Logia

a journal of lutheran theology

S, S  S — S

Eastertide 2001 volume x, number 2 ei[ ti" lalei',   wJ" lovgia Qeou' C A This issue’s cover illustration is Albrecht Dürer’s “Man of Sorrows” from his Small Passion, a series of 36 woodcuts which first logia is a journal of Lutheran theology. As such it publishes appeared as a book in . Depicting the suffering, death and res- articles on exegetical, historical, systematic, and liturgical theolo- urrection of Jesus, the Small Passion was one of six series rendered by the master German Renaissance artist on the passion theme. It gy that promote the orthodox theology of the Evangelical also includes themes such as the Fall and Nativity. Lutheran Church. We cling to God’s divinely instituted marks of Powerfully illustrating the words of Isaiah, “Surely he took up our the church: the gospel, preached purely in all its articles, and the infirmities and carried our sorrows,” the image of Christ on the sacraments, administered according to Christ’s institution. This title page has above it the Latin title “The Passion of our Lord Jesus name expresses what this journal wants to be. In Greek, LOGIA Christ.” functions either as an adjective meaning “eloquent,” “learned,” or In preparing the book Dürer was assisted by a Benedictine monk “cultured,” or as a plural noun meaning “divine revelations,” named Chelidonius who wrote accompanying Latin verses which “words,” or “messages.” The word is found in  Peter :, Acts were printed on the back of each page. The book was printed in Nuremberg. :, and Romans :. Its compound forms include oJmologiva The cover art is provided by the Reverend Mark Loest, Assistant (confession), ajpologiva (defense), and ajvnalogiva (right relation- Director for Reference and Museum at Concordia Historical ship). Each of these concepts and all of them together express the Institute. purpose and method of this journal. LOGIA considers itself a free conference in print and is committed to providing an independent L is indexed in the ATLA Religion Database, published by the theological forum normed by the prophetic and apostolic American Theological Library Association, Scriptures and the Lutheran Confessions. At the heart of our  S. Wacker Drive, Suite , Chicago, IL , journal we want our readers to find a love for the sacred E-mail: [email protected] v WWW: http://www.atla.com/ Scriptures as the very Word of God, not merely as rule and norm, but especially as Spirit, truth, and life which reveals Him who is the Way, the Truth, and the Life — Jesus Christ our Lord. FREQUENTLY USED ABBREVIATIONS Therefore, we confess the church, without apology and without AC [CA] Augsburg Confession rancor, only with a sincere and fervent love for the precious Bride AE Luther’s Works, American Edition of Christ, the holy Christian church, “the mother that begets and Ap Apology of the Augsburg Confession bears every Christian through the Word of God,” as Martin Ep Epitome of the Formula of Concord Luther says in the Large Catechism (LC , ). We are animated FC Formula of Concord by the conviction that the Evangelical Church of the Augsburg LC Large Catechism LW Lutheran Worship Confession represents the true expression of the church which we SA Smalcald Articles confess as one, holy, catholic, and apostolic. SBH Service Book and Hymnal SC Small Catechism SD Solid Declaration of the Formula of Concord LOGIA (ISSN #–) is published quarterly by the Luther Academy,  SL St. Louis Edition of Luther’s Works Lavant Drive, Crestwood, MO . 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eastertide 2001 volume x, number 2 

 ......  

Sin, Sickness, and Salvation from Nazareth to Lake Wobegone David G. Schoessow ......  A Study in Luther’s Pastoral Theology Gerald S. Krispin ......  Your Pastor Is Not Your Therapist: Private Confession—The Ministry of Repentance and Faith John T. Pless ......  The Formation of a Pastoral Preacher Keith A. Haerer ......  Tentatio Steven A. Hein ......  Two Pastoral Parables Andrew Eckert ......  Meditation John W. Kleinig ...... 

 ......  Ars et Musica in Liturgia: Essays Presented to Casper Honders on His Seventieth Birthday. Studies in Liturgical Musicology . Edited by Frans Brouwer and Robin A. Leaver. Review by Brian Hamer Handbook to Bach’s Sacred Cantata Texts. By Melvin P. Unger. Review by Brian Hamer Biblical Quotation and Allusion in the Cantata Libretti of Johann Sebastian Bach. Studies in Liturgical Musicology . By Ulrich Meyer. Edited by Robin Leaver. Review by Brian Hamer Hymntune Index and Related Hymn Materials. Studies in Liturgical Musicology . Compiled by D. DeWitt Wasson. Edited by Robin A. Leaver. Review by Brian Hamer Instruments in Church: A Collection of Source Documents. Studies in Liturgical Musicology . By David W. Music. Review by Brian Hamer Medieval Music as Medieval Exegesis. Studies in Liturgical Musicology . By William T. Flynn. Review by Brian Hamer God at War: The Bible and Spiritual Conflict. By Gregory A. Boyd. Review by Dale J. Nelson Melanchthon in Europe: His Work and Influence Beyond Wittenberg. Edited by Karin Maag. Review by James Heiser

  ......  Dominus Iesus and Why I Like It • Christians Are No Skeptics • A Medieval Creation Don’t Quarrel—Argue • Allegories • Out of the Mouths of Babes—Almost The Busy Pastor • His Name, His Works   

