Monday, December 9, 2013

Mark's thoughts: I am an antinomian



During 2013 there has been an ongoing discussion among Lutherans about sanctification/new obedience and the third use of the law. I have addressed both of these topics in earlier posts (sanctification/new obedience; third use of the law).  In these conversations, the term “antinomian” is often used. Those who do not believe that exhortation and admonishment to pious and godly living are lacking in Lutheran preaching – or that it is even needed – are often described using this term (for an example of this).  At the same time, this group responds by asking for proof and evidence of antinomianism. They ask: “Where are the antinomian sermons?  Who are the antinomians?  Name them or else all of this is just a straw man argument.”

These are fair questions. And so the time has arrived for me “to come out of the closet” and confess: I am an antinomian.  Classically defined, an antinomian is, of course, someone who follows in the theological trajectory of Agricola.  In this view, it is the Gospel that both causes repentance and works faith.  The law is to have no role in the preaching and teaching of the Church.  If you explained the meaning of this term to my congregation members, they would immediately object that this is simply not true about Pastor Surburg.  After all, in every sermon he preaches the law in order to confront the congregation members with their sin. He thoroughly teaches about the Ten Commandments in Catechesis.  It is not fair to describe him as an antinomian!

This is certainly true.  I am not an antinomian in this strict sense of the term.  In fact, I doubt that within the LCMS there are any pastors who are antinomians in this way.  The law and gospel paradigm is so deeply ingrained that it is scarcely possible for it to exist. Lutherans preach the law in order to convict people of sin and bring them to repentance.  The use of the Small Catechism in Catechesis with its First Part means that the Ten Commandments are constantly being taught.

No, I am not an antinomian in this way.  However, this full blown “hard antinomianism” is not the only form of antinomianism that exists. There is also a “soft antinomianism.”  This soft antinomianism believes that in preaching, the law always accuses and so the law’s only real use is that of convicting people of their sin in order to bring them to repentance – in order to prepare them for the forgiving news of the gospel.  Language that exhorts or admonishes Christians to godly living and good works is serving only this second use of the law.  If too much of this is used, or if it comes to be considered a separate and important aspect of preaching in its own right, then a diminishing and denial of the gospel is taking place.

I am a soft antinomian.  Or rather, I suppose I should say that I am trying to make a recovery from soft antinomianism.  My life in the Lutheran church and my training at a Lutheran seminary had taught me to preach the law robustly in order to convict hearers of their sin. This was all done in the service of the gospel, for the gospel offers forgiveness and comfort to repentant sinners.  At the seminary I learned about the firm sacramental grounding of the gospel.

This was all true of my preaching during the last ten years.  What I didn’t do with any regularity or strength was to encourage and exhort my hearers about good works. What I didn’t do very well was to admonish them in godly living.  I didn’t do this because that was the forbidden land of “legalism” and “works righteousness.”  It was the place where Baptists, Methodists and evangelicals lived.  I certainly wasn’t going to hold up Jesus as an example in my sermons for any other purpose than showing my hearers how sinful they were.  What would Jesus do? No biblically grounded Lutheran could ever speak that way.

The recognition of my soft antinomianism was prompted by the study of Paul’s writing in graduate school after seminary.  The more I began to preach as a pastor and reflected upon Paul’s letters the more the question began to nag at me: Why did Paul speak so frequently and so robustly about good works and godly living?  This was not simply a matter of convicting his readers of sin.  He wrote these things because he actually wanted his readers to do them (for more on this).  Why did Paul speak this way and I didn’t? 

The discussion of sanctification/new obedience this year has caused me to read more of what Luther says about this topic. Once again, I have found that Luther speaks in a frequent and robust fashion about exhortation to godly living and admonishment to avoid sin.  There is of course no doubt about the relationship between law and gospel in Luther.  And yet, he speaks in ways that often sound quite foreign to a modern Lutheran’s ears as he speaks about exhortation, admonishment and good works.

I don’t believe that my soft antinomianism is all that unusual.  In fact, from what I have seen it is endemic to modern Lutheranism.  I am by no means the only pastor who has perceived this.  When those who share this concern raise the subject, it is not an accusation directed at others.  It is instead a description of what we have found in ourselves and the Lutheranism that exists around us.  At the same time, we raise the subject because we believe that in order to be true biblical and confessional Lutherans, we need to reappropriate what has been lost.

I have recently finished reading Martin Luther’s antinomian theses and disputations which are now available in translation (Only the Decalogue is Eternal: Martin Luther’s Complete Antinomian Theses and Disputations [Ed. and tr. Holger Sonntag; Minneapolis: Lutheran Press, 2008).  In order to help illustrate my point, I am sharing some passages from this work.

It goes without saying that in response to Agricola and the antinomians, Luther emphasizes the law and gospel dynamic throughout the theses and disputations. It is classic Lutheranism.  He also emphasizes the simul iustus et peccator:

“What is this? How do these things fit together?  How does it agree, to be a saint and to pray because of sin?  It surely is a wonderful thing.  It is truly a fine thing.  Let him figure it out who can.  Two opposites in one subject at the same time!  If you are saint, why do you cry? Because I feel the sin clinging to me, and this is why I pray: ‘Hallowed be thy name, thy kingdom come.’  ‘O Lord, be merciful to me.’  But you are a saint.  But you are a saint?  In this way, insofar as I am a Christian, because to that extent I am righteous, pious and belonging to Christ, but insofar as I look at me and my sin, I am wretched and a very great sinner.  Thus, in Christ there is no sin, and in our flesh there is no peace and quiet, but perpetual battle as long as this old Adam and this corrupt nature last. They are destroyed only by death itself” (pg. 153).
“For as we have already said many times, the Christian is alive as well as dead, sinner and saint” (pg. 162)
“In view of Christ our Lord and the remission of sins in Christ we are truly saints, pure, and righteous, just as even Gabriel himself in heaven, by faith; and we are truly set in the heavens with Christ (cf. Eph. 2:6).  But as for myself and my flesh, I am a sinner” (pg. 180).

