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Minimizing Sin…

“…if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.”

John 2:1-2

The minimization of sin is the tendency of our mortal nature.  “It can’t be that bad.”  “All I did was… “

In the history of the church, different categorizations of sins came about.  Some may even recall hearing about some of these, for example, mortal sins and venial sins.

Mortal sins were understood to be “larger” or “more damning” sins than venial, which came to be understood as less so.

However, in making any such distinctions of sin, it must be remembered that sin before God is sin, regardless of how you define it.  St. Paul makes no fine distinction between greater or less sins when he writes, “The wages of sin is death” (Romans 6:23).

Sin before God is not of a greater or lesser degree.  It is sin, transgression and disobedience against the most Holy God (Romans 3:20; James 1:15; 1 John 3:4).  And its wages (reward) is eternal death.

Such reward is what we all deserve, for any sin is really sin against the Holy God Himself (see 2 Samuel 12:13).  Therefore, it is not “the size” of the sin in our eyes by which we are condemned, but because of “the Who” whom we sin against.

Should we minimize or lessen our sin, we at the same time minimize or lessen our Savior, Jesus Christ.  Yet, we do “have an Advocate with the Father, Jesus Christ the righteous.”  Jesus did not pay the penalty of a “little” sin, or one or two.  He sacrificed Himself for the sins of the world, even for all of your sins (1 Corinthians 5:7; Hebrews 9:11-15, 24-28).

Jesus is not a partial Savior.  He is a complete Savior, whose blood covers all of your sin.  The Savior you have in Jesus is sufficient to cover all that you have done, do, and will do, for Jesus is greater than your sin.  As great as your sin is, Jesus is all the more your Savior.

Consider this statement of Luther “In the sight of God sins are truly venial when they are feared by men to be mortal.” (Heidelberg Disputation of 1518, Thesis 12). [1]

Should you see your sins as they are before God, so will you repent and look to Christ.  Then your sins will not hurt you.

However, should you see your sins only as little, as defined by you or by the world, so you do not see Christ aright, and your sin will be held against you.

Luther

“Our sins are so great, so infinite and invincible, that the whole world could not make satisfaction for even one of them. Certainly the greatness of the ransom—namely, the blood of the Son of God—makes it sufficiently clear that we can neither make satisfaction for our sin nor prevail over it. The force and power of sin is amplified by these words: “Who gave Himself for our sins.” We are indifferent, and we regard sin as something trivial, a mere nothing. Although it brings with it the sting and remorse of conscience, still we suppose that it has so little weight and force that some little work or merit of ours will remove it. But we should note here the infinite greatness of the price paid for it. Then it will be evident that its power is so great that it could not be removed by any means except that the Son of God be given for it. Anyone who considers this carefully will understand that this one word “sin” includes the eternal wrath of God and the entire kingdom of Satan, and that sin is no trifle.”  (Luther’s Lectures on Galatians, LW 26, p33).

Prayer: Heavenly Father, look not upon my indifference to your law and my sin before You.  Incline Your ear to me for the sake of Your only begotten Son.  Forgive me for my disregard and my little concern for offending Your Holy majesty.  Bring me to right repentance and firm trust in Your compassionate mercy, that I believe Christ rightly and abide in Your presence for all eternity.  Amen.


[1]Martin Luther, vol. 31, Luther’s Works, Vol. 31 : Career of the Reformer I, ed. Jaroslav Jan Pelikan, Hilton C. Oswald and Helmut T. Lehmann, Luther’s Works (Philadelphia: Fortress Press, 1999, c1957).

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Holy Scripture and Church Authority

A great deal of discussion is going on in a current study.  For some background history of the Bible, go here, under “Canon, Bible” (see also the Apocrypha).

For a more thorough reading of the history of the Apocrypha [esp. concerning Jerome (his translation of the Bible is the basis for the Roman Catholic Bible) and the non-uniform recognition of them], see the New Schaff-Herzog Encyclopedia. For background to the Canon of Scripture

Lutherans (and protestants) do not accept the Apocryphal books as part of the Canon (Holy Scriptures), whereas Roman Catholics (RC) do.  Catholics claim that the Catholic church is infallible, and therefore, since the church has declared that the Apocrypha, the Old Testament, and the New Testament are of the canon, such is their belief.  Lutherans (and most protestants) confess that the Bible alone is authoritative and normative for faith and life.

These distinctions are incredibly important, for if only the Old and New Testaments are normative, then anything contrary to them and not according to them is not authoritative or binding.  On the other hand, if the Apocryphal writings (and Church tradition as defined by the Catholic church), in addition to the Old & New Testaments, are authoritative as they are interpreted by the church, then only what the Catholic church actually declares (and not the Bible) “rules the day.”