A Call for Manuscripts ......  Inklings by Jim Wilson ......  C

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To the editors: et tota scriptura are less grievous to God Finally, while I am relatively ignorant than making nice to other churches. The of affairs in nineteenth-century Prussia, h My wife and I are preparing to join behavior of all too many LCMS folk I and do not question the accuracy of an LCMS congregation after having have known suggests such an under- Dr. Sasse in assessing such, I do not spent many years in the Reformed standing, as exemplified by their drifting believe that the greatest threat to Luther- world. A graduate student has been giv- back and forth between LCMS and anism is mere ecumenicity. Pulpit and ing me copies of your magazine, which ELCA, joint services and youth groups altar fellowship with the Orthodox I have found both informative and between the two bodies, and no under- Presbyterian Church would differ in refreshing. standing of the LCMS’s raison d’etre— quantity and quality from such fellow- I have seen in Daniel Preus’s article and even less of the ELCA’s. This bodes ship with the ELCA, as the former is a in your Epiphany  edition some ill for us. Christian church and the latter a syna- disturbing comments, and I beg your Second, there seems to be a profound gogue of Satan, occasional conservatives indulgence. lack of understanding vis-à-vis what the or no. Ecumania is not a diagnosis, but First, there are no Reformed churches Reformed believe concerning the Lord’s rather merely a sign and symptom of the seeking pulpit and altar fellowship with Supper. In the Westminster Larger malady described by Postman in Amusing ELCA—period. The Presbyterian Church Catechism, : Ourselves to Death and by Wells in No USA (PCUSA), Reformed Church in Place For Truth: the postmodern loss of America (RCA), United Church of Christ Q. What is the Lord’s Supper? any sense of absolute truth (“Hath God (UCC—oxymoron), and the Episcopal A. The Lord’s Supper is a sacrament said?”). In order for the LCMS to have Church USA (ECUSA, formerly PEC) of the New Testament, wherein, by any truck with the ELCA, there must be can in no wise be construed as Reformed, giving and receiving bread and wine a de facto denial of the doctrine of fel- historical association or no. No Reformed according to the appointment of lowship; however, before such a denial symbols are adhered to, subscribed to, or Jesus Christ, his death is shown occurs, there must be a de facto denial are binding in any church court; indeed, forth; and they that worthily com- of our church’s raison d’etre. The lack the teachings in those symbols are held in municate feed upon his body and of teaching of church history in adult open contempt. Since the same thing can blood, to their spiritual nourish- Sunday classes, worship designed to be said about the Lutheranism in the ment and growth in grace. amuse goats rather than feed sheep ELCA, and all of these churches are liber- (Spurgeon), sermonettes for Christianettes al rather than Christian (see Machen’s While the language of the Reformed (Lloyd-Jones), widespread use of public Christianity and Liberalism), it is only reflects a different theology from that education, lack of preparation for the natural that these denominations—dare of the Lutherans, and though the latter Lord’s Supper, and (dare I say?) lack of we call them churches?—join together. does not go far enough in declaring profitable use of the Lord’s Day, suggest Why the LCMS associates with the ELCA Christ’s real presence, it is hardly fair or a milieu of declension, making fellow- is a different question, as well as a serious even honest to taint the Reformed with ship with liberals and hence the slide problem. the memorialism of Dr. Zwingli. There into Liberalism more likely. Preus recounted an LCMS congrega- is nothing wrong with debate and dis- As I stated above, I do appreciate the tion’s overture stating that ELCA’s fellow- agreement per se, and these postmod- feistiness of your journal. If you believe ship with (allegedly) Reformed bodies ern times could certainly use more of it; that I have misunderstood you in any causes the former to have ceased “to be nonetheless, it behooves and becomes way, I am open to correction. Thank Lutheran in any meaningful, confessional one to have a firm grasp of one’s oppo- you for your patience. sense.” If I understand Preus correctly, nents’ position lest time and verbiage J. D. Pomerantz  ordination of women and denial of sola be misspent in battling straw men. Boalsburg, PA

