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CurtisLeins

Sermon from Dr. Curtis Leins at the AALC National Convention

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National Convention
Matthew 9: 9-13
CALLING ALL SINNERS

Grace be unto you and peace from God Our Father and the Lord Jesus Christ. Amen.

INTRODUCTION: CALLED BY GOD
I am NOT asking you to raise your hands with this first question. However, I am asking you to think seriously about it. How many of you have been CALLED BY GOD? Now, I am going to clarify the question just a bit. Again, no hand-raising please. How many of you have been CALLED TO A HOLY VOCATION?
The Gospel text that is before us tonight gives us a wonderful opportunity to learn from Our Lord Jesus Christ an unexpected answer to these questions. In fact, not only will we learn with the Apostle Matthew about a Holy Calling, but we will learn from Dr. Martin Luther a fuller understanding of a HOLY VOCATION.

A HOLY CALLING
Jesus had just healed a paralyzed man, while forgiving his sins. You remember that the religious leaders accused Jesus of blasphemy for forgiving a sinner.
In tonight’s text, Jesus continues walking. He comes to a Tax Collectors booth. Jesus CALLS the Tax Collector, “Follow Me.” The very next verse finds Jesus in Matthew’s house. There is a big party. The religious leaders again are critical of Jesus. He eats with Tax Collectors and sinners. The response of the Savior, “I have come not TO CALL the righteous but sinners.”

I have some ideas about this: some of them I am sure about, some I am just wondering. We are sure that Matthew also was called Levi. But, we do not know if this is because he was from the tribe of Levi. We do not know if Matthew (Levi) was from a house of Levitical Priests. We are sure that Matthew is very well-studied in the O.T. Especially, he is highly sensitive to the religious language of Righteousness. Matthew’s Gospel uses the term almost three times as often as all of the other Gospels combined. He thinks and writes about Righteousness a lot! 

Also, we are sure that Matthew has chosen to reject the Jewish notion of Righteousness as taught by the Temple Priests and instead embarked on a life that is considered traitorous to his nation and sinful to his religion.
I have a guess about this, or at least a question that I want to ask Matthew when I see him. Was Matthew from the line of Temple Priests? Was Matthew a student of the O.T. and very attuned to Scriptures about Righteousness? If so, was he very aware of those passages that declare that no one is good, not one is righteous, no not one? (Ps. 14) I’ll bet. Did Matthew see the hypocrisy of the Sadducees and Pharisees and did he reject the Priesthood that lay before him? I think so. Did he respond with leaping heart and new revelation when he heard the Word of God through Jesus Christ? Yes.

“I have come to CALL SINNERS, not the righteous.” Matthew understood that there were NO Righteous. Matthew knew that he was a sinner. All have sinned and fallen short of the glory of God. If we say we have no sin we deceive ourselves and the truth is not in us. Not one is good. No, not one.

But, Jesus forgave sins and spoke and ate with sinners. By His own Word, Jesus came to CALL SINNERS. Did you notice the INSTANTANEOUS NATURE of Christ’s relationship with Matthew? In verse 9, we learn that Jesus has CALLED Matthew. In verse 10, Jesus is in Matthew’s house, reclining, eating, and teaching. There is an immediate relationship. Jesus does not require a probationary period. There is no requirement that Matthew prove himself worthy. Other rabbis and groups have a provisional period of testing and evaluation lasting up to 3 years. Not Jesus! His Word goes out. Grace is given. A disciple is Made. 

What has happened here? What is Christ teaching us through the life of Matthew? Let me put this in Lutheran Terms. Matthew has brought nothing to the relationship. He is dead in his sin (Col. 2, Eph. 2). We all are. Matthew is contributing nothing in order to be accepted, received, or redeemed. He has not merited the love of Christ. He has not earned the mercy of God. Everything for Matthew’s favor, forgiveness, and righteousness is provided by Jesus Christ. Satisfatio Vicaria is the theological term. It is the complete and all-sufficient vicarious sacrifice of Jesus Christ to atone for and redeem the sinner. Matthew is the PASSIVE RECIPIENT. Jesus is the ACTIVE REDEEMER. Luther calls this Passive Righteousness that Christ gives through faith. By grace through faith, the Righteousness of Jesus Christ is given to Matthew.

II. YOUR HOLY VOCATION
Now, let’s explore a bit more of what Luther would tell us. The final verse of tonight’s Gospel says, “I come not to call the righteous but sinners.” Pastors have been trained to read this in Greek and recognize the verb Καλéω, to call. What we might not be trained to read, as Luther would, is the Latin of the same verb. “To call” in Latin is the verb Vocare; the noun is vocatio or Vocation.

Christ has Called Matthew and all Sinners to a new Vocatio, a new Vocation. You see, in Matthew’s day, the only ones who were considered to be righteous were the religious leaders. But, Jesus had a powerful Word that changed the understanding of righteousness and sin and forgiveness. In the same way, in Luther’s day, the only ones who were considered to have a CALL or a HOLY VOCATION were priests. Luther had a Word from God to change our understanding of Calling and Holy Vocation.

First, Luther explained that every child of God has a Vocation or Calling. We are a Holy Priesthood of All Believers. Jesus Christ has come TO CALL sinners. The first VOCATION or CALLING of every believer is FAITH. Are you Called of God? Yes! Do you have a Vocation? Absolutely! According to Jesus Christ and according to Martin Luther, every believer has a Holy Calling. It is Faith in Jesus Christ. This is your first and greatest CALLING, Vocatio.

But, this is not the extent of it. God has CALLED you to Himself; then He has placed you in the world. In the world, you have multiple Vocations. Luther spoke of three institutions that God has established: 1) the pastoral office or holy orders, 2) the household or family, and 3) civil government or society. In other words, a Pastor is given a Vocation from God. But, father, mother, child, parent, brother, sister, husband, and wife; these also are Holy Vocations. They are holy because they are established by God and are lived out through God. The third institution involves judges and mayors, servants and maids, builders and workers. This is a third Holy Vocation because God has established it and blesses it. Instead of your faith removing you from the world, your faith places you in the world, as the hands and heart of Christ. 

Luther said, “God is milking the cows through the Vocation of the Milkmaid.” God is at work, working through the farmer and physician, the artist and the Pastor. God is at work through you, using you to bless others. You can see that you have a Vocation, a Calling to represent Christ and to give service to Christ, wherever God has placed you. Christ is working IN YOU, through your Vocation.

Now, we understand Matthew and his great party. Having come into the presence of God (coram deo), he has been sent out into the world (coram mundo). This is Christ at work. Yet, this is Matthew’s Vocation. What an example to every one of us; Matthew is sharing his faith with the world.

III. THE VOCATION OF THE HOLY MINISTRY
By elevating the Vocation of everyone of God’s children, Luther does not diminish the importance of the Vocation of the Holy Ministry. Here again, Matthew is a great example. He is Called by Christ to be an Apostle, one who rightly handles the Word of God.

We give honor to Matthew and to those who occupy the Office of the Word and Sacrament. We give honor to them, not because they are any better or more holy than the rest of us, but because they have been Called by God into the Office of the Holy Ministry. The Pastor is a gift that God gives to theThe American Association of Lutheran Churchesh. The Pastor is to deliver to the people of God the gifts that Christ has given to His whole Church. The Pastor is rightly to preach the word, both Law and Gospel. He must be apt to teach and so well studied that he is capable of providing us with right teaching and refutation of false and heretical teaching. He is to administer the means of grace in their purity: Holy Baptism, Holy Communion, and the declaration of Absolution of Sins.
The Pastor is to provide an example for the flock. The Bible says that he will be judged by a higher standard. There are difficult requirements that a man must meet in order to be Called to the Ministry.

Lutheran doctrine declares that when a Pastor is serving in the Office of Holy Ministry, he represent Christ. When he declares the forgiveness of sin on account of the all sufficient atoning sacrifice of Christ, it is as Christ Himself and should be received as from Christ. When he declares the Word of Christ over the elements of bread and wine, on account of the Word, they are for us the very, true Body and Blood of Christ. When he baptizes a child or adult into the death and resurrection of Jesus Christ by the Word of God, it is the washing of baptismal regeneration and the forgiveness of sin.

