Monday, November 23, 2015

Commemoration of Clement of Rome, Pastor

Today we remember and give thanks for Clement of Rome, Pastor.  Clement (ca. A.D. 35–100) is remembered for having established the pattern of apostolic authority that governed the Christian Church during the first and second centuries. He also insisted on keeping Christ at the center of the Church’s worship and outreach. In a letter to the Christians at Corinth, he emphasized the centrality of Jesus’ death and resurrection: “Let us fix our eyes on the blood of Christ, realizing how precious it is to His Father, since it was poured out for our salvation and brought the grace of repentance to the whole world” (1 Clement 6:31). Prior to suffering a martyr’s death by drowning, he displayed a steadfast, Christ-like love for God’s redeemed people, serving as an inspiration to future generations to continue to build the Church on the foundation of the prophets and apostles, with Christ as the one and only cornerstone.

Collect of the Day:
Almighty God, Your servant Clement of Rome called the Church in Corinth to repentance and faith to unite them in Christian love.  Grant that Your Church may be anchored in Your truth by the presence of the Holy Spirit and kept blameless in Your service until the coming of our Lord Jesus Christ, who lives and reigns with You and the Holy Spirit, one God, now and forever.

Sunday, November 22, 2015

Sermon for the Last Sunday of the Church Year - Mt 25:1-13

                                                                                                Last Sunday
                                                                                                Mt 25:1-13