Worship in Spirit and in Truth

5[Jesus] came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph. 6Jacob’s well was there; so Jesus, wearied as he was from his journey, was sitting beside the well. It was about the sixth hour.

7There came a woman of Samaria to draw water. Jesus said to her, “Give me a drink.” 8(For his disciples had gone away into the city to buy food.) 9The Samaritan woman said to him, “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?” (For Jews have no dealings with Samaritans.) 10Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” 11The woman said to him, “Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water? 12Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock.” 13Jesus said to her, “Everyone who drinks of this water will be thirsty again, 14but whoever drinks of the water that I will give him will never be thirsty forever. The water that I will give him will become in him a spring of water welling up to eternal life.” 15The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.”

16Jesus said to her, “Go, call your husband, and come here.” 17The woman answered him, “I have no husband.” Jesus said to her, “You are right in saying, ‘I have no husband’; 18for you have had five husbands, and the one you now have is not your husband. What you have said is true.” 19The woman said to him, “Sir, I perceive that you are a prophet. 20Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship.” 21Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. 22You worship what you do not know; we worship what we know, for salvation is from the Jews. 23But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. 24God is spirit, and those who worship him must worship in spirit and truth.” 25The woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” 26Jesus said to her, “I who speak to you am he.”

27Just then his disciples came back. They marveled that he was talking with a woman, but no one said, “What do you seek?” or, “Why are you talking with her?” 28So the woman left her water jar and went away into town and said to the people, 29“Come, see a man who told me all that I ever did. Can this be the Christ?” 30They went out of the town and were coming to him. . .

39Many Samaritans from that town believed in him because of the woman’s testimony, “He told me all that I ever did.” 40So when the Samaritans came to him, they asked him to stay with them, and he stayed there two days. 41And many more believed because of his word. 42They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.” (John 4:5–30, 39–42)

 

Jesus, Holy Scripture reveals, IS the Coming One, the One prophesied in the Old Testament who was coming to deliver His people, the One who is called Messiah, the Christ.  From Genesis, the very first book of the Bible, God promised the Savior, the Savior who would crush the head of that serpent of Old, who is Satan.  And this one, our great adversary, the Savior would trample under His feet.  On Calvary is where this happened.  On the cross is where Jesus, the Coming One, the Messiah, the Christ, through death destroyed him who had the power of death, that is, the devil (Hebrews 2:14).  And through His death, Christ released those who through fear of death were all their lifetime subject to bondage (Hebrews 2:15).

Through His death, Christ released us from our lifetime of bondage to sin.  Because of Christ, the Bible says, you are no longer under the Law, but under graceSin, therefore, shall not have dominion over you, for you are Christ’s (Romans 6:14).  No more do you need fear eternal judgment and hell.  Jesus IS the resurrection and the life (John 11:25).  He is THE sacrifice for your sins and His sacrifice alone cleanses you from ALL of your sins.  God is faithful and just to forgive your sins, all of them.

This means that your sins are not counted against you because of Jesus.   Because of Jesus you are free to serve God and free to love your neighbor as yourself.  Because of Jesus, you need not dwell on your failings and faults.  Because of Jesus, you need not worry whether or not you are in God’s good graces because IN Jesus, you already are.  Such is the Savior you have in the Messiah, the Christ, the One who came into the world through the womb of the virgin and who was delivered up because of our offenses, and was raised because of our justification (Isaiah 7:14 || Matthew 1:23; Matthew 16:21; Romans 4:25).

Because Jesus IS the Coming One, because He IS the Messiah, because He is the Christ, you have no reason to doubt that the blessings and kindnesses of the Almighty God are truly yours.  Though your eyes say differently, the Word of the living God gives you the certainty that it cannot be but according to what God says.  In Christ, you are forgiven, even if you don’t feel it, or don’t feel like you have been forgiven.  In Christ, you have God’s peace, even if there be conflict.  In Christ, you have the confidence of God’s love and mercy upon you, even if all is else says otherwise.

