So, I had a schedule change at work, and I pretty much have to work Sundays for a month and a half. Inevitably, I missed out on one of my favourite themes in the Church calendar, Ascension Day. It's celebrated (in the Lutheran Church) 40 days after Easter, a week before Pentecost. It's one of my favourites for several reasons:
1. It shows that Christ has been honoured above all names, that God has accepted his victory over death.
2. Jesus glorifies our humanity at the right hand of the Father.
3. Jesus fills all things.
4. It makes us think about what Jesus has accomplished on earth, in his flesh on the cross, how he wishes to be known. (Whereas, we often think and question God, why couldn't Jesus stay here a little longer.)
5. Jesus intercedes for us as our high priest.
6. Predestination.
So that's a few of the things I hope to cover, as I am pressed for time, and am writing of the cuff. I've already been putting this off for a week or so.
It's always good start out with scriptures:
Ephesians 1:3-23; 2:1-9; 4:7-16; Romans 8:29,30,34; I Peter 3:21,22; Hebrews 8:1-7; Colossians 3:1-3; Daniel 7:13,14;
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you, remembering you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all. And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ— by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised— who is at the right hand of God, who indeed is interceding for us.
Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man. For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer. Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, "See that you make everything according to the pattern that was shown you on the mountain." But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. For if that first covenant had been faultless, there would have been no occasion to look for a second.
Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.
Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.
Behold, with the clouds of heaven
there came one like a son of man,
and he came to the Ancient of Days
and was presented before him.
And to him was given dominion
and glory and a kingdom,
that all peoples, nations, and languages
should serve him;
his dominion is an everlasting dominion,
which shall not pass away,
and his kingdom one
that shall not be destroyed.
There is so much you can talk about ascension: Jesus, Christology, Soteriology, Eschatology, Predestination, Justification, Pentecost, the cosmos, the right hand of God, Baptism- it doesn't end. And so that is my first impression. We often think of doctrines in isolation like beads on a string, but really it's more like a cake with different layers baked into each other, and if you have just a piece you have the whole. So while we might talk of "doctrines" in the plural there is only "one" doctrine, "Christ" and that is why doctrine is important!
But how does the ascension bring this all out? I do not mean to exhaust everything, because I do not think that is possible. But it starts with Christology. All doctrine starts with Christ.
We usually tend to think of Christ in two ways, his humanity and his divinity. In Reformed christology the "sovereignty" of God is the material principal, the axel of theology through which everything revolves. God is sovereign and that belongs to his divinity alone. The essence of God is sovereignty. In other words, to be sovereign is not to be man. And so you have a hard line, even within Jesus himself, that separates and compartmentalizes sovereignty. This christology somewhat abstracts Jesus into "attributes" which belong to his nature and not necessarily his "person". This teaching lends itself to the Nestorian heresy that views humanity and divinity in Christ like two separate boards glued together as if he were two different persons. To give you a taste of the flavour, some Calvinists will insist that when Christ appeared in the house after his resurrection, he didn't walk through walls as we would be led to think, but he must have sneaked in by picking the locks.
Orthodox christology views Christ receiving all power and dominion according to his humanity, since his divinity already had it. And that is how we view Daniel 7. Jesus ascended before the Ancient of Days and was given all glory and dominion, and now rules all things in his flesh - because of who he is (the Son of God) and what he has done (suffered and died), according to the will of the Father, and has then been seated at the right hand of Majesty.
Secondly, the ascension of Jesus with his humanity, shows that Christ has already accomplished our salvation for us. He has obeyed God's law, humbled himself even under Roman law, embodies all of humanity, takes our humanity into death for us, raises our humanity for us, and brings our humanity to the throne of God, and glorifies our humanity for us - and that is God's plan and purpose for us now in Christ.
So Jesus isn't a little savior who throws out a life jacket to keep us from drowning in 2 feet of water. Our humanity is in complete and utter peril and Jesus does all the major actions for us to save us. He gives us his own judgment received by the Father, and gives us his own glorification at the right hand of the father. Jesus leads the way, and as his disciples, we follow this destiny, his destiny, instead of the fate we otherwise would receive.
Oddly enough, I like to think of Jesus in a similar way as John the Baptizer. John not only prepared the way for Israel, but he also prepared the way for Jesus. John preceded Jesus in his ministry, teaching, and in his death. Now Jesus would follow suit in a new way. But Jesus still prepares the way for us. He is the way. He has done everything for us: He died and rose and lives in power. This is what it means to be predestined! It is not so much looking back into eternity, but us looking forward in Christ into eternity.
What does that mean? There is a now-and-not-yet dimension in our lives. Even as we have this militant struggle against sin in our lives here on earth, we are already seated and glorified in Christ in his flesh. We are forensically declared to be righteous, because we are now not yet righteous in ourselves - we are not only declared to be "right" with God, but we are declared to be "innocent" as if we have never done wrong. Though in heaven we will definitely be righteous in experience, our righteousness will still always come from Christ.
Or think of predestination like a cat. If a cat's head cannot get in, the body will not follow. But if the head squeezes through, the body will follow. Christ is the head of the Church, and the body is already glorified in him and is sure to follow. Consider it already done because you are in Christ and he has already done it all. This is not to say, predestination doesn't come from God's foreknowledge either. However, it gives us hope and assurance, not that God is abstractly sovereign from all eternity past, but that he is actively sovereign in the Son who is at his right hand.
So, why did our Head leave us here in this way? I can only assume Christ has already suffered enough in his flesh. It is not his will to go through his experience on earth all over again with us murderous sinners. Rather he is glorified in heaven, and we know this by faith. God hides his glory to reveal his power in a way that completely mystifies us. He wishes to be remembered and known as our Savior through his opposite sign. Not his strength, but in his true glory, absolute weakness: God becoming man and rescuing us in humble suffering servitude and dying. And he did not leave us here alone, but gives us the Spirit who is our strength in our weakness. Further, because the head suffers, the body will also suffer. And that is why the book of Revelation is written the way it is, and why Paul speaks of Christ (who walked this earth a few years in ministry in Palestine) as this super heroic cosmic Jesus. The Christian life looks like tragic defeat. So the Revelation is for those who cling to this sorry Gospel in adversity, revealing that our weakness is really glory, might, power and the like, and this foolishness of the Gospel must be trusted and believed, placed above all things, and gives us hope in this now-not-yet dimension.
