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Commemoration of Silas, fellow worker of St. Peter and St. Paul

In the Name of Jesus. Amen.

Feb 10 is a day commemorating Silas, Fellow Worker of St. Peter and St. Paul. Of this saint of God, the Commission on Worship on the LCMS website comments,

“Silas, a leader in the church at Jerusalem, was chosen by Paul (Acts 15:40) to accompany him on his second missionary journey from Antioch to Asia Minor and Macedonia. Silas, also known as Silvanus, was imprisoned with Paul in Philippi and experienced the riots in Thessalonica and Berea. After rejoining Paul in Corinth, he apparently remained there for an extended time. Beyond that there is little further mention of Silas and his association with Paul.” (Commemorations, Biography)

Another description, from Treasury of Daily Prayer, offers these additional words,

“Sometime later he (Silas) apparently joined the apostle Peter, likely serving as Peter’s secretary (1 Peter 5:12). Tradition says that Silas was the first bishop at Corinth.”

These words of comment leave us little to go on with reference to Silas.  It is a given that Paul and Peter both knew him, and that he served the Lord with them according to his calling.

We don’t know about his background like we do with Paul, formerly named Saul.

We don’t know his father or mother, his home country, or his occupation, if he had one prior to his conversion or after.

Little is given about this commemorated man of God.

Curiosity here, though, does not lead the faithful to speculations, lofty or not.  What we can know with certainty of any name referenced in the Bible is that which God reveals in that Word.  This alone is the “rule and norm,” our litmus by which all be tested.

Even here, however, we are left with limited knowledge of the man called Silas.

But to end speculation and wandering curiosity, we are simply left to ask, “What does God say?”—and then—“what does this mean?”—a good Lutheran question, to be sure, but qualified with an “according to the Word alone.”

Too often, the meaning of a thing is not left “as-is,” having confidence alone placed on the bare Word of God as given.

Rather, personal assumptions and sinfully contrived notions and “interpretations” are purported to reveal the true meaning, if not definitively, at least partially, “to me.”

Ego-centeredness and self-interest aside, we can only speak with certainty of Silas as given by Holy Scripture, and as mentioned earlier, there is little to go on, or so it would seem.

The name Silas occurs a total of 13 times, and only in the New Testament book of Acts.

That’s it!

Nowhere else does the name Silas occur.

Additionally, however, commentators connect the name Silvanus to Silas, which adds four more hits to the one today commemorated, once in 2 Corinthians, once in each of the two letters of Paul to the Thessalonians, and once in Peter’s first epistle.

This makes for a total of 17 instances where the name Silas, and Silvanus, appear in the New Testament writings.

In the latter four non-Acts occurrences of the name Silvanus, no lengthy narrative accompanies the name.

In Acts, the findings are quite distinct.

Without laboring you with more numbers, references to the man Silas in Acts connect readily to specific narratives and joined with the apostle Paul.

The first reference to Silas in the book of Acts is in relation to the Jerusalem synod of Chapter 15.

This is where “certain men came down from Judea and taught the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved’” (Acts 15:1 NKJ).

And also, where, “Some of the sect of the Pharisees who believed rose up, saying, ‘It is necessary to circumcise (the converted Gentiles), and to command them to keep the law of Moses’” (Acts 15:5 NKJ).

The church came together and definitively said, “No… we believe and confess that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they” (Acts 15:11).

In other words, not by being circumcised according to the Law of Moses is eternal life, but through faith in the Christ Jesus preached from Holy Scripture, whom Peter and Paul preached.

Silas doesn’t appear a main speaker of the meeting proper, like Peter had.  In fact, Silas doesn’t appear to speak at all there.

Yet, the apostles and elders, with the whole church (Acts 15:12), did send Silas, along with Paul, Barnabas, Judas, and Barsabas to Antioch with the letter, crafted to “Not trouble those form the Gentiles who are turning to God” (Acts 15:19).

Silas was known among them, among the “men who have risked their lives for the name of our Lord Jesus Christ” (Acts 15:26).

Also, he with Judas were considered by Luke to be “leading men among the brethren” (Acts 15:22 NKJ).