Yet in this portion of Luther’s writings there is no mere resignation to sin in the knowledge we have forgiveness in Christ.  True, we can never escape sin until death.  However Luther has a very robust view that the Spirit actually does something to us and makes a change in the way we are able to live:

“Thus, the demand of the law is sad, burdensome, and impossible for those who are outside of Christ.  Contrariwise, among those who are under Christ, it begins to be done as something enjoyable, possible in the first fruits, albeit not in the tithes. And therefore it must necessarily be taught among Christians.  Not, to be sure, because of faith which has the spirit subject to the law, but because of the flesh which resists the spirit in the saints, Gal. 5 (:17)” (pg. 43).
“Whoever, therefore, lays hold of this benefit of Christ by faith has by way of imputation fulfilled the law and receives the Holy  Spirit, who renders the law, which otherwise is annoying and burdensome to the flesh, enjoyable and gentle”  (pg. 55).
“Then we receive the Holy Spirit by faith, who brings forth new motions and fills the will so that it truly begins to love God and hate the sin that remains in the flesh” (pg. 61).
“But still, as I said, we are free even from this law in a twofold way, and it ceases through Christ, since he fulfills that emptiness, and I do so in him.  First, imputatively, since sins against the law are not imputed to me and are pardoned on account of the most precious blood of the immaculate Lamb, Jesus Christ, my Lord.  Then, in a purging manner, because the Holy Spirit is given me. After receiving him, I begin to hate wholeheartedly everything that offends his name and I become a pursuer of good works. What is left in me of sin, this I purge until I become totally pure, and this in the same  Spirit who is given on Christ’s account” (pg. 92).
“For after receiving the Holy Spirit we begin to detest sin, and hate it, and we purge it with the help of the Holy Spirit, not consenting to sin but driving it back” (pg. 94).
“But the discussion is about the fulfillment, that is: Do the human powers fulfill the law?  They do not.  Who then does? Christ. For he fulfilled it all, and later, we fulfill it in part.  Not out of our powers, however, but out of the power of the Holy Spirit, who is given us into our hearts, in whom we cry (Rom. 8:15): ‘Abba, Father’” (pg. 113).
“Yet it is necessary that he first be justified by faith alone. For faith is the first good intention from which later the remaining good works flow like fruits and it remains for the whole life.  Thus, after I come to believe in Christ, I intend to want to believe in God, to love and magnify his Word. Then I also intend not to want to commit adultery, to fornicate, to dissipate, etc.  For when faith is brought about, the Holy Spirit is given whom, when accepted, follow all sorts of good fruits like of a truly good tree” (pg. 115).
The fact that the believer is saint and sinner at the same time means that there is a continuing struggle.  In this struggle, the law is used by the Spirit to repress the sinful man: “But, nonetheless, the law remains, also mortification, since our flesh is always rebellious. Therefore the Holy Spirit or faith always impresses the law on its flesh so that it may cease, lest sin would be permitted to rule, lest it would accomplish what it wills (Rom 6:12)” (pg. 74).

The Christian therefore finds himself/herself in the midst of a struggle. But it is a struggle against sin that he or she actively takes up:

“Every believer, who by faith begins to conquer the terrors of the law, repents throughout his entire life. For the entire life of the faithful is an exercise and a certain hatred against the remainders of sin in the flesh, which grumbles against the Spirit and faith” (pg. 59)
“And even in this way sin is removed in a formal and purging manner, since here, day by day, I purge and mortify more and more the sin that still remains in my flesh, until finally all that belongs to the old man is removed and consumed and a pure and glorified man without blemish or any defect comes forth” (pg. 91).
“Yet the law is nonetheless not to be removed from the temples; and it is indeed to be taught, since even the saints have sin left in their flesh which is to be purged by the law, until it is driven out.  For this wrestling match remains for the saints as long as they live here.  Here they fight by day and night.  Then they finally overcome through Christ” (pg. 116).
“Yet it does not follow from this that you are secure and sound asleep.  By this divine reputation – that your sins are forgiven you freely for  Christ’s sake – you are sent, as it were, into lifelong military service and battle array, in order to fight and combat sin, the world, the devil, and your own flesh” (pg. 142).
“To be dead and to die to sin is a Pauline phrase for battling against sin and not allowing it to rule in us.  And this happens not only in on member, but in all, so that now the heart, eyes, hands, tongue, and feet do something else than before, and serve Christ the Lord, not sin, and thus become from day the next constantly holier and better. But because this nature is totally infected by the devil, we do not hope to be fully free from sins before the body is covered by the ground and consumed with worms” (pg. 179).
So how does a pastor preach and minister to people in this situation?  How does the pastor assist people in godly living?  Luther leaves no doubt that exhortation and admonishment using the law is part of the answer. The question for us as we read these statements is whether they describe our approach as well:
“Indeed, even the saints need the law as a kind of admonisher, since there is in them a constant war between spirit and flesh, according to Rom. 7(:23): ‘If feel another law in my flesh which wars against the law of my mind etc.’  Yet only to the saints or believers this is not imputed because of Christ, and since he fights against sins, they do not allow sin to rule” (pg. 91).
“But the law is not to be taught in such a way among the pious, so as to accuse and condemn, but so as to admonish to good. For I ought not to say or preach: You are not under the remission of sins.  Likewise: You will be condemned; God hates you etc.  For these sayings do not pertain to those who have received Christ, but address the ruthless and wild.  The law then is to be attenuated for them and is to be taught them by way of exhortation: Once you were gentiles; now, however, you are sprinkled and washed by the blood of Christ (cf. Eph. 2:11, 13; 1  Cor. 6:11). Therefore, now offer you [sic] bodies to obey righteousness, putting away the desires of the flesh, lest you become like this world (cf. Rom. 12:1-2; 6:13; Eph. 4:22). Be imitators of the righteousness of good works (cf. Tit. 2:14) and do not be unrighteous, condemned like Cain, etc.; you have Christ” (pg. 116).
42. Wherefore the law is to be taught indiscriminately – as also the Gospel – the pious as well as the impious.
43. To the impious, that they, terrified, might acknowledge their sin, death, and inevitable wrath of God, that they might be humiliated thereby.
44. To the pious, that they might be admonished to crucify their flesh with its lusts and vices lest they become secure” (pg. 135).

“Indeed, even the saints carry with them their flesh and fall and err often.  This is why it is necessary to admonish, to stir up, and to call as if to battle, so that they may remember in what danger they live.  Don’t sleep, don’t sleep, don’t snore! Awake!” (pg. 145).
“Let it be markedly this: The Church needs the law, not only so that the impious might be coerced by it, as by fetters, but also that the pious, who still have sin left in their flesh, can be admonished and convicted, lest they become secure and complacent; so that they be stirred up as for a battle and military service against remaining sins and temptations, which will be of great size and number in every age” (pg. 148).
“Yet because we are not perfect and sin in the present life, the law is to be taught and inculcated, so that we are stirred up for battle, let we become idle and sluggish, lest we perish” (pg. 155).
“This is why the impious are to be struck by the light of the law, so that they, finally terrified, learn to seek Christ.  And the law is also to be taught to the pious in order to admonish and exhort, so that they endure in the battle and conflict and do not allow themselves to be overcome by the barking and assault of their flesh” (pg. 156).
In an even more surprising set of statements, Luther indicates that Jesus is to be set forth before believers as an example in order to assist them in godly living:
“You know that Paul often connects these two, as Peter does as well, first, that Christ died for us and redeemed us by his blood in order to cleanse for himself a holy people (cf. Tit. 2:14; 1 Peter 1:19).  In this way, however, Christ is presented us as gift or sacrament.  In the second place, Paul and Peter present us Christ as example, so that we would be imitators of good works.  He redeemed us from all impiety and death, so that we then preach and glorify him by imitating good works.  Thus Peter says (1 Peter 2:21): ‘Christ suffered for you that you should follow in his steps’” (pg 110).
“For to present Christ as example is nothing else than showing how to live in obedience to God and parents and superiors and to be a follower of all good works and virtues, as they are recited by Paul and Peter at the end of almost all their epistles” (pg. 111).
“Should they not teach this way: ‘My man, Christ fulfilled the law, and now it is certainly appropriate that we follow his footsteps by living piously and saintly; that you not be an adulterer, a thief, a robber, as Christ says to the Pharisee (Luke 10:37): ‘God and do likewise’?’” (pg. 111).
“Thus Christ is presented to us as gift or sacrament and as example, so that we might follow his footsteps.  As far as he is example, we can follow and imitate him” (pg. 111).
“What else does faith give?  It requests and brings with it the Holy Spirit, from whom later flow all sorts of good works. Thus, the first part is redemption which we have by faith alone, and by this sacrament the Ten Commandments are fulfilled and redemption is given us gratis.  The other part is the example according to which we follow Christ and act well. This is why it is all caused by faith, whatever is done. Therefore is said well: Faith alone does all things” (pg. 121).