But while we are here, we know Christ's sacrifice has made us atonement, ascending like smoke into heaven, interceding for us at the right hand of God, uniting heaven and earth, and filling all things, awaiting his enemies to be made a footstool; meanwhile, we suffer those enemies, not flesh and blood, but the devil, and even in the midst of that, we are already seated in Christ, at rest, at peace, awaiting his return and the completion of our salvation which we have already attained in Christ, having been baptized into his destiny of death and resurrection, and named with the name of his baptism, as the Beloved, declared innocent and glorified.
Showing posts with label baptism. Show all posts
Showing posts with label baptism. Show all posts
Monday, June 13, 2011
Thursday, June 2, 2011
Decision Theology and How I Never Asked Jesus Into My Heart.
This is one of those issues I used to think about, went back and forth on, and then got bored of, and honestly haven't thought about a whole lot since. But I really do love God and his only begotten Son, and I know he is Lord and he lives in me; and this has always been a "given." Yes, I can't even remember a moment in time when I made this incredible decision for God; neither can I remember a time when I haven't loved God. My parents had me baptized into the Triune Name when I was less than a month old, and I still live in that baptism to this day. It has daily significance in my faith toward God, repenting, dying and rising all throughout the rest of my life. And I'm thankful for this gift, just as I am thankful for the Christian discipline they gave me.
I know a lot of Christians will think I was robbed of my "choice" to be baptized and follow God, and yet, I do not feel violated against my will, or that my baptism isn't efficacious or invalid. I know people will think that my faith isn't genuine because it was given to me as a gift, and I didn't have a chance to really please God and make it my own, as if I needed to add more credentials. But still, I do feel as if it is my own, even if I don't remember any change in my life. But as a side note, I don't see Baptists playing the coercion card when their fellow members bring their kids to church to hear the word. If their little ones don't want to go to church are they going to stop disciplining them in the Lord? Or aren't they unwittingly forcing their faith on their kids because they aren't old enough to make a choice? Are they going to stop bringing kids to church and let them starve? I hope not, even if it does make for a boring testimony.
I know a lot of Calvinists and Lutherans scoff at decision theology because of doctrines like predestination and total depravity. That isn't my battle. My beef with American Evangelicalism and decision theology isn't that they make a decision. It's that they don't know how to be given to. They don't see salvation as something to be passively received in faith; but rather they see faith as an active force which in itself pleases God - not because of what they receive in faith, namely Christ and all his benefits, but because of what they do by their own will. Its as if we are saved just by one work. You can't just accept Jesus as your Lord, but you have to really make Jesus your Lord, just hoist him up and then pat yourself on the back.
However, the Gospel isn't: "Make Jesus your Lord." But rather "Jesus is Lord." If we were to equate decision theology in a different context, it would be as if the black slaves had said, "I made the state set me free" after they were emancipated. But they were already declared to be free. Their freedom was something they received and it was this news that brought the freedom. Likewise, the Gospel is an accomplished fact. God has reconciled the world to himself. Even while we were still sinners and enemies Christ died for us. This is good news. In decision theology the Gospel is merely propositional, in Lutheran theology it is proclamation. And if it is proclamation it just needs to be received in faith. Faith is passive. It doesn't mean it is not our own, or that our will was overridden, but rather it means that we didn't have to do anything for it. Faith is a gift even as the word is a gift. After all, how can you have trust without the promise? But like all good gifts even faith can be rejected. The reason scripture says to have faith, is because everything has been done by the Son. Faith pleases God and justifies us not because it is something we do (although that is part of us) but because in faith itself, Christ is present with all his gifts, and he comes to us through our hearing.
As an aside, if I hear some gut wrenching story that were true, about a man wrongfully accused of murder, and then is exonerated by the court because he was framed, I would have these strong feelings and convictions of justice. I would hardly call it fickle emotions or even a decision or choice. There seems to be something deeper than both options. And yet it is still something in me that is a type of synergy. In the same way "Jesus is Lord" has the same weight to it. My faith is a strong conviction that is stirred by the Holy Spirit in a way that doesn't coerce me. But it was still brought about by God's work and proclamation, as his words are spirit and life.
When it comes to convictions of God, I don't see faith as something ruled out from children or even infants. Because I think faith is a trust and dependency on Christ. Christ said, let the children come to me. To these belong the kingdom. I think that is also how I came to Jesus. My parents brought me to Jesus and God worked in me. And I can say with scripture: "You made me trust you at my mother's breasts, on you I was cast from my birth, and from my mother's womb you have been my God." Psalm 22.
God makes us trust him. This is also a gift.
I think that is why Christ said, "Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven" because children know how to be given to. That's all they have is total dependency. I think they have even greater faith than adults. In Lutheran churches we like to joke, "all baptisms here are infant baptisms, and if someone is an adult we teach them back into infancy before they are baptized"
And baptism itself is a gift because it is a promise of the Spirit that gives us a good conscience in Christ's death and resurrection, offers us the forgiveness of sins and we are sealed with God's name. But I can see where this goes against the grain of American Evangelicalism. If baptism is another law God requires of our obedience, and doesn't do anything, not a gift of the Gospel, and certainly not something that benefits you the rest of your life, I can see why it is postponed in many churches.
But at any rate, I don't feel imposed into my heavenly family any more than I felt imposed to live with my earthly family. Even if it seems like I was born into baptism, isn't it almost the same way with all churches where children are born into discipleship? Unless parents these days have stopped teaching their children... and isn't that how we make disciples, baptizing and teaching? Don't children receive these as gifts, or just one and not the other?
But I do feel blessed to have received such a gift of baptism, that I was considered a full member of the community, baptized and washed into the same church as everyone else. I was taught that Jesus is my Lord. And I believed it. I wasn't presented with a propositional Gospel where I needed to ask Jesus into my heart or else I was going to hell. And I never struggled about saying the right prayer or if I really meant it. Rather, the gospel was proclaimed as an accomplished fact for me, and that God really meant it, and I never doubted it. As a disciple I do not follow Jesus merely through the law, but into his death and resurrection.
