Monday, December 21, 2009
Tuesday, December 15, 2009
Sunday, November 29, 2009
Sunday, November 22, 2009
Jesus Christ our Lord? This pitiful figure standing before Pilate? The man buffeted between the Jewish authorities and the Roman governor? This accused who stands before his judge making excuses as to why his followers aren’t fighting for him? What kind of Lord is this Jesus Christ?
We want to know!
Martin Luther, the monk, needed to know as well. In the writing of his great treatise “On the Bondage of the Will,” Martin Luther identified the three great estates that God established in creation. First God established the family; community flows out of family, commerce flows out of community, and the notion of an economy derives from the establishment of the family. Along with the family God also established the church; that is, the people gathered and formed by His Word. Wherever God’s Word is spoken, there you will find the church gathered by the declaration of God’s promises and ordered by the commands of God’s Laws. With these two God also established the estate of government. Government came after the Fall, after the expulsion from the Garden. Government is a concession to sin, an acknowledgement that there is another word at work now among the people. Government was established to impose order upon those who would not be ordered by the preaching of God’s Word as Law and Gospel.
Now, of these three—family, church, and government—family is unique. Family is the only “productive” estate. It produces children, it provides labor, labor produces goods, and goods provide for the family so that it can produce more children. In this way generations rise and fall before the Lord and enjoy his blessing: “be fruitful, fill the earth and subdue it.” Both church and government are servants to the family in this regard. These companion estates to the family surround the family with proclamation and protection so that the family can enjoy a secure present (Government’s protection) and enjoy a secured future (the Church’s proclamation).
But there’s a problem: the reality of sin. Because of sin’s brokenness all three of these estates have become distorted: family members no longer look beyond themselves to their necessary purpose as the productive estate and no longer listen to the voices coming from church and government but are curved in upon themselves, looking and listening inward to selfish desires, goals, and pursuits; government no longer serves the family but in sin has become an entity unto itself—now called The State, it turns upon the family and demands that the family be its servant; and for the church much the same thing—now called Religion, it, too, turns upon the family and demands that the family be its servant.
Both the State and Religion have no productive capacity of their own. They must rely on the family’s generosity. But neither State nor Religion have trust enough that the family will provide so they turn to coercion. The State threatens the use of coercion against our physical life and tangible goods. Religion threatens with coercion against our eternal life and spiritual goods. Neither is satisfied with its own coercion though, each wants to obtain the other’s power as well. The State wants to rule with both physical coercion and spiritual coercion. Religion wants to rule with both spiritual coercion and physical coercion. Both desire to say: “Obey me, or else. It’s God’s will!.”
What kind of Lord is this Jesus Christ? He is the kind of Lord who stands accused by—and captive to—both the State and Religion with all their coercive powers. Into that accusation what does he do? Does he oppose their power? No! He preaches a sermon:
"You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice."
So what does Pilate say in response to this preaching of the Word of God? He says, “What is truth?” Oh… could we have expected any different response from one in power? One who was used to manipulating the truth?
I heard that the Congressional Office of Management and Budget was looking to hire a new accountant. Ole applied. He was standing in a line of interviewees when the man in charge came down the line. He held in his hand a paper and asked each applicant to read it and give him an answer. After each applicant did so, the man shook his head and dismissed them. He got to Ole. Ole took the paper and found on it a column of figures and heard the man asking him what the total was. Remembering how the others had been dismissed, Ole looked at the man in charge and answered, “What would you like the total to be?” He got the job.
So it is with Religion as well: those in charge take authoritative texts, turn to the theologians for interpretation, and ask: “What does this mean?” The theologians, knowing exactly where the power lies, answer them, “What do you want it to mean?”
In the kingdoms of this world, in the kingdoms established by the broken estates of the State and Religion, power is nothing less than the ability to define truth; and then wield that truth in service of their coercive power. And right in the middle of the world’s centers of power stands our Lord Jesus Christ accused and captive by both and in answer he gives them THE TRUTH. He surrenders himself to them. He gives them THE TRUTH of himself—as he is in his own person—He is THE WAY, THE TRUTH, and THE LIFE.