 Sin, Sickness, and Salvation from Nazareth to Lake Wobegone

D G. S

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      , leaving three Consider Jesus’ walk among us, as told by Luke, the physician bewildered children and an angry, grieving mate. A young and Gospel-writer. Jesus’ first publicly spoken words, as recorded A man battles depression. He has access to a shotgun. He is by Luke, were uttered among flesh-and-blood kin and friends in planning his suicide. Your church organist is increasingly inca- the Nazareth synagogue (Lk :–). They are the Spirit-breathed pacitated by severe arthritis. Finally the relentless pain forces her words of Isaiah : reluctant resignation. These are the struggles into which the pastor of the fictional Lake The Spirit of the Lord is on me, because he has anointed me Wobegon—or the real Seattle or Des Moines—is invited to bring to preach good news to the poor. He has sent me to proclaim help and hope. All people alike, regardless of faith, share sickness, freedom for the prisoners and recovery of sight for the blind, suffering, and death. But Christians know God’s love in the midst to release the oppressed, to proclaim the year of the Lord’s of these agonies. We know that God can work through our sickness favor (Lk :–). and suffering to benefit ourselves and others (Ps :–; Rom :–;  Cor :; Heb :–). Indeed, the sick and dying play an These words outline the Spirit’s eternal plan for his visit to our plan- important role in our world, reminding the healthy not to lose sight et (Lk :). This Son of God (Lk :) and son of Mary (Lk :–) of those matters that are of ultimate importance (Job; Hos :–; Jn was to proclaim/announce (khruvssein, eujaggelivzesqai) words of :–; :). We also understand that while sickness is the result of release (a[fesin) that have the effect of reversing sin’s impact among living in a fallen world and may be a consequence of our personal us: weal in place of want, freedom in place of shackles, - vision participation in its fallenness (Ps :;  Cor :), it is not to be in place of blindness, liberty in place of oppression. considered a punishment that God applies because of one’s person- Should we not expect such a concrete response from the God al sins (Ps :; Job –; Is ; Jn :–). So we struggle against sick- who formed man out of the dust of the ground, breathing into ness and death and seek the blessing of good health so that we may his nostrils his own life-giving breath (Gn :), and then saw that fulfill our vocation in service to Christ and to his people. creative effort in clay deformed and defaced by evil? Yes, we The Lake Wobegon pastor comes into the sickroom or to the should expect just this very thing, for Luke goes on to tell us how deathbed with potent remedies. What medicines have been given Jesus’ words became enfleshed in the lives of his fellow Galileans. to the church to offer to the sick, the suffering, and the dying? In Capernaum his authoritative teaching was coupled with Insights from our Lord’s ministry as recorded in Luke and Acts releasing men from demons, fevers, and sicknesses of every remind the Christian pastor that ours is a ministry of law and description (Lk :–). gospel, of diagnosis and treatment—a life-giving ministry cen- tered in the forgiveness of sins, offered in word and sacrament. A Demoniac Released on the Sabbath (Luke :–) That medicine has a wholesome and healing effect upon the “Since the children have flesh and blood, he too shared in their whole of the human being. humanity so that by his death he might destroy him who holds the power of death—that is, the devil” (Heb :). Our culture has NOT A SPIRIT-ONLY FAITH, BUT largely relegated the world of malignant spiritual forces to grade-B A SPIRIT-IN-THE FLESH FAITH horror films. Demon possession seems to most a relic of an unen- “Who for us men and for our salvation came down from heaven lightened past. Yet Jesus’ first recorded action after leaving Nazareth and was incarnate by the Holy Ghost of the Virgin Mary and was was to confront and eradicate embodied personal evil. Jesus never made man” (Nicene Creed). We are people of faith, and our faith questions the negative impact of the demonic in a human being. He is in the incarnate one. Spirit assumes flesh and walks among us as knew its reality, just as it knew him (Lk :). With divine authori- a man, from bloodied birth to bloodied death. That journey into ty Jesus sent the demon out of the man with the wholesome result our flesh underscores the value that God places on human life. that it has “done him no harm” (Lk :). Walter Wink comments in his three-part work Unmasking the Powers: “Exorcism in its New Testament context is the act of deliverance of a person or institution D S is pastor of Mission of the Cross Lutheran Church, or society from its bondage to evil, and its restoration to the whole- Crosslake, Minnesota. ness intrinsic to its creation. Exorcism is thus intercession for God’s    presence and power to liberate those who have become possessed Leprosy embodied the physical and spiritual impact of sin in the by the powers of death.”¹ It was the evil one who first brought death human being. To the body’s obvious affliction was connected a into our world, and it is the evil one whom Jesus confronted and spiritual and social separation from God, church, and community. conquered (Col :;  Jn :) in order that his world might be Leviticus :– prescribes that a leper had to live alone outside restored to wholeness and his people given life.² the camp and warn others to avoid him by shouting, “Unclean! Unclean!” Lepers were especially forbidden to draw near to the A Fever Rebuked on the Sabbath (Luke :–) tabernacle or temple, the physical address of God’s earthly pres- After this incident with raw evil, Luke tells us that Jesus healed ence ( Chr :). Despite these prohibitions, Jesus, who is the Peter’s mother-in-law from a raging fever. As he did the demon, new locus of God’s incarnational presence (Lk :; :; :, , ; Jesus “rebuked” (ejpetimhvsen) the fever, and it left her. It is Jn :) “stretched out His hand and touched him .... And imme- significant that both miracles of healing (spiritual and physical) diately the leprosy left him” (Lk :). Touching the leper did not occurred on the Sabbath (Lk :, , ). As the Sabbath was make Jesus unclean. Jesus’ touch brings a state of cleanness to the meant to be a gift of physical and spiritual rest pointing backward unclean. To this physical and social release, Jesus immediately to paradise (Ex :–) and forward to the Christ (Ex :–; added spiritual release by sending the man back to the temple to  Cor :; Col :–), so now this rest was given tangibly by the hear the priest’s absolution. Jesus told him he was to go there to Creator, namely, Christ, who had come to restore his creation (Mt “make an offering for your cleansing, as Moses commanded” (Lk :; :; Heb :–) to wholeness³ (see Lk :-). :). Leviticus  directs that guilt and sin offerings be made for a cleansed leper, thus suggesting a profound and holistic under- Creation Restored at His Word (Luke :–) standing of the person as one whose body is intimately and seam- Luke then immediately cites one incident in which Jesus restored lessly connected to the soul. Because sin, whether original or actu- the creation to wholeness (Lk :–; Rm :–). For Adam, part of al, is the ultimate cause of sickness, Jesus treats both dimensions of the curse upon creation had been that he must wrest his table bread the man in order to restore him to wholeness. from ground overrun with thorns and thistles (Gen :–). The abundance of Eden was replaced with the poverty of evil. Whereas listening to the evil one had resulted in physical want, Luke now records that Jesus’ words have a delightfully opposite and fruitful effect. His words reverse the curse and produce abundance. The sending out the twelve and the seventy clearly foreshadowed the He got into one of the boats, the one belonging to Simon, and asked him to put out a little from shore. Then he sat future ministry of the church down and taught the people from the boat. When he had following his ascension to heaven. finished speaking, he said to Simon, “Put out into deep nb water, and let down the nets for a catch.” Simon answered, “Master, we’ve worked hard all night and haven’t caught any- thing. But because you say so, I will let down the nets.” When they had done so, they caught such a large number of fish Since the underlying problem is simply sin in its deepest that their nets began to break. So they signaled their partners dimensions, both objective and subjective, both ethical and ritu- in the other boat to come and help them, and they came and al, the “purification” must ultimately be related again to the filled both boats so full that they began to sink (Lk :–). covenant, that is, to God’s declaratory verdict of “justified.” In this connection we find that verdict reflected in the declaratory for- Fishermen who toiled all night and took nothing are given fish mulae of the priests that pronounced men clean.