CONCLUSION
How is a Call or Vocation given and how is it accomplished? The answer to these Questions is Jesus Christ. The Word of Jesus has Called you. Faith comes by hearing and hearing by the Word of Christ. Christ has not only Called you, and not only forgiven you, and not only counted you Righteous, He Has CHANGED YOU. Jesus lives in you. His Spirit has made you His Temple. Through daily fellowship with Him and regular reception of forgiveness of sins and Sacrament of the Altar, Jesus provides you with renewed faith and strength to serve Him in your Calling, your personal Vocation. 

When you stand coram deo, before God, you are a passive recipient of HIs righteousness. This is Passive Righteousness. But, once changed, you bear good fruit because you have good roots, in ground soaked in the blood of the Lamb. You turn from coram deo to coram mundo, before the world. WHO LIVES IN YOU? CHRIST! WHAT DO YOU DO NOW? SERVE CHRIST BY SERVING OTHERS. This is called Active Righteousness, that comes from Christ and is in Christ.

If I were to ask, how many of you have been CALLED BY GOD, (you know that this is a question asking if you have faith in Jesus Christ) how many would raise your hands? If I were to ask, how many of you have been CALLED TO A HOLY VOCATION, (husbands, wives, fathers, mothers, farmers, teachers, artists, and pastors) how many would declare, “Yes, by the help of God!”

Shields

Equipping the Saints: A Study by Rev. Richard Shields

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This is a two part Bible study from Pr. Richard P. Shields from the AALC National Convention held in St. Paul Minnesota. The message is on the book of Ephesians; the first part expounds upon the doctrinal implications of what it means to be “in Christ,” and the second is a discussion of how one’s life is lived in Christ.

Part 1.

Part 2.

ALTJSummer2014

American Lutheran Theological Journal Volume 1, Issue 1

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Volume 1, Issue 1 of The American Lutheran Theological Journal from Summer of 2014. Contents include:

The Eucharistic Sacrifice in Early Lutheranism by Jordan Cooper
Communion Conflict: The Disagreement Between the ALC and LCA during the formation of the Lutheran Book of Worship by Curtis E. Leins
Foundations for Bible Study by Richard P. Shields
Book Reviews
Sermon from Pastor David Spotts

Price: $6

Stump

Joseph Stump on the Mystical Union

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Originally found at this link.

There is a mystical union of God and the believer, which is taught in the Scriptures and experienced by the Christian, but which is difficult to describe. Chronologically its beginning coincides with regeneration and justification; logically it follows upon them, and forms the next stage in the order of salvation. It is not to be interpreted simply as an activity of God in us, but possesses the nature of a personal fellowship (1 John 1:3). God lives in the believer, and the believer in God. It is the starting point and living source of that progressive sanctification which begins in the justified man and continues to the end of his earthly life.

(This doctrine is not contained in the Augsburg Confession or in the Apology; and the Formula of Concord barely touches it. It was developed by the later dogmaticians, [Abraham] Calovius, [Johann Andreas] Quenstedt, [Johann Friedrich] Koenig and [David] Hollazius, to guard against the pantheistic conceptions of the mystics, and at the same time to do justice to the partial truth contained in the false doctrines of [Kaspar] Schwenkfeld, [Valentin] Weigel and [Andreas] Osiander. The Formula of Concord does not develop the idea of the mystical union, but has this to say: “For although in the elect, who are justified by Christ and reconciled with God, God the Father, Son and Holy Ghost, who is eternal and essential righteousness, dwells by faith (for all Christians are temples of God the Father, Son and Holy Ghost, who also impels them to do right); yet this indwelling of God is not the righteousness of faith of which Paul treats and which he calls the righteousness of God; but it follows the preceding righteousness of faith, which is nothing else than the forgiveness of sins and the gracious acceptance of the poor sinner alone for the sake of Christ’s obedience and merit.” It rejects the teaching “that not God Himself but only the gifts of God dwell in the believer.” The mystical union is defined by Hollazius as “the spiritual union of the Triune God with the justified man, by which He dwells in him as in a consecrated temple with a special presence, and that a substantial one, and operates in him by a gracious influx.”)

The Scriptures teach not only that by faith man is justified and forgiven, but that Christ dwells in him, and through Christ the Holy Trinity. St. Paul declares of the Christians that they are in Christ (Rom. 8:1) and again that Christ is in them (Gal. 2:20). They live in fellowship or communion with God (1 John 1:3). Not only does the Holy Spirit dwell and work within them, so that they have the earnest of the Spirit in their hearts (1 Cor. 1:22), the witness of the Spirit that they are God’s children (Rom. 8:16) and the sealing with the Spirit of promise (Eph. 1:13), but the Father and the Son also come to the believers and take their abode in them (John 14:23). Christ is in the believers (Col. 1:27) and they in him (Rom. 8:1). As many as have been baptized into Him have put on Christ (Gal. 3:27) and are in the Lord (Rom. 16:11) and are made nigh because they are in Him (Eph. 2:13) and are free from condemnation (Rom. 8:1). They are members of His body, of His flesh and of His bones (Eph. 5:30), members of Christ (1 Cor. 6:15) and partakers of the divine nature (2 Pet. 1:4). Christ lives in them (Gal. 2:20) and dwells in their hearts by faith (Eph. 3:17), is in them (Rom. 8:10), and is to be formed in them (Gal. 4:19). The believers are members of His body (Rom. 12:4,5); they are united with Him as the branch with the vine (John 15:5), and their life is His life flowing through them.

A Mystery. This union, as its name indicates, is a mystery. It is experienced by the believer, but cannot adequately be put into words. The fullness of the experience is proportioned to the degree of faith and sanctification. The union is established when the sinner comes to faith and is justified, and grows more close, intimate and strength-giving as his sanctification increases. The spiritual life which he leads has its source and vitality in Christ. Believers live in Christ, and He in them, and His life flows into and through them. Without Him they can do nothing (John 15:5).

The source of all spiritual life is in God through Christ. By faith the believer is reunited with God from whom he was separated and cut off by sin. Thus he who was spiritually dead is now made spiritually alive. As the severed branch which is grafted back into the tree lives again because of its new union with the tree, so the believer lives again because of his union with God through Christ. The branch grows and puts forth leaves and fruit; but it does so only because and as long as it is vitally united with the tree from which its life comes. The believer lives and bears fruit in holy living; but he does so only because and as long as he is united with God by faith. Through this mystical union life comes to him from God. Only by virtue of this union does he live spiritually. What this union meant to Paul he tells us when he says, “Nevertheless I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by faith of the Son of God who loved me and gave Himself for me” (Gal. 2:20).

The indwelling of God in the believer must not be understood in the pantheistic sense, as though the person of the believer were absorbed by Christ. On the contrary it is a close personal union in which the believer rests in Christ and draws strength from Him. Nor must the union be understood in such a way as to make man divine. The personality of man is not changed in any way, but it is united in a mystical and indescribable yet real and comforting way with Christ, or with God in Christ, so that Christ lives in him and he in Christ. The mystery of this union finds its explanation in the faith which grasps Christ and makes Him its very own, and in the love which flows from that faith and binds the soul and Christ together in the most intimate and loving fellowship.

(Luther has many mystical elements in his writings. He says in his commentary on Galatians, 2:20: “Christ therefore, joined and united unto me and abiding in me, liveth this life in me which I now live. Yes, Christ Himself is this life which now I live. Wherefore Christ and I in this behalf are both one. … So Christ, living and abiding in me, taketh away and swalloweth up all evils which vex and afflict me. … Because Christ liveth in me, therefore look what grace, righteousness, life, peace and salvation is in me; it is His, and yet notwithstanding the same is mine also by that inseparable union and conjunction which is through faith; by the which I and Christ are made as it were one spirit. … Thou art so entirely and nearly joined unto Christ, that He and thou are made as it were one person; so that thou mayest boldly say, I am now one with Christ, that is to say, Christ’s righteousness, victory and life are mine. And again Christ may say, I am that sinner, that is, his sins and death are mine, because he is united and joined unto me and I unto him. For by faith we are so joined together that we are become one flesh and one bone [Eph. 5:31], we are members of the body of Christ, flesh of His flesh and bone of His bone; so that this faith doth couple Christ and me more near together than the husband is coupled with the wife.”)