Back to our question: What kind of Lord is this Jesus Christ? He is the absolute Truth, and this Absolute Truth is stomped on, beaten, mocked, and killed—not just by the State and by Religion, but by you the Family as well. Pilate turned to the crowd and placed the judgment Lord Jesus Christ in their hands and—stirred up by the religious authorities in its midst—the crowd shouted (the Family shouted), “Crucify him.” And so, this Lord Jesus Christ, the Absolute Truth of the Absolute Power of God, died… died for you.
What kind of Lord—what kind of King—is this Jesus Christ? He is the Absolute Truth about the Absolute Power of God who refuses to wield any sort of coercion power against His enemies. He is the Absolute truth about the Absolute Power of God who refuses to be used as justification for the use of coercive power by either the State or Religion. He is the Absolute truth about the Absolute Power of God which--in his dying—exposes the manipulative ways of the State, of Religion, and of distorted Family to use him as their “truth” in order serve their coercive power.
What kind of Lord—what kind of King—is this Jesus Christ? He is “your Lord. He redeemed you—the lost and condemned sinners that you are—he redeemed you, his betrayers and piercers—he redeemed you from sin, from death, and from the power of the devil. Not with silver or gold (or with any other “power” of this world’s kingdoms) but with his holy and precious blood, and his innocent body—He died for you. He died for you so that you would be his very own, live under him in his kingdom—the kingdom where Family, Church, and Government are restored to their rightful estates—and serve him in righteous, innocence, and blessedness forever. How do you know this? Because He is risen from the dead and lives and reigns eternally!
Thanks be to God! Amen
Friday, November 20, 2009
Sunday, October 25, 2009
Saturday, October 24, 2009
http://www.youtube.com/view_play_list?p=4FEC2519506DC6A5
Wednesday, October 07, 2009
Monday, September 21, 2009
Forging a Fellowship of Preachers
Conversation, Consolation, Confrontation: Forging a Fellowship of Preachers
Saturday, September 05, 2009
1) A confession of faith in which one would find a) expression given to the reformer's "sola"s; and, b) subscription to the Lutheran Confessions, or at least a part of them.
2) A formal and operative use of the Wittenberg Reformer's understanding for the exercise of authority in the church--
a) the final, ultimate authority is the preaching of the Gospel, the radical Gospel, in such a way that it is both "telos" and "finis" of the law and maintains the paradoxical tension of these two declarations: "Christ is the end of the law for all who believe" AND "Do we by these means abolish the law? By no means! We establish it!"
b) Proper exercise of the "sola scriptura" principle which would recognize
--the external clarity of scripture and its necessity for public use
--the internal clarity of scripture and the necessity of its personal exercise
--that "scripture interprets scripture" is actually the process by which scripture becomes the "acting" subject and becomes the "interpreter" of the interpreter who has become the "passive" object
3) The non-recognition of "rights" as they would be claimed by, or granted to persons, in the church. No one has a "right" to anything before their neighbor or especially in expectation from the "church"--with the exception being the expectation of hearing the gospel and receiving the sacraments. There can be no "self-defense" in the church, only submission to what might be called "oppression" or a denial of so-called rights--submission with the declaration of forgiveness upon the "oppressor." The protest of this "mistreatment" must come from a neighbor or group of them who call attention to the plight of their oppressed neighbor, do what they can personally to relieve the oppression, and call for structural changes, if necessary.
see this post for a fuller treatment:
http://whitemountaintheolo
PS
This principle was terribly violated during the sexuality wars. Dozens of homosexual people "told" their stories, pleaded their case, and demanded their rights.
Friday, September 04, 2009
Thursday, September 03, 2009
(commentary on the ELCA's sexuality decisions)
The two sides of the sexuality debate nominally defined as the sets of "bound consciences" named in the documents are both wrong!
First, the writers of the sexuality documents, in claiming the adherents to positions "for" or "against," possessed something that could be labeled "consciences bound to a particular interpretation of scripture," did us a GOOD service by naming the idolatry present in each of those positions. Namely, the "in curvatus in se" inherent with every interpretation of scripture.
Luther, before emperor and pope, declared his conscience bound to the Word of God--that is, Jesus Christ! He was not "curved in" on himself. In fact, his words were another way of confessing with the Apostle Paul: "It is no longer I who live, but Christ who lives in me!" Or, even as the Apostle gave to the Philippians: "Have this mind among yourselves which was in Christ Jesus." To be "bound" to an interpretation--something of our own doing--is to make an idol of ourselves and our ability to "know" scripture. We DO NOT interpret scripture. Scripture INTERPRETS us!