These things are so because you don’t save yourself.   You don’t give yourself certainty.  You don’t cleanse yourself of your sin.  You don’t give yourself peace.  And your confidence before God is not self-made.  Where these things do come from you, they don’t come from God, and they won’t last.  But what is from God, where God gives you true peace, forgiveness, certainty, and salvation, there you can be sure that they will last.  And all of these gifts are yours in Jesus, who reveals Himself as the Messiah, the Christ, the Coming One, to that Samaritan woman at the well in today’s Gospel, and who reveals Himself to us today

It is truly extraordinary that our God came in the likeness of sinful man.  He didn’t leave it up to you to clean up your own mess.  He became flesh and blood to take our place under the law in order to redeem us from the curse of the law (Galatians 4:5).  You don’t ascend to Him.  He comes to you.  He comes to you in such a way that you can even approach Him.

As it was for this woman in our text, at first, she didn’t even recognize Him.  She didn’t recognize Him because He didn’t look like anything spectacular.  He looked like a Jewish man of that time, because He was.  But He was also God, but not God revealed in His glory-God concealed in humanity.  You couldn’t tell that Jesus was God just by looking at Him, even as you can’t tell that Jesus is here present, but by His Word.  The woman thought Jesus was just like any other Jew.  And He even asked her for water!

It is astonishing that our Lord would ask a woman for water.  Some would immediately say that Jesus wasn’t God if He had such needs as food and drink.  But this only demonstrates the fact that Jesus was indeed a man, with all the physical needs that are also our own.  We need to eat.  We need to drink.  We need sleep.  Jesus too suffered these bodily necessities.  He humbled Himselftaking the form of a servant, and coming in the likeness of men (Philippians 2:7).  He was in all points tempted as we are, yet without sin (Hebrews 4:15).

But Jesus asked her for water also with the intention of directing her to things eternal, not only to things temporal.  But as He spoke to her about “living water”, she didn’t get it.  She didn’t get it when Jesus spoke to her about Himself.  She continued seeking earthly kinds of things and not the heavenly.

But isn’t it this way with us, too?  We are yet in the flesh.  And how often we do set our minds on things of the earth and neglect the heavenly things promised us in Christ! (Colossians 3:1-2) We fret and worry so much about life’s circumstances that we fail to see God’s Word and promises right before our eyes.  We feel sad, get frustrated, and become depressed because things aren’t going our way or because things are just so hard and we doubt the very promises of our Lord, or we are tempted to think that God doesn’t care.  We focus on the negatives and bad things and fail to see the blessings of our Lord in the midst of difficult times.  We’re distracted so easily by the here and now that we miss the big picture, the big picture of the eternal, that which is according to what God says, and that which is our sure hope in Jesus.

Like the woman at the well who heard of living water and sought after only earthly water, we hear the words of prosperity and blessing, and we might think that God promises earthly wealth and a worldly kind of happiness.  We hear the words of peace and we might think that God promises an earthly utopia, where everybody just gets along.  We hear the words of forgiveness and we might think that God is ok with sin and that sin is really no big deal.

Truly this is how some even perceive the Christian faith, that it has more to do with earthly kind of things than even heaven itself.  A worldly kind of gospel finds a great following among many today, but it is a gospel that has little to do with the Jesus of the Bible and more to do with feeding the dream for success and earthly contentment.

But THE Gospel of our Lord Jesus Christ has to do with eternity.  It has to do with contentment in Christ, not in what one does or doesn’t have.  It has to do with how we now stand before God because of Jesus-truly forgiven, our sins not being added to our account, not because our sins are in any way minimized, but because Jesus paid the full price, purchasing us with His own blood (Acts 20:28).

The Gospel of our Lord Jesus Christ has to do with the message of eternal life, not earthly wealth, earthly gain, success, popularity, or acceptance.  The things of the world are passing away, the Bible says, but the Word of the Lord endures forever (1 Peter 1:25).  Because such is the case, your confidence is not based on the what or the how of your circumstances in life, but on Jesus Christ.

The circumstances, conditions, and emotions of our lives constantly change, up the one moment and down the next.  Uncertainty is what we experience.  But Jesus Christ is the same yesterday, today, and forever (Hebrews 13:8).  And we know God’s disposition towards us from day to day, on account of Him: for good, and not for evil; for salvation, and not for condemnation; for help, and not for opposition

Jesus is your Savior.  Salvation is, as our Lord says, from the Jews.  Jesus Himself was a Jew, born of Mary, the very seed of Abraham, Isaac, and Jacob (Matthew 1:2).  And herein is your hope.  You don’t climb a mountain or go to Jerusalem to worship, as did the Samaritans and the Jews.  Nor do you not know who you worship.  In fact, you do.  You do know who you worship because of Him who reveals Himself to you in the Word as the Christ.  And this One reveals to you that He is the Son of the heavenly Father, whose Father is now also your Father.