With Judas, Silas was to “Report the same things” of the letter “By word of mouth” (Acts 15:27).

This Silas did.

Judas and Silas “Exhorted the brethren” in Antioch, “With many words and strengthened them,” records Luke, relaying also that both were “leaders” and “themselves prophets” (Acts 15:32).

This meant that Silas spoke. Prophets speak.

Words not spoken by Silas at the Jerusalem synod were spoken elsewhere.

So, God gives His servants to speak as He will, where He will, with the Words to proclaim.

In the same chapter of Acts 15, Silas is the one who Paul chooses over Barnabas, to accompany him in visiting the brethren where they had “preached the word” (Acts 15:36).

This was where Paul and Barnabas contended about John Mark going with them, though he “had not gone with them to the work” (Acts 15:38).

Paul and Barnabas parted ways, the latter taking John Mark to Cyprus, the former taking Silas, “Being commended by the brethren to the grace of God” (Acts 15:40).

Next, we hear of Paul and Silas imprisoned, for the simple reason that Paul exorcised a demon from a girl, and her masters could no longer profit from her fortune-telling (Acts 16:19).

Of Paul and Silas, their accusers stated, “These men, being Jews, exceedingly trouble our city; “and they teach customs which are not lawful for us, being Romans, to receive or observe” (Acts 16:20-21 NKJ).

The preaching of Jesus is not politically correct.  Nor is the true doctrine accepted by all, neither is godly work recognized as such by the world.

The devil fights against Christ and seeks to silence and suppress the truth however he might.

Yet, Paul and Silas, in prison, prayed and sang “hymns to God, and the prisoners were listening to them” (Acts 16:25).

In the midst of their ordeal, they blessed God.

And in the midst of their ordeal, a jailer heard, asking, “What must I do to be saved?” (Acts 16:30).

The answer, “Believe on the Lord Jesus Christ and you will be saved, you and your household” (Acts 16:31).

The jailer and his household were baptized.  They believed God.

In two successive chapters, chapters 17 & 18, we find the remaining places where Silas is named in the book of Acts.

In chapter 17, Paul and Silas, still together in accompaniment, traveled to Berea, where the Jews “were more fair-minded than those in Thessalonica, in that they received the Word with all readiness, and searched the Scriptures daily to find out whether these things were so” (Acts 17:10-11).

And, “Many of them believed, and also not a few of the Greeks, prominent women as well as men” (Acts 17:12).

In chapter 18, when Paul was in Corinth, it was after “Silas and Timothy had come from Macedonia” that Paul “was constrained by the Spirit, and testified to the Jews that Jesus is the Christ” (Acts 18:5).

What the Lord reveals of Silas in these passages is not at all insignificant.  The Lord had Silas right where He wanted him to be.

Silas was God’s servant, a member of the household of God.

It was not Silas who was running the show or plotting out how he would serve.  It was God directing, God leading, God moving, God giving.

In such giving, moving, leading, and directing, so God’s servant served.

Though it is true that we know little of Silas’ background, life, personality, etc., we know what God makes known.  And what God reveals of Silas manifests, not Silas, but God and His work, God’s salvation and redemption.

By God’s grace and work, the Lord grant you the same. Amen.

 

Collect of the Day

Almighty and everlasting God, Your servant Silas preached the Gospel alongside the apostles Peter and Paul to the peoples of Asia Minor, Greece, and Macedonia.  We give you thanks for raising up in this and every land evangelists and heralds of Your kingdom, that the Church may continue to proclaim the unsearchable riches of our Savior, Jesus Christ, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Martin Luther: Civil Libertarian?

 

Presenters:

Rev. Jeff Pederson, Lutheran Church of Peace (ELCA)-Platteville

Mike Trinklein, Writer and Producer of the PBS documentary, “Martin Luther: An Idea that Changed the World

 

Overview

Rev. Pederson offered a chronological summary of Luther’s life, from birth to death, his education, writings, and interest in finding peace with God, mentioning also Romans 1:16-17, “The just will live by faith” and how these words changed Luther.  The reason for the Reformation, stated Pederson, was the timing, as the times were that of change.