Though the mystical union cannot be fully described because it is a mystery, it is nevertheless not to be regarded as a figure of speech, but as a reality. It is not to be understood as denoting merely that harmony has been established between man’s will and God’s, or that there simply exists a union of God and man in love, such as might exist between two human persons. Nor is it to be understood as denoting merely that the believer receives special and peculiar gifts from the Holy Spirit. It is a real indwelling of God in man, a real union between them, which the old dogmaticians described as a union of substance with substance, but which they took care to guard against the notion that the divine and human substances are confused or amalgamated.

St. Paul, in speaking to the Athenians, refers to the natural union between man and God as the source of life (Acts 17:28). But the mystical union is carefully to be distinguished from the natural one spoken of by the apostle. It is a spiritual union. It is, of course, also to be distinguished from the personal union of God and man in Christ, and from the pantheistic notion that man is swallowed up in God.

(The Reformed deny the doctrine of the mystical union. [Albrecht] Ritschl regarded the doctrine as worthless and unsound, and called it “apocryphal.”)

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Carl Lindberg on Mystical Union

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The new life, brought about by regeneration, is evidenced in the fact that God dwells in the regenerated man, while the regenerated man dwells in God. The regenerated man is born to the life of the spiritual world. He has returned to the original state of man when God in a special sense dwelt in man. With justification and regeneration the subjective restoration of man has begun to be realized, so that the image of God comes to be restored more and more. The Triune God is not far from His children, indeed He dwells in them. This indwelling in the hearts of the believers possesses greater significance than the general presence of God. The mystical union is a union with God that is more intimate and more peculiarly operative than the presence of God spoken of by Paul in Acts 17: 27, 28, where he says: “Though he is not far from each one of us: for in him we live, and move, and have our being.” Although it is not easy, indeed hardly possible, in anything like an adequate manner to describe the mystical union, still the doctrine is well founded in the Word of God and forms one of the most precious treasures of the Lutheran Church and a source of rich comfort to the believer.

1. The Definition of the Mystical Union.

Hollazius defines the mystical union as follows: “the Mystical Union is the spiritual conjunction of the Triune God with justified man, by which He dwells in him as in a consecrated temple by His special presence, and this substantial, and operates in the same by His gracious influence.”[1] Unio mystica may be considered both as unitio and unio. Unitio is the act of union which is momentary and takes place at the same time as justification and regeneration. Unio is the continuous state. Dogmaticians also speak of the means of the mystical union. On the divine side these are the Gospel, Baptism and the Lord’s Supper. On the human side the means is faith. The union is called mystical because it is a great mystery, while its modus is not completely comprehensible.

Quenstedt presents both the mystical union with the Triune God and the special union with the God-man. He says that the latter implies that Christ constitutes the spiritual union with the regenerated man, works in and through him, so that what the believer experiences, suffers, and does as a Christian, is all dedicated to Christ. Compare Gal. 2: 20: “Christ liveth in me.” He says that through this union a Christian becomes anointed and furnished as a spiritual prophet, priest and king. This union is likewise a marriage covenant with Christ, so that the Christians become the bride of Christ. Compare Eph. 5: 31, 32.

Among other Scripture passages we would call attention to the following: “If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him” (John 14: 23) ; “I come unto you” (John 14: 18; cf. 15: 4, 5; 17: 21—23; Rom. 8: 9—11) ; “Know ye not that ye are a temple of God, and that the Spirit of God dwelleth in you?” (1 Cor. 3: 16; 6: 19; cf. also 6: 15, 17; Gal. 3: 27); “A habitation of God in the Spirit” (Eph. 2: 22) ; “Partakers of the divine nature” (2 Peter 1: 4). The mystical union is presented in 1 John 4:16 as a mutual covenant of love: “We know and have believed the love which God hath in us. God is love; and he that abideth in love abideth in God, and God abideth in him.” The mystical union, therefore, not only finds expression in reciprocal love to God, but also love to all who are united with Christ. Cf. Eph. 5: 29, 30: “For no man ever hated his own flesh; but nourisheth and cherisheth it, even as Christ also the church; because we are members of his body.” Compare Eph. 4: 2—6; 1 Cor. 12: 26. “Now ye are the body of Christ, and severally members thereof” (1 Cor. 12: 27).

2. Negative and Positive Characteristics.

Inasmuch as the mystical union cannot be comprehended and described in an adequate way, therefore negative and positive terms are employed in order to obviate misunderstandings and as nearly as possible present the content of this doctrine. The negative characteristics are the following: 1) Non transsubstantialis (not transubstantiation). The believer is indeed a child of God, but is not made divine. The believers partake of the nature of God, but are not changed to a divine nature. 2) Non consubstantialis (not consubstatiation) so that two substances become one substance. 3) Non substantialis formaliter (not substantial form), i. e., like a grafted branch forms a unit with the tree. God dwells in the Christian, but the abode is not changed to the Indweller, nor vice versa. God can take His departure from man and therefore His indwelling is not an incarnation. Through the mystical union we put on Christ, but that which is put on is not identical with the person upon whom it is put. The followers of Weigel and Schwenkfeld taught that the union was essential. When Hollazius employs the term substantial he simply means that the divine substance is united with the human substance in a real although a mystical manner. 4) Non mere moralis (not a mere moral union), as for instance the union between the souls of David and Jonathan, since the union, implies a great deal more. 5) Non mere operatio gratiosa, since it is not only a divine activity. It is God Himself that dwells in man, not only His gifts. The positive terms are the following: 1) Vera et realis (true and real), since it is a true and real union and not one that is metaphoric and ideal. 2) Intima (intimate), so that God approaches the believer and enters into a special relationship with him. In a repletive sense God is omnipresent and can therefore enter into a special mystical union with the believers. He fills them with all the fullness of God, operates in and through them with all wisdom and power. This is a concursus in a higher degree. 3) Gratiosa in the Church militant or the kingdom of grace. 4) Gloriosa in the Church triumphant.

3. Testimonium Spiritus Sancti Internum.

Since God in accordance with unio mystica dwells in man, and man becomes the temple of the Holy Spirit, therefore the Christian must in some way experience the mystical union and receive some testimony that he is a child of God. The life-relationship with the Lord is capable of revealing itself in a palpable way. There are many who at the beginning of the life of faith experience unusual joy and happiness, while the majority experience at least some moment of exalted glory when the assurance of faith is powerful and strong. But this experience is not the same in all men. It may happen in the case of some that quite some time will elapse before they come to know of the assurance of faith with its transport of heavenly joy. The emotions vary and the child of God soon learns that the Christian life ofttimes implies a struggle without the presence of any joyous emotions to comfort and cheer. On this account it is necessary that some guidance be afforded so that the Christian may know and be assured that he is a child of God. The method by which this is accomplished according to the Word of God is the testimony of the Holy Spirit or testimonium Spiritus sancti internum.

Paul writes in 1 Cor. 2: 10—12: “But unto us God revealed them through the Spirit: for the Spirit searcheth all things, yea, the deep things of God. For who among men knoweth the things of man, save the spirit of man, which is in him? even so the things of God none knoweth. save the Spirit of God. But we received, not he spirit of the world, but the spirit which is from God; that we might know the things that were freely given to us of God.” And in Rom. 8: 16 it is expressly stated: “The Spirit himself beareth witness with our spirit, that we are the children of God.”