When Jesus says as He does in our text, The hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth, Jesus is NOT saying that you worship our Lord how ever you want.  Worship in spirit and truth doesn’t mean this.  Spirit and truth kind of worship is that kind of worship which is according to God’s Word and Will.  And that kind of worship which is according to God’s Word and Will is that kind of worship which has Christ Jesus as it’s center.

At one point in Jesus’ ministry, he had said, Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven (Matthew 7:21).  It is not the one who only thinks that He is worshipping God who truly is, but the one who is actually worshipping God as God wills Himself to be worshiped, that is, through His Son, Jesus Christ.

The Bible doesn’t talk about a generic god.  Nor does it talk about a god that contradicts himself, or allows inconsistencies to abound.  Any and all who say that all religions worship the same God don’t yet worship the true God.  And any and all who say that Jews and Muslims worship the true God don’t yet know the true God, for the true God is He who does not give His glory to another (Isaiah 42:8; 48:11).  The true God has revealed Himself as Father, Son, and Holy Spirit; not three gods, but one God; three persons, yet one God.

The doctrine of the Holy Trinity is indeed a mystery, but a mystery which you believe just the same.  And you believe it because God reveals it to you in His Word.  Therefore are you glad and bold to confess it.  And also are you glad and bold to confess God’s Son, Jesus, for Who is a liar but he who denies that Jesus is the Christ?  Whoever denies the Son does not have the Father either; he who confesses the Son has the Father also (1 John 2:22, 23).

If we receive the witness of men, the witness of God is greater; for this is the witness of God which He has testified of His Son.   He who believes in the Son of God has the witness in himself; he who does not believe God has made Him a liar, because he has not believed the testimony that God has given of His Son.   And this is the testimony: that God has given us eternal life, and this life is in His Son.   He who has the Son has life; he who does not have the Son of God does not have life. (1 John 5:9-12)

We worship our Lord God in Christ Jesus.  Therefore, wherever we are, we worship, not only on Sunday, but throughout the week.  We confess Christ, seek forgiveness of sins from Him, and seek everlasting life from Him.  And because we do, we also gather together with one another to this place, to know without a shadow of a doubt, that our God is for us, that Jesus is for you your Savior.

Worship in spirit and in truth is not about us doing for God.  It is rather seeking from God  mercy and forgiveness, life and salvation—through His Son.  Worship in spirit and in truth is looking to Jesus.  It is believing Jesus and trusting His Word and promise.  From this, all else will follow.  Amen.

Luther

10. If you knew the gift of God, and who it is that is saying to you: Give Me a drink! you would have asked Him, and He would have given you living water.[1]

“I would be happier to reverse the order and give you a drink. In fact, this is the reason for My presence here. I am asking for a drink to quench My physical thirst that I might have occasion to give you a drink. If you only realized what a gift is now to be found on earth, you would ask Me for it, and I would give you a drink that would taste better than this water. It is of the utmost importance to recognize this gift and to know Him who gives it. But neither the gift nor the Giver is known.” This is also our lament—and it will eternally remain so—that the schismatic spirits do not recognize the gift even when exhorted to do so; and the great multitude also despises this ineffably precious treasure and fails to recognize the Giver of this gift. In fact, we too, who claim to be saints, pay it no heed and do not fully appreciate the value of this treasure offered to us through the Gospel. My dear friend, how few there are among us who esteem this as a genuine treasure, as an eternal gem, as everlasting life! There must be some, however, who will hazard life and limb for it. In Matt. 13 we read of a man who found a pearl in a field. He sold all his possessions in order to buy pearl and field (Matt. 13:45–46). Thus we find many who are willing to endure tortures because of it; they, too, will receive the drink. But the other crowd says flippantly: “What do I care about it?” You will find a hundred thousand people who regard silver mined from the earth as a real treasure. They will not shrink from laboring night and day to acquire such a perishable treasure.