⁴ in abundance by the Creator’s command. In his presence creation is restored to benefit and sustain man. Like Adam hiding in the Spiritual and Physical Restoration of a Paralytic (Luke :–) garden, Peter cried out in recognition, “Depart from me, for I am As an example of one among the great multitudes who “gath- a sinful man, O Lord” (Lk :). But that spiritual bondage to sin is ered to hear and be healed” (Lk :), Luke tells us of one who is at the root of the curse that Jesus came to lift. Peter received the bed-ridden. The events again occurred in the context of Jesus’ Lord’s absolution, which redirected his life back toward its divine teaching about the good news of the kingdom of God (Lk :). purpose: “Do not be afraid; henceforth you will be catching men” Jesus’ response to the friends’ faith—their intercessory prayer of (Lk :). This healing and restorative power of absolution is then action as they force their way to Jesus through the roof—was to dramatically portrayed in the cleansing of a leper, the forgiveness declare to the paralyzed man, “Man, your sins are forgiven you” and healing of a paralytic, and in the calling of Levi (Lk :–). (Lk :). Why absolution? Physical and spiritual disabilities are merely two sides of the same coin. Fundamental to wholeness is Physical and Spiritual Cleansing of a Leper (Luke :–) the forgiveness of sins, “for where there is forgiveness of sins, there Jesus departed Capernaum for other cities in order to “preach is also life and salvation.”⁵ “As Jesus showed in the cleansing of the the good news of the kingdom of God” to them too (Lk :). For leper, he is not a dualist who would deal with body and soul sep- a certain leper in one of those cities, that good news would include arately; rather he approaches humanity holistically.”⁶ The forgive- physical and spiritual cleansing. ness of sins is the wellspring of all healing. There can be no whole- , ,    ness for a human being without the personal application of divine virtue of his word alone the broken are healed (Lk :–), and forgiveness.⁷ In the healing of the paralytic (Lk :-) “Jesus even the dead are raised (Lk :). shows that physical healings are signs and consequences of the The crowd reacted with predictable awe: they acclaimed Jesus spiritual healing that comes in the forgiveness of sins.”⁸ Where else to be a great prophet (Lk :). But if is this forgiveness offered? Next in his narrative, Luke records that Levi was granted forgiveness in the context of fellowship at table Jesus is only a prophet and miracle worker, the result is a the- with the Lord. ology of glory that imagines that Jesus has come for the sole purpose of alleviating human suffering. Only when they A Sinner’s Restoration to Wholeness and Purpose (Luke :–) understand that Jesus must also suffer rejection to the point Levi’s life as a tax collector was antagonistic to the purpose for of crucifixion will they be able to voice the full messianic which God made him. He was governed by love for unrighteous confession, the theology of the cross.”¹⁰ mammon, with treasures laid up for himself, but not rich toward God (Lk :; :-;  Tim :). His was a sickness of the heart Later Jesus multiplied and expanded his ministry by commis- and soul that left him outside of the fellowship of the communion sioning apostles (Lk :–) and disciples (Lk :–) to do what he of saints. But Jesus saw him (Lk :) as one worthy of his atten- himself had been doing. tion. Jesus both confronted and absolved Levi with his gracious call: “Follow me” (Lk :). Like Simon before him (Lk :), Jesus’ When Jesus had called the twelve together, he gave them call to Levi to share in his life and work was the equivalent to a power and authority to drive out all demons and to cure dis- pronouncement of forgiveness. Levi was restored to fellowship eases, and he sent them out to preach the kingdom of God with God when Jesus accepted Levi’s invitation to dine with him and to heal the sick.... So they set out and went from vil- at his table.⁹ Levi accepted the invitation as a sinner who had come lage to village, preaching the gospel and healing people to repentance (Lk :) and as a sick one who had been cured by everywhere (Lk :–, ). the Physician (Lk :). Through the forgiveness of his sins, Jesus restored Levi to wholeness so that he could fulfill God’s gracious The disciples’ mission was an extension of Jesus’ own. As Jesus’ purpose for him. This purpose was nothing less than to be the word was one of “authority and power” (Lk :), so now he author of our first Gospel. bestowed such authority and power upon the disciples (Lk :). The Pharisees and scribes were quick to perceive the As Jesus had been sent to “preach the good news of the kingdom significance of Jesus’ table fellowship with sinners. They mur- of God” (Lk :, ; :), so now he sent out the disciples to do the mured: “Why do you eat and drink with tax collectors and sin- same (Lk :). As Jesus cast out demons and cured diseases, so ners?” (Lk :). Jesus responded that a doctor cannot help the now he sent out the disciples to multiply his work (Lk :). sick one who thinks himself to be healthy (Lk :–). Their assumed “healthy righteousness” ultimately festers into envy and The direct, visible results that accompanied Jesus’ healing murder (Mt :; Lk :). From this point forward in the ministry continued in the ministry of the disciples. Persons Gospel of Luke, we see Jesus (as John the Baptizer before him, Lk. continued to experience restoration to wholeness in spirit, :) confronting the Pharisees and scribes with a ministry of law, mind, body, and relationships. Healing, exorcism, declara- a diagnosis by their Physician that theirs was a mortal condition tion of forgiveness, receiving new life in the Holy Spirit, and of the heart (Lk :–; :–; :–; :–; :–, –; overcoming of social barriers continued to mark the min- :–; :–; :–; :–; :–). To refuse divine for- istry of the disciples.¹¹ giveness through the mediation of Jesus is to refuse the wholeness that he has come to bring. The sending out the twelve and the seventy clearly foreshad- owed the future ministry of the church following his ascension to The Ultimate Reversal: Death Undone in Nain (Luke :–) heaven. In the Book of Acts Luke deliberately made the point that Thus far Luke has shown the Lord preaching his Nazareth ser- Jesus’ ministry continues unabated through his Spirit in the mon into the flesh and blood of the broken and oppressed. He has church. The church is Christ’s Body, the flesh and blood in which set men and women free from demons, sickness, and sin. But the the Spirit dwells and works among men. To those who question ultimate impact of paradise lost is the reversal of life: “in the day where we find miracles today, we confess that the Lord in fact con- that you eat of it you shall die”(Gn :). As the Lord entered Nain tinues to work his miracles in the context of the liturgy of the he saw a woman who was experiencing the ultimate consequence church where his word is proclaimed and the sacraments are of that long-ago day in the garden: her dead son was being carried administered. out to the cemetery for burial. Jesus touched the bier, again mak- Through his church Jesus continues to announce the good ing the unclean clean. He reversed the ancient death-word (Gn news of the kingdom, the inbreaking of God’s reign. In his church :) by speaking a life-word: “Young man, I say to you, arise.” this continues to be a true ministry of the divine word.¹² As such, That he did so by his word is a preview of the ultimate “redemp- his words have equal impact in both the material and spiritual tion of our bodies” (Rom :; Jn :). worlds because they carry divine authority (Lk :–). He uses No mention is made of anyone’s faith. Jesus’ miracles are not his word to rebuke (ejpitimavw) with equal effect demons (Lk :, dependent on the faith of the person being helped, but on his own ), raging fevers (Lk :), and nature in turmoil (Lk :), and authority and power (Lk :–; –; :–; –; –). By his disciples are to rebuke sin and forgive the repentant (Lk :).  