Trinklein, referencing the previous summary of Luther’s life and activity, presented on what I would call the worldly/secular results of Luther and the Reformation. The presentation itself was engaging and drew attention to what Trinklein considered the reasons for a number of the freedoms we have today in the U.S., including especially freedom of speech, free press, minority rights, right to education, separation of church and state (noting, however, that this is not identical with the teaching concerning the “two kingdoms”), and individualism (i.e. of religion).

 

Evaluation of the content

luther1Pederson, in his chronological overview of Luther, noted key events of the Reformation and that which led up to it, including Luther’s vow to become a monk, studies, “tower experience,” 95 theses (referencing their posting, but not stating any, 1517), debates (i.e. Erfurt), Diets of Worms (1521), Marburg (1529) and Augsburg (1530).  Pederson also spoke briefly about the circumstances of that time period, which were that of change.  It is that “time of change,” stated Pederson, that was the reason for the Reformation.

Such a time, I would argue, was not the reason for the Reformation.  The reason for the Reformation was God’s doing, not Luther’s or merely the timing itself.  Luther and time had something to do with it, to be sure, but only on account of God’s working through these for His purposes.

Such a statement is that of faith, recognizing God’s work in the world through the work of man and time for the clear preaching of the Gospel.  Why that time and that place?  God knows. A closer look at Luther’s writings reveal that it was not Luther’s reformation, but God’s, as God’s Word was clearly articulated and made known, in contrast to the corrupted teaching of the Roman church and others (i.e. Zwingli, radical reformers).

The second presenter, Trinklein, had mentioned Luther’s focus as an interest in ‘right relationship with God’ (historically not a Lutheran statement), but he took much greater pains to emphasize, not Luther’s theological endeavor, but the secular results/effects (i.e. changes), even going so far to (immediately/directly?) link Luther and his personality to the freedoms experienced today as we have them in our American context.

Thinking about this, the statement could be made that Luther’s example of how he “stood up” to the ecclesiastical and ruling authorities, his emphasis on education, his use oLuther-God speak.jpgf the media (i.e. printing press), and his forthright speaking to the issues of the day were precursors of our freedoms today, though such freedoms were not in place in Luther’s day as they are ours.

Considering Luther as a precedent for American Freedoms, however, apart from the historical connections, seems a bit presumptuous.  Trinklein offered little or no direct line of historical continuum between Luther and the Reformation to our day (i.e. historical legislation noting that our freedoms were a direct result of Luther).  He had mentioned, though, that the father of Mike King, having learned of Martin Luther while in Germany, changed his son’s name from Mike to Martin Luther as a result of his work in the Reformation.

Such a connection, if used to link Luther to current civil rights issues, is misplaced, as the father of Mike King, as presented, took to Luther on account of the freedoms derived from the movement rather than on account of what Luther was actually preaching, teaching, and writing according to the Word.

This was the grand omission of Trinklein’s presentation and to a large degree, the deficiency of the PBS documentary, “Martin Luther: An Idea that Changed the World.”

Minimizing the very words that Luther spoke and wrote in order to draw attention to the “bigger picture” of societal change, or to see Luther primarily as the catalyst and example for change, is to misunderstood Luther and to present a caricature of Luther that is not accurate. Though Trinklein (and others) see Luther primarily as one who “set in motion societal change” and some current American civil liberties, such a limited view not only distorts the contribution of the Reformer, but gives precedent to the worldly while giving lip service to the heavenly.

LutherPreachingLuther’s interest was that of the Gospel.  What was opposed to it in the church, Luther wanted reformed.  Luther hadn’t set out to “change the world.”  His interests were theological.  His oral and written words derived from this interest, and such was the foundation for what he wrote and spoke.

To relegate Luther and His interest in God’s Word and the very Gospel itself to mention, while at the same time emphasizing the possible results of such work, societally and secularly, but not theologically, is to use Luther as a means to one’s desired end.