"For by grace you have been saved through faith. And this is not your own doing; it is the gift of God" It seems to me that grace creates faith, faith doesn't make grace. Perhaps, the way not to frame it is by faith through grace.
I know a lot of Christians will think I was robbed of my "choice" to be baptized and follow God, and yet, I do not feel violated against my will, or that my baptism isn't efficacious or invalid. I know people will think that my faith isn't genuine because it was given to me as a gift, and I didn't have a chance to really please God and make it my own, as if I needed to add more credentials. But still, I do feel as if it is my own, even if I don't remember any change in my life. But as a side note, I don't see Baptists playing the coercion card when their fellow members bring their kids to church to hear the word. If their little ones don't want to go to church are they going to stop disciplining them in the Lord? Or aren't they unwittingly forcing their faith on their kids because they aren't old enough to make a choice? Are they going to stop bringing kids to church and let them starve? I hope not, even if it does make for a boring testimony.
I know a lot of Calvinists and Lutherans scoff at decision theology because of doctrines like predestination and total depravity. That isn't my battle. My beef with American Evangelicalism and decision theology isn't that they make a decision. It's that they don't know how to be given to. They don't see salvation as something to be passively received in faith; but rather they see faith as an active force which in itself pleases God - not because of what they receive in faith, namely Christ and all his benefits, but because of what they do by their own will. Its as if we are saved just by one work. You can't just accept Jesus as your Lord, but you have to really make Jesus your Lord, just hoist him up and then pat yourself on the back.
However, the Gospel isn't: "Make Jesus your Lord." But rather "Jesus is Lord." If we were to equate decision theology in a different context, it would be as if the black slaves had said, "I made the state set me free" after they were emancipated. But they were already declared to be free. Their freedom was something they received and it was this news that brought the freedom. Likewise, the Gospel is an accomplished fact. God has reconciled the world to himself. Even while we were still sinners and enemies Christ died for us. This is good news. In decision theology the Gospel is merely propositional, in Lutheran theology it is proclamation. And if it is proclamation it just needs to be received in faith. Faith is passive. It doesn't mean it is not our own, or that our will was overridden, but rather it means that we didn't have to do anything for it. Faith is a gift even as the word is a gift. After all, how can you have trust without the promise? But like all good gifts even faith can be rejected. The reason scripture says to have faith, is because everything has been done by the Son. Faith pleases God and justifies us not because it is something we do (although that is part of us) but because in faith itself, Christ is present with all his gifts, and he comes to us through our hearing.
As an aside, if I hear some gut wrenching story that were true, about a man wrongfully accused of murder, and then is exonerated by the court because he was framed, I would have these strong feelings and convictions of justice. I would hardly call it fickle emotions or even a decision or choice. There seems to be something deeper than both options. And yet it is still something in me that is a type of synergy. In the same way "Jesus is Lord" has the same weight to it. My faith is a strong conviction that is stirred by the Holy Spirit in a way that doesn't coerce me. But it was still brought about by God's work and proclamation, as his words are spirit and life.
When it comes to convictions of God, I don't see faith as something ruled out from children or even infants. Because I think faith is a trust and dependency on Christ. Christ said, let the children come to me. To these belong the kingdom. I think that is also how I came to Jesus. My parents brought me to Jesus and God worked in me. And I can say with scripture: "You made me trust you at my mother's breasts, on you I was cast from my birth, and from my mother's womb you have been my God." Psalm 22.
God makes us trust him. This is also a gift.
I think that is why Christ said, "Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven" because children know how to be given to. That's all they have is total dependency. I think they have even greater faith than adults. In Lutheran churches we like to joke, "all baptisms here are infant baptisms, and if someone is an adult we teach them back into infancy before they are baptized"
And baptism itself is a gift because it is a promise of the Spirit that gives us a good conscience in Christ's death and resurrection, offers us the forgiveness of sins and we are sealed with God's name. But I can see where this goes against the grain of American Evangelicalism. If baptism is another law God requires of our obedience, and doesn't do anything, not a gift of the Gospel, and certainly not something that benefits you the rest of your life, I can see why it is postponed in many churches.
But at any rate, I don't feel imposed into my heavenly family any more than I felt imposed to live with my earthly family. Even if it seems like I was born into baptism, isn't it almost the same way with all churches where children are born into discipleship? Unless parents these days have stopped teaching their children... and isn't that how we make disciples, baptizing and teaching? Don't children receive these as gifts, or just one and not the other?
But I do feel blessed to have received such a gift of baptism, that I was considered a full member of the community, baptized and washed into the same church as everyone else. I was taught that Jesus is my Lord. And I believed it. I wasn't presented with a propositional Gospel where I needed to ask Jesus into my heart or else I was going to hell. And I never struggled about saying the right prayer or if I really meant it. Rather, the gospel was proclaimed as an accomplished fact for me, and that God really meant it, and I never doubted it. As a disciple I do not follow Jesus merely through the law, but into his death and resurrection.
"For by grace you have been saved through faith. And this is not your own doing; it is the gift of God" It seems to me that grace creates faith, faith doesn't make grace. Perhaps, the way not to frame it is by faith through grace.
Monday, April 25, 2011
He is Risen!
He is risen indeed! Alleluia.
I managed to get a little break from homework this weekend. I went to a mega church, it was actually quite decent. There was strong preaching of Jesus. I was a little bit skeptical how it would be, but it wasn't all that bad. The pastor even reminded us that we are to say "He IS risen" not "he HAS risen" since Christ is still risen.
One of the best parts of celebrating Easter with them, 17 baptisms. What a great way to celebrate the risen Christ and seeing others raised with Christ through the water of baptism. I would also add that in this case, as well, as Luther would say, it is preferred to say, "I AM baptized" rather than "I was baptized."
I managed to get a little break from homework this weekend. I went to a mega church, it was actually quite decent. There was strong preaching of Jesus. I was a little bit skeptical how it would be, but it wasn't all that bad. The pastor even reminded us that we are to say "He IS risen" not "he HAS risen" since Christ is still risen.