“Demon possession, sickness, sin, and death are all manifestations Hippolytus (ca. –ca. ) provided insight into the early of creation’s bondage in its fallenness. Jesus frees those in bondage church’s ministry to the sick when he recorded in the Apostolic by rebuking that which binds them.”¹³ Both in his own ministry Tradition the oldest known form for blessing oil for the sick: and through his church Jesus uses his word to reverse the ancient curse on creation (Lk :–; Acts :; :–; :–; Rom :- Sanctify this oil, O God, with which you anointed kings, ), to drive out demons and cure disease (Lk :; Acts :–; priests, and prophets, you that would grant health to those :–; :–), to call sinners to repentance (Lk :; Acts :–; who use it and partake of it, so that it may bestow comfort :–; :–; :–), and to absolve repentant sinners (Lk :, on all who taste it and health to all who use it.¹⁷ , ; Acts :–; :–). In his church, his is still the ministry of the authoritative and prophetic word. There is also the prayer for healing oil in the euchologion of the Serapion of Thmuis (d. after ): THE CARE OF THE SICK IN CHRISTIAN HISTORY Even though the record of miraculous healing tapers off in the A means to drive away this sickness and weakness, to act as post-apostolic era, the church continued an active ministry to the an antidote to the demon, to expel the unclean spirit, to sick through word and sacrament, prayer, and physical care. A brief exclude every evil spirit, to drive away the heat and cold of survey of that history will refresh our memory of that ministry. fever and all weakness, to mediate grace and remission of sins, to be a means of life and redemption, to be the health and portion of body, soul, and spirit, to bring full strengthening.¹⁸

Even though the record of miraculous In the fifth century the local bishop blessed the oil, praying that ff by its use the Holy Spirit would bring healing of body and soul. healing tapers o in the post-apostolic Clergy or lay people would do the actual anointing. In some cases era, the church continued an active the sick took the oil home and anointed themselves along with ministry to the sick through word and their prayers.¹⁹ But the church’s ministry to the sick was not limited to oil and sacrament, prayer, and physical care. prayer. Eusebius of Caesarea (ca. –ca. ) described a plague nb in the time of Maximus Daza:

The Christians were the only people who amid such terrible ills, showed their love and humanity by their actions. Day by James :– takes us into the sickroom of the early church. day some would busy themselves by attending to the dead The practice may have been in imitation of the apostles’ use of and burying them; others gathered in one spot all who were oil to heal the sick (Mk :). It may well relate an early liturgi- afflicted by hunger throughout the whole city and gave cal form reflecting the early church’s practice of using prayer and them bread. anointing with oil along with confession and absolution to care for the sick. The word ajleivfw is used in the general sense of out- Early Christians set aside special places in their homes for hos- ward oiling the body, probably in a medicinal sense, as oil was pitality and for the care of the sick. These were called Christrooms, used as a curative balm by the ancients (Is :; Lk :). The reflecting the Lord’s words, “I was a stranger and you took me aorist participle could be translated “after anointing, pray” in.”²⁰ St. Fabiola (d. ) distributed her great wealth to the poor (antecedent time); or “while anointing, pray” (contemporane- and devoted her life to tending the sick. She is credited with ous time); or “anoint and pray” (imperative). Nevertheless, it is founding Rome’s first general, public hospital in  .. and is the prayer that raises up the sick, not the oil (Jas :). What then the first to speak of nursing as a vocation.²¹ St. Radegunde is the purpose of the oil?¹⁴ Following the lead of Peter Lombard (–), a German princess and scholar, founded the Holy Cross (ca. –), the Roman Catholic Church named this the fifth Monastery of two hundred nuns outside Poitiers, devoting her life of seven sacraments. The Council of Trent (–) declared to care for the sick, especially lepers.²² its divine institution: “this anointing is to be given to the sick, The Knights Hospitallers of St. John were headquartered in a especially those who are in such a serious condition as to appear hospital at Jerusalem at the end of the eleventh century. Originally to have reached the end of their life. For this reason it is also founded to provide hospitality and security for pilgrims and cru- called the sacrament of the dying.”¹⁵ Others see the oil as being saders, it added the care of the sick to its list of duties in the twelfth purely medicinal with no spiritual significance. But the phrase century. All members of the order were divided into two classes: “anointing him with oil in the name of the Lord” seems to indi- the “military brothers” and the “brothers infirmarians.” To the cate that more is involved. David Scaer observes that “it may be latter were added the “brothers chaplains,” responsible for wor- viewed as an activity of Jesus, the exalted Lord, in the congrega- ship and the spiritual needs of the community.²³ tion. Since Jesus is the One who is primarily acting in His Christian hospitals were founded throughout eastern church, it is in this sense a sacramental act, a continuation of His Christendom by the fourth century. In western Europe hospitals earthly ministry of healing.”¹⁶ became numerous in the early middle ages and were often associ- , ,    ated with a monastic order. These were often organized to meet a handing them over to an institution. He also reminded the bish- specific need, such as the care of orphans, the aged, the sick, or the ops, however, that care for the sick is a genuine task of the church destitute. An example is the Order of the Brothers Hospitallers because Christ assigned it to the church (see WA , ; whose members are for the most part laymen. It established hos- Philadelphia Edition, : ).²⁹ Despite that admonition, the pitals in Granada, Madrid, Cordova, and elsewhere in Spain. In reformers’ suppression of the Catholic religious orders led to the addition to the three usual vows, a fourth was taken to serve for decline of hospitals into “places of horror.” The English govern- life the sick in hospitals.²⁴ By the seventeenth century large num- ment abolished monastic relief organization without providing a bers of hospitals had been founded by Christian societies as well replacement.³⁰ as by rulers and municipalities under the influence of the For two hundred years following the Reformation, the Christian Christian faith.²⁵ family was seen to be the primary locus for health care. The two St. Hildegarde (–), the erudite Abbess of Rupertsberg chief aids were the pastor and the family physician. Yet with the near Bingen, played a tremendous role in the history of nursing. advent of the industrial revolution, weakened family structures, Her many works, include Physicae Elementorum, Metallorum, and new medical technologies, health care again gravitated toward Leguminum, Fructuum et Herbarum, Arborum et Arbustorum, medical institutions, often with the church leading the way. Liber Simplicis Medicinae, and Liber Compositae Medicinae. These The Lutheran Johann Hinrich Wichern (–), in his works reflect a degree of scientific observation that was unusual in institution Das Rauhe Haus, provided excellent training for dea- medieval times.²⁶ St. Francis of Assisi (–), founder of the cons to work in hospitals. William A. Passavant (–) was an Franciscan Order, devoted himself to ministering to lepers and influential American Lutheran who established hospitals, homes established a system of treatment and hospitalization. He also for the disabled and afflicted, and the deaconess motherhouse influenced St. Clara (–), foundress of the Poor Clares, movement.³¹ who left her mark on nursing for centuries. The Beguines were members of certain Christian sisterhoods, founded in the Netherlands in the twelfth century. Their male counterparts were the Beghards. Their main aim was philanthrop- ic, especially the care of the sick. The hospitals they built were For  years following the Reformation, models of order and cleanliness. Other notables include Elizabeth the Christian family was seen to be the of Hungary (–, also known as Elizabeth of Thuringia), the daughter of King Andrew  of Hungary and the patron saint of primary locus for health care. nursing. Elizabeth spent all her energies in visiting and caring for nb the sick and the poor. Also to be considered here is St. Catherine of Siena (–) who died at age thirty-four after devoting herself to service to the sick, especially plague victims. The English poet A. C. Swinburne lauds her in his “The Laud of St. Catherine”: J. F. Buenger, the practical-minded pastor of a St. Louis church, established the first Missouri Synod hospital in . It consisted of Then in her sacred saving hands three rooms: one for men, one for women, and one for staff. The She took the sorrows of the lands, fledgling institution received support from suggested Sunday door- With maiden palms she lifted up offerings of five cents per contributor. From this humble beginning, The sick time’s blood-imbittered cup, the institution developed into a five-hundred-bed hospital, only to And in her virgin garment furled disappear into a for-profit hospital corporation late in the century. The faint limbs of a wounded world, Many hospital-based healing ministries were lost in this way.³² Clothed with calm love and clear desire, So we see that to some extent a holistic healing ministry, pro- She went forth in her soul’s attire, viding both spiritual and physical care, has been present in the A missive fire.²⁷ church from the beginning. Nevertheless, the trend in health care has been to transfer responsibility for care and treatment of the Of special note is St. Camillus of Lellis (–), founder of sick away from home, family, and church to medical professionals the “Ministers of the Sick,” an order devoted to the care of the sick, in hospitals and institutions. Christians themselves built hospitals especially those stricken with plague. He made striking reforms in better to utilize God’s gifts of healing through advances in medical health care, including the separation of those afflicted with conta- knowledge. This was done, we trust, in underlying agreement gious diseases, well-aired rooms, special diet, and particularly, an with Luther’s observation: effective spiritual assistance to the dying; whence his order is also called “Fathers of a Good Death” or “Agonizantes.”²⁸ The In sicknesses doctors observe only the natural causes and Daughters of St. Camillus, founded about  .., were dedi- want to counteract them with their remedies; and they do cated to fighting the plague and were known for their quiet well. But they do not consider that in sickness Satan pro- lifestyle. Their motto: “Quietly we will come. Quietly we will vokes the natural causes and can in a moment change caus- serve. Quietly we will return.” es and sicknesses, turning hot into cold and good into evil. Luther saw health care to be the Christian responsibility of the There must, then, be a higher remedy, to wit, faith and family. Families were to care for their sick themselves instead of prayer, just as Psalm : says: “My times are in Thy hands.”³³  