Before the operation of the Spirit, as stated in Ordo Salutis, and especially before the new birth man knows God the Father only as a providential Father and usually only as the almighty and just judge of earth and heaven; Christ is known historically and the knowledge of the Holy Ghost is vague and His personality is not clear. By the co-witnessing of the Spirit the personality of the Holy Spirit becomes more and more distinct. The Holy Spirit reveals Christ through the Word in a real way and Jesus Christ becomes like a friend, yea, as a brother, and through Christ the Father becomes a real Father. A Christian understands then the meaning of the resurrection greeting of Jesus Christ: “Go unto my brethren and say to them, I ascend unto my Father and your Father, and my God and your God.” In the new birth or regeneration a believer enters the spiritual world of the kingdom of God in its first form of experience. The great Christian facts become clearer and clearer. The co-witnessing of the Spirit with our spirit becomes a strong testimony. The Bible as a textbook becomes a living guide and the Christian experience is clarified.[2]

The testimony of the Spirit has been described in various ways. The most prominent theologians hold different views concerning the proofs of Christian experience and testimony. Among these theologians may be mentioned especially Frank, Philippi and Dorner. Frank[3] bases the testimony of Christian experience on the great transformation through which the Christian passes in conversion and regeneration together with what he experiences in the daily conversion or sanctification. Dornert opposes the viewpoint of Frank, which he characterizes as subjective, i. e., according to Dorner, Frank has presented a subjective and not an objective principle of knowledge. Dorner declares that we may possess an immediate knowledge of God, not merely a secondary knowledge obtained through ratiocination which leads us back to the cause. He says that we do not become assured of God on the ground of our consciousness of regeneration and conversion, but because we know that God in Christ is for us, therefore we know that we are saved. Furthermore, faith possesses a spiritual intuition concerning God as our Father; it possesses knowledge not only concerning itself as redeemed, but also, and in a primary sense, concerning the God of our salvation. Dorner’s doctrine in regard to an immediate intuition does not correspond to true mysticism, it tends toward the false. Philippij sets forth the objective reconciliation performed by Christ, as attested an offered in the Word of God, both as the starting point and the only foundation on which a Christian can base his assurance of salvation. Nohrborg states that the testimonies of the Holy Spirit are twofold: internally in the heart and externally in the Word. In accordance with the first class of testimonies the Spirit bears witness through all His gracious acts taken together and He bears witness with our spirit, not alone. The effects which belong to the testimonies of the Holy Spirit begin with the gift of faith and continue on down through daily sanctification. In accordance, therefore, with the continued acts of the Spirit, we know that we are the children of God. Compare 1 John 3: 24: “And hereby we know that he abideth in us, by the Spirit which he gave us.” The Spirit bears witness with our spirit through the Word when we read and hear it, thereby learning to know the character of those that are the Lord’s. It is, therefore, not a new revelation, but the Spirit, dwelling in the believers and bearing testimony through the Word, that is the ground of faith and grants the internal assurance through His works of grace. This testimony of the Spirit will at times become especially clear, giving rise to great joy in the Lord. The Christian is also admonished in the Scriptures to seek the assurance of faith and joy in the Lord. But even if these experiences of joy be infrequent, still he relies and rests in faith on the promise of God in the Word.

 

[1] Hollazius: “Unio mystica est conjunctio spiritualis Dei triunius cum homine justificato. qua in hoc velut consecrato templo praesentia speciali eaque substantiali habitat et gratioso influxu in eodem operatur.”

[2] Compare Lindberg’s Apologetics. §19. 3, p. 151. ** System der Chr. Gewisshelt, S§ 15, 16. t System of Chr. Doctrine, Vol. I, pp. 31—184. t Glaubenslehre, V. 2. Zweite aufl., p. 58.

[3] Nohrborg, Postilla, 18th ed., p. 474.

DavidHollaz

A Translation of David Hollaz on Mystical Union

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This a (very rough) translation of sections of David Hollaz’s chapter on mystical union in his Examin Theologicum Acroamaticum.

On Indwelling Grace

I. What is the Mystical Union with God?

Mystical union is the spiritual conjunction of the Triune God with justified man, wherein like the temple, God consecrates with his particular being, as a substantial home with his gracious influence.

Describe this more fully.

Mystical union is the application of grace, of the Triune God, out of a special love, in view of the merits of Christ, that is apprehended in true faith, wherein the one in a regenerate and justified state is consecrated as a temple, the presence of a substantial indwelling fulfills all of the fullness of his gifts, he works in a special meeting, as, the presence of a certain grace and future glory, in union with Christ and in the church, with sanctification, and eternal salvation.

Obs. 1:

The time of the mystical union with regeneration, justification, and renovation is all the same; for these results all occur together in an instant; for at the same time man is regenerated and justified, he connects himself with God and in this union. Nevertheless, one is prior as to our various ways of accounting. Thus regeneration and justification are prior to this union as that which is through faith, and finally having received faith in regeneration, and sins that are forgiven hinder the union of grace. But union is prior to renovation; the effect of this is the good that I will work, and through the latter I will recognize the former.

Obs. 2:

Though mystical union, where God inhabits man as in a temple, according to our mode of understanding comes after justification according to the order of nature; however, I must confess that the formal union of faith, by which Christ is apprehended, put on, and united with us, where Christ is the mediator and conveyer of grace, and the remission of sins, is prior to justification. For as faith is prior to justification, insofar as the merit of Christ is received and is united with us to become ours. “If we take the spiritual regeneration, the rebirth wrought by God, as consisting mainly in our union with Christ, this differs from justification as an effect to a cause. For we are justified because we are from God, or because we are in Christ,”[1] see Rom. 8:1: “For there is now no condemnation for those who are in Christ Jesus.” The righteousness of Christ is the chief spiritual benefit reckoned to those who believe being closely united to him, his members, who are found in him, Phil. 3:9.

II. How many kinds of union of God with men are there?

The union of God with man is twofold: a. general, by which all the faithful and unbelievers in God live, move, and have their being, and b. special, by which God by grace is substantially here more in the people of the church militant, and now works in this special meeting, and the glory of God’s elect in the church triumphant, wherein they are filled with the surpassing fullness of grace.

III. What is the spiritual and mystical union of the soul that is wrought?

This is why mystical union, the mystery is astonishing, that the boundless and infinite God dwells within the human heart. It is called spiritual; since the Spirit of grace inhabits the reborn, not in the flesh, not in the physical, but the spiritual and supernatural perfection.

IV. In what ways is the name mystical union used?

Sometimes the term mystical union denotes the initial transitional end, in which God is mystically linked with the faithful, and sometimes the state or intimacy with the faithful where God is graciously united continually, which we observe is the original meaning of this particular phrase.

V. What words are used for mystical union in Holy Scripture?

There are many fine phrases in Sacred Scripture for mystical union, which are described. It is called: a. the betrothal of believers to Christ, b. the mystical marriage of Christ to the church c. members of the head, d. granting of the branches into the spiritual life of Christ, e. the dwelling of the Trinity in the regenerated man.

VI. Who completes the mystical union?

The efficient cause of the mystical union is the Holy Trinity a. the Father, b. the Son, c. the Holy Spirit.

VII. What impels God to connect himself to the reborn?

In order for the reborn to be joined to God by mystical union, a. God has a special internal love by which he will embrace them, b. the external merits of Christ, and the true faith by which man apprehends it.

VIII. By what means does the mystical union of God come to the regenerate man?

The means on the part of God which are efficient and confirm the mystical union are: a. the word of the gospel b. baptism, c. God being embraced in faith. The act on the part of man that receives it is faith.

IX. What is the ministerial cause of the mystical union with God?

The heralds of the Sacred Ministry are wedding assistants, bringing the bride into this spiritual pairing in union with Christ.

X. What are the natures, of which this mystical union connects?

On the one hand is a. the entire substance of the Holy Trinity, b. the substance of the human nature of Christ, c. on the other side is the substance of regenerate man, c. considered in body and soul.

XI. In what does the mystical union consist?

In both a special and intrinsic connection, a. of the substance of man with the substance of the Holy Trinity and the body of Christ, b. also, in the gracious working in which God with his benevolent influence is working specially and effectively in regenerate man.