One of the best parts of celebrating Easter with them, 17 baptisms. What a great way to celebrate the risen Christ and seeing others raised with Christ through the water of baptism. I would also add that in this case, as well, as Luther would say, it is preferred to say, "I AM baptized" rather than "I was baptized."
Monday, April 11, 2011
A Future Present
Baptism and the Lord's Supper are not "types," not prefigurements or parables. They do indeed point to the future, but it is a future already present with its gifts of grace. - Hermann Sasse
Tuesday, February 15, 2011
Where is Water Baptism in Scripture?
I find it kind of funny when some evangelicals tell me that a certain verse isn't "wet" in scripture in reference to baptism. They make a vast disconnect between the baptism of the spirit and the baptism of water, as if they were meant to be two different things. Sure there are two aspects - water and spirit. But I don't see them as separated. But what strikes me as odd, is the standard for which water must be mentioned. If water isn't mentioned then it must be talking about Spirit baptism, so they say. But if you take all the verses that don't mention water, you find that the Bible doesn't teach anything about water baptism, even the great commission doesn't mention water, and we don't have any command to (water) baptize all nations! Why even do this? But even still when you apply this standard, all you are left with is the water baptism in the book of Acts where it specifically says that it saves you, gives you the gift of the Spirit, and washes away your sin. In Corinthians where it says Paul is glad he didn't baptize anyone, even that doesn't even mention water, yet its used as ammunition against one baptism. It's just another game of playing fast and loose with the scriptures.
I guess the question is: Where do people get their rules from?
And the second question is: Where in the Bible does it say, water baptism is merely a symbol that doesn't do anything but symbolize an outward sign of an inward reality? In other words, that it cannot offer what it signifies? But at the same time, I thought outward signs are what make things inward realities for us, ie the cross. I don't think there's anything specifically magical about that, it's just a reality of the world.
I guess the question is: Where do people get their rules from?
And the second question is: Where in the Bible does it say, water baptism is merely a symbol that doesn't do anything but symbolize an outward sign of an inward reality? In other words, that it cannot offer what it signifies? But at the same time, I thought outward signs are what make things inward realities for us, ie the cross. I don't think there's anything specifically magical about that, it's just a reality of the world.
Saturday, December 4, 2010
Mini Magnum Opus
I haven't been posting regularly, because I'm trying to learn how to articulate myself better. So, I decided to focus where Lutherans get most misunderstood, ignored, or even confused. And I decided to take my time with it. Sometimes, I just want to keep writing, but realize I have to stop somewhere. If you have a short attention span, I invite you to read paragraph 6. Cheers.
The “Word and Sacraments” is a phrase that commonly comes up with Lutherans. But it’s also a phrase that quickly rubs people the wrong way, as if it were the road to Rome. However, as opposed to Catholicism, Lutherans have a totally different definition of the Sacraments and Salvation because of the Word. And the Word is that which declares our salvation accomplished, Jesus himself. Roman Catholics define sacraments like a blessing, including marriage and ordination. But Lutherans would say the blessing of Christ is most sacred, and they therefore reserve the term “sacrament” for the mystery of our salvation. Baptism and the Lord’s Supper are for all people, but marriage and ordination is not.
Lutherans accept that the term “sacrament” is not found anywhere in the Bible. But they believe the idea to be Biblical. The word is used by Lutherans the same way all Christians would use the term “Trinity”, which is also a word not found in the Bible. The historicity of the word “sacrament” comes from avoidance of the word “mystery”, which is a word that is used in the scriptures, but earlier Christians preferred to substitute it for “sacrament” in order to distance themselves from the esoteric mystery religions. So while a “sacrament” is not exactly a coined term in the Bible, the teaching certainly is Biblical.
Lutherans also teach that the word and sacraments are important because this is how Christians receive saving faith. Faith isn’t something that comes out of nowhere. It is a gift from God, and he comes to us in saving power through his promises. Naturally, you cannot have faith without the promises of God revealed to you. Therefore, Lutherans teach that the Word and Sacraments are where God reveals the mystery of salvation, and shows us that his disposition towards us is grace. And thus he saves us through the faith he creates in us by the Word and Sacraments. The Word and Sacraments are important because faith alone is important.
In Lutheran theology, Baptism and the Lord’s Supper are characterized by words like declaration, proclamation, and promise. These are also words that characterize the Gospel. Lutherans, like all Christians, believe that the Holy Spirit has wrought faith and repentance in the hearts of all Christians through the Word of the Gospel of Jesus Christ, but they also perceive God to work faith and repentance in the faithful, continually, not only through the mouth of a preacher, but also through Baptism and the Supper, because in them is found the same gospel that offers the same solid promise of the cross. That is why the Word and Sacraments go together in Lutheran terminology. Since the word reveals Christ’s saving acts and thus save us by faith, so do the sacraments because they contain the same word and revelation, but with a sign, and gives us the same faith.
This generally gets lost on evangelicals who view salvation as a one-time decision. However, Lutherans would say that all Christians are ever dependent on God’s saving grace and promises. They make it a point to confess that whenever you have the promises of salvation there you will also have forgiveness and life. Lutherans see this as a work of God who is constantly feeding our faith with the same promises that he always gives us through the Word and Sacraments. Lutherans do not ever rationalize this in any legalistic way to earn forgiveness for ourselves, but confess that God never stops declaring us righteous on account of Jesus, and that he never stops offering his promise to us, even when we have faith.
Lutherans believe when God forgives us our sins, it is complete and entire in Christ. All sins, past, present and future, are washed away. In the Lutheran churches, this message of the Crucified is revealed in several ways. They teach that Jesus comes to us and saves us through the Word, Baptism and the Lord’s Supper, on account of faith. And yet, they do not regard the Word and Sacraments as something to be added up to attain salvation. But they regard each as having the whole of salvation, on account of the Word that declares us forgiven and redeemed in Christ. They believe when we come to faith through the preaching of the word we have and receive salvation, but also that when we are baptized we have and receive salvation, and when we partake of the Lord’s Supper we have and receive salvation. Salvation isn’t quantifiable as if we gain it in bits and pieces. Rather in Lutheran theology, salvation is lived in as an ever-present reality, and in it we endlessly have and receive, complete and entire grace, simultaneously, to excite faith in the One who has done it all. Lutherans hold the word and sacraments to be special promises and sure realities in this extraordinary encounter with Jesus. These gifts come through the overflowing love of God in Christ Jesus, transcending quantity, and create and sustain faith in the Gospel.