How then is that “higher remedy” of “faith and prayer” its beginning in baptism. Through this use of the office of the keys employed in the ministry of healing in the parish at “Lake (Mt :; :; Jn :–) the pastor speaks a cleansing word Wobegon”? Rejecting the notion that the church’s concern is only (Lk :–), a restoring word (Lk :–), a “sure and firm con- for the soul, we affirm the Bible’s holistic understanding of the solation” for the troubled conscience³⁴ (See Ap ). human being. As the church cares for the sick she is following the example of the Lord, who himself showed great concern for the Ministry of the Word spiritual and physical welfare of the sick. Jesus “went about doing Through his ministers Jesus continues to announce the good good and healing all” (Acts :), and indeed we minister to him news of the kingdom, especially to the sick and afflicted. The vari- as we care for the sick (Mt :) and are following his bidding ous agendas of the Lutheran church provide pastors with psalms, (Mk :). lessons, and prayers for this purpose. For example, the undated It is the common responsibility of all Christians to show mercy Pastor’s Companion authorized by the Synods constituting the to the sick by visiting them: “I was sick and you visited me” (Mt Evangelical Lutheran Synodical Conference of North America has :), remembering them in intercessory prayer: “Lord, he categories of lessons and sentences that reflect the Common Service whom you love is ill” (Jn :; Lk :–; :), participating in Book. These are categorized along with hymn stanzas under the holy communion with them if they are of the same household of following headings: Afflictions and Their Uses; Repentance and faith, and offering words of encouragement that focus the hope Assurance of Forgiveness; Patience Under Suffering and Trust in of the afflicted on Christ (Ps :). Christians can share with God’s Help; Preparation for Death, and When the End Is at Hand; them the word of God proclaimed in the congregation from Gratitude for Recovery; At the Sickbed of Children. which their sickness has separated them. They should also help Occasional Services: A Companion to Lutheran Book of Worship, the sick to pray, using the psalms, hymns, and other prayers of published by Augsburg Publishing House in , offers these the church. under the following, more psychologically based, categories: Sickness; Gratitude; Before Childbirth; Following Childbirth; Stillbirth or Death Shortly after Birth; Addiction; Anxiety, Apprehension, Fear; Guilt; Loneliness; Impatience or Boredom; Rejecting the notion that the church’s Impending Death or Irreversible Illness; Anger, Bitterness, Self- Pity, Turmoil; Acceptance of Inevitable Death; Before Surgery; concern is only for the soul, we affirm Following Surgery.³⁵ the Bible’s holistic understanding It is evident that the church intends her ministers to vigorous- of the human being. ly apply the law and gospel to human hearts in any and every sit- uation and especially as death draws near.³⁶ It is applied with nb Christ’s authority and will effect his purpose (Lk :–). That word certainly is spoken, and in many situations may be sung by employing the psalms or hymns of the church. Perhaps it could As ambassadors of Christ, the church’s pastors bear a special even be proclaimed through art. John Doberstein, professor at responsibility to the sick. As the Savior entered our world to coun- Lutheran Theological Seminary in Philadelphia, advised his class- teract and redeem us from the forces of sin, death, and the devil, es when ministering to the dying to “Put a crucifix in their hands so now he sends his ministers into the sickroom to bring release and preach the resurrection.”³⁷ from sin, death, and the devil through the forgiveness of sins. The pastor also brings consolation to the sick in time of anxiety; he Prayer and Anointing offers encouragement to fight against illness; he offers prayer, per- All of the Lord’s gifts move us ultimately in the direction of the haps with anointing, on behalf of the sick that will overcome the “redemption of our bodies” (Rom :). Where it is the Lord’s illness if it is God’s will; and finally he helps to prepare the faith- gracious will to heal the sick, we see in their healing signs of that ful for a good death. ultimate redemption that we shall enjoy in the new creation. The traditional medicines with which the pastor enters the sick- As we have seen above, the church has a long history of partic- room include absolution upon confession; a ministry of the word, ipation in our Lord’s ministry to the sick. The church’s long tra- spoken and sung; prayer and anointing; and holy communion. dition of incorporating laying on of hands and anointing with oil—based on James :-—continues to find expression in the Confession and Absolution Roman Catholic Church in its “Rite of Anointing a Sick Person.”³⁸ Here the church personally applies the gospel of the forgiveness The Episcopal Church uses “Ministration to the Sick, Part : of sins to the suffering individual. In confession we expose our Laying on of Hands and Anointing.”³⁹ The rite in the Orthodox hearts to the penetrating light of God’s word. We acknowledge Church is known as “The Office of Holy Unction.”⁴⁰ The Church ourselves to be in a condition of poverty and misery because of of the Brethren uses “The Anointing Service.”⁴¹ The Evangelical our own sinful condition. We confess both what we have done Lutheran Church in America recently adopted both a “Service of and what we have left undone, so that we might be exposed to the the Word for Healing” and a rite for “Laying on of Hands and full healing effect of what God has done for us in his Son. Anointing the Sick.”⁴² Speaking the liberating and recreating word of reconciliation, Among Missouri Synod Lutherans, in addition to the commu- God restores our broken relationship with himself, returning us to nion of the sick, Lutheran Worship: Agenda offers a rite for , ,   