Rather than champion Luther as a “civil libertarian,” read his writings.  The freedom that the Gospel speaks of is not temporal liberty from worldly oppression and peace in the world.  More significantly, and eternally, the Gospel revealed in the Bible, and that which Luther proclaimed, frees the conscience and declares peace with God and freedom from sin’s penalty, which is eternal death, through the death of Jesus Christ.

Whether freedom of speech, freedom of the press, right to education, etc. exist or not, the Gospel cannot and will not be silenced.  American Christians do not rejoice for primarily the freedoms of this world.  They rejoiromans 1-16ce in sins forgiven through Christ and the certainty of their eternal inheritance.

Emphasizing the freedoms of this world and downplaying the true freedom of and in the Gospel (before God and man) is the way of the world.  It is not the way of the Lord Christ. Nor was it the concern of Luther.

 

Link to presentation on the campus of UW-Platteville

Synod president responds to SCOTUS same-sex marriage ruling | LCMS News & Information

GCF-SCOTUS

 

Synod president responds to SCOTUS same-sex marriage ruling | LCMS News & Information.

Words out of place for today’s church?

False Prophets“Behold, I am against the prophets,” says the LORD, “who use their tongues and say, ‘He says.’ “Behold, I am against those who prophesy false dreams,” says the LORD, “and tell them, and cause My people to err by their lies and by their recklessness. Yet I did not send them or command them; therefore they shall not profit this people at all,” says the LORD.”

Jeremiah 23:31-32

In the Name of Jesus.  Amen.  To many, even in the church today, these words from Jeremiah the prophet seem out of place.  “They are too rigid, too condemnatory, too judgmental.  They are words from an historical narrative, an unenlightened past, and don’t deserve our hearing.”

Though many in the church in today’s Christendom would immediately dismiss these words of our Lord through the prophet as irrelevant, irrelevant these words certainly are not!  To say that they are irrelevant to our day is essentially to declare that God’s Word for God’s people is only applicable for a certain time, place, and locale.  But a closer look at what God says reveals the truth far differently than that of today’s “enlightened” and “advanced” “Christianity.”

A closer look at Holy Scripture reveals that God’s people today face the similar temptations of those who have come before us in the faith, to deny the truth and to go after their own gods, even while claiming faith in the true God.  Today’s church faces the same struggles as the people of God in the Old and New Testaments and throughout the history of the Church, to compromise the faith, to follow the popular and “acceptable” way, and to live by sight (and experience) and not by faith in what the Lord says.

In Jeremiah’s day, prophets preached, not according to the Word that God had given them to preach, but according to the content of their own heart and that which the people wanted to hear. This was the easier way to go.  Just look at Jeremiah!  Look what his preaching got him—thrown into a pit, ridiculed, despised, rejected by the people.  Who wants that?  I know that I don’t.

Jeremiah didn’t have an easy time with the people, for they didn’t listen.  Yet his calling was not to please people or to say what they wanted to hear (Ephesians 6:6).  His calling was to speak the truth, the very words that God gave him to speak:  “Then the word of the LORD came to me, saying: ‘Before I formed you in the womb I knew you; Before you were born I sanctified you; I ordained you a prophet to the nations.’ Then said I: ‘Ah, Lord GOD! Behold, I cannot speak, for I am a youth.’ But the LORD said to me: ‘Do not say, ‘I am a youth,’ For you shall go to all to whom I send you, And whatever I command you, you shall speak. Do not be afraid of their faces, For I am with you to deliver you,’ says the LORD. Then the LORD put forth His hand and touched my mouth, and the LORD said to me: ‘Behold, I have put My words in your mouth. See, I have this day set you over the nations and over the kingdoms, To root out and to pull down, To destroy and to throw down, To build and to plant’” (Jeremiah 1:4-10).

Jeremiah’s words were not to be his own, but God’s.  The same applies to those who preach with the name clergy today.  However, as in JerNo Compromiseemiah’s day, so today, there are those who say that the Lord says where the Lord has not said.  Today, there are those who say what people want to hear, who compromise the truth for acceptance by the world, and who condemn those who speak the truth as unloving, intolerant, and hate-mongers, even though they are simply making the same distinctions that God Himself makes in Holy Scripture.