That is to say, that when Jesus says, “Take, eat; this is my body” and when he took the cup and said, “Drink of it, all of you, for this is the blood of the covenant, which is poured out for many for the forgiveness of sins”, Lutherans teach that you actually receive the body and blood of Christ, which is for the forgiveness of sins. And when Jesus says, “he that believes and is baptized shall be saved” or when Scripture says, “Rise and be baptized and wash away your sins, calling on his name”, Lutherans believe these words accomplish what they say. Lutherans take these to be special dynamics in salvation, by the power of the Word, and should be trusted and believed. For Lutherans, to confess the Word and the Sacraments is to confess Christ, which is to confess the power of the Word. Christ’s words deliver what they say, and they deliver his promises, and his promises deliver him.
I suppose you could frame Lutheran teaching this way, “Jesus is present in his word, and manifestly present in his word-pictures. Both appear weak to human eyes and ears, but both work for the same end, and demand our faith.” Lutherans teach if someone does not have any faith, they do not receive these gifts to their benefit. The gift is still offered with integrity and sincerity, and retains every intention of the gift, but like the preaching of the Word, if it is not received in faith, it is rejected, and the gift is lost on deaf ears. But even still it doesn’t nullify the promises offered, Christ has still died for all, and the sacraments testify to every individual that he has died for them.
The “Word and Sacraments” is a phrase that commonly comes up with Lutherans. But it’s also a phrase that quickly rubs people the wrong way, as if it were the road to Rome. However, as opposed to Catholicism, Lutherans have a totally different definition of the Sacraments and Salvation because of the Word. And the Word is that which declares our salvation accomplished, Jesus himself. Roman Catholics define sacraments like a blessing, including marriage and ordination. But Lutherans would say the blessing of Christ is most sacred, and they therefore reserve the term “sacrament” for the mystery of our salvation. Baptism and the Lord’s Supper are for all people, but marriage and ordination is not.
Lutherans accept that the term “sacrament” is not found anywhere in the Bible. But they believe the idea to be Biblical. The word is used by Lutherans the same way all Christians would use the term “Trinity”, which is also a word not found in the Bible. The historicity of the word “sacrament” comes from avoidance of the word “mystery”, which is a word that is used in the scriptures, but earlier Christians preferred to substitute it for “sacrament” in order to distance themselves from the esoteric mystery religions. So while a “sacrament” is not exactly a coined term in the Bible, the teaching certainly is Biblical.
Lutherans also teach that the word and sacraments are important because this is how Christians receive saving faith. Faith isn’t something that comes out of nowhere. It is a gift from God, and he comes to us in saving power through his promises. Naturally, you cannot have faith without the promises of God revealed to you. Therefore, Lutherans teach that the Word and Sacraments are where God reveals the mystery of salvation, and shows us that his disposition towards us is grace. And thus he saves us through the faith he creates in us by the Word and Sacraments. The Word and Sacraments are important because faith alone is important.
In Lutheran theology, Baptism and the Lord’s Supper are characterized by words like declaration, proclamation, and promise. These are also words that characterize the Gospel. Lutherans, like all Christians, believe that the Holy Spirit has wrought faith and repentance in the hearts of all Christians through the Word of the Gospel of Jesus Christ, but they also perceive God to work faith and repentance in the faithful, continually, not only through the mouth of a preacher, but also through Baptism and the Supper, because in them is found the same gospel that offers the same solid promise of the cross. That is why the Word and Sacraments go together in Lutheran terminology. Since the word reveals Christ’s saving acts and thus save us by faith, so do the sacraments because they contain the same word and revelation, but with a sign, and gives us the same faith.
This generally gets lost on evangelicals who view salvation as a one-time decision. However, Lutherans would say that all Christians are ever dependent on God’s saving grace and promises. They make it a point to confess that whenever you have the promises of salvation there you will also have forgiveness and life. Lutherans see this as a work of God who is constantly feeding our faith with the same promises that he always gives us through the Word and Sacraments. Lutherans do not ever rationalize this in any legalistic way to earn forgiveness for ourselves, but confess that God never stops declaring us righteous on account of Jesus, and that he never stops offering his promise to us, even when we have faith.
Lutherans believe when God forgives us our sins, it is complete and entire in Christ. All sins, past, present and future, are washed away. In the Lutheran churches, this message of the Crucified is revealed in several ways. They teach that Jesus comes to us and saves us through the Word, Baptism and the Lord’s Supper, on account of faith. And yet, they do not regard the Word and Sacraments as something to be added up to attain salvation. But they regard each as having the whole of salvation, on account of the Word that declares us forgiven and redeemed in Christ. They believe when we come to faith through the preaching of the word we have and receive salvation, but also that when we are baptized we have and receive salvation, and when we partake of the Lord’s Supper we have and receive salvation. Salvation isn’t quantifiable as if we gain it in bits and pieces. Rather in Lutheran theology, salvation is lived in as an ever-present reality, and in it we endlessly have and receive, complete and entire grace, simultaneously, to excite faith in the One who has done it all. Lutherans hold the word and sacraments to be special promises and sure realities in this extraordinary encounter with Jesus. These gifts come through the overflowing love of God in Christ Jesus, transcending quantity, and create and sustain faith in the Gospel.
That is to say, that when Jesus says, “Take, eat; this is my body” and when he took the cup and said, “Drink of it, all of you, for this is the blood of the covenant, which is poured out for many for the forgiveness of sins”, Lutherans teach that you actually receive the body and blood of Christ, which is for the forgiveness of sins. And when Jesus says, “he that believes and is baptized shall be saved” or when Scripture says, “Rise and be baptized and wash away your sins, calling on his name”, Lutherans believe these words accomplish what they say. Lutherans take these to be special dynamics in salvation, by the power of the Word, and should be trusted and believed. For Lutherans, to confess the Word and the Sacraments is to confess Christ, which is to confess the power of the Word. Christ’s words deliver what they say, and they deliver his promises, and his promises deliver him.