Would to God that we could gradually train our hearts to believe that the preacher’s words are God’s Word and that the man addressing us is a scholar and a king.20 As a matter of fact, it is not an angel or a hundred thousand angels but the Divine Majesty Himself that is preaching there. To be sure, I do not hear this with my ears or see it with my eyes; all I hear is the voice of the preacher, or of my brother or father, and I behold only a man before me. But I view the picture correctly if I add that the voice and words of father or pastor are not his own words and doctrine but those of our Lord and God. It is not a prince, a king, or an archangel whom I hear; it is He who declares that He is able to dispense the water of eternal life. If we could believe this, we would be content indeed. However, a fault which is manifest throughout the world and also in us is that we fail to recognize the gift and its Giver. I, too, am not at all perfect in this respect; my faith is not as profound and strong as I should like to have it. Flesh and blood are an impediment. They merely behold the person of the pastor and brother and hear only the voice of the father. They cannot be induced to say: “When I hear the Word, I hear a peal of thunder, and I see the whole world filled with lightning.” No, we cannot be brought to do that, and this is most deplorable. Flesh and blood are at fault. They refuse to regard the oral Word and the ministry as a treasure costlier and better than heaven and earth. People generally think: “If I had an opportunity to hear God speak in person, I would run my feet bloody.” This is why people in times past flocked to the Oak, to Aachen, and to the Grym Valley.21 Because the people believed that Mary would help them in these places, they all hurried there. If someone at that time had announced: “I know of a place in the world where God speaks and anyone can hear God there”; if I had gone there and seen and heard a poor pastor baptizing and preaching, and if I had been assured: “This is the place; here God is speaking through the voice of the preacher who brings God’s Word”—I would have said: “Well, I have been duped! I see only a pastor.” We should like to have God speak to us in His majesty. But I advise you not to run hither and yon for this. I suppose we could learn how people would run if God addressed them in His majesty. This is what happened on Mt. Sinai, where only the angels spoke and yet the mountain was wrapped in smoke and quaked. But you now have the Word of God in church, in books, in your home; and this is God’s Word as surely as if God Himself were speaking to you.

Christ says: “You do not know the gift.” We recognize neither the Word nor the Person of Christ, but we take offense at His humble and weak humanity. When God wants to speak and deal with us, He does not avail Himself of an angel but of parents, of the pastor, or of my neighbor. This puzzles and blinds me so that I fail to recognize God, who is conversing with me through the person of the pastor or father. This prompts the Lord Christ to say in the text: “If you knew the gift of God, and who it is that is saying to you, ‘Give Me a drink,’ then I would not be obliged to run after you and beg for a drink. You would run after Me and ask Me for the living water. But since you do not know the gift and do not recognize Him who is speaking with you, you despise Me.” Even if Christ did no more than greet us, it would be a treasure above all treasures; it would be honor and treasure enough. He has another treasure in store for us, however, which He reveals when He brings us forgiveness of sin and redemption from death, devil, and hell, when He transforms us into heavenly people and illumines our hearts. We can never express the value of this treasure adequately. We shall always fall short of recognizing it fully and of esteeming it as we really and truly should.

We should mark well that this is spoken to us too. If we recognized this gift, we would receive water in which the Holy Spirit is given to us. By God’s grace we have at least begun to recognize God’s gift and the Teacher. If we had not, I would not be able to teach you. Then you would fare as you did in the papacy, where you were told: “Run hither and yon!” However, thus far we have received only the first fruits and not the tithe.22 It is just beginning to dawn on us that God’s speaking to us is an inexpressibly precious gift and that we are honored to be God’s pupils and disciples. This is what is meant by knowing the nature of the gift and the person of the Doctor and Teacher. We and our hearers are just beginning to recognize that it is not a man we are listening to, but that it is God who is telling us things that contain an everlasting treasure. Therefore we are told again and again that we cannot speak about this subject enough; we must be like a stammering child. We cannot fathom what an incomprehensibly great treasure we possess in the divine Word. Nor do we really understand who this Person addressing us is or how excellent and exalted this Person is. If we did, it would impel us to boast of being followers, not of a king or of an emperor but of God. People in the world are proud if they have a gracious lord, or if they are privileged to see a prince; it means much to them to stand in his presence and hear him speak. Now it is true that it is a treasure to have a gracious lord or to be a prince’s counselor. But look at the glory of the man who can say: “I am God’s pupil; I hear Him speak —not an angel, not a pastor or a prince, but God Himself. I am His counselor.” For God says: “My message is an excellent gift, and by comparison the world’s riches and glory are nothing but filth.”

My dear friend, regard it as a real treasure that God speaks into your physical ear.23 The only thing that detracts from this gift is our deficient knowledge of it. To be sure, I do hear the sermon; however, I am wont to ask: “Who is speaking?” The pastor? By no means! You do not hear the pastor. Of course, the voice is his, but the words he employs are really spoken by my God. Therefore I must hold the Word of God in high esteem that I may become an apt pupil of the Word. If we looked upon it as the Word of God, we would be glad to go to church, to listen to the sermon, and to pay attention to the precious Word. There we would hear Christ say: “Give Me a drink!” But since we do not honor the Word of God or show any interest in our own salvation, we do not hear the Word. In fact, we do not enjoy listening to any preacher unless he is gifted with a good and clear voice. If you look more at the pastor than at God; if you do not see God’s person but merely gape to see whether the pastor is learned and skilled, whether he has good diction and articulates distinctly—then you have already become half a Jacob.24 For a poor speaker may speak the Word of God just as well as he who is endowed with eloquence.