Most certainly, there are those who do say what they say in spite or in anger.  There are those, too, who speak uncharitably and not out of love for neighbor.  Yet how something is said should not take precedence over what is said.

The litmus test for the truth is not how we sinners view or respond to the message.  Just because we get excited about the preaching because of the dynamism of the preacher, or “get into the service” because of the beat of the music, these don’t immediately translate into “God at work.”  In contrast, just because the preaching is unappealing and the service slow or dull doesn’t mean that God is not at work.

The true litmus test for cross1true preaching and the faithful worship service is not how you feel during or afterwards or what you get out of the sermon, how moving the message was, or how people react.  The true litmus test is simply this, the Gospel rightly preached and the Sacraments administered according to the Lord’s institution.  The music, hymns, responses, etc. should all point to Christ and what God has done in Him.  Where they do not, be on guard, and closely examine Scripture.  Yet, even where the preaching is right, and the congregation seeks to be faithful, and the worship is Christ-centered, continue to examine Scripture, for those who are of God hear His voice and follow Him (John 10:27).  They continue in His Word (John 8:31-32), and they know Him and His ways, not according to what they see, feel, or experience, but according to Christ (1 Corinthians 1:18-31).

Also to remember is this, as St. Peter reminds us, “Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour” (1 Peter 5:8).  We remain sober and vigilant as we look to the Lord and His Word (See also Ephesians 6:10ff).

We most certainly have the devil to contend with throughout our earthly lives, as well as the world and our sinful flesh.  Therefore, does our Lord give us His Word, that we remain in the faith.  He gives us prayer, that we call upon Him in every trouble (Psalm 50:15).  He joins us together with others that we encourage one another in the faith (Colossians 3:16; Hebrews 10:23-25).  In effect, God doesn’t leave us alone, but gives us what He would to keep us in the faith.

The reality is, in Jeremiah’s day, as in ours, not all preachers preach the truth.  False preachers and false preaching continue.  Falsehood, however, is not of the truth.  And false gospels, though appealing and man-centered, do not confess the truth, nor do they lead to heaven.  False gospels, essentially, teach salvation apart from faith in Christ alone.  They teach another way to heaven than the way God has already given (John 14:6; Acts 4:12).

It is necessary, therefore, to make distinctions, to clarify, and to avoid that which is false, according to the Word of our Lord.  Not doinWalther's-L&Gg so leads away from Christ and His Word.  It also leads to self-security or despair.  Either direction does not lead to heaven, but to eternal death.

God’s people do make such distinctions between truth and falsehood, and they long to abide where Christ is.  Indeed, where Christ is, there also are they (John 12:26).  They forsake the false, even denying themselves, and follow Christ, carrying their crosses and burdens, and rest only in Christ, where true rest and genuine peace are found (Matthew 11:28; Romans 5:1-5)

Luther

Now when Paul speaks of “the truth of the Gospel,” he shows that there are two uses of the Gospel, a true one and a false one, or a true and a false gospel. It is as though he were saying: “The false apostles proclaim a faith and a gospel too, but their gospel is a false gospel. Hence my stubbornness and refusal to yield. I did this in order that the truth of the Gospel might be preserved among you.” Thus in our day the pope and the sectarians brag that they proclaim the Gospel and faith in Christ. Yes, they do, but with the same results that the false apostles once had, those whom Paul (Gal. 1:7) calls troublers of the churches and perverters of the Gospel of Christ. By contrast he says that he is teaching “the truth of the Gospel,” the pure and true Gospel, as though he were saying: “Everything else is a lie masquerading as the Gospel.” For all the heretics lay claim to the names of God, of Christ, of the church, etc.; and they pretend that they want to teach, not errors but the most certain truth and the purest Gospel.