I suppose you could frame Lutheran teaching this way, “Jesus is present in his word, and manifestly present in his word-pictures. Both appear weak to human eyes and ears, but both work for the same end, and demand our faith.” Lutherans teach if someone does not have any faith, they do not receive these gifts to their benefit. The gift is still offered with integrity and sincerity, and retains every intention of the gift, but like the preaching of the Word, if it is not received in faith, it is rejected, and the gift is lost on deaf ears. But even still it doesn’t nullify the promises offered, Christ has still died for all, and the sacraments testify to every individual that he has died for them.
Friday, November 5, 2010
"Baptism Now Saves You"
Now there's a verse that doesn't jive well with pop evangelical sensibilities! But what does this mean?
In context this phrase comes from I Peter 3: 18-22. Peter is writing to encourage Christians to keep strong in the faith despite the suffering we endure as followers of Christ. He likens the same situation to the days of Noah when God had patience with the Old World. So here, too, God once again is displaying patience with the world through his Son who suffered and died and draws all men to himself. However, Peter draws a parallel with this through water - the water of baptism and the water of the flood. But it is interesting enough to investigate how he draws the parallel. He says the flood saves Noah. So forget about the ark, it doesn't save them. Huh.
The means God uses to execute judgment is the same means he uses to exercise salvation. (I always liked how the Orthodox make little distinction between wrath and love. God doesn't change, people do. The sun burns and can kill, yet it also gives life. Furthermore, if you love something inevitably you are going to "hate" anything that tries to destroy your love) How about that as a concept of hell? Anyways, I'm sure we can take this in a thousand directions.
So the question is, how does the flood save Noah? It wipes out the old humanity and separates those in the ark from all the evils and destruction of the old world. Not only does it save them from the world it saves them from God's wrath which is the fate of the world. I'm sure God could have rained down fire and it would have burned the ark and everyone altogether. But God sends water. Water kills and water gives life. You can also float on it. The point being that "they were brought safely through water."
In several epistles of Paul we see how baptism drowns the old man so that a new man might emerge. The correspondence of baptism to the flood isn't just escaping the world as victims but escaping our own fallen nature. God's wrath and mercy was manifested on the cross, and Jesus has done it all. But we share in it through baptism, being united with him in his death and resurrection by faith.
But back to Peter. The implications are very evangelical - Not "Evangelical" as we now use the term to describe various protestants. But evangelical as in "good news" and not anything smacking of "works." If the gospel is a message from God to us that comes as gift then so is water baptism. Water is not a wage owed. It is a gift and a declaration. It's one of the several ways God promises the benefits of Christ's work for us individually. As God declares our sin and diseases of the world healed on the cross via words, letters, gospels etc, so he declares us cleansed and healed in baptism. The cross is not separate from water baptism, they are not opposing things, they are joined together correlating to Christ's work.
Peter says "not as a removal of dirt from the body." The apostle is still talking about the water of baptism (which happens to be just as external as dirt on the body.) This phrase doesn't then disregard the external act as if he is now talking about invisible water. We can see it, feel it, even hear it. But here is the distinction: it isn't the outward cleansing that saves us, as if our flesh needed to be bathed; rather this water cleanses our hearts and consciences through the power of the Holy Spirit and the hope of the resurrection. If we do not care for baptism it has no benefit and our hearts have no hope. What matters is the faith it gives in Jesus' saving work. We have good conscience in baptism because of what it declares to us in Christ's resurrection. As surely as Christ died and was raised for all, so he has placed his mark on us individually and personally in baptism.
Evangelicals need to realize that baptism has benefits for the baptized. Baptism isn't all about what we do for God. It's about what God does for us. After all no one baptizes themselves, God baptizes us. And as Peter states in Acts 2:38, God makes promises to us in baptism. Therefore, baptism shouldn't make us talk about ourselves, it should makes us talk about God. For this reason baptism has continual benefits for the Christian, and Peter draws on this to comfort Christians in their trials.
Peter says, "Baptism now saves you." It still has value in the life of a Christian with saving effect - baptism is a present reality. Baptism doesn't just save them, and wasn't that pretty cool, now everything is in the past without lasting value. When we are baptized we are baptized into something. We are placed into a new world - we are plunged into the Triune God. This is all through Jesus. In baptism we are also placed into the destiny of our Messiah. He died, rose and is glorified. We too are baptized into that destiny. As forgiveness isn't just something that happened to us in the past but a reality through which we now live - so is baptism. Baptism is an ever present blessing from God, it is a daily reality in which we live. Because baptism saves us now, and imparts good conscience toward God, Peter uses it as a comfort that we will be brought through safely because of the resurrection of Jesus.
When we look at baptism it isn't something to be stared at like a picture or a symbol, but it is a window through which we continually look to Jesus and are continually blessed through it.
Having spent a lot of time in evangelical churches, I don't think I've ever heard anyone use the words "you've been baptized" let alone "baptism now saves you" to be a sense of comfort and strength to draw from in our spiritual lives. I dunno if there is a word for it. Baptismophobia?
In context this phrase comes from I Peter 3: 18-22. Peter is writing to encourage Christians to keep strong in the faith despite the suffering we endure as followers of Christ. He likens the same situation to the days of Noah when God had patience with the Old World. So here, too, God once again is displaying patience with the world through his Son who suffered and died and draws all men to himself. However, Peter draws a parallel with this through water - the water of baptism and the water of the flood. But it is interesting enough to investigate how he draws the parallel. He says the flood saves Noah. So forget about the ark, it doesn't save them. Huh.
The means God uses to execute judgment is the same means he uses to exercise salvation. (I always liked how the Orthodox make little distinction between wrath and love. God doesn't change, people do. The sun burns and can kill, yet it also gives life. Furthermore, if you love something inevitably you are going to "hate" anything that tries to destroy your love) How about that as a concept of hell? Anyways, I'm sure we can take this in a thousand directions.
So the question is, how does the flood save Noah? It wipes out the old humanity and separates those in the ark from all the evils and destruction of the old world. Not only does it save them from the world it saves them from God's wrath which is the fate of the world. I'm sure God could have rained down fire and it would have burned the ark and everyone altogether. But God sends water. Water kills and water gives life. You can also float on it. The point being that "they were brought safely through water."