[1]Martin Luther, vol. 22, Luther’s Works, Vol. 22 : Sermons on the Gospel of St. John: Chapters 1-4, ed. Jaroslav Jan Pelikan, Hilton C. Oswald and Helmut T. Lehmann, Luther’s Works (Saint Louis: Concordia Publishing House, 1999, c1957).

What happens when you don’t let a Lutheran campus ministry know about your college-bound student?

A recent post card from LCMS Campus Ministry asked the above important question.  As a campus pastor myself, I greatly appreciate receiving information about students who either are currently attending UW-Platteville, or who will be (or at least thinking about it).  Having this information is extremely valuable, as the University of Wisconsin system does not offer religious preferences of the students if they indicate as such.  Thus, any information is most helpful.

It would be of great benefit for pastors and congregations to send information (at least a first and last name) of students who are or will be attending this or that university to the respective campus ministry or area congregation.  With such information, at least a welcome and greeting could be made.

Such, I gather, was the reason for sending the post card with the question: to create at least an awareness of resources available (and be able to give encouragement) for the student attending college, namely, http://lcmscampusminsitry.org.  And this is most helpful, as many congregations and pastors do not give even a name of an attending student.

Not informing a local congregation or campus ministry of a student attending the area college/university only widens the divide between students and the great help they need while on campus, and between congregations and the pastors of the same church body.  It demonstrates at least a lack of attention and pastoral/congregational care for a member(s) of the flock and, at most, an absence of spiritual concern for the attending student member.

Of course, responsibilities lie, not only on the congregation in which the student is a member, but of the receiving congregation/campus ministry.  They too are responsible, responsible for the using of that information for the benefit of the student, namely, that the student not only know of a sister congregation in their midst with whom they are in fellowship, but also in the way of encouragement in the Holy Word of God and the Sacrament of Christ’s Body and Blood, most precious gifts needed at all times, but especially during the pressures and temptations of college.

Activities and various events especially for colleges students can and do attract students, but the centrality of ministry to college students (and everyone, really), is not the number of activities offered, how much fun is enjoyed, or how many attend, but Christ and the distribution of His gifts.  With this front and center, everything else will indeed follow.

Getting back to the question, “What happens when you don’t let a Lutheran campus ministry know about your college-bound student?,” multiple possible answers were offered on the other side of the card.  The answers supplied are these…

That the student will:

A.     find another campus ministry on his/her own

B.     go with a friend

C.     risk disconnection with the church and with Jesus—and assume the church doesn’t care

Any of these may indeed result if the campus ministry doesn’t know that the student is attending.  The answer given on the card as most likely was C.  However, as much as the congregations and the pastors are responsible for what they are given to do, the student attending college also has responsibility, too.

The student has responsibility to seek out a congregation which preaches the truth of God’s Word and administers the Sacraments of our Lord according to their institution.  The student, too, has responsibility to be in the Word, not to neglect the preaching of that Word, and to join with other Christians with whom he/she is in fellowship (according to doctrine).

All too often, many students neglect these things and are elsewhere than where the Lord would have them be.

Students of LCMS congregations are beset by the temptation to go to church where their friends go, where a lot of activities and events are going on, where much emotional excitement exists, where “all the people are,” and to not go at all (to sleep in).

But the former things say nothing about the preaching and doctrine/teaching going on.  Nor do they say anything about whether the Lord’s Supper is offered or believed to be as Scripture teaches.

For many, the things of God take a back seat to what interests and excites us.  This also applies to the student attending college.

Another observation about the answers offered for the above question is this…it assumes that students will not seek an LCMS congregation/campus ministry on their own.  Though this might be true for many students of LCMS congregations, it most certainly is not true for others.

In addition, an assumption is made that students are seeking a church or spiritual organization, and, that if a congregation/campus ministry does know about the student, the student will automatically “start going.”  Though this does happen, in my experience, the times are few.

A general apathy exists among many students who are members of LCMS congregations (and not only students) in attending God’s house on the Lord’s day, hearing the preached Word, and partaking of Christ’s Body and Blood (Explanation of the 3rd Commandment in Luther’s Small Catechism, see also the Large Catechism on this).  Concern for God’s Word and the true doctrine, the faithful preaching of Christ and Him crucified (1 Corinthians 1:23), and the blessing of the Sacraments seems to be waning.