XII. Now can you clearly explain what the spiritual union of God with the regenerate consists in?

Mystical union is substantial a. but it is not formally substantial, b. with the person, but not in respect to the personal boundaries to which, c. it is accidental, not of their end, but to the terminus they have; d. it is not a mere external communication, but perichoretic, being immanent and mutual , e. not the bare essence, but the energetic presence of God, or operative f. finally, the union of God with man is harmonious with the faithful , or a joining that brings about the proper tempering of the affections.

XIII. What is the goal of mystical union?

a. The ultimate goal of mystical union is eternal life, b. the intermediate ends and effects are: communion with God the Father, Son, and Holy Spirit, c. the assurance of faith, d. divine assistance, e. effective comfort, f. the awakening of prayers and their being heard, g. conservation in a state of grace, and from this is born perseverance h. sanctification, i. the reception of the glory of the resurrection and eternal blessedness, j. and union with the regenerate and the union of the church.

XIV. What can dissolve the mystical union?

The mystical union can be dissolved by a. falling into unbelief, b. a life of impiety.

XV. What aspects of mystical union should be included in preaching?

Preaching on the mystical union should discuss a. how it is appropriated, and b. its cause.

regeneration

Regeneration in Lindberg’s Christian Dogmatics

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§28. REGENERATION.

Justification and regeneration stand in the closest relation to each other. The terminology has not always been the same, but has been changed from time to time, while the subject matter concerned has always been fixed. We have already called attention to the fact that different presentations have been made by different theologians of our Church, and opinions are still divided, but everything depends on a good interpreter, i. e., if we understand the definition correctly, clarity and order will ensue. The Formula of Concord speaks of different definitions of regeneration.[1] We quote the following: “The word regeneration is sometimes understood in the sense that it includes both the forgiveness of sins, which is experienced for Christ’s sake alone, and renovation, which the Holy Spirit works in those that are justified by faith. At times it signifies the forgiveness of sins alone and the adoption as the sons of God. In the latter sense it is very often found in the Apology. As for example when it is stated: ‘Justification is regeneration.’ But Paul also makes a distinction between these words when he says in Titus 3:5: ‘According to his mercy he saved us through the washing of regeneration and renewing of the Holy Spirit.’ The word ‘vivifying’ (vivificatio) is therefore sometimes used to signify the forgiveness of sins. For since man is justified through faith, which the Holy Spirit alone works, it certainly is a regeneration, because man is changed from a child of wrath to a child of God.” From this it is evident that regeneration has been variously defined. Some have considered it late dicta (broad sense) others stricte dicta (narrow sense) and still others strictissime dicta (narrower sense). By regeneration late dicta is understood all the acts of grace or regeneration in the broad sense; stricte dicta denotes regeneration in the sense of new life and sonship; while strictissime dicta is equivalent to the gift of faith or donatio fidei.

 

1. The Definition of Regeneration.

Regeneration is the act of grace through which the converted sinner at the time of, in, with and through justification receives the new spiritual life, becomes a child of God and is renewed in heart.

The definition here given corresponds with the technical term regeneratio stricte dicta. The so-called late dicta is rarely used. The selection is, therefore, between stricte and strictissime dicta. According to both of these definitions regeneration is instantaneous like justification. Since conversion, as most generally defined, consists of contrition and faith, there is a difference in the conception of conversion and regeneration, the former being progressive and the latter instantaneous. A baptized child is regenerated, and an adult Christian may also be converted, depending upon whether or not he has fallen from grace and been restored. There has been a dispute among theologians as to whether such a converted and restored person is again regenerated. This question depends upon whether or not regeneration can be lost. If faith can be lost, it is self-evident that regeneration can be lost. This takes place when a fall occurs by self-conscious, premeditated and intentional sin. A real apostasy may not result, if repentance follows soon. Still it is a fall. It is not always easy, however, to distinguish between an intentional and an unintentional sin. It may be a case like the fall of Peter, where faith is not entirely extinguished. A righteous person may in a certain sense fall seven times and yet arise again. When a real fall occurs, man is in the same condition as the prodigal son. Before he returned, he was looked upon as dead, but when he returned and was restored, the father said: “This my son was dead and is alive again.” It is clear that a person cannot be regenerated and at the same time be dead in sins. We must be careful in using the analogy of human birth so that we do not identify a birth into the natural life with the experience of being born again in the kingdom of God. A spiritually dead person, who once lived spiritually, may be reborn in the kingdom of grace.

For the sake of clearness it is also of some importance to investigate or decide which definition of regeneration is the most Biblical. There is very little hope, if any, that theologians will agree on this question. Many will follow the old dogmatic view according to the definition regeneratio strictissime dicta or regeneration to faith. Just as many prefer regeneratio stricte dicta or regeneration by or through faith. Regeneration cannot exist before faith, and a person cannot be justified without faith. We are justified by faith. “Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom also we have had our access by faith into this grace wherein we stand” (Rom. 5: 1, 2) ; “The righteous shall live by faith” (Rom. 1: 17). Faith is receptive and apprehensive and manifests itself in confidence or trust. When the Lutheran Church rejects fides caritate formata (faith formed by love) and emphasizes the purely receptive character of faith, it seems that regeneration by faith is a clearer expression than regeneration to faith, although the latter term also presents the life in faith. The Bible teaches plainly that we are justified by faith. If we are justified by faith, we are also regenerated. It is clearly evident that regeneration cannot be the cause of justification. Justification as the objective act and fact is the causative factor. When the Holy Spirit works faith in the repenting sinner, that very moment God justifies him, and the subjective effect is regeneration. All three acts occur at the same time. But in order to have a logical and clear conception we must place justification before regeneration. A sinner could not be regenerated in the strict sense, if he were not justified. Justification is the great cause in the heart of God in heaven, and regeneration is the great effect by the Holy Spirit in the heart of man on earth.

According to the old Dogmaticians regeneration is the same as conversio transitiva (transitive conversion) and especially donatio fidei (the giving of faith). Hollazius defines as follows:[2] “Regeneratio is the act of grace through which the Holy Spirit endows the sinner with saving faith, so that after his sins have been forgiven, he may become a child of God and an heir to eternal life.” In such case man is regenerated to faith and not through faith. In a measure regeneration is thought of as successive and not momentary in its operation, which seems to conflict with the concept of birth. Gisle Johnson defines regeneration as follows: “Regeneration is the act of grace through which God has created in the heart of the penitent sinner a certain and living assurance of the objective reality of justification and in this assurance implanted in him the fruitful seed of a new life, in perfect holiness and blessedness, embracing the whole of his personal natural organism.”

The relationship between justification and regeneration is of great importance. It is evident that, although the Confessions define regeneration somewhat differently, as for instance the Apology in the definition, “Justificatio is regeneratio,” they do not teach that justification is received through regeneration, but quite the contrary. In the explanation of the Apology’s presentation of justification, Gottfrid Billing says:[3] “Inasmuch as faith is both justifying and regenerative at the same time, therefore the word ‘justify’ may signify both to declare righteous and to regenerate, but faith does not justify because it is regenerative, on the contrary, it is regenerative because it justifies. Furthermore, it justifies because it is apprehensive, because it receives the forgiveness of sins, which can be received in no other way save through faith alone.” The old Dogmaticians, who placed regeneratio before justificatio, did not thereby mean to express that justificatio comes about through regeneratio. On this account Quenstedt sought to establish the following: “Regeneratio, justificatio, unio mystica et renovatio tempore simul sunt” (regeneration, justification, mystical union and renovation occur simultaneously). He considered renovatio in another sense than that which is common now. With regard to the relationship between regeneratio and justificatio it is true that they take place simultaneously, but the question is as to whether justificatio as the dominating act ought not to be placed before regeneratio. Faith is indeed apprehensive, and when man is justified by faith, the new life is created or is born in him. Roos presents the relation between justification and regeneration in the following manner:[4] “A justified Christian is also a regenerated Christian, because at the moment he believes he is justified, but at the same moment he is also regenerated, inasmuch as faith is the most important activity of the spiritual life, and consequently at the time of justification he receives the new life.” Schartau places justification before regeneration, but says that the gift of faith can be considered the first part of regeneration.[5] Nohrborg in his doctrine of the order of salvation presents regeneration as the great change that takes place in man when he is translated from spiritual death to spiritual life in Christ through faith, but he also says that regeneration is the gift of faith. Citations could be made from many of the newer writers who define regeneration as donatio fidei. References could also be made to many places in modern theological literature which present regeneration as the new life and place justification before regeneration. Representatives of the latter view are Thomasius, Luthardt, Gisle Johnson, Landgren and others.

