The Ecumenical Principle

Chapter 3 “The Ecumenical Principle” pp. 53-72

Braaten now turns his attention to the unity of the Church, repeating many times his affirmation of “one holy catholic and apostolic church.” The church is to be one body. How then do we deal with the many groups which claim autonomy and at least some degree of exclusivity? On p. 53 Braaten says that Luther followed Augustine in affirming both a corpus mixtum and some sort of a “true” church, all the believers.  Lutherans also accept the idea of a special, ordained clergy as well as a priesthood of all believers. The ministry, and even the very existence, of the Church is based on Word and Sacraments. This, says Braaten, should pull all Christians together, providing common ground. He observes that throughout history Christians have found themselves unified or divided based on faithfulness to Word and Sacrament, as well as four attributes: unity, holiness, catholicity, and apostolicity. He discusses those four attributes in detail, demonstrating in each case that unity can be found. If we took doctrine seriously and pursued those six concepts, we could find unity in the Church. There would remain room for variants in different places and among different groups. But there would be unity.

The Shape of Human Performance

Chapter 3 “The Shape of Human Performance” pp. 53-76

When we consider human performance we often get ideas about perfectionism or some sort of progressive sanctification. The Lutheran Reformation did not conceive of it in this way. Christ’s righteousness makes us righteous in God’s eyes, period. There is nothing we can bring to the table. However, in relation to the created order, we do bring something - our good or bad works. Luther considered that all humans bring their works to bear in society. Some works are good, some bad. Some are purposeful, some unwitting. All are part of this world.

Luther assigned to human life various stations or orders. Counter to the typical Medieval view which listed church and state as most important, Luther recaptured the family as primary, with the other orders supporting the family. Next was civic and economic life which provides all we need in the market. Next came temporal government which protects economic peace. Finally is organized religion which enables families to live out their Christian life in community.

Luther also addressed God’s Law and the response of human wisdom. He affirmed that there is a distinct natural law which is analyzed and applied by the Bible and our wisdom. True wisdom and godliness are found as we live within the natural law, including its dynamic of sin and salvation.

At the Intersection of Actio Divina and Homo Performans: Embodiment and Evocation

Chapter 3, Alyce M. McKenzie “At the Intersection of Actio Divina and Homo Performans: Embodiment and Evocation” pp. 53-66.

McKenzie contrasts “traditional” preaching with preaching in the “new homiletic,” urging adoption of these novel methods as the means to effective preaching. The New Homiletic, which emerged about 1973, stresses poetic and metaphorical language to evoke experience. This was over against old styles of preaching which focused on explaining the biblical texts and their implications. The difficulty with the older style of preaching is that it followed an Aristotelian model which assumed demonstration of truth would be linked to change of attitude and behavior. The rhetorical methods of classical learning were separated, since the Enlightenment, from the truth claims implicit in the logical argument. Therefore, propositional preaching became less effective and increasingly irrelevant. McKenzie endorses more modern views in which the preacher’s performance evokes emotive change, enabling the congregation to embody the message based on the rhetoric rather than the propositions. Thus sermons are to be built on images and illustrations. The preacher thus emphasizes self-diclosure, transparency, and “authenticity” rather than a logical argument. This allows the congregation to embrace the message and be changed as they participate in the message.

I find this a frightening idea. It feeds an erosion of definitive truth and puts our own hearts in the seat of authority.

The Confessional Principle

Chapter 2 “The Confessional Principle” pp. 35-51

The term “confessional Lutheran” used to be a tautology. Braaten points out that ultimately all Christianity is confessional. Lutherans, who identify the Book of Concord as their confessional standard, disagree about the interpretation of these confessions. Braaten discusses the way the confessions understand themselves. They are, above all, unassuming, not saying much about themselves. They are presented as descriptions of reality, not prescriptions. They also rely on the Bible as their authority.