 




















  

63 comments:

  1. Surburg: "Language that exhorts or admonishes Christians to godly living and good works is serving only this second use of the law."

    I applaud your really long post. That's a lot of words!

    I'm very glad that we have to finally admit that antinomianism isn't really going on among us in the LCMS. To create the issue, you have to do a broad/narrow or hard/soft distinction. This allows for you to redefine terms as you see fit.

    Yet.. still... Who actually, besides you being a "soft-antinomian," thinks this? Cooper shows no real evidence. He simply says it is so and posts unattributed paraphrases that break the 8th commandment.

    Even if we found such a antinomian (hard or soft), that wouldn't make it a major problem. Contemporary worship, mixing Law/Gospel, the emergent movement, pietism, and American Evangelicalism are REAL problems. At best, soft antinomianism is a synthetic, created, internet hoax of a problem. Someone should email snoops!

    Sidebar: My read on your post is that you would be better calling yourself a "pronomian." You are "pro-Law." Pastor Mark Buetow gets credit for that phrase. If we are going to make up terms, let's make up terms that fit. And who wants to be a "soft" anything? I think "pronomian" fits you. It's catchy. You should try it. :)

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  2. George, I can only say that there are many who see the problem. The intensity of your reaction is itself interesting. In the same way Martin Luther is clearly a "pronomian" in the quotes I have supplied, I suppose you can apply that label to me. I will be honored to take my stand with Luther.

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    1. As I said before, Pastor Surburg, you have no evidence other than a post-modern read of my writing to concluded that I'm intense. I'm actually quite joyful. Today, I woke up and you had changed your blog title from "I'm coming out" to simply "I'm an antinomian." I'm glad you took my loving advice and dropped all "hard" and "soft" talk anywhere near the context of "I'm coming out."

      Now, you aren't an antinomian. You are a pronomian. You might have a bit of a problem, as seen yesterday on Facebook, with original sin. But, since that whole thread was deleted, I can't reference it so I can only assume you've dropped it.

      What I just did there was bad form, wasn't it? I shouldn't go around saying that you have a problem with original sin and not providing a reference. You too might consider not saying that there are problems with antinomianism and not providing references.

      There's a giant grin on my face. You can't see it. I'd say it's rosy but that happens on this Sunday on Gaudete.

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    2. Pastor Borghardt,

      Please note that the blog title has not been changed in any way - it is the same as when it was first posted.

      The thread in question was deleted because it was indicated that the Alien Righteousness Facebook page is not intended for discussion of non-Alien Righteousness material. Since the pastor asked a question about the regenerate man, my answer was about the regenerate man. I presume you have no objection to the content of FC SD II.85.

      I do appreciate your comments a great deal. I think your protests are very illuminating to those who are observing these conversations. In many ways, you are making my point far better than I ever could.

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  3. Excellent insight, Mark. I, too, have struggled a bit with this. I used to see the Law as a "necessary evil" to get to the Gospel. Then I read this is Paul's letter to Timothy: "Now we know that the law is good, if one uses it lawfully." You've show how the Law can be good and how to use it lawfully.

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  4. Sorry to burst your bubble, Mark, but false doctrine is so ingrained in your (and my) adversaries, that they simply cannot get beyond their post-Enlightenment, neo-Lutheran presuppositions. At the end of the day they confuse the Law's essence (God's eternal will) with its effect (condemnation of our sinful nature). Coupled with that, although they may be unaware of it, is denial of biblical inerrancy, the vicarious satisfaction, eternal law, natural law, and the third use of the Law.

    They have a different Law and, I fear, likewise a different Gospel.

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  5. This paragraph got me thinking (and I hope it won't earn any epithets thrown my way) -
    " There is also a “soft antinomianism.” This soft antinomianism believes that in preaching, the law always accuses and so the law’s only real use is that of convicting people of their sin in order to bring them to repentance – in order to prepare them for the forgiving news of the gospel. Language that exhorts or admonishes Christians to godly living and good works is serving only this second use of the law. If too much of this is used, or if it comes to be considered a separate and important aspect of preaching in its own right, then a diminishing and denial of the gospel is taking place."

    I think that the biggest problem we have is we end up confusing the uses of the Gospel (which belong to the Holy Spirit) and the various ways in which we speak law. Look at the proposed assumption - "Language that exhorts or admonishes Christians to godly living and good works is serving only this second use of the law." That is indeed a false assumption that wrongly thinks it binds the Holy Spirit.

    However, I think there is another false assumption - that is, unless there is exhortation that there is no 3rd Use; that unless we say, "be like Jesus" that the Holy Spirit will not work His 3rd use where He wills. The Law is. The Holy Spirit works upon us with the Law in multiple ways (traditionally three). That's up to Him.

    I think the better question would be do we ignore parts or aspects of the Law -- not do we ignore uses of the Law. Or even, do we try to control the uses of the Law (so as to accomplish our own purposes) rather than simply preaching the Law faithfully?

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    1. Ah, typos -- what happens when you answer early before the toddler wakes up.

      I think that the biggest problem we have is we end up confusing the uses of the LAW (which belong to the Holy Spirit) and the various ways in which we speak law. Look at the proposed assumption - "Language that exhorts or admonishes Christians to godly living and good works is serving only this second use of the law." That is indeed a false assumption that wrongly thinks it binds the Holy Spirit.

      However, I think there is another false assumption - that is, unless there is exhortation that there is no 3rd Use; that unless we say, "be like Jesus" that the Holy Spirit will not work His 3rd use where He wills. The Law is. The Holy Spirit works upon us with the Law in multiple ways (traditionally three). That's up to Him.

      I think the better question would be do we ignore parts or aspects of the Law -- not do we ignore uses of the Law. Or even, do we try to control the uses of the Law (so as to accomplish our own purposes) rather than simply preaching the Law faithfully?