We would simply add the following to what has already been stated. It would seem as if regeneration were not adequately described by the definition donatio fidei. The first stage of regeneration may indeed be called the kindling of faith as a preparatory act, since indications of life precede the real birth. Even excitation in an earlier stage of development is an indication of life. A birth, to use the natural birth as an analogy, is not the beginning of life, it is the real appearance of life. The child possesses life before it is born, but its real life begins with its advent into this world. So in the awakened sinner there are indications of spiritual life through the activity of grace, but he is regenerated when he is born into the spiritual world and made a child of God. But we cannot conceive of a person regenerated and possessing spiritual life with sins unforgiven. Justification must precede the spiritual life. No one can be a child of God that is not justified. But faith is a condition of justification and must therefore precede it, since faith is receptive like the mouth or the hand. Faith itself is not the spiritual life, but receives the spiritual life through justification. The gift of faith would therefore not seem to define regeneration adequately. We may indeed speak of a living faith as contrasted with a dead faith, as well as the life of faith on the basis of that life which faith apprehends and contains, but faith is nevertheless not the same as life, and the gift of faith is an incomplete definition of regeneration. Then, too, regeneration implies a new relationship in the sense that the regenerated person is a child of God, since he is born of God. Inasmuch as this new relationship must belong to regeneration, it is evident that man is regenerated through faith and not only to faith. Compare John 1:12, 13: “But as many as received him, to them gave he the right to become the children of God, even to them that believe on his name.” Faith is mentioned as preceding regeneration. That which follows immediately upon faith is justification, if, for the sake of logical sequence, we would distinguish as to time between justification and regeneration. “Being therefore justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5: 1). In 1 John 5: 1 faith is presented as a criterion of regeneration. Compare Gal. 3: 26: “For ye are all sons of God, through faith, in Christ Jesus.” Some have used Titus 3: 5—7 as an argument in favor of the position that regeneration precedes justification, but these might with as much reason assert that renovation also precedes. In this passage Paul does not discuss the order of sequence in the acts of grace, but presents salvation by grace and the means by which it may be attained. We therefore maintain that regeneration is more completely, logically and Scripturally comprehended if we adhere to the definition that is called regeneratio stricte dicta, since late dicta embraces too much, and strictissime dicta (donatio fidei) expresses too little.

 

2. The Causes Of Regeneration.

Man, who stands in need of spiritual life, is subjectum quod, while his spiritual nature (anima humana) is subjectum quo, but he is not the active subject, since he cannot regenerate himself. Causa efficiens principalis (principal efficient cause) is God and in a special sense the Holy Spirit, since the Spirit applies salvation. Therefore the Scriptures use the expressions, “born of God,” “the children of God,” etc. Causa impulsiva interna (internal impulsive cause) is the mercy of God. Compare Titus 3: 5. Causa impulsiva externa (external impulsive cause) is Christ the mediator, or His merit. Causa efficiens minus principalis (secondary principle efficient cause) which is the same as the means of regeneration, are the Word of God and Baptism.

Regeneration cannot be wrought by man, but God is active in this wonderful work of grace. Cf. John 1:13: “Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” But this divine activity does not repress the freedom of man, which subject has been treated before in the doctrine of conversion. In accordance with the divine revelation regeneration is wrought solely through Baptism and the Word. For this reason Jesus said to Nicodemus: “Except one be born of water and the Spirit, he cannot enter into the kingdom of God” (John 3:5). James writes: “Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures” (James 1:18). Compare 1 Peter 1:23: “Having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth.” Baptism and the Word work together in an indissoluble union, hence they must both be used in accordance with the order of God. Where they are rightly used, and the necessary conditions are at hand, they work regeneration.

 

3. The Starting Point and End Of Regeneration.

Terminus a quo (starting point) is the want of spiritual life. The understanding is by nature incapable of correctly knowing the spiritual life. Compare John 1:5; 1 Cor. 2:14; Eph. 5:8. The natural will of man is not fitted to will that which is good nor to seek the good of the spiritual life. Compare Rom. 8: 7. The emotions are not inclined toward that which is spiritual, but seek after the lusts of the flesh. Compare Rom. 7:5.

Terminus ad quem (proximate goal) is the spiritual life and the spiritual powers. Compare 2 Cor. 5: 17: “Wherefore if any man is in Christ, he is a new creature; the old things are passed away; behold, they are become new.” Cf. Col. 3: 10; 1 John 5: 12, etc. This change of spiritual life, however, is not substantial, but accidental, since the personality of man is not destroyed, but made different, so as to result in a new man, although the old man is not dead nor destroyed. For this reason we reject the teaching of the Fanatics, who say that regeneration destroys the human body, while the soul remains and a new body is formed. The doctrine of the Flacians is likewise rejected, which states that a new heart is created in such fashion that the essence of the old Adam and especially the intelligent soul is destroyed and a new soul essence is created out of nothing. If the change were essential or substantial, no fall from grace could take place and the spiritual life would become mechanical.

Finis proximus (the final goal) is unio mystica and renovatio, and finis ultimus (final end) is the salvation of the regenerate person and the glory of God.

 

[1] Sol. Declaratio III, 686, 19, 20.

[2] Hollazius: “Regeneratio est actus gratise, quo Spiritus sanctus hominem peccatorem salviflca fide donat, ut remissis peccatis fllius Dei et haeres seternse vita e reddatur.”

[3] Billing, Lutherska Kyrkans Bekannelse, p. 426.

[4] Roos, Troslara, p. 178.

[5] Schartau, Bref, No. XXVIII. t Nohrborg, Postilla, pp. 460, 461.

Justification and Sanctification

Sanctification in Conrad Lindberg’s “Christian Dogmatics”

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§30. RENOVATION.

The life of the regenerated Christian must grow and develop. It is not sufficient that a man has been born into the spiritual world, thereby coming into possession of spiritual life, but as a child of God he must grow and develop under the fostering care of the Spirit. Man begins his walk in the newness of life, clothed in the righteousness of Christ, with the power of sin broken in principle, but with the old Adam still alive. Through the act of regeneration the Christian has received new powers by which he willingly co-operates in the continued work of redemption through the grace of the Spirit. The development of Christian liberty is always conditioned by grace. This grace is called gratia cooperans (cooperating grace), and although the Christian cooperates in the work of renovation, still he does not do so through his own natural powers, but through the powers granted by the Spirit, and in a direct sense grace always remains the principle of renovation and sanctification.

Renovation and sanctification have been considered in both a broad and a more restricted sense. Sanctification can be considered as a part of renovation. By sanctification some understand all the works of grace, and then it is called sanctificatio late dicta (sanctification in the broad sense). Sanctificatio stricte dicta (sanctification in the narrow sense) is equivalent to renovatio negativa (negative renovation), and strictissime dicta (strictly said) is equivalent to the positive side of renovatio (sanctification).

While regeneratio (regeneration) is a momentary act, renovatio (sanctification), on the other hand, is a progressive process, which continues through life. The Christian experiences anew the gracious acts of the Spirit, in general, not with the same limitations as during the period of conversion, but in a more intimate way with the acts of grace interlocking and overlapping.

 

1. The Definition of Renovation.

Renovation is that act of grace by which the Holy Spirit through the means of grace with the co-operation of the regenerated person more and more overcomes the power of sin and restores the image of God, so that the old man is put off and the new man is put on. Renovation consists of two acts, one the negative, and the other the positive.