Secondly, the two sides--no matter the actual words used--were arguing about the authority of the "letter," that is, the Law. The "for" position is really nothing more than a refurbished Antinomian argument. The "against" position puts forth a Nomian argument in guise of scriptural authority. The Antinomians seek to free themselves from the Law in this creation (the world) just as they are free from the Law in the New Creation (heaven). The Nomians desire the Law to reign in the New Creation (heaven) just as it is established in this creation (the world).
Both sides, then, do not actually represent "sides" of an argument at all but merely positions on the same moral continuum. As such, there is really no difference between them, only a matter of degree. Neither one has Christ categorically.
Thirdly, when one has Christ categorically--that is, as THE Way, THE Truth, & THE Life, then one is no longer concerned with the moral continuum and its illusory sides of "Nomian" and "Antinomian." Instead, one has the Law as it's held in the paradoxial tension between these poles: "Christ is the end of the Law for all who believe!" AND "Do we thereby abolish the Law? By no means! We establish it." Living within this paradox is to engage God's two-fisted rule of creation: both Justice AND Mercy. Neither one can rule alone.
This, then is error of our ways: we are busily careening between ruling by justice or ruling by mercy without realizing that in doing so we are only substituting one tyranny for another.
Thanks be to God that, in HIS LOVE, he does hold Justice AND Mercy together so that we can have life in both this creation and the next.
And...
Thanks be to God that he sends a preacher so that in hearing God's Word both justice and mercy will be done to me.
Saturday, August 29, 2009
Second Installment
A Clear Eye from the Pig Sty, 2009
New video here of Lou Hesse, Executive Director, Augsburg Lutheran Churches and former member of the ELCA's Task Force on Human Sexuality--the one who stood before the 2005 church-wide assembly to present a confessional, traditional, and dissenting view, addresses the 9th Annual Convention of the Augsburg Lutheran Churches at St. Paul's Lutheran Church in El Paso, TX. There are four parts to the video.
When you're done, check out the rest of the video at Augsburg channel:
http://www.youtube.com/augsburglutheran1
Thursday, August 27, 2009
Sunday, August 30, 2009
13th Sunday after Pentecost
James 1:17-27
"doers"--who look not to themselves but to Christ--have Christ as their life. And so comes the next verse...
Monday, August 24, 2009
Jesus’ words were offensive to people who thought they had “this God thing” figured out for themselves. From their perspective, they “had” Moses and the Law; what more did they need! It seems strange, but they did not understand what Jesus was talking about at all. At best, they were terribly misguided; in actuality, they were outright wrong. They “didn’t get it” regarding Moses, God, or their relationship to God.
From our perspective, however, they seem absolutely “clueless” like the men in the movie, “Dumb and Dumber.” Despite the fact that things weren’t going so well for them—Israel was under the thumb of Caesar, occupied by a Roman Army, and ruled by a puppet “Jewish king” who was nothing more than a willing lackey of the man who appointed him—they didn’t see what was wrong with their theological outlook or their “Plan of Salvation.” They rejected change, even a change from the tyranny of a secular ruler to the freedom of Christ! This is exactly what we mean when we say “we are in bondage to sin and cannot free ourselves.” The Old Adam’s will to be in charge of his destiny—even though he cannot be in charge of it—blinded the people who murmured against Jesus from seeing the Son of God for who He is while He is right in front of their eyes. And it stopped their ears from hearing His clear message: “I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst.”
Jesus’ isn’t making a point about being or not being intuitive, however. Jesus is making known the fact that God the Father has His own plan to save His people through His Son, and no one can or will deny the Father what He wills through the death and resurrection of Jesus Christ. God has already acted in the Incarnation of His Son: “For I have come down from heaven, not to do My own will, but the will of Him who sent me.” Christ’s death on the Cross—the giving of His flesh and the pouring out of His blood for the sin of the world—is God’s plan to draw all men—and that includes you and me—to Himself.