The truth of the Gospel is this, that our righteousness comes by faith alone, without the works of the Law. The falsification or corruption of the Gospel is this, that we are justified by faith but not without the works of the Law. The false apostles preached the Gospel, but they did so with this condition attached to it. The scholastics do the same thing in our day. They say that we must believe in Christ and that faith is the foundation of salvation, but they say that this faith does not justify unless it is “formed by love.”7 This is not the truth of the Gospel; it is falsehood and pretense. The true Gospel, however, is this: Works or love are not the ornament or perfection of faith; but faith itself is a gift of God, a work of God in our hearts, which justifies us because it takes hold of Christ as the Savior. Human reason has the Law as its object. It says to itself: “This I have done; this I have not done.” But faith in its proper function has no other object than Jesus Christ, the Son of God, who was put to death for the sins of the world. It does not look at its love and say: “What have I done? Where have I sinned? What have I deserved?” But it says: “What has Christ done? What has He deserved?” And here the truth of the Gospel gives you the answer: “He has redeemed you from sin, from the devil, and from eternal death.” Therefore faith acknowledges that in this one Person, Jesus Christ, it has the forgiveness of sins and eternal life. Whoever diverts his gaze from this object does not have true faith; he has a fantasy and a vain opinion. He looks away from the promise and at the Law, which terrifies him and drives him to despair. (Luther’s Lectures on Galatians, LW 26, p87-88)

Prayer: Gracious Father, forgive us for turning from you to our own way.  Continue to have mercy on us, through Your only Son, Jesus Christ, that we remain steadfast in the true faith, and denying all others, boldly confess Your Holy Name.  In Your Name we pray, Amen.

 

Claims about Individual Interpretation of the Bible

That'sYourInterpretationIt is held by some that “The doctrine of Sola Scriptura originated with Martin Luther, the 16th-century German monk who broke away from the Roman Catholic Church and started the Protestant ‘Reformation.’[1]  Part of this is true.  Dr. Luther was a 16th-century German monk (of the Augustinian order).  However, the Roman Catholic Church excommunicated Luther for his teachings.

Claims about Individual Interpretation of the Bible

In referencing an understanding of the Bible at the time of the Reformation, Peters states, “As the confrontations between Lutheran the Church’s hierarchy ensued and tensions mounted, Luther accused the Catholic Church of having corrupted Christian doctrine and having distorted Biblical truths, and he more and more came to believe that the Bible, as interpreted by the individual believer, was the only true religious authority for a Christian.  He eventually rejected Tradition as well as the teaching authority of the Catholic Church (with the Pope at its head) as having legitimate religious authority.”[2]

Luther did, of course, accuse the Catholic Church of having corrupted Christian doctrine and having distorted Biblical truths.  Luther also did reject Tradition and the teaching authority of the Catholic Church (and Lutherans still do) as having legitimate religious authority (as such authority usurps the authority of God’s Word).  However, Peters is incorrect to say that Luther claimed the only true religious authority for a Christian is the Bible, “as interpreted by the individual believer.”

Luther did believe that God’s Word is the final authority (the formal principle) for faith and life, and that no church and no pope has authority over this authority.  Yet this claim that the Bible is the final authority did not derive from his own personal interpretation of Scripture.  Rather, this interpretation came from Scripture itself.[3]  In other words, Luther claimed that his preaching and teaching did not come from his own interpretation, but from what Scripture said itself.

For Luther, claiming a personal interpretation as authoritative was the same thing as placing oneself as the final authority over Scripture (the very same thing the Catholic Church, in fact, does).  Instead of placing himself as the master of the text (magisterial use of reason), Luther submitted himself to the text of Scripture (ministerial use of reason) as servant.  He himself was not the final say of what Scripture meant or did not mean.  The Bible itself was (and is) such a judge.[4]

For the Catholic Church to claim that tradition or the teaching authority of the Catholic Church has legitimate religious authority over Scripture, or is the only one who can rightly interpret it, really, is to apply the erroneous accusation against Luther to itself.  Whether it be an individual (i.e. the personal believer or the pope), the Catholic Church, or another church that claims exclusive rights to correctly interpreting Scripture, each of these places themselves above Scripture, and therefore, against Scripture.  To make the claim, “That’s your interpretation,” where the other simply states what Scripture states, is to do the same thing.


[1] Peters, 2.