“Ministry to the Sick and Homebound” and a “Commendation of Holy and blessed Trinity, sustain your servants, _____, with the Dying.” These are usually used in the context of a home or your presence; drive away their sickness of body and spirit; hospital visit. In addition to these rites, the LCMS’s Commission and give them that victory of life and peace which will enable on Health recently published “A Service of Prayer for the Sick” them to serve you now and evermore.⁴³ designed to be used as a corporate service in the parish. The edi- tor comments: The sick who are present may then come to the altar where the minister lays both hands on each person’s head and prays: A service of prayer for the sick has high meaning for them. They perceive their church as a true caring community. Father in heaven, for Jesus’ sake, send your Holy Spirit upon Sickness is a strongly isolating experience; a service of your servant, ____; drive away all sickness of body and spir- prayer mainstreams the sick and bonds them to their it; make whole that which is broken; deliver him/her from church in a way that will never be forgotten. In their the power of evil; and preserve him/her in the true faith, to prayers together for one another the sick become con- share in the power of Christ’s resurrection and to serve you tributing members to the life of the congregation, not just with all the saints now and evermore.⁴⁴ recipients of its concerns. The minister may then anoint each person’s head in silence, dip- Rubrics for the service suggest that because of the isolating nature ping the thumb in oil and making the sign of the cross on the per- of illness, “touch is a significant adjunct to ministry for many sick. son’s forehead, saying: As prayer for an individual is offered, the pastor may place his hands on the worshiper’s head.” O God, the giver of health and salvation: As the apostles of The Missouri Synod has been slow to incorporate the laying on our Lord Jesus Christ, at his command, anointed many that of hands or anointing with oil in its ministry to the sick. After its were sick and healed them, send now your Holy Spirit, that adoption of Lutheran Worship the LCMS’s Commission on ______, anointed with this oil, may in repentance and faith Worship in  published a study document of a proposed be made whole; through the same Jesus Christ our Lord.⁴⁵ Lutheran Worship: Agenda. This draft included a section entitled “Ministry to the Sick and Infirm” that included, after prayers for healing, a reading from James :– followed by a rubric for Holy Communion anointing: Because serious illness separates the sick from the community of the faithful, the pastor’s visitation in which he brings the sacra- The pastor dips his thumb in the [olive] oil and, while mak- ment is of highest benefit. In bringing the sacrament the pastor ing the sign of the cross on the sick person’s forehead, says: represents Christ, who comes into the sickroom with his compas- P I anoint you in the name of the Father and of the Son sion and grace. In receiving the Lord’s body and blood the sick are and of the Holy Spirit. Blessed by God, the Father Almighty, sacramentally united to their Lord and his church: as St. Paul who for our redemption sent