Moses cannot save you. The Law cannot save you. A vote at a church assembly cannot save you. And you cannot save yourself. Only the Bread of Life who came down from heaven can save you—and, praise God, He has through His death and resurrection. You have been called by the Holy Spirit through the Gospel, enlightened with His gift of Christ’s faith, and sanctified in His one true faith. You belong to Christ now. And that’s that. Amen.
Wednesday, August 12, 2009
Third Installment
Second Night Preaching by Lenae Rasmussen
"The Need to Be Right!"
St. Paul's Lutheran Church, El Paso, TX
http://www.youtube.com/watch?v=nCegNXaRezQ
Second Installment
First Night Preaching by Dick Smith
"Get thee behind me, Satan!"
St. Paul's Lutheran Church, El Paso, TX
(three part video, 20 min. total)
Part One
http://www.youtube.com/watch?v=owyQgW1LSY0
Part Two
http://www.youtube.com/watch?v=0zZUHfO9Ri0
Part Three
http://www.youtube.com/watch?v=25PHbv8vH3o
Sunday, August 09, 2009
Mark 6:7--"Jesus Called the Twelve to himself and then sent them out two by two."
Sermon Title: "IN AND OUT"
St. Paul's Lutheran Church, El Paso, TX
(three part video, 20 min. total)
Part One
http://www.youtube.com/wat
Part Two
http://www.youtube.com/wat
Part Three
http://www.youtube.com/wat
Monday, June 29, 2009
(as explained by Robert Kolb in Bound Choice, Election, and Wittenberg Theological Method)
Over the course of several postings, I'll be putting my understanding of Kolb's presentation of Luther's theological foundation as expressed by his answer to Erasmus in 'The Bondage of the Will.'
Thesis Number One:
quote from page 32
Let God Be God
God is a person, the almighty Creator of all that exists, the sovereign Lord and sole acting agent over his creation, totally responsible for all that takes place.
DISCUSSION:
These points explicate the thesis:
1) God is not an impersonal force nor an extension of human capability;
2) God alone is THE Creator;
--establishing human existence, identity, and righteousness;
--totally distinct from his creation;
--God's freedom is not contingent as is human freedom
3) God's foreknowledge is creative
--it brings about the future instead of observing it;
--God does not lie but brings about all things by his will which we know in Jesus Christ;
--The comfort that salvation from sin rests solely upon God's decision is not only biblical, but the basis for
pastoral care.
4) God's free agency is a "willing" synonymous with his providential care of creation, especially its sinners.
--God's "willing" never ceases otherwise it would cease to be a "will;"
--God wills righteousness, not in the sense of "fairness" (justice), but in granting mercy and
the bestowal of love;
--This "will" of God is hidden from sinners and must be revealed to them.
5) --The gospel of Christ declared to the people is God creating them anew through Christ's death and resurrection:
--in Luther's lectures on Galatians and using Paul in Romans 6;
--God's saving work is to put sinners to death and raise them up to new life in Christ--new
life/new creatures/new creation.
Sunday, June 28, 2009
(as explained by Robert Kolb in Bound Choice, Election, and Wittenberg Theological Method)
Over the course of several postings, I'll be putting my understanding of Kolb's presentation of Luther's theological foundation as expressed by his answer to Erasmus in 'The Bondage of the Will.'
from page 31 of Kolb's book:
3 axioms ground his response to Eramus' argument:
1. God is Creator
2. the human being is a creature fashioned by and dependent upon the Creator and his design for humanity.
3. God's chosen people--having been given the gift of faith--struggle life-long against sin and its consequent evil, i.e. daily repentance is necessary--a mysterious but incontrovertible fact.
These axioms presuppose and turn one back to this fundamental paradox:
"The Creator God's absolute responsibility and sovereignty over his creation AND the total responsibility of human creatures to carry out God's design for their humanity."
Kolb then continues with 10 Theses which summarize the reformer's application of the paradox and axioms.
I'll take up those theses in separate posts
Tuesday, June 23, 2009
Monday, June 22, 2009
We've posted information on our upcoming gathering, Rock of Ages, in El Paso, Texas on July 26th - 29th. You can download a brochure that outlines the convention schedule and includes a mail-in registration form from our home page. Please feel free to contact us (see contact page for links) if you have any questions about the convention. We hope to see you there!