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  6. Also, one thing with the Luther Quotes - I would note that historically Luther is speaking before the three uses really become codified or take the fore in discussions on the Law. And so what that means is that we can sort of read backwards into them later precise terminology. As an example:

    "This is why the impious are to be struck by the light of the law, so that they, finally terrified, learn to seek Christ. And the law is also to be taught to the pious in order to admonish and exhort, so that they endure in the battle and conflict and do not allow themselves to be overcome by the barking and assault of their flesh”

    Now, is Luther speaking of the 3rd use in terms of the "admonish and exhort"? I'd say not necessarily - it's a beating down of the flesh that he is speaking to, rather than a positive "this is good". I think sometimes if we try to drop a three use filter on Luther it doesn't mesh quite properly. He seems more interested in the showing of sin (the theological use) and then the "breaking and hindering of the will of our flesh".

    Also, I think when Luther thinks of good, He much more often points to Christ, rather than to the Law, per se. I wonder (and am literally thinking) how that might mesh in with Exemplary Atonement sort of language. I don't know.

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  7. George Borghardt,

    It is not a breaking of the eighth commandment to mention phrases I have heard that I find to be dangerous and inconsistent with Lutheran theology. I have not lied, nor have I slandered anyone as no names were mentioned. There is a very specific reason I have not mentioned any names, or cited specific instances when these things were said. I do not feel that it is my place to attack other ministers who I am in fellowship with. Those pastors I find these problems with are LCMS and I am AALC. We are in full altar and pulpit fellowship, and I thus have to respect the fact that they are in good standing within their church body. I am not a district president, a presiding pastor, or a bishop, and thus have no particular authority over other pastors in the AALC or LCMS. Thus, rather than attacking specific ministers, I have chosen to identify specific overriding themes in certain preaching/teaching that I find to be problematic. You may disagree with me on this, but that is my position on the issue.

    Second, it is completely valid to label these figures "antinomian" historically speaking, and to distinguish between a hard and soft form of antinomianism. The term "antinomian" was used first by Luther to identify those who refused any teaching of the law from the pulpit whatsoever. Clearly, this isn't really an issue in Confessional Lutheranism. However, there was another movement that has been labeled antinomianism historically which is identified with the theology of certain early American Puritan divines. These figures did not deny the importance of the second use of the law, but argued that good works should not be preached after the gospel, because to do such would displace the centrality of Christ. It is in this second sense, which Pastor Surburg calls "soft antinomianism," that such an issue arises in our circles. Remember that theological positions are often labeled as moderate or strict forms of a certain teaching. For example, there is semi-pelagianism, and there is also pelagianism. The same distinction can be made with antinomianism.

    And your label "pronomian" is an accurate one, because it identifies us with Psalm 119, and Paul who calls the law "holy, righteous, and good." I will wear the phrase "pronomian" as a badge of honor, as it is the call of the Christian to be so.

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    1. Pr. Cooper,

      I exhort you to provide actual evidence for any 'antinomianism" you feel you have experienced. If you ramble on and accuse folks of being antinomians without providing any evidence as to why they are antinomians, you are at best a really poor scholar and at worst breaking the eighth commandment. Without context and any references, you can just keep hitting a straw man and never actually help anyone.

      Don't paraphrase. Don't identify themes. Don't try to recall a conversation you once had with a beer in your hand. Don't only provide one side of the discussion (yours).

      And don't go ad hominem and say "Borghardt is naughty and not nice." I'm simul naughty and nice (grin). I've also actually tried to listen to your podcast. The best construction is that I could be one of your biggest fans.

      I'm encouraging you to do better. You can do better than this. Whether you receive my exhortation as a gift or as a burden, it is still going to accuse you. Lex semper accusat.

      The Law is always good. What makes it accuse is our sins. It even accuses when the Lord is doing Third Use with us.

      And when you say, "You 'soft' antinomian! It doesn't only accuse!" I'll smile and say, "Please don't call me 'soft' anything. Yes, it doesn't accuse the New Man in Christ. My question is, 'When does the Law not accuse the Old Man?'"

      The answer is never. When are you not simul Old Adam and New Man? Until the Last Day, the lex semper accusat even when exhortation, like this one, is going on.

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    2. "For example, there is semi-pelagianism, and there is also pelagianism. The same distinction can be made with antinomianism."

      Really? So if you do not exhort someone to good works in a sermon, your sermon is automatically soft-antinominaism? You are effectively saying that every sermon must exhort to good works. Because with pelagianism an semi-pelagianism you either are of the heresy or are not.

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  8. Pastor Surburg, thank you for yet another very helpful post on this subject. I am hearing from many pastors who are benefiting from these conversations. It is encouraging to see more and more confessional Lutheran pastors recognizing the validity of the concerns that you have raised in this post and what it even more important, taking a close look at these issues in a way I know will be a blessing to the church.

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    1. I am a layman who is benefiting from these conversations.

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    2. Indeed, thank you, Pastor Surburg.

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  9. Look at you, PTM! You re-post your old posts as if by you just repeating yourself over and over again suddenly you are made right and relevant again. Ha! Seeing this not only made my day but tells me that I'm speaking and teaching the truth! Nothing but love, PTM. Have a great day!

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  10. Pastor Borghardt,

    I am a strong supporter of Higher Things, and so I encourage you to interact with others in a way that reflects well on the organization. The sophomoric character of this response is beneath you and the important organization you lead. Your interactions reflect on Higher Things, and I encourage you to bear that in mind.

    In Christ,

    Mark Surburg

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  11. Nice! See that exhortation accuses! Now you are getting it! You can't exhort without it accusing the Old Man! Now we are getting somewhere!

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  12. Brother Borghardt-
    I would say I received an example.

    "Christ even now is destroying the world that He preserved for so long with His own holy law in order to create a new kingdom of heaven. The kingdom of death, devil, and our sinful selves is finished, no matter how much we fight against it. God is at work in His word to destroy the heavens and the earth so He can create a new kingdom through the preaching of the Gospel, because He wants you all to himself. He wants you to be a do-nothing, know-nothing, receive-everything kind of person. In this kingdom it's not what you do or don't do that earns you entry, it's who you know, or rather, who knows you, and His words of promise for you. Yes, all things will pass away, especially sinners, but you who've been chosen for eternal life have become a new creation of the Holy Spirit. In this new kingdom Christ rules, not by commands, but by the faithfulness of His promises to you, which are new every morning and will by no means pass away."

    http://higherthings.org/reflections/advent-2014/2013-12-08

    The line that God wants us to "know-nothing, do nothing, receive everything kind of person" is simply not true. This is an example, while used in a homiletical/devotional manner, of the soft-antinomian statements that I've seen in myself, preached myself and it is good for us to discuss. My parishoners read HT devotions, my mom does, I have in the past. It might just be a throw away line, but it is exactly what Brother Surburg is addressing.