            At the climax of the movie “Top Gun,” Tom Cruise’s character Pete Mitchell – call sign “Maverick” – sits strapped into the cockpit of a F-14 Tomcat fighter aboard a U.S. aircraft carrier.  The order goes out to “Launch the Alert 5 fighter!” and immediately Maverick is shown saluting the catapult officer as the F-14 shoots off the carrier.
            The circumstances in the movie under which the launch takes place are not plausible.  The Alert 5 status is, on the other hand, very real.  A plane on Alert 5 status must be ready to catapult off the deck of the carrier within five minutes of the order being given to launch.
            The plane sits right at the catapult, fully armed and fueled with the crew strapped in the cockpit.  The launch crew is all present, ready to do their jobs.  Starting up an airplane for launch is not like turning on a car.  There are many things that have to be initialized and checked before the plane can be launched.  There is a scene depicting this with a FA-18 Hornet at the beginning of the movie “Behind Enemy Lines.”  From the moment the order is given, there is furious activity until the plane screams off of the carrier deck.
            Alert 5 aircraft are poised on the deck, ready to protect the carrier battle group.  Although planes will be out on Combat Air Patrol providing protection, circumstances can sometimes prevent them from intercepting a threat.  The Alert 5 aircraft are on constant standby – ready to launch within five minutes in order to respond.  They are needed if, say, a Bear comes calling – a Russian TU-95 four engine long range bomber.
            The Alert 5 aircraft is always ready for the arrival of anything that is unexpected.  In our Gospel lesson for the Last Sunday of the church year, Jesus tells a parable that teaches us we need to be always ready for his return because it will take place at time we do not expect.  We are to be alert and ready. And so we must ask what it means to be expectant and ready for Jesus’ return.
            Our Gospel lesson takes place during Holy Week.  The disciples had been pointing out to Jesus the magnificent buildings of the temple complex. And they were impressive.  Herod the Great had expended tremendous resources to build a structure that was one of the marvels of the ancient world.
Yet in response, Jesus spoke these chilling words: “You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down.”
            When they had crossed over to the other side of the valley and sat down on the Mount of Olives opposite the temple, the disciples asked him privately, saying, “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?” 
            Jesus then began to talk about two different things. First, he spoke about the coming destruction of the temple that would take place in 70 A.D. at the hands of the Romans.  In this discussion our Lord emphasized that they would know when this was about to happen.  He said, “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place, then let those who are in Judea flee to the mountains.” And in the midst of this statement, Matthew adds the parenthetical comment “let the reader understand.”  Clearly, this was something that the believers of Jesus’ time were expected to recognize.
            But then, when Jesus talks about his return in glory he says, “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.”  Jesus emphasizes that the day of his return will be unexpected.  He says, “Therefore, stay awake, for you do not know on what day your Lord is coming. But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect.”
            In order to illustrate the need to be ready, Jesus tells the parable of the ten virgins.  Five are described as wise, because they brought extra oil for lamps, while five are called foolish because they did not.  They were waiting for the bridegroom to come to the wedding celebration, but he was delayed until the middle of the night.  As they waited, they become drowsy and fell asleep.
            Then suddenly – unexpectedly – there was a cry: “Here is the bridegroom! Come out to meet him.” Roused, the virgins prepared their lamps, but the ones who had not brought extra oil realized that their lamps were going out. They asked the wise virgins to share the extra oil, but they pointed out that there would be enough.
            While the foolish virgins were going to buy oil, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. Afterward the other virgins came also, saying, ‘Lord, lord, open to us.’ But the bridegroom answered, “Truly, I say to you, I do not know you.” Then Jesus concluded by saying, “Watch therefore, for you know neither the day nor the hour.”
            When you stop and think about it, there is an irony here.  Jesus is making the point that we are to watch and be ready for his return.  He does this by telling a parable about virgins who were waiting and then all fell asleep.  The difference between the foolish and wise virgins is, of course, that the wise ones where prepared.  They brought extra oil. And so at the moment when the bridegroom arrived, their lamps were burning.
            Jesus says to keep watch and be ready for his return.  So how do we do that? Are we supposed to gather in a field and wait there continually in prayer looking up to the sky?  Are we to stop doing everything else because we want to focused only on Jesus’ impending return?
            Matthew’s Gospel says no.  Instead we are to be living a life of faith in Jesus Christ.  First, this means that we believe in Jesus as the One who died on the cross in order to give his life as the ransom for our sins, and then rose from the dead.  It means that we live as those who know that because of Jesus, we have received the kingdom of God – the reign of God that frees us from Satan, sin and death.
            Jesus says that the wise virgins have brought extra oil so that their lamp is burning when the bridegroom arrived.  When hearing these words, it’s hard not to think of Jesus’ statement at the beginning of the Sermon on the Mount: “You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.”
            Jesus speaks in the parable about wise virgins.  Just before our text, he has spoken of a faithful and wise servant as he said, “Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time? Blessed is that servant whom his master will find so doing when he comes.” The wise servant who is prepared for his masters’ unexpected return is the one who is faithfully doing the things that the master has entrusted him to do.
            Immediately after our text Jesus tells the parable of the talents in which servants are entrusted different amounts of money by a master who is going on a journey.  When he returns he checks to see what they have done with it.  Those who have worked faithfully with it are all told the same thing: “Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.”
            It soon becomes clear that being ready for Jesus’ return – being prepared – is a matter of faithfully living in the ways that Jesus and the apostles have set forth in God’s word.  It is to live in the ways that Jesus has shown us by his own sacrificial death.  As Jesus said, “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
            Being prepared for Jesus’ return means caring for your husband or wife, son or daughter and putting their needs ahead of your own.  Being prepared for Jesus’ return means forgiving the sins of others, just as your heavenly Father forgives you because of Jesus.  Being prepared for Jesus’ return means caring for the needs of those we meet in our lives – even when this entails sacrifice and inconvenience for us.  It means being Jesus to our neighbor, as we share the mercy and love our Lord has already given to us.
            And we do this knowing that Jesus will return at a time we do not expect.  We are prepared and keeping watch when we seek to live in a way we would want Jesus to find us living.  We don’t want to be like the youths who are supposed to be doing homework, but instead are watching videos on their phones – only to have the door open unannounced by a parent as they hastily try to pretend like they have been doing homework all along.  We are keeping watch when we live knowing that Jesus will return unexpectedly and so we keep our lamp burning and shining in this world.           
            This is a flame that springs from water for it is the Holy Spirit who gave us rebirth in the water of Holy Baptism.  It is a flame what is produced and sustained by God’s Word as it is preached, read and studied.  It is a flame that is fed by the body and blood of Jesus Christ, given and shed for us, that we receive in the Sacrament of the Altar. Through these means Jesus sustains us so that we can let his light shine before others until that day when for a final time we cry, “Blessed is he who comes in the name of the Lord!”


Thursday, November 19, 2015

Commemoration of Elizabeth of Hungary

Today we remember and give thanks for Elizabeth of Hungary.  Born in Pressburg, Hungary, in 1207, Elizabeth was the daughter of King Andrew II and his wife Gertrude. Given as a bride in an arranged political marriage, Elizabeth became the wife of Louis of Thuringia in Germany at the age of 14. She had a spirit of Christian generosity and charity, and the home she established for her husband and three children in the Wartburg Castle at Eisenach was known for its hospitality and family love. Elizabeth often supervised the care of the sick and needy and even gave up her bed to a leper at one time. Widowed at the age of 20, she made provisions for her children and entered into an austere life as a nun in the Order of Saint Francis. Her self-denial led to failing health and an early death in 1231 at the age of 24. Remembered for her self-sacrificing ways, Elizabeth is commemorated through the many hospitals named for her around the world.