How then do we use the confessions? They may well be viewed as a compass, orienting us to the central issue of salvation by grace through faith. That concept has, in many cases, been subordinated to other issues. Modern theology tends to leave it behind. Yet the Lutheran confessions are steadfast in their affirmation of this as the central doctrine upon which all others must depend. This is our confessional principle, part of what makes Lutherans Lutheran.

Aftermath

I used to have frequent migraine headaches. For those readers who don't suffer from something like a migraine, let's just say it's a life-changing experience. When it happens, the world shuts down. In my case, I would go through a time of vague disorientation. Pain would then clamp down on my head and often my whole body. After the pain let go I wouldn't remember much at all of what had happened before the headache and virtually nothing from the time during the headache. During the course of over 20 years suffering from these regularly, frequently multiple times in a week, I learned to cope and push on with what needed to do. After a migraine I'd spend a couple of days recovering before I felt normal again. This is not unlike a lot of suffering endured by many people.

In recent months, due to some lifestyle and dietary changes I've had headaches less often. I no longer really think of myself as a migraine sufferer, as they are more like six weeks to two months apart. Life is much more productive and predictable.

Yesterday, after a very busy period, I came down with a headache. I was able to get through the pain relatively quickly. Then today was a very full day. I'm amazed at how tired I feel now. The aftermath is still there. What's really incredible, though, is to think that for all those years I probably felt like this day after day after day.

Many of the people we meet on a daily basis deal with chronic pain, fatigue, and other difficulties which may not show on the surface. How many of them feel like this? A good number, especially of those I deal with frequently. What kind of mercy does our Savior have for us when we are feeling our mortality? He is acquainted with sufferings. He bears our sorrows. He has suffered more than any one of us, for he completed the suffering for the whole world. May the Lord grant me compassion for those who are hurting or who are tired of hurting.

The Core of Human Identity

Chapter 2 “The Core of Human Identity” pp. 33-52

Kolb and Arand discuss our identity as humans, particularly as sinful humans faced with the righteous God. In Medieval thought, the perfect righteousness of God implied that he would punish all sin. This resulted in preaching and teaching intended to increase human obedience. We had to reach up to God’s perfection so he could look upon us. Luther and the other Reformers came to understand that, in harmony with God’s grace, he gave believers his perfection. It was never something we could obtain. Christians are given the benefit of the righteousness of Christ because God has spoken it into them. When he has declared that sins are forgiven they really are. Luther also compared salvation to a marriage agreement in which all the property of the wife belongs to the husband and vice-versa. This means that Jesus takes my sin and I take his righteousness. We remain in this state until the last day. Our faith, therefore, is not based on our feeling or any emotional perception. It is based on God’s Word of promise. Looking to the promises allows us to see reality.

Sermon for 10/6/13 Habakuk 1

Sermon:Recapture Justice

(persecution story)

When will God send justice? When will he protect his people?

The pressure, the persecution comes closer and closer

 European “hate crime” legislation allows prosecution of intent

 Canadian “human rights tribunals”

 Where are the thought police?

When will God send justice? When will he protect his people?

We cry out

 or maybe we don’t

 deafening silence about persecution

 people in line to support the Arab revolutions

 Christians supporting Israeli synagogue building projects when Israel is persecuting Christians

 allowing countless abortions on demand

     Guttmacher Institute points out 22% of pregnancies in America end in abortion

     about 3,300 per day

 we stand by and watch it happen

 we allow human rights and dignity to be violated day after day after day

When will God send justice? When will he protect his people?

What does the Lord say?

coming in judgment

coming to protect his people

coming to right wrongs

coming . . .

When???

In the fullness of time our Lord comes.

What do we do?

Remember Gospel passage, Luke 17

 work

 pray

 encourage one another to righteousness

 make a difference wherever we can

 know that the true difference comes through Jesus

 beg God for his mercy

 trust Jesus

 bear witness to his life-giving grace

 trust in the grace of our Lord who comes to us in  Word and Sacrament