    Fraternally,
    Ben

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    2. If I might call for some context with a citation - "In this kingdom it's not what you do or don't do THAT EARNS YOU ENTRY, it's who you know, or rather, who knows you, and His words of promise for you." (Emphasis mine)

      As this is speaking to the *entry into the Kingdom*, is it not right to say nothing of ones own works? I'm assuming that no one here would say that we are made righteous or enter the Kingdom of heaven on the basis of our works?

      Now, the counter to this would be "why are people always only talking justification and not sanctification (or new obedience), why all Easter Preachers and not Pentecost preachers, etc."

      That may very well be a valid question to ask, but to apply it and give as an example of "soft-antinomianism" a paragraphed length devotion is... somewhat artificial and arbitrary.

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  13. Bad typos corrected..

    Ben,

    I think you answer that yourself, don't you? Pastor Riley, who wrote those reflections, is paraphrasing Dr. Luther. Who hasn't told someone that they don't need works to be saved? There is nothing false in this devotion! What saves? Nothing other than to know and to believe in Jesus! The writer says, "To be known by Jesus."

    That's completely anti-Law because it's completely the Gospel (Apology IV). While, you and I might want the writer to follow up with some exhortation, he doesn't necessarily have to do so to properly distinguish Law/Gospel. Right?

    We might consider letting Gospel hyperbole be Gospel hyperbole. We are not saved by what we do - ever. Do good works follow? Yes. Does that change that works don't save? No, it doesn't.

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  14. George-
    You just contradicted the devotion by writing, "Nothing other than to know and to believe in Jesus." It states God wants to you be a know nothing person. The Word says, I know that my redeemer lives." Job 19. St. Paul wants to know Christ and the power of the resurrection - Philippians 3. I trust you would agree that the words matter. I understand Gospel hyperbole, at the same time, can you see how it can be read as an example of soft antinominianism that you have been seeking examples of?

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    1. Luther put matters much better when he wrote in the Antinomian Diputations:

      "By this divine reputation – that your sins are forgiven you freely for Christ’s sake – you are sent, as it were, into lifelong military service and battle array, in order to fight and combat sin, the world, the devil, and your own flesh” (pg. 142).

      (Only the Decalogue is Eternal: Martin Luther’s Complete Antinomian Theses and Disputations [Ed. and tr. Holger Sonntag; Minneapolis: Lutheran Press, 2008).

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  15. "In this new kingdom Christ rules, not by commands, but by the faithfulness of His promises to you, which are new every morning and will by no means pass away."

    Of course it reads as anti-law because it's 100% pure Gospel. The context isn't a doctrinal dissertation on the third use, but on how we stand before God. The target audience is those who would be troubled by what they have and haven't done coram Deo.

    When it comes to works or faith for salvation, the answer is always not works, but faith. You have to agree because you hold the Scriptures to be the inspired Word of God and are a Lutheran pastor. (grin)

    Riley says this too! "it's not what you do or don't do that earns you entry, it's who you know, or rather, who knows you, and His words of promise for you." I know that my redeemer lives! The sentence after the one that concerns you clearly confesses that this is about salvation!

    Lutherans have always been given to hyperbole when it comes to comforting troubled consciences. They jump off cliffs without parachutes and speak in extreme terms for maximum comfort.

    "Sin boldly, pray all the more." "The highest art of a Christian is to teach Christians to ignore the Law."

    Context is key here. The above are Gospel words for troubled consciences. We might cut our brother a bit of slack and understand that not every sermon, or devotion, or reflection needs to be Pieper's Dogmatics. We might cut ourselves a bit of slack too.

    Not everyone writes or preaches the way we write or preach. There is a great diversity in the way pastors confess the salvation achieved by Jesus on the Cross and delivered to us in His gifts.

    Also, we are looking for good writers for the Higher Things Reflections and good teachers at our conferences. Why not submit a few devotions or articles or offer to teach?

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  16. Greetings!

    Great to see another Lutheran pastor thinking this way!

    Like you, after I graduated from seminary, my preaching was of this soft-antinomian character. And, like you, after a while I had to come to grips with the fact that the New Testament includes so much exhortation to godly living, that my ordination vows enjoined me to do so, that the Confessions indicate that such striving to obey God is part of the Christian life, and that such exhortation isn't just Roman Catholic, it is just plain catholic!

    I blame such soft-antinomianism to the influence that Forde and his forbears have had on recent seminary students.

    Thankfully, our seminaries do not just teach Forde, but they also teach us to read the Scriptures. Thankfully, the Scriptures will eventually win out in the hearts of those who thoughtfully engage with them.

    In my reading of Luther I've noticed this phenomenon that you point out. It's handy to have such a catalog of his statements. Thanks!

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    1. Hello Chris, you know what's interesting? I went through seminary before there was the "Forde fandom" in place and ... I left having been taught, very clearly, that one never, ever ends a sermon with any Law, having been told by respected fellow pastors that St. Paul's epistles are never to be used as models for sermons, and so forth. And, of course, I believed them. In fact, I found my sermons following into quite formulaic and frankly, boring, patterns. After some talk of how sinful horrible people we are, I'd provide another review of the doctrine of justification, tell everyone they were ok, and generally conclude by urging them to take communion. Frankly, I got bored out of my mind with my sermons. Very quickly when I was preparing sermons I realized how quite unhelpful the modern commentaries I was told to use actually are. I remember having purchased several commentaries on each Gospel and trying to use them for a Christian sermon thinking, "How is the fact that I can explain the five modern theories about the longer ending of Mark at all helpful in a sermon?"

      I then started doing what my old Greek professor had told us to do: use the tools in the NA edition, cross references, letting Scripture help me unpack Scripture, and I started consuming voraciously the sermons of the Early Church fathers and most imporantly: Luther and then Walther.

      I think many of us are coming through the same struggles with new insights, having arrived at the same conclusion.

      And the key has been, as you so wisely point out, simply letting the Word of God be the teacher and we the students and proclaimers of what is there.

      May God bless your preaching!

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    2. Paul,

      This sounds almost EXACTLY like my progression. Formulaic sermons, self-boredom in my preaching, then turning a corner with cross-referencing, reading the pericopes in their wider context within the book, reading the fathers, Luther, Walther . . . Not to say I've come as far as you surely have.

      I do tend to find that modern commentaries have something to offer, though their usually atomistic approach to exegesis is a major hindrance. But, again, that's where good cross-referencing and reading among those of another age helps quite a bit!

      I've seen your comments elsewhere on the third use of the Law, sanctification, the new obedience, etc., and I've found them to be among the more helpful and just plane sane being offered right now.

      Thanks!

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    3. It's not that I've come far, I've just looked at the map perhaps for more time than you have. We are on this journey together, aren't we?

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    4. Make that "aren't we." No question mark.

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  17. I think Luther nailed it (pardon the pun) when he said that "the entire life of the Christian is one of repentance."