In several epistles of Paul we see how baptism drowns the old man so that a new man might emerge. The correspondence of baptism to the flood isn't just escaping the world as victims but escaping our own fallen nature. God's wrath and mercy was manifested on the cross, and Jesus has done it all. But we share in it through baptism, being united with him in his death and resurrection by faith.
But back to Peter. The implications are very evangelical - Not "Evangelical" as we now use the term to describe various protestants. But evangelical as in "good news" and not anything smacking of "works." If the gospel is a message from God to us that comes as gift then so is water baptism. Water is not a wage owed. It is a gift and a declaration. It's one of the several ways God promises the benefits of Christ's work for us individually. As God declares our sin and diseases of the world healed on the cross via words, letters, gospels etc, so he declares us cleansed and healed in baptism. The cross is not separate from water baptism, they are not opposing things, they are joined together correlating to Christ's work.
Peter says "not as a removal of dirt from the body." The apostle is still talking about the water of baptism (which happens to be just as external as dirt on the body.) This phrase doesn't then disregard the external act as if he is now talking about invisible water. We can see it, feel it, even hear it. But here is the distinction: it isn't the outward cleansing that saves us, as if our flesh needed to be bathed; rather this water cleanses our hearts and consciences through the power of the Holy Spirit and the hope of the resurrection. If we do not care for baptism it has no benefit and our hearts have no hope. What matters is the faith it gives in Jesus' saving work. We have good conscience in baptism because of what it declares to us in Christ's resurrection. As surely as Christ died and was raised for all, so he has placed his mark on us individually and personally in baptism.
Evangelicals need to realize that baptism has benefits for the baptized. Baptism isn't all about what we do for God. It's about what God does for us. After all no one baptizes themselves, God baptizes us. And as Peter states in Acts 2:38, God makes promises to us in baptism. Therefore, baptism shouldn't make us talk about ourselves, it should makes us talk about God. For this reason baptism has continual benefits for the Christian, and Peter draws on this to comfort Christians in their trials.
Peter says, "Baptism now saves you." It still has value in the life of a Christian with saving effect - baptism is a present reality. Baptism doesn't just save them, and wasn't that pretty cool, now everything is in the past without lasting value. When we are baptized we are baptized into something. We are placed into a new world - we are plunged into the Triune God. This is all through Jesus. In baptism we are also placed into the destiny of our Messiah. He died, rose and is glorified. We too are baptized into that destiny. As forgiveness isn't just something that happened to us in the past but a reality through which we now live - so is baptism. Baptism is an ever present blessing from God, it is a daily reality in which we live. Because baptism saves us now, and imparts good conscience toward God, Peter uses it as a comfort that we will be brought through safely because of the resurrection of Jesus.
When we look at baptism it isn't something to be stared at like a picture or a symbol, but it is a window through which we continually look to Jesus and are continually blessed through it.
Having spent a lot of time in evangelical churches, I don't think I've ever heard anyone use the words "you've been baptized" let alone "baptism now saves you" to be a sense of comfort and strength to draw from in our spiritual lives. I dunno if there is a word for it. Baptismophobia?
Tuesday, October 19, 2010
Union With Christ (Part 2)
After 4+ posts on OSAS do you actually think I'm done? Well luckily for you, dear reader, I really am. But the recent onslaught of OSAS posts were not without intention. It wasn't my purpose to simply haggle a single random teaching. But it just so happens that it gets me to a point where I really want to go: The spirituality of our union with Christ. Our spirituality covers so much more ground. Is salvation just a one time thing pinpointed and limited to a single moment of time in the life of a Christian or is it more? A spirituality that embraces one or the other will look markedly different.
A few things that I wanted to highlight in those posts is that we are saved, being saved and will be saved. It is all by grace through faith. Faith doesn't stop justifying. We are always justified by faith. Faith always justifies us because Jesus always justifies us. The two are related because each one joins us to the other. Salvation embraces our whole life since Christ dwells in us through faith. Faith is always complete and entire in our lives, and yet is always on going, because so is Christ. Christ is our righteousness. It is the gospel and the Holy Spirit that initiates our faith and it is also the gospel and the Holy Spirit that sustains our faith. The gospel is a gift through and through, it keeps on giving.
But here is the kicker: If people view their salvation only as a moment of the past then the gospel will also play a minimal role in their spirituality and fall by the wayside. It takes on a weird dynamic that shifts from gospel to law. It focuses on works and fruits without the sustenance that produces them. A lot of people often burn out and fall away because they are left with nothing else. But the gospel always needs to stay at the forefront because it is the daily water which nourishes us and produces fruits in us. If we cut off the supply the tree will die. Sure Christ's sacrifice is once and for all - a one time thing- but that news to us isn't! It is always something that feeds us and gives us life now.
This is where a lot of evangelicals stop or misunderstand how the gospel shapes Christian or Lutheran spirituality. A "saving moment" can be defined every time we hear the gospel - the gospel always saves whenever it is believed. Therefore, saving moments are an ever present reality in the life of a Christian. It is our life of faith that always has forgiveness being poured into our ears.
The nature of salvation is revelatory. Salvation is God's disposition of grace toward us sinners declaring us righteous; but this not something that we can figure out on our own. Salvation is something that must be revealed. It is a word that unveils Christ for us. Whenever this news is proclaimed to us it brings healing, wholeness, life and forgiveness. Christ, however, shows his forgiveness in multifaceted ways, but it is always the same word speaking because it is revealing the same forgiveness. This revealing is always declarative.
Every time you hear the gospel God is speaking salvation into you. Not that you had any less of it before, not that you need to fill up, but simply because God gives us more than we need - his salvation overflows in us and strengthens us in assurance. It's exactly like loving someone. When you love someone you should tell them you love them frequently. If you tell someone you love them it fills them. It doesn't negate the previous times you tell them you love them. But as humans we are prone to doubt and need assurance.