Renovatio negativa (negative renovation) or sanctificatio stride dicta (sanctification in the strict sense) is that part of the grace of renovation by which the power of sin is ever increasingly overcome and the old Adam is put off or dies, although slowly.

Renovatio positiva (positive renovation) or sanctificatio strictissime dicta (sanctification strictly said) is therefore the gracious act of the Spirit through which He renews in man the image of God, while man co-operates with the powers granted in regeneration. Renovation is therefore considered both from the transitive and intransitive point of view.

Causa efficiens principalis (the primary efficient cause) is the Triune God, but terminative the Holy Spirit. Compare 1 Thess. 5: 23; Rom. 15: 16; Gal. 5: 22; Titus 3: 5. The regenerated person is considered causa efficiens (an efficient cause) in a secondary sense. Compare Phil. 2: 2,13. Terminus a quo (beginning point) is the old Adam and unconquered sins. Subjectum quo (the subject) is in a primary sense the spiritual nature of man, which sin has permeated and corrupted as to the intellect, will and emotions. In a secondary sense the membra corporis (members of the body) are also included. The media or means that are to be used are the means of grace, although the means employed in ascetic morality may at times prove useful as formal auxiliaries.

Among Scripture passages that present the negative and positive sides of renovation the following may be quoted: “Though our outward man is decaying, yet our inward man is renewed day by day” (2 Cor. 4:16) ; “Our old man was crucified with him, that the body of sin might be done away, that we should no longer be in bondage to sin” (Rom. 6:6); “Put ye on the Lord Jesus Christ” (Rom. 13: 14; cf. 4: 22 —24; Col. 3: 9, 10).

 

2. The Degrees of Renovation or Sanctification.

Inasmuch as renovation is progressive and therefore continually developing, it must have degrees. The above-cited passage from 2 Cor. 4:16 as well as other passages indicate this. Sometimes a backsliding will take place on account of the weakness of man, but the normal state is one of progress. In this matter the emotions are not always a reliable gauge, and man himself is seldom able to measure the progress of his spiritual development. Under normal conditions the Christian passes through the various spiritual ages such as the age of spiritual childhood, youth, and manhood. Compare 1 Cor. 3: 1; 1 John 2:12—14; Heb. 6: 1; 1 Cor. 16: 13. But although terminus ad quem (the final goal) is the new man, yet renovation never becomes complete in this life, which doctrine we stress against Methodists and others, who assert that man can become perfectly sinless on earth. Compare Rom. 7: 19—22; Gal. 5: 17; Phil. 3: 12—16; Heb. 12: 1; 1 John 1: 8—10; 3: 2.

 

3. The Proof of Renovation in Good Works.

Renovatio is demonstrated in good works. They are called good works, not because they are perfect in themselves, but because they proceed from faith. Only the regenerated are therefore capable of doing good works. By good works are meant not only external deeds, but also the emotions of the heart and the decisions of the will. Hollazius defines bona opera as follows: “bona Opera are the free acts of justified persons which stand forth as good in the light of the preceding true faith in Christ and are performed through the renewing grace of the Holy Spirit, according to the prescription of the divine Laic, to the honor of God and the edification of man.”[1]

The Lutheran Church has never underestimated the significance of good works, and her doctrine of justification does not conflict with the Biblical doctrine of good works. But by reason of the teachings of the Catholic Church concerning good works and her false doctrine of justification it became necessary for the Protestant Church to emphasize the doctrine of justification by faith alone, without thereby denying the necessity of good works as the fruits of faith. The Catholics have intermingled good works in justification and have falsely conceived both justification and sanctification. The Church of the Middle Ages taught that the works that proceed from gratia habitualis (habitual grace) merit everlasting life. The consilia evangelica (evangelical counsels) were placed above the fulfilment of praecepta, such as abstention from the pleasures of the world, voluntary poverty, chastity and obedience. The Council of Trent[2] decided that the justified man is able to fulfill the commandments of God, and the meeting condemned those that deny this. In the confutation of the Augsburg Confession the Catholic Church states that the doctrine of sola fide conflicts absolutely with the Word of God, while the doctrine of good works is emphasized. The Apology presents clearly the relation between faith and good works. Major, Menius and Amsdorf especially gave rise to an investigation of the relationship between justification and good works. These theologians expressed themselves in a way that could be misunderstood. Major and Menius expressed themselves as follows: Good deeds are necessary to salvation. No one can be saved without good works. Good works are necessary in order to retain salvation or are necessary in order not to lose salvation. Amsdorf, on the contrary, stated that good works are injurious for salvation. The Formula of Concord* sets forth the following points among others: That it is the will of God that the believers perform good works; that good works are not performed through the natural powers of man; that good works are well-pleasing to God for Christ’s sake through faith; that good works are to be performed not by constraint (coactio), but by the free spirit, which freedom is not arbitrary. Such modes of expression as those used by Major and Menius ought to be avoided, since they may be misunderstood, while they conflict with particulae exclusivse. The Epicurean doctrine that faith, justification and salvation could not be lost through intentional sins was also rejected. But if salvation could be lost through intentional sins, still it could not be kept through good works. Faith is indeed the only organ for the reception of justification and salvation both in regard to the beginning, middle and end. The expressions of Amsdorf were also criticized. Good works are injurious only when intermingled in justification so as to constitute the foundation for self-confidence. But when performed with the proper intention and for a proper end they are the characteristic marks of the Christian and are well-pleasing to God, who shall reward them both in this life and in that which is to come.

Affectiones operum bonorum are therefore: 1) spontefiunt, or that they take place voluntarily; 2) necessaria, or that they are necessary as the fruits of faith; 3) imperfecta, inasmuch as they are imperfect. Bona opera are divided into interna and externa. With regard to their so-called forma the old Dogmaticians say that when they are considered in the absolute sense, then forma is conformitas cum lege, but when considered in the relative sense, on the ground of the special favor of God, then forma is fides in Christum, since the works do not completely conform to the demands of the Law, but nevertheless are well-pleasing to God on account of faith which apprehends Christ.

There are different degrees of good works and all are not of the same quality. Bona opera (good works) have therefore been divided into different grades, as follows: 1) interior obedientia cordis (obedience of the heart), such as good intentions, the inclination of the will and the pure motives of the heart. To this class belong the invisible works of sanctification which God alone sees; 2) opera moralia tabulse primes (works of the first table), to which belong worship in an internal and external sense and therefore also love to God; 3) opera moralia tabulse secundse (works of the second table), to which belongs love to our neighbor, which manifests itself in a variety of ways. In every case God sees all of these deeds and in many cases they are seen and observed by our neighbors also.

The quality of the bona opera (good work) is set forth in the Scriptures in figures of speech, such as gold, silver, precious stones, etc. Compare 1 Cor. 3: 12—15; 2 Tim. 2: 19—21. Although the first passage on account of the context must be applied in a primary sense to the teachers of the Word as to how they build on the foundation, still there are lessons to be drawn in the interest of sanctification for Christians in general. All Christians build on the same foundation, but they do not all build alike. The works of some are like gold, silver and costly stones, while the works of others are like wood, hay and stubble. The quality of sanctification, therefore, is of great importance before God, and this not only for time, but also for eternity. This phase of the matter is clearly presented in vv. 14 and 15. There are, besides, so-called Christians who bear no fruit, an evidence of the fact that they have become withered branches. This condition denotes that they have lost their salvation. They withered because they did not abide in Christ. Compare John 15:2—6. But true Christians desire to bear fruit and to build in such a fashion on the true foundation that their works shall stand the test of the fiery trial. This does not always mean that they shall stand the test in their own estimation or in the estimation of others, but God judges a righteous judgment. The deep-seated desire of all true Christians, is to follow after sanctification, without which no man shall see the Lord. Cf. Heb. 12: 14.