This problem is existent in all of Christendom, not just in campus ministry.  The blame is not only on the congregations and pastors not giving student information, for even if they do, this is no guarantee that the receiving campus ministry will “follow-up.”  Nor is the blame only on that congregation who does receive that knowledge about the student and does nothing.  Knowing about the student, and even visiting, communicating, and encouraging the student with the Word of God is no guarantee that the student will be “active” or will remain Lutheran.

The home congregation of the student attending college, as well as the congregation/campus ministry of the college that the student attends both have responsibilities.  But so does the student.  All are accountable for their action or inaction.  And all fall short…in faithfully catechizing, not just during confirmation, but during the entirety of the ministry, and catechumens in faithfully hearing the Word (throughout life) and remaining in the true faith.  All are to blame!

But simply “doing things different” or “changing” how we do things is, again, no guarantee that things will be different or better.  The answer for the struggles that campus ministry encounters (and every congregation) with reference to local congregations/campus ministries serving students and the students’ home congregations is simply one of faithfulness—faithfulness to the Word of the living God.

Congregations and pastors are not actually given to change people’s hearts.  They do not have the power to do so.  Nor are they to permit the statistics, consequences, or results to affect what is done.  They are to be about God’s work and His Word, trusting in the Lord to do what He will have done according to His will, not our own.

Then, the question becomes, “What would God have us be doing according to His Word?”  This is the question.  Now, is that we’re doing?  If it is, then we have confidence, not that things will improve, that more students will attend, or that more will come, but the sure confidence that we’re about doing what the Lord would have us do.  Then we won’t find it necessary to look for “all the answers” to our questions as to why this or that doesn’t work or “what am I doing wrong or right?”  Rather, we’ll find ourselves rejoicing in the Lord for His great gifts, whether they be many or few, for truly, our only confidence is in the Lord alone.

Of course, we’ll continue to wrestle with temptations and the outcomes as we evaluate them.  Yet we’ll also note that the ministry is not ours.  Nor are the results.  These are the Lord’s.  And as the Lord carries out His ministry of Word and Sacrament ministry, He’ll also draw us to these, too, for forgiveness, strength, and peace, for in these God gives life.

Confession & Absolution

Large Catechism (Tappert Edition)

A Brief Exhortation to Confession (8-14)

8 To begin with, I have said that in addition to the confession which we are discussing here there are two other kinds, which have an even greater right to be called the Christians’ common confession. I refer to the practice of confessing to God alone or to our neighbor alone, begging for forgiveness. These two kinds are expressed in the Lord’s Prayer when we say, “Forgive us our debts, as we forgive our debtors,” etc. 9 Indeed, the whole Lord’s Prayer is nothing else than such a confession. For what is our prayer but a confession that we neither have nor do what we ought and a plea for grace and a happy conscience? This kind of confession should and must take place incessantly as long as we live. For this is the essence of a genuinely Christian life, to acknowledge that we are sinners and to pray for grace.

10 Similarly the second confession, which each Christian makes toward his neighbor, is included in the Lord’s prayer. We are to confess our guilt before one another and forgive one another before we come into God’s presence to beg for forgiveness. Now, all of us are debtors one to another, therefore we should and we may confess publicly in everyone’s presence, no one being afraid of anyone else. 11 For it is true, as the proverb says, “If one man is upright, so are they all”; no one does to God or his neighbor what he ought. However, besides our universal guilt there is also a particular one, when a person has provoked another to anger and needs to beg his pardon. 12 Thus we have in the Lord’s Prayer a twofold absolution: our debts both to God and to our neighbor are forgiven when we forgive our neighbor and become reconciled with him.

13 Besides this public, daily, and necessary confession, there is also the secret confession which takes place privately before a single brother. When some problem or quarrel sets us at one another’s throats and we cannot settle it, and yet we do not find ourselves sufficiently strong in faith, we may at any time and as often as we wish lay our complaint before a brother, seeking his advice, comfort, and strength. 14 This kind of confession is not included in the commandment like the other two but is left to everyone to use whenever he needs it. Thus by divine ordinance Christ himself has entrusted absolution to his Christian church and commanded us to absolve one another from sins.7 So if there is a heart that feels its sin and desires consolation, it has here a sure refuge when it hears in God’s Word that through a man God looses and absolves him from his sins.