God also assures us in the here and now by revealing his grace in multiple ways. He doesn't just give us faith and then leave the rest up to us, but he constantly comes to us in the word of the Gospel. Also sermons don't all have to be the same - stylistically, we can learn of salvation from the example of Jacob being clothed as his brother receiving the blessing of another - because we are also clothed with our brother Jesus and receive his blessing. Or another sermon might highlight Christ as the pascha lamb - and God passes us over. It is the same word. Either way salvation is declarative and we receive something we do not inherently deserve. And God brings this home in us.
Not only can this word come in different ways stylistically it can also come to us different ways methodologically. It can be heard from the sound waves proceeding from the mouth of a preacher. It can be married to music with notes and rhythm. It can be read with eyeballs glancing at a piece of paper. Or felt with braille. Either one of these means of communication communicate the same grace.
Still with me? God's disposition to us isn't simply invisible guess work. It comes to us in earthy tangible ways. These tangible things come from outside of us and work its way into us by revealing them to us.
But for whatever reason, Lutherans often get a lot of flack for saying God offers and reveals his grace in Baptism and the Lords Supper. Yes, you heard it right. Lutherans claim that. Water, Bread and Wine when combined with God's word actually promise what they say. Sure these things are visible, but they are no more profane than the mouths of men or a book of paper. Both have God's authority attached to them because both are sanctified by the word of God.
For example, in the Lord's Supper Christ says to us "this is my body given for you." Though a pastor might say this - it is really the word of Christ speaking to you through the pastor. These words come to us with the full blast of Jesus' authority because Jesus is the one who has spoken them. Do his words not reveal forgiveness? Do they not have his word of promise? Do his words not demand our faith? "Given for you" speaks to me and spurs me to faith. I cannot ignore my savior. As God attaches his word to ink and paper, so he attaches his word to bread and wine. They all both adequately reveal God's salvation to us and declare us forgiven and sustain us in the gospel.
So God tells us over and over he forgives us. But it is all the same forgiveness that comes from the cross. God brings the cross to us and reveals it in different ways.
A few things that I wanted to highlight in those posts is that we are saved, being saved and will be saved. It is all by grace through faith. Faith doesn't stop justifying. We are always justified by faith. Faith always justifies us because Jesus always justifies us. The two are related because each one joins us to the other. Salvation embraces our whole life since Christ dwells in us through faith. Faith is always complete and entire in our lives, and yet is always on going, because so is Christ. Christ is our righteousness. It is the gospel and the Holy Spirit that initiates our faith and it is also the gospel and the Holy Spirit that sustains our faith. The gospel is a gift through and through, it keeps on giving.
But here is the kicker: If people view their salvation only as a moment of the past then the gospel will also play a minimal role in their spirituality and fall by the wayside. It takes on a weird dynamic that shifts from gospel to law. It focuses on works and fruits without the sustenance that produces them. A lot of people often burn out and fall away because they are left with nothing else. But the gospel always needs to stay at the forefront because it is the daily water which nourishes us and produces fruits in us. If we cut off the supply the tree will die. Sure Christ's sacrifice is once and for all - a one time thing- but that news to us isn't! It is always something that feeds us and gives us life now.
This is where a lot of evangelicals stop or misunderstand how the gospel shapes Christian or Lutheran spirituality. A "saving moment" can be defined every time we hear the gospel - the gospel always saves whenever it is believed. Therefore, saving moments are an ever present reality in the life of a Christian. It is our life of faith that always has forgiveness being poured into our ears.
The nature of salvation is revelatory. Salvation is God's disposition of grace toward us sinners declaring us righteous; but this not something that we can figure out on our own. Salvation is something that must be revealed. It is a word that unveils Christ for us. Whenever this news is proclaimed to us it brings healing, wholeness, life and forgiveness. Christ, however, shows his forgiveness in multifaceted ways, but it is always the same word speaking because it is revealing the same forgiveness. This revealing is always declarative.
Every time you hear the gospel God is speaking salvation into you. Not that you had any less of it before, not that you need to fill up, but simply because God gives us more than we need - his salvation overflows in us and strengthens us in assurance. It's exactly like loving someone. When you love someone you should tell them you love them frequently. If you tell someone you love them it fills them. It doesn't negate the previous times you tell them you love them. But as humans we are prone to doubt and need assurance.
God also assures us in the here and now by revealing his grace in multiple ways. He doesn't just give us faith and then leave the rest up to us, but he constantly comes to us in the word of the Gospel. Also sermons don't all have to be the same - stylistically, we can learn of salvation from the example of Jacob being clothed as his brother receiving the blessing of another - because we are also clothed with our brother Jesus and receive his blessing. Or another sermon might highlight Christ as the pascha lamb - and God passes us over. It is the same word. Either way salvation is declarative and we receive something we do not inherently deserve. And God brings this home in us.
Not only can this word come in different ways stylistically it can also come to us different ways methodologically. It can be heard from the sound waves proceeding from the mouth of a preacher. It can be married to music with notes and rhythm. It can be read with eyeballs glancing at a piece of paper. Or felt with braille. Either one of these means of communication communicate the same grace.
Still with me? God's disposition to us isn't simply invisible guess work. It comes to us in earthy tangible ways. These tangible things come from outside of us and work its way into us by revealing them to us.
But for whatever reason, Lutherans often get a lot of flack for saying God offers and reveals his grace in Baptism and the Lords Supper. Yes, you heard it right. Lutherans claim that. Water, Bread and Wine when combined with God's word actually promise what they say. Sure these things are visible, but they are no more profane than the mouths of men or a book of paper. Both have God's authority attached to them because both are sanctified by the word of God.
For example, in the Lord's Supper Christ says to us "this is my body given for you." Though a pastor might say this - it is really the word of Christ speaking to you through the pastor. These words come to us with the full blast of Jesus' authority because Jesus is the one who has spoken them. Do his words not reveal forgiveness? Do they not have his word of promise? Do his words not demand our faith? "Given for you" speaks to me and spurs me to faith. I cannot ignore my savior. As God attaches his word to ink and paper, so he attaches his word to bread and wine. They all both adequately reveal God's salvation to us and declare us forgiven and sustain us in the gospel.
So God tells us over and over he forgives us. But it is all the same forgiveness that comes from the cross. God brings the cross to us and reveals it in different ways.
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