    So much for our being able to use the law.

    "Christ is the end of the law for all those who have faith."

    "We walk by faith, not by sight."

    Preach the law, it will do it's job. Not to make better. But to kill.

    Then we can be raised again.

    Great thoughts here. Thanks to all.

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    1. Mr. Martin, with respect, please allow me to admonish you to stop thoroughly misrepresenting Martin Luther and falsifying the teaching of the chief teacher of the churches of the Augsburg Confession. You keep appealing to very selective quotations from Martin Luther to make assertions he never, ever, taught. It is simply wrong.

      The quotations offered here refute, quite completely, all such distortions. I truly wish you would stop doing this.

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    2. That's the great difference between biblicists and those of us who have tasted the true freedom of the gospel.

      You pull the text off of the page (you have to)…and we pull the gospel out of the text.

      Your smug, self-righteous assessment of yourself, Rev. McCain, never ceases to amaze me.

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  18. Pastor Jackson, Thanks for your comments. The remarkable thing - as Paul McCain indicates - is that I hear these same comments from pastors trained at both seminaries during very diverse time periods. I can only find this to be an indication that it is something edemic to modern Lutheranism. Those who have studied this more than I suggest that Elert, and then Forde, have been influential in forming and then promoting it.

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  19. Pastor Borghardt.

    You ask for evidence. The problem - as the discussion here illustrates - is that the evidence is not a matter of what is said, but instead one of what is not being said. There is great preaching and teaching of Law and Gospel. What doesn't happen is language of exhortation/admonishment to good works and godly living such as you find in Paul and Peter's letters, and in Luther. I recently heard a classic example of this at a Higher Things plenary. There was wonderful teaching about Colossians 3:1-4 - truly great stuff. But then when it came time to follow the oun/therefore of 3:4 and go on to the exhortation for which 3:1-4 provides the ground, the presentation had this alone to say about the struggle with sin - "the sin belongs to Jesus." Now one can say that it is not possible to do everything in every situation with a text. Yet the movement of the presentation was sadly, predictable. There was an inability or refusal to follow Paul on to 3:5-17 - the very reason that Paul had written 3:1-4 in the first place! This is what happens all the time.

    Now perhaps when you consider your preaching you don't find any of this to be a problem. If so, then I can only say blessed are you! Because I find it to have been ingrained in my by my own training and life in Lutheranism. And I keep talking to and hearing from so many Lutheran pastors who say the exact same thing. So I suppose the good news is that you can just ignore what I have written, and allow those of us who are engaging the issue to learn from Paul and Luther lessons you have already mastered.

    In Christ,

    Mark Surburg

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  20. "The problem is something is not said....

    So, your brother's writing is at fault because he didn't say all that you wanted him to say. The plenary didn't go far enough to what you think he should have said.

    Again, Mark, everyone has a different style and emphasis. Every pastor has their own hobby horse and things they emphasize. Just simply because they don't say what you or I would have said doesn't suddenly mean let's label them "antinomian."

    If you have ever told a person that their works do not earn them salvation, then you cannot really can't have a problem with Riley's reflection. You would go farther. Great. Your brother chose not to for the sake of the trouble consciences he was speaking to.

    I talked to a brother yesterday who took the time to call me. You are welcome to as well. We might consider even talking about this issue on HT-Radio. You should have a breakaway at the HT conference!

    I would also really, in all seriousness, beg that we read completely everything in a reflection or sermon to get the entire context. This way misunderstandings like have gone on with the above reflection become simply, "I don't feel like he went far enough." Okay, great! But, is that the false teaching of "antinomianism?" No, it's not.

    I make jokes because I'm a happy person. I am sophomoric. It's who I am. I'll get more giddy as we get closer to Gaudete. We can talk some time and you'll see. Higher Things is a youth organization. We're a zanny group of individuals. I think you might consider dealing with me in context too.

    What I don't find funny and I am deeply disappointed concerning is the whispers about Higher Things sheltering and promoting antinomianism. I have been asking for the actual evidence because I want to root out that rumor and dispel it. Pastor Ball provided a reflection that proved that this is about style.

    I know PTM has spread this slander about HT's Reflections and even about my own writings. Three words, PTM: Portals of Prayer. Tend to them first, buddy. WOW! (grin)

    SIDEBAR: Call me later, PTM. It's easier than stalking me around the internet to every blog I post on while blocking me on Facebook. How does he do that? It's amazing! I'll give you a clue, PTM, I'll be on amazon next. Books are cheap there. HINT HINT. I'll see you there! (GRIN)

    Sorry about that ADHD moment, I digress...

    Could you tell a person confessing their sins "go and sin boldly but pray all the more?"

    Could you tell a person who is troubled by their sins to "ignore the Law?"

    Could you tell a person who hears the Law's condemnation, "Tell the Law that it's gone before and it has no place in you in the Gospel."

    Luther could. I believe you would too if faced with people who were truly troubled by their sins, Mark. We can disagree with Luther and say he didn't go far enough or that he wasn't being clean enough with his language or that was a bit of hyperbole. It doesn't change that it was right when in context.

    Have a great day! I'll send you a FB message about HT-Radio. I'm ouuutta here!

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  21. Mark, since you've decided to take up my plenary...

    Colossians 3:5ff. includes such phrases as "put to death," "old man, and "new man." So I'm wondering whether you suppose that's something other than baptism at work in the daily death to sin? When we live daily in our baptism, our sin DOES belong to Christ. And living from that baptismal forgiveness (in absolution and the Sacrament) is precisely how those Old Adam things are put to death. If I recall, I pointed the hearers via those words to life in the church: hearing the Word, receiving absolution and Christ's body and blood.

    If there is some other way to put the Old Adam to death, I'm afraid I don't know about it. And, if it's a matter of seeing how God's wrath is poured out against such sins, well, we're back to the Law doing it's accusing, aren't we?

    So, please, do the work of a brother pastor and teach me how this text is to be treated. Otherwise, I must exhort you not to address any shortcomings in my presentation without addressing me directly.

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  22. Sage advice from the chief teachers of the churches of the Augsburg Confession:

    "The law then is to be attenuated for them and is to be taught them by way of exhortation: Once you were gentiles; now, however, you are sprinkled and washed by the blood of Christ (cf. Eph. 2:11, 13; 1 Cor. 6:11). Therefore now offer your bodies to obey righteousness, putting away the desires of the flesh, lest you become like this world (cf. Rom. 12:1-2; 6:13; Eph. 4:22). Be imitators of the righteousness of good works (cf. Tit. 2:14) and do not be unrighteous, condemned like Cain etc.; you have Christ. (211–213)."

    From:
    (Only the Decalogue is Eternal: Martin Luther’s Complete Antinomian Theses and Disputations [Ed. and tr. Holger Sonntag; Minneapolis: Lutheran Press, 2008)

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  23. Mark,

    I would suggest that you simply follow the text to where Paul wants you to go. Negatively: Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. In these you too once walked, when you were living in them. But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator. (Colossians 3:5-10 ESV)

    Positively: Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful.
    (Colossians 3:12-15 ESV).

