Stuempfle, 1990. Chapter 6, "Law and Gospel in the Sermon"

Chapter 6, “Law and Gospel in the Sermon” pp. 76-95

As Stuempfle has discussed Law and Gospel he has run a risk that Law, Gospel, and the requirement of obedience may be seen as three distinct entities which are quite independent. In fact they are interrelated, working together in an organic manner. In this final chapter he tries to pull everything together and show how living realities work in sermon preparation.

First, the Scripture is in the position of greatest authority. The preacher must listen to the message of God’s Word, finding the balance of Law and Gospel.

Second, the particular congregation is listening in a particular setting. Every sermon belongs in its context. We cannot divorce the sermon from the hearers or we fail to communicate.

Finally, the preacher acts as the catalyst for God’s Word to speak to the congregation. It is the preacher who ties the Word of God to the world in which the congregation exists.

Stuempfle closes the book with a narrative description of how he considered God’s Word on two different occasions to prepare sermons. He walks through his self-discovery of God’s particular message for a particular congregation.

Tillich, 1948. Chapter 13, "Knowledge through Love"

Chapter 13, “Knowledge Through Love” pp. 108-113

1 Corinthians 13:8-12

Paul speaks of that which is fragmentary and vanishing and that which is complete and eternal. Some of the great gifts of God are among the fragmentary - prophecy, etc.  It is only love, specifically love as the person of God, which will not pass away.

How is this eternity known? We only know fully as we are united with God in love. It is the love in which we see God as he is that causes us to know him.

How do we know God at present? We know him only partially. We see fragments but not the whole. Our love for God is still partial so we cannot know him fully. We desire to know fully, but we cannot do so. In the end we are afraid of what we might find or not find. Our knowledge is hindered by lack of love and trust. We are conscious of this, yet we cannot overcome it in this life. As we are surrounded by a fragmentary life, we look forward to the time when God will make it all sensible.

Brueggemann, 2001. Chapter 5, "The Call to Obedience"

Chapter 5, “The Call to Obedience” pp. 62-75

The Bible does call Christians to obedience. We are to forsake sin. Yet at the same time we are rescued from sin by a God who loves and forgives without reserve. While on the one hand we wish to proclaim the freedom involved in grace, we need to proclaim God’s demands that we live a holy life. Luther can be taken to say that the Christian very naturally does good works. Yet God’s Law still speaks to us, both in its political and theological uses.  Even as Luther proclaims the freedom of the Christian he tells his hearers of the requirements they face.

How can we preach the call to obedience without a spiral into moralism? “We will sound the call to obedience as a consequence of grace and not its cause” (p. 66). All our obedience flows from God’s grace. We are well advised to describe rather than command good works.

“We will articulate the call to obedience with concreteness” (p. 69). We all know we are to do good. How do we do that? What does it look like? Giving examples of obedience may help hearers identify what it can look like in their own lives.

“We will point to spheres of obedience in the public as well as the private sector” (p. 72). Our actions have consequences which extend to business, politics, all areas of life. We live a life for Jesus within our culture.

Bridges, 2008. Chapter 5, "God's Rule over the Nations"

Chapter 5, “God’s Rule over the Nations” pp. 79-98

God’s sovereignty over nations and rulers is well established in the Bible. The idea may seem remote from our lives, but it is actually important. Guarding (and sometimes establishing) freedom to live as a Christian is of great importance. Even in “secular” situations we can realize that governments make good or bad decisions under God’s control. This manifestation of God’s sovereignty is not always clear. Yet is is there. The Gospels and Acts show many situations where a government and its officials unwillingly fulfilled prophecy.

1) God establishes government for the good of all people. Therefore, we pray for rulers.

2) God determines who rules in government. How they glorify God may be a mystery, but they do accomplish God’s purpose.

3) God determines the limits of government.

God also rules the decisions rulers make. Sometimes the decisions are wise and sometimes foolish. All are made freely and at God’s command. Christians trust that God is still caring for his children. We pray for our leaders and do what we can to influence them.

God is also the ruler in military actions. We therefore trust God, not our military force.

God’s sovereign rule over nations is greater than we normally imagine. We need to pray and trust God to spread the Gospel through all nations.

Let It Be

Okay, so I've never been a fan of the Beatles. I admit it. But somehow their music is almost ubiquitous. I found myself on hold with a state agency for about an hour today (thanks be to God for a speakerphone I could stick in my pocket while I did other work). The hold music was a terrible midi file of the first two melody legs of "Let It Be." It sounded like one of those horrid musical Christmas cards from twenty years ago. Over, over, over, and over again.

While I was on hold I looked up the lyrics to the song. To summarize my understanding, when I'm in trouble or confused I ask and Mother Mary tells me to let it be. Put up and shut up! Hmm, is this the message the state agency was intending to provide? Maybe so.

I finally got off hold, spoke with an actual human. My hopes rose and then were shattered when he looked something up and said he'd put me on hold and have me talk with someone else. Then after only a short wait I ended up with the person who was able to take care of what I called about.

Glad I didn't just let it be.

Tillich, 1948. Chapter 12, "The Meaning of Providence"

Chapter 12, “The Meaning of Providence” pp. 104-107

Romans 8:38-39

Few concepts are more important in Christian living than God’s providence. When we misunderstand God’s providence we become disillusioned. Reality in our world tries to speak against God’s power, wisdom and goodness.

In Romans 8 and elsewhere God has made very specific promises. Though our world is full of evil, even death, we cannot be separated from God’s love. The final goal is God’s kingdom. All things work toward that goal. Every situation has a redemptive element. Jesus is the Lord who will bring his people to eternal life. This is God’s providence.

Stuempfle, 2008. Chapter 4, "Gospel: Antiphon to Existence"

Chapter 4, “Gospel: Antiphon to Existence” pp. 47-61

When Law is preached as the “hammer of judgment” the Gospel is viewed as justification. When, as is common, the Law is shown as the negative life experience, we bring a Gospel which is presented in a much more complicated way. Here the Gospel speaks back in response to the specific aspect of trouble revealed by the Law. This is akin to the antiphonal responses found in historic liturgy.

Stuempfle considers four “antiphons” as typical examples.

1) Alienation and Reconciliation. In alienation we are pulled away from our world and community. The response of the Gospel is to reconcile us both to God and to our world.

2) Anxiety and Certitude. Anxiety, unlike fear, is very hard to address. It is a generalized state without a firm cause. Fear is of specifics. Anxiety generalizes. To counter it we need certainty that Jesus has overcome all threats.

3) Despair and Hope. p. 54 “Despair is anxiety translated into the future tense.” There will be no change. This eliminates hope. The biblical view shows God creating opportunity to look for future change. Though we don’t always see the fulfillment, we still hve Jesus’ promises.

4) Transiency and Homecoming. Transiency reminds us that we will pass away into death. The Gospel promises life and hope. We will pass away, from this life, but not into hopelessness. Instead, we pass from this life into our permanent home.