Collect of the Day:
Mighty King, whose inheritance is not of this world, inspire in us the humility and benevolent charity of Elizabeth of Hungary.  She scorned her bejeweled crown with thoughts of the thorned one her Savior donned for her sake and ours, that we, too, might live a life of sacrifice, pleasing in Your sight and worthy of the name of Your Son, Christ Jesus, who with the Holy Spirit reigns with You forever in the everlasting kingdom.

Tuesday, November 17, 2015

Mark's thoughts: David Scaer describes the problem of soft antinomianism

In my work with soft antinomianism, a consistent response from some pastors has been the claim that there is no such thing.  It has been asserted that there is no such “problem” and attempts to describe one are a figment of the imagination.  It was therefore with great interest that I read a statement by David Scaer in his article “Sanctification” that appears in the current issue of the Concordia Journal (Summer 2015 [41:3], 236-249).

You will be hard pressed to find a LCMS theologian who has done as much work with Law and Gospel as Scaer.  He has thought deeply about the issue and how it plays out in the life of the Lutheran church.  In this recent article he writes:

For the most part the law-gospel paradigm defines LCMS preaching and in some cases serves as an outline.  Such a sermon begins with law alerting the congregation to their aberrations and predictably ends with the gospel relieving the pain imposed by the law.  Time allotted to the law is monopolized by the second use and little time, if any, is left for its third use or sanctification, that is, what people should do. Should good works be specified – that is what the law’s third use is all about – some preachers are quick to remind their hearers of the impossibility of doing good works, and so, the second use is substituted for the third use that is in effect denied. (244).

Scaer’s description of current LCMS preaching is precisely what I have called soft antinomianism: “Soft antinomianism is an inability and even a refusal to preach about new obedience and good works.  It does not exhort, admonish and teach in sermons about how Christians are to live because of what Christ has done for us.”

My explanation of what soft antinomianism means for preaching matches what Scaer has written:

When soft antinomianism controls preaching, the sermon has only two goals.  First, the preacher seeks to address sharp, accusatory Law that will convict the hearers of their sin and prompt repentance.  This is done in service of the second and main goal, which is to deliver the forgiveness found in Jesus Christ. The preaching of the Law prepares the hearer for the preaching of Jesus and the Gospel.  In that movement from Law to Gospel the sermon has achieved its entire purpose.

In preparing for some speaking engagements about this topic, I have read through most of Scaer’s publications on this subject.  It is interesting to note that the statement in his 2015 article further develops a thought expressed in his 2011 article “Walther, the Third Use of the Law, and Contemporary Issues” (Concordia Theological Quarterly, July/October 2011 [75:3-4], 329-342). There he writes:

For self-styled confessional minded preachers, the core meaning of a biblical passage is exhausted if, after bringing the people to their knees, they are lifted up by the gospel.  In certain and perhaps most cases, the imposition of the principle curtails rather than helps determine what was on the mind of the inspired writer. Walther did not preach like this, as is obvious from his robust engagement with biblical texts, but the law-gospel principle came to form the basis of “Gospel reductionism.” (338).

Scaer states in the quote from the current 2015 article, “Should good works be specified – that is what the law’s third use is all about – some preachers are quick to remind their hearers of the impossibility of doing good works, and so, the second use is substituted for the third use that is in effect denied (244).”  This is very interesting because I have argued that the first presupposition of soft antinomianism is “that Paul's statement in Rom 7:14-25a describes what always happens in the Christian life.”  I explained that, “In the first presupposition the description provided in Rom 7:14-25a explains that Christians must expect to fail in their attempts to live in God pleasing ways.”  I have maintained that:

For soft antinomianism, Romans 7:14-25a describes what always happens in the Christian life.  It shows that Christians can’t live in godly ways and always fail.  Any language that exhorts or urges Christians to live in God pleasing ways and actually expects that people will do this contradicts what Paul says in Rom 7:14-25a.  Instead (see below) this language can do nothing except reveal the fact that Christians don’t do this.  It reveals their failures.   Romans 7 shows that Christians must expect to fail.

Yet while that sounds depressing, the good news is that our sin serves to extol the saving work and forgiveness of Christ.  In a way, our failures are a good thing because they remind us that we can’t earn salvation and so serve to magnify the salvation found in Jesus Christ. Focusing on our failure and sin keeps us focused on Jesus Christ.  Soft antinomianism finds classic expression of this in Rom 7:24-25a where Paul exclaims, “Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord!” (ESV).  For soft antinomianism this means that while there is no real possibility that we can avoid sin, the good news of the Gospel is that in Jesus Christ we have forgiveness for this sin.

I find that Scaer is describing the same problem to which I have called attention, and labeled as soft antinomianism. This is no unicorn.