    Take the great theology your are describing and then follow the ouv/therefore of 3:5 - tell you hearers that because they are baptized this is what is going to mean and this is what life now needs to look like. That's what Paul did. That's what we should do. It's not hard.

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    1. Mark,

      You seem to suggest that baptism is only before the "ouv/therefore" which the language doesn't indicate at all. It's something akin to "you have been baptized" THEREFORE "live in your baptism every day..."

      The precise point at which this never-ending discussion breaks down is illustrated by your reply above where you have left out the key verse, Colossians 3:11, where "Christ is all and in all." It's like there is a whole bunch of Lutherans out there who want to rejoice more in what the Law can supposedly instruct the believer to do instead of rejoicing in Christ who is our sanctification.

      The unending accusations of antinomianism are bogus. Unless you are in the offices and parishes and hospitals and homes these pastors serve you can't speak at all to how they admonish and exhort the people they are called to serve. Sure, you can pick out a devotion here or there, take it out of context and mount your podium of righteous indignation. But I suspect, in the end, those pastors are going to be more worried about bringing the comfort of Christ to troubled consciences, to people who know right from wrong and yet still fall and stumble in sin.

      Perhaps the reason that there are those among us on the interwebs who seem to emphasize the Gospel to the exclusion of the Law (as if you can have the Gospel with any Law!) is that the tireless plea for "exhortation" comes off as nothing more than thinly veiled Methodism, attempting to goad preachers into attempting to manipulate the behavior of their hearers. I for one, as long as I see these posts and accusations of "not enough paranesis" am only going to go more Christ than ever. You can't go wrong with more Jesus!

      It is a sad testament to the state of Lutheranism that we spend our time trying to identify those who don't seem to have enough law in their preaching and teaching instead of rejoicing in the Gospel which so little of so-called Christendom has heard.

      Sinners need Christ. Not a new Moses. Christ. The Lamb who takes away the sin of the world. To live as a Christian is never to live apart from or beyond that for something else. Where Christ is not all in all, we can slice and dice Colossians and make it sound as if the whole passage is an "if...then" instead of an "all in Christ."

      And if harping on Christ being all in all all the time makes me an antinomian, I will just have to wear that badge with a good conscience.

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  24. See, again, I'm not sure why all of this is such strange territory. Don't we know that second article of the creed in the Catechism -- that I may be His own and live in His kingdom... Or baptism - that all sins drown and die and that a new man daily arise. Or even the Nicene Creed - I believe in the Holy Spirit, the Lord and GIVER of life.

    We have life. It's a reality. Anyone who is in Christ is alive in Christ. That's just reality. Does sin cloud this, obscure this, try to make us forget this? Yes. Does sin call out to us? Yes. That's why we pray "Lead us not into temptation."

    In fact, this is not just Colossians 3:5ff, it's Colossians 2-4. It why we learn, when accused, to flee to Christ. It's why we are tempted, we flee to Christ. It's all about Christ, for we are in Christ. Let Christ rule... Christ is all in all. Whenever we speak of sin - Christ bore it. When we speak of our righteousness - it is Christ. When we consider how to act - as Christ. Everything in Christ.

    Have we forgotten to have Christ be the center and point of all of our preaching and teaching?

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  26. Mark,

    I think that within Col 3:5ff, Paul wrote more than 3:11. This reductionist move as you seek to avoid all the Pauline language you don't want to use is the problem. If what I am describing is "thinly veiled Methodism," apparently Martin Luther was Methodist.

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    1. Mark

      You say there is Pauline language that I don't want to use. You continue to omit verse 11 which suggests that there is Pauline language you don't want to use either, namely, that which most clearly puts Jesus at the center of the whole discussion. The internet, you know, is the lair of irony.

      Furthermore, by saying that I avoid what Paul is saying in these verses, you are for the most part accusing me of telling people to go ahead and be haters, malicious, wrathful, to be liars, hold grudges and withhold forgiveness. I'm sorry you think that's the gist of my preaching and teaching.

      All I can do is take comfort with Paul that I am not worried about being judged by you or anyone else. I know nothing against myself but in any case, the Lord is the judge. And He is a crucified Lord whose blood answers for all my transgressions.

      I really would suggest that you don't take internet discussions quite so seriously. You know as well as anyone that tone and context are sorely limited and can never substitute for a genuine discussion face to face. Plus, a great deal of what is done on the internet is just for fun, even in theology discussions. Don't let yourself be so easily baited. Let's have a beer at the next Pastor's conference and you can see whether you still think I'm an antinomian or not. Or you can mark and avoid me. Your choice. But the offer is there.

      Advent peace in Christ!

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    2. Mark,

      Your response has provided a great example of the soft antinomianism I describe in the post:

      "Perhaps the reason that there are those among us on the interwebs who seem to emphasize the Gospel to the exclusion of the Law (as if you can have the Gospel with any Law!) is that the tireless plea for 'exhortation' comes off as nothing more than thinly veiled Methodism, attempting to goad preachers into attempting to manipulate the behavior of their hearers. I for one, as long as I see these posts and accusations of 'not enough paranesis' am only going to go more Christ than ever. You can't go wrong with more Jesus!

      It is a sad testament to the state of Lutheranism that we spend our time trying to identify those who don't seem to have enough law in their preaching and teaching instead of rejoicing in the Gospel which so little of so-called Christendom has heard.

      Sinners need Christ. Not a new Moses. Christ. The Lamb who takes away the sin of the world. To live as a Christian is never to live apart from or beyond that for something else. Where Christ is not all in all, we can slice and dice Colossians and make it sound as if the whole passage is an 'if...then' instead of an 'all in Christ.'

      And if harping on Christ being all in all all the time makes me an antinomian, I will just have to wear that badge with a good conscience."

      As you have said, since the label fits, go ahead and own it. The great news Mark is that more and more pastors are recognizing this kind of thought for what it is.

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    3. You're not even pretending to respond to what I'm actually saying. How you find it so difficult to talk about Jesus at all boggles the mind. Have fun with Sinai. Just be careful you don't get too close and touch the mountain. :)

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    4. Mark,

      The manner in which your own personal theological paradigm prevents you from speaking like the Scriptures (and Luther) is sad. Don't worry about me, I am rejoicing in the language of the apostle Paul, and that is a great place to live.

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  27. Here's a question for those who are concerned about and apparently disagree with Marks' point in this blog post:

    Would you end a sermon with these words? Why? Why not?

    Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful.
    (Colossians 3:12-15 ESV).

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    1. Paul,

      No, I would not as I most often end my sermons with "In the Name of Jesus. Amen."

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    2. That's it, pastor. Slap the handcuffs back on them.

