?” He said to them, “Where the corpse is, there the vultures will gather” (Luke 17:31-37).

In this passage some see evidence of the rapture, the spiriting away to heaven of all Christians from the earth either before, during, or after a period known to millennialist Christians as the Tribulation. Images of the Left Behind book series by Tim LeHaye are called to mind; images of driverless cars abandoned in the roadway and pilotless airplanes auguring into mountainsides, their Christian drivers and pilots gone on to heavenly glory without any hint or warning. This is not, however, the thing to which Jesus is referring. Dispensationalism and the doctrine of the rapture are not borne out by scripture. It is of relatively new invention, in fact, being only developed over the last 200 years or so[3]. Instead, Jesus is describing the suddenness of his coming on the Day of Judgment, and the futility of all things temporal when it comes to redemption. Just as it was too late for anyone in Noah's time to escape God's judgment by the waters of the flood after he had shut Noah, his family, and the animals inside the ark, so too will it be too late to repent when Christ appears. Likewise, Lot's wife is turned to a pillar of salt when she hesitates to trust in God's redemption and turns back to see the fate of her former home (Engelbrecht, 2009). Regarding this passage, Kretzmann writes the following:

The suddenness of the breaking of Judgment Day will take every person where he just happens to be at that time. A man will be up on the flat roof of the house. He will neither have, nor should he attempt to take, time to go down and get any instruments or possessions. A man will be out in the field. He also should not turn back behind him for anything of this world's goods that he may have valued. As when an army of the enemy makes a sudden successful assault and only precipitate flight will save the inhabitants, he that turns back for money, clothes, or other goods is lost, so the person whose mind is still attached to the things of this world on the last day is beyond hope of salvation. The example of Lot's wife should be before the minds of the believers at all times. Had she not turned behind her to satisfy her curiosity, she might have saved her soul with the rest. Her hesitation proved her destruction. Cp. Matt. 16, 25; Mark 8, 35; Luke 9, 24. He that in the last emergency will have nothing in mind but the saving of this earthly life and the goods that are necessary for its preservation, will lose forever the true life in and with God; but he whose desires are free from all love for this world and what it has to offer, that has denied himself and all that this life might have given him, he will save his life, the life in God, his soul and its eternal salvation (Kretzmann, 1921).

The Disciples, needless to say, are stunned at Jesus' teaching. As discussed earlier, they still seem to expect the same type of political Messiah as the Pharisees. They ask the question, "Where, Lord?" Jesus, as he was wont to do, answers them in enigmatic fashion. His answer is unmistakably ominous: "Where the corpse is, there the vultures will gather." This may seem like a sarcastic non-answer to the disciples' question but it does give us an idea what the world will be like by the time of the end - worthless and unclean, like a dead and rotting corpse. Kretzmann explains Jesus' words this way:

In awe and fear, they [the disciples] barely breathe the question: Where, Lord? Where will all this happen? And He told them: Where the dead body is, there will the eagles gather themselves together. The world, especially in the last days, will be, and to-day is, like a decaying carcass, whose stench rises up into the heavens. And judgment and destruction will come upon the entire spiritually dead and morally rotten human race. It is a strong, but fitting figure, revealing the world as it is, in its true condition, without a redeeming feature to recommend it in the sight of God (Kretzmann, 1921).

God is purposely ambiguous when describing for us the signs of Christ's second coming and the signs of the end of this present age. He leaves no doubt, however, that Christ will come a second time to establish the eternal kingdom. If we human beings could calculate the time of Christ's return, we would live as reprobates until the last possible moment before repenting of our sin, such is the depravity of our sinful human nature (Engelbrecht, 2009). St. Paul, in fact, warns us against living in such a way. He tells us that we should put on the new self and live as the new creation of Christ that we are, not in order to earn God’s favor, but as a response to receiving God’s undeserved mercy through Christ Jesus. St. Paul writes:

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect…If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with him in glory. Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. In these you too once walked when you were living in them. But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth (Romans 12:1-2; Colossians 3:1-8).

To delay repentance, to turn away from God and live according to the desires of our sinful flesh, to disregard the law's revelation of our sinful state and the call of the Holy Spirit through the Gospel is to run the risk of ending up as those who ignored God in the days of Noah and Lot.

The message of Christ's teaching here is unmistakable: today is the day of salvation and repentance must not be delayed[4]. Through the suffering, death and resurrection of Christ, sin, death, and Satan have been defeated (Luther's Small Catechism with Explanation, 1986). Christ died as the atoning sacrifice for the sins of the whole world[5]; those who repent of their sin and trust in Christ have the forgiveness and eternal life he won for mankind by Christ on the cross. Furthermore, we who trust in Christ must not live as if his return is far off and we are secure among our earthly possessions, because we are not. Our wealth, possessions, our status among men and our good works will be of no avail to us when Christ returns on the Day of the Lord to judge mankind and establish his kingdom physically. The only way we can hope to stand before God on that Day of Judgment is if we have been clothed with the robe of Christ's righteousness won for us by his death and resurrection, given to us freely, by his grace[6].

Works Cited

Commission on Theology and Church Relations of the Lutheran Church - Missouri Synod. (1989). The "End Times" - A Study on Eschatology and Millennialism. St. Louis: The Lutheran Church - Missouri Synod.

Engelbrecht, R. E. (Ed.). (2009). The Lutheran Study Bible. Saint Louis: Concordia Publishing House.

Kretzmann, P. E. (1921). Popular Commentary of the Bible: New Testament (Vol. 1). St. Louis, MO, USA: Concordia Publishing House.

Luther's Small Catechism with Explanation. (1986). Saint Louis, Missouri: Concordia Publishing House.

End Notes

[1] Revelation 21:1-8

[2] While there are numerous variations in millennialist teaching today, a fourfold categorization has been widely accepted: 1) dispensational premillennialism; (2) historic premillennialism; (3) postmillennialism, and (4) amillennialism. Of the first three categories, all of which hold to a millennium or utopian age on this earth, the most commonly held view is dispensational premillennialism…The less common postmillennial view places Christ’s second advent after (post) the millennium. Only then will the rapture, the general resurrection, the general judgment , and the eternal states occur. The millennium is not understood to involve a visible reign of Christ in the form of an earthly monarchy, nor is the millennial period to be taken literally as necessarily 1000 years long. In these respects postmillennialism corresponds closely to the amillennialist position (Commission on Theology and Church Relations of the Lutheran Church - Missouri Synod, 1989).

[3] Dispensational premillennialism, or simply dispensationalism, is a theological system having its origin among the Plymouth Brethren in Ireland and England in the early 19th century. This system’s originator was John Nelson Darby (1800-82), one of the chief founders of the Plymouth Brethren movement. Dispensationalism arose as a reaction against the Church of England and the widely held view of postmillennialism (Commission on Theology and Church Relations of the Lutheran Church - Missouri Synod, 1989).

[4] 2 Corinthians 6:2

[5] 2 Corinthians 5:15; 5:19; 5:21; Hebrews 2:17.

[6] Isaiah 61:9-11; Revelation 21:1-2