 

4. The Object of Renovation.

Finis proximus (next goal) is the same as the term terminus ad quem, i.e., the new man. Renovation has its beginning, its continuance and its completion. The Holy Spirit is continually occupied with the gracious work of restoring man to the likeness of God, i.e., to the divine image in which he was originally created. If man had remained in the original state of integrity, he would have developed more and more until he had become prepared for entrance into the world of glory. In accordance with the divine plan of salvation the same work is now accomplished in another way. This work, however, is hid from the eyes of the world, and in certain cases also from the Christians themselves, since our life is hid with Christ in God. Compare Col. 3: 1—10. The Christians, nevertheless, experience the activity of the Spirit of the Lord. If they remain faithful, the new man will in due season become complete. But renovation has also a final goal, finis ultimus, which is life eternal and the glory of God. This object possesses great significance, inasmuch as the glory belongs to God and He is glorified through the salvation of man.

 

[1] Hollazius: “Bona opera sunt actus hominum justificatorum liberi per gratiam Spiritus sanctl renovantem ad prsescriptum legis divinse praelucente vera in Christum fide prsestiti in honorem Dei ad hominum sedificatlonem.”

[2] Sessio VI. Caput XI et Canon XIII.

Leins_photo_cleric

No Confession No Communion

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By Rev. Dr. Curtis Leins

Many contemporary Christian worship services have no Confession of Sins and no Service of Holy Communion?  Why?  Obviously, someone has decided that these things are less important than other things.  What are the other things that are so important that they take the place of confessing sins and receiving God’s forgiveness?  What is more important than receiving the Lord’s Supper?  These are important questions because the way we worship affects and reflects our faith.  That is to say: How we worship teaches and demonstrates what we believe!  So, what does your Worship Service teach and demonstrate about what you believe?

The Flow and Focus of Worship

Why is the Christian liturgy shaped as it is?  It is a “dialogue” between God and humanity.  The action of worship is primarily from heaven to earth; the flow is from God to us.  That is to say,  it is primarily about God giving us His Word (Scripture and Preaching) and God giving us Holy Communion.  These primary actions of worship belong to God and the primary focus is upon His greatest gift, Jesus Christ.  Only after God acts can we give Him our response.  For example:

Invocation (God gathers us in His Name.  His holiness shows us our Sin.)

Confession (We respond with a Confession of our Sins.)

Absolution (God gives us His Forgiveness.)

Gloria (We respond with praise for God’s merciful goodness.)

Scripture (God gives us His Word.)

Creed (We respond with a Statement of Faith.)

Sermon (God applies His Word to us.)

Offering/Prayer (We respond with Offerings and Prayers.)

Holy Communion (God gives us His own Presence, the Body and Blood of Jesus.)

Nunc dimittis (We respond with hearts filled with peace.)

Benediction (God sends us with His blessing.)

For almost 2,000 years, the Christian liturgy has formed the shape of Christian worship.  The liturgy is composed of purposefully chosen portions of Scripture, for example: Kyrie (Lord, have mercy, Matt. 15: 22); Gloria in Excelsis (Glory to God in the highest, Luke 2: 14); and Agnus Dei (Lamb of God, John 1: 29).  In addition, the historic liturgy includes spoken portions:  Confession and Forgiveness, Scripture Readings and Sermon, Creed,  Lord’s Prayer, and Holy Communion.  The shape of biblical worship keeps the focus on Jesus as grace flows from God to us.

The Changing Shape of Worship

Today, the shape of worship has changed in many places.  Especially, in the Non-Denominational churches, the liturgy has been replaced with singing.  What is wrong with singing?  Nothing.  I love to sing.  But, what components of worship are omitted in order to have 30-45 minutes of singing?  As a result, is there a change in the focus and flow of worship?

Contemporary Christian worship is characterized by lots of new songs.  But, who is checking to see if the words of these songs are in accordance with Holy Scripture?  If the words of the songs are faulty, what message will the people take home?  Is the message of the all-sufficient sacrifice of Jesus at the center of our modern Christian worship?  Here is a song whose theology you may find interesting:

All to Jesus I surrender, all to Him I freely give.  I will ever love and trust Him, in His presence daily live.  I surrender all, I surrender all.  All to Thee, my blessed Savior, I surrender all.

The problem with this song is that it simply is not true.  I do not surrender all to Jesus.  I do not ever (always) love and trust Him.  It is Christ who surrenders all, not I.  It is Christ who is ever loving and forever trustworthy, not I.  Perhaps, the song should sing to Jesus, “You surrender all.  You surrender all.  All for sinful, selfish people, You surrender all.”

In the original song, it seems that the spotlight is on the wrong person.  It says that I surrender and I love and I trust.  It is almost as if it ismy work that establishes and keeps the saving relationship between God and me.  Like our culture, this song has taken the spotlight off of the Cross of Jesus and put it on my ego.

In our day, a congregation may find itself singing songs twice or even three times as long as it hears the preached Word of God.  With that much singing, it is imperative that each and every song be carefully screened for true and pure biblical theology.  The most glaring concern is that the focus of worship may move from Christ to the human ego, and the primary flow of worship may be reversed, from earth to heaven instead of from God to us.

Things Added, Things Subtracted

The shape of contemporary worship is not only changed by adding a large number of new songs, but by subtracting several components that were part of traditional Christian worship.  For example,  the Confession of Sins and Absolution (Statement of God’s Forgiveness) are often missing today.  Also, the Creed (Statement of Christian Faith) and Sacrament of Holy Communion are frequently omitted.  Just as a congregation’s theological understanding is shaped by what is added, it is shaped by what is subtracted.  What is the net result of a congregation going week after week without making Confession of Sin and without receiving Absolution?  There are many things that may result:  perhaps, a belief that real Christians do not sin, a belief that God does not forgive sin, or even that a person has ceased to be a real Christian if he does sin.

What is the result when a congregation does not regularly and publicly declare its faith in the Triune God.  Is it possible that people may become unclear about who God is and what they believe He has done, if they do not confess a Creed?

What is the result when a congregation does not regularly celebrate Holy Communion?  Our Lord has commanded us to “do this” so that we can receive the true body and blood of Christ.  He visits us, enters us, and forgives us through this Sacrament.  When we do not receive Holy Communion, do we seek substitutes instead?  That is to say, do we add “false communions” of our own making?  I believe that people are much more apt to hunger for a tantalizing experience or a show-stopping performance if they do not have the body and blood of Christ in the Supper.  Instead of receiving Communion as Christ commanded, we may seek the substitute of self-generated excitement, false euphoria, or the “spirituality” of warm and fuzzy feelings.  Do we find these substitutes in congregations that suffer from infrequent Holy Communion?

I am suggesting that there is a cumulative effect upon the faith and life of a congregation when critical elements of Christian worship are omitted.  Do you think that there is a negative result when a congregation seldom recites the Creed or the Lord’s Prayer,  infrequently celebrates Holy Communion, and rarely if ever, confesses their sin and receives God’s forgiveness?

Shaping Our Future Faith

There is an ancient axiom that states: the way we worship affects what we believe (lex orandi lex credendi: the law of prayer is the law of belief).  In short, how we worship dramatically influences our Christian faith.  Adding lots of songs reshapes the flow of worship, and faulty lyrics reshape what we believe.  Omitting the Confession of Sins, Creed, Lord’s Prayer, or Lord’s Supper robs the congregation of biblical truth and God’s means of grace.  What we choose to omit from our worship is just as much a statement of faith as what we add.

Is it possible that a shift is taking place?  Is the focus of worship moving from the all-sufficiency of Christ to the feelings of human ego?  Is the flow of worship being reversed, so that it is more often about what we are doing for God rather than what Our Lord has done and is doing for us?

Whose responsibility is it to see that our songs proclaim the truth of God’s Word? Who should make sure that we confess our sins, declare our creedal faith, pray as Christ taught us, and receive the Sacrament of Holy Communion?  The Pastor is accountable before God for the souls of those in his care (Hebrews 13: 17).  Our worship, what is included and what is excluded, will shape the life and faith of our people for generations to come!

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