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    3. That's it, tell people on their deathbed, that if they don't forgive others they are in big trouble.
      Plant those seeds of doubt and destroy their assurance because you have some ridiculous notion about trying to make them holy by slapping the law onto them.

      I'll pray for the people in your congregation that they can overcome your hopeless preaching, Rev. McCain.

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  28. It is quite revealing to notice how often some on this thread have resorted to passive-aggressive and childish responses while trying to defend their "soft antinomianism" as so well described by Mark S. A bit embarrassing for them as well, frankly.

    I think pastors should be willing, and able, to do better than this when discussing matters like this.

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  29. The discussion here yesterday makes it clear that my post has found its mark. If soft antinomianism does not exist or if it doesn't describe the reader, then there should be no reason to respond and argue against the idea. Yet we have seen in these comments a theological system in which the language of the exhortation and admonishment, which is so common in Paul and Peter; which the Formula of Concord affirms; and which Luther supported and employed, is labeled as a denial of Jesus and the Gospel. Of course, if this is true, then Paul, Peter, the Formula of Concord and Luther deny the Gospel.

    In writing this piece, I harbored no expectations of persuading that small group of hard-core adherents to the theological system that considers soft antinomianism to be a virtue. What I have sought to do is to speak to that very large group of pastors who want to preach faithfully in the way that Scripture actually speaks. The online discussion with the hard core adherents has been very useful because it has put on display the manner in which they are opposed to speaking in the way that Scripture speaks. I think that most observers will conclude that if a theological system precludes the use of Scripture's own language, it is a sure sign that the theological system is warped and incorrect.

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    1. Mark, once again, thank you for providing another good opportunity to think and talk about this issue. Your original post and your subsequent remarks and interaction have been extremely useful and helpful.

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  30. I would suggest that this type of discussion be done in private. It is disappointing as a member of a LCMS congregation to read such disagreement amongst our pastors concerning important aspects on how to preach a sermon. Use the telephone, not the internet!

    Diane

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    1. I must say I find this conversation enlightening and actually encouraging - even the hostile responses to what I find encouraging are actually enlightening - in terms of their form as well as their content.
      And since I do not know any of the contributors personally, I consider it highly unlikely that any of them would call me and tell me about their thoughts, nor would I know whom to call, and when.

      And even for those who do know each other personally, I am sure that everybody calling everybody individually would involve a such consumption of time and resources that a conversation such as this - even if I were to be excluded from it - would not be feasible.

      In addition to this, being able to put one's thoughts together and arrange them systematically in written form creates much better conditions for clarity than would the contributors having private conversations on the phone.

      These would be some of the main reasons why I appreciate a conversation such as this, in a forum such as this.

      Of course there are other internet fora out there, in which conversations are talking place that I would neither enjoy nor appreciate, and with and of which I have no desire to be involved or aware,

      I usually do not visit those ...

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    2. Jais,
      It's interesting that over at BJS there's a new thread that encourages pastors to 'mind their manners' so to speak when interacting with social media. It's also interesting that the German 'winkel' means corner. Let the pastors go to a corner an argue amongst themselves about theological matters, but not in public. I say that's good advice.

      In Christ,
      Diane

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    3. Diane, minding one's manners is one thing. Discussing the public proclamation of the Gospel is another. It is everybody's business, and concern. If you feel uncomfortable reading such discussions, you of course can choose not to read them.

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  31. There is nothing at all shameful about discussing these important matters in a public forum. As a layman, I am encouraged that our pastors take these matters so seriously. Some heat and passion is expressed? So be it!

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  32. I would suggest this opinion: there is no such thing as a real-world Antinomian!

    Antinomianism as classically defined is "lawless" Christianity; that is to say the notion that since the Gospel has arrived giving us unconditional forgiveness of sins we are no longer under the Law and therefore we are "free" to do anything or behave in any manner we choose.

    But, what in reality happens is that the person who disregards God's Law denies the promises given by Christ about the new creation who trusts, believes and listens to God's Word fully. Therefore, the supposed "antinomian" is simply the WORST form of legalist and works righteousness sinner as they simply write their own self-made law to replace God's own.

    Here is a couple of articles from other Lutheran theologians who make this point more clearly and convincingly then I can:

    http://gnesiolutheran.com/paulson-against-the-holy-blasphemers/

    http://jackkilcrease.blogspot.com/2013/02/legalism-is-antinomianism-just-as.html

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    1. I agree. I recall Luther saying something to the effect that there is no such thing as faith without works. So if a self-proclaimed Christian seems indifferent to the new testament admonitions, we would not attack the indifference we would accuse the sincerity or nature of the faith -- yes? With law, yes?

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  33. Whether anyone sees this comment, I'll do so for my own train of thought and possibly a helpful contribution. For the most part I'm glad to see this exchange. Yeah, it felt a bit heated at times, not everyone consistently disagreeing graciously. But we're Lutherans, we have a model of blunt language in Martin don't we?
    I found my way to this post out of genuine curiosities and dilemmas which were pretty well addressed by the discussion here.
    However it occurred to me that one path/solution was never mentioned, at least as I apply it. What about preaching what faith will do in us as law? I think I understand the problem with using Paul's admonitions as a final word, a follow-up to the proclamation of the gospel. Also, I never hear Luther's words/wisdom about what faith will do in us, in sermons. Why can't both be incorporated into sermons as law, to the effect of correcting the soft-antinomianism?
    I'd like to hear Luther's words regarding what faith will do in/out-of us. If i recognize this is not happening in me, I will be convicted. I may question my lazy assurance & recognize what I had called faith was not faith in Christ at all. Then I will again be all ears and eager for the good news.

    If anyone reads this, they might ask me to elaborate on what I mean when I say "what I had called faith was not faith in Christ at all." I suspect that despite growing up in the Lutheran church, many members hold to a faith that is a mere shadow of Biblical faith. This isn't faith in Christ at all, it's a superstition/delusion that a faith like deism, agnosticism, or universalism is Christian faith. It doesn't take personally or seriously the call of Christ to follow Him, to make disciples, to die to self, etc.
    When or if that is the case, I don't see how a 3rd use of the law is the solution. It needs to be addressed as non-faith, as still being lost in our sin, and confronted with the 'law' in the epistles and the Lutheran expectation for faith to produce fruit.

    I remember a conversation with a woman from my congregation who was leaving her husband and children for another man, who was himself leaving his wife for her. She asserted she had a clear conscience before God knowing that she was baptized and forgiven. She took forgiveness as permission! That's an extreme example, but I think many Lutherans actually function this way.

    I want to see/hear more of this advice from Luther employed: “It is not enough or in any sense Christian to preach the works, life, and words of Christ as historical facts, as if the knowledge of these would suffice for the conduct of life… Rather ought Christ to be preached to the end that faith in him may be established [so] that he may not only be Christ, but be Christ for you and me, and that what is said of him and is denoted in his name may be effectual in us.” (Freedom of a Christian)

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