7 Matt. 18:15-19.

Large Catechism on Confession, 1-7

Large Catechism

A Brief Exhortation to Confession (1-7)

1 Concerning confession, we have always taught that it should be voluntary and purged of the pope’s tyranny. We have been set free from his coercion and from the intolerable burden he imposed upon the Christian church. Up to now, as we all know from experience, there has been no law quite so oppressive as that which forced everyone to make confession on pain of the gravest mortal sin. 2 Moreover, it so greatly burdened and tortured consciences with the enumeration of all kinds of sin that no one was able to confess purely enough. 3 Worst of all, no one taught or understood what confession is and how useful and comforting it is. Instead, it was made sheer anguish and a hellish torture since people had to make confession even though nothing was more hateful to them. 4 These three things have now been removed and made voluntary so that we may confess without coercion or fear, and we are released from the torture of enumerating all sins in detail. Moreover, we have the advantage of knowing how to use confession beneficially for the comforting and strengthening of our conscience.

5 Everyone knows this now. Unfortunately, men have learned in only too well; they do whatever they please and take advantage of their freedom, acting as if they will never need or desire to go to confession any more. We quickly understand whatever benefits us, and we grasp with uncommon ease whatever in the Gospel is mild and gentle. But such pigs, as I have said, are unworthy to appear in the presence of the Gospel or to have any part of it. They ought to remain under the pope and submit to being driven and tormented to confess, fast, etc., more than ever before. For he who will not believe the Gospel, live according to it, and do what a Christian ought to do, should enjoy none of its benefits. 6 What would happen if you wished to enjoy the Gospel’s benefits but did nothing about it and paid nothing for it? For such people we shall provide no preaching, nor will they have our permission to share and enjoy any part of our liberty, but we shall let the pope or his like bring them back into subjection and coerce them like the tyrant he is. The rabble who will not obey the Gospel deserve just such a jailer as God’s devil and hangman. 7 To others who hear it gladly, however, we must preach, exhorting, encouraging, and persuading them not to lose this precious and comforting treasure which the Gospel offers. Therefore we must say something about confession to instruct and admonish the simple folk.

What do we do with our sins?

Surely He has borne our griefs And carried our sorrows; Yet we esteemed Him stricken, Smitten by God, and afflicted.  But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed.  All we like sheep have gone astray; We have turned, every one, to his own way; And the LORD has laid on Him the iniquity of us all.

Isaiah 53:4-6

Of whom does the prophet Isaiah write?  Certainly not you or me.  He speaks of the Lord’s Servant (Isaiah 52:13), the One who was to come to bear our griefs, carry our sorrows, who would be wounded for our transgressions, bruised for our iniquities, on whom the chastisement of our peace would be upon, by whose stripes we would be healed, and  upon whom the Lord laid the iniquity of us all.  This “Lord’s Servant” is none other than Christ Jesus (see Hebrews 9:28-10).

Since the Lord has laid the iniquity of us all upon His Servant, His Son, Jesus Christ, only those who have their sin on Him have no sin of their own for which to give answer.  In other words, if your sin is on Jesus, it is truly gone and not on you.

On the other hand, if you would bear your own sin, or try to take care of it yourself, your sin is still on you, and you will be held accountable.  Many devise ways to appease God and to ease their burdened conscience, but to no avail.  Guilt and shame cannot be taken away by what man does, but only by Christ.  And in Christ, it is.

“He has not dealt with us according to our sins, Nor punished us according to our iniquities.  For as the heavens are high above the earth, So great is His mercy toward those who fear Him; As far as the east is from the west, So far has He removed our transgressions from us” (Psalm 103:10-12).

If Christ’s death on the cross is not alone sufficient for your sin, then there is yet still more for you to do to take care of it before God.  But placing all your sin on Christ means that there is nothing for you to do except to trust in Christ, resting in Him as your Savior, for so He is.  Thanks be to God!

Luther

“The question is: What are we to do with sins—not only other people’s but our own? Paul answers that the man who is called Jesus Christ, the Son of God, has given Himself for them. These are wonderful words of consolation and promises of the old law: that our sins are not removed by any other means than by the Son of God given into death. Such bullets and such artillery must be used to destroy the papacy, all the religions of the heathen, all ceremonies, all works, all merits. For if our sins can be removed by our own satisfactions, why did the Son of God have to be given for them? But since He was given for them, it follows that we cannot remove them by works of our own.”(Luther’s Lectures on Galatians, LW 26, p32-33).

Prayer: Gracious God, look not at my sin, but upon Your Son Jesus, who died on the cross for Me.  Help me not to trust my own works at all, but only in the merits of Jesus, Your beloved Son and my Redeemer.  Amen.

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