[2] Peters, 2-3.

[3] 2 Timothy 3:15-17; 2 Peter 1:21.

[4] The hermeneutical principle here described is, “Scriptura Sacra Sui Ipsuis Interpres” (Scripture interprets itself).

 

 

Claims about the Reformation

LutherPosting95Theses

It is held by some that “The doctrine of Sola Scriptura originated with Martin Luther, the 16th-century German monk who broke away from the Roman Catholic Church and started the Protestant ‘Reformation.’[1]  Part of this is true.  Dr. Luther was a 16th-century German monk (of the Augustinian order).  However, the Roman Catholic Church excommunicated Luther for his teachings.

Claims about the Reformation

Peters claims that “The Protestant Reformation was not a reform in the true sense of the word, but rather that it was a revolution—an upheaval of the legitimate, established religious and civil order of the day.”[2]  The Protestant reformation did much to change the religious and civil orders of the day.  And its impact can still be readily recognized today, not only concerning Christendom in general, but also concerning the educational system, too (and various other areas of life).

In a sense, the Reformation could be said to be a revolution, yet such claims can only be rightly understood by those who were instrumental in its fruition.  Martin Luther is immediately attributed as the one who “started” the Protestant (Lutheran) Reformation, yet he was not the first clergyman of the Roman Catholic Church who sought change.  There were others before him, but like John Huss, who questioned the authority of the pope and the teachings of the Roman Catholic Church, they were silenced in one way or another.[3]

Martin Luther, however, sought reform, not revolution.  His concern, as a Doctor of Theology (received from the church), was that of teaching the Bible aright.  He writes, for example, “First, I am prepared in all humility to honor the Roman Church and to prefer nothing to her, either in heaven or on earth, except God alone and His Word.  For this reason I shall gladly recant any article in which I am proved to be in error.”[4]

The challenge for Luther, however, was that the Catholic Church was not willing to hear him.  They did not want to prove him wrong according to Scripture.  They only wanted him to recant his teaching, and because he did not (and would not) recant, they excommunicated him.  The Catholic Church considered him as a wayward son, and disciplined him accordingly.

For further reflection, consider these words from Luther about his teachings and corresponding practices…

“This message (gospel) is not a novel invention of ours but the vey ancient, approved teaching of the apostles brought to light again.  Neither have we invented a new Baptism, Sacrament of the Altar, Lord’s Prayer, and Creed; nor do we desire to know or to have anything new in Christendom.  We only contend for, and hold to, the ancient: that which Christ and the apostles have left behind them and have given to us.  But this we did do.  Since we found all of this obscured by the pope with human doctrine, aye, decked out in dust and spider webs, and all sorts of vermin, and flung and trodden into mud besides, we have by God’s grace brought it out again, have cleansed it of this mess, wiped off the dust, brushed it, and brought it to the light of day.  Accordingly, it shines again in purity, and everybody may see what Gospel, Baptism, Sacrament of the Altar, keys, prayer, and everything that Christ has given us really is and how it should be used for our salvation.”[5]

Such words from Luther himself do not at all indicate the desire for a revolution.  Perhaps the desire to apply this term of revolution to Luther only demonstrates the waywardness from Scripture that the Catholic Church has maintained.  The fact that others misused and added to Luther’s teaching to bring about revolution and to revolt against Church and State (i.e. the Peasants War, Fanatics, Anabaptists, etc.) should not detract from the message of the reformer himself.  Rather, it should be cause for maintaining careful distinctions, and not to lump all together in one proverbial basket.

The fact of the matter is that Luther did not want to form a new church his own way.  He wanted the church to return to its roots, and to its center, which is Christ, and founded on God’s Word alone (i.e. Ephesians 2:20).


[1] Peters, 2.

[2] Peters, 65.

[3] John Huss, for example, was burned at the stake in 1415 by order of the church.

[4] Ewald M. Plass, What Luther Says: A Practical In-Home Anthology for the Active

Christian, (St. Louis, MO: Concordia Publishing House, 1959), 839.

[5] Ibid., 1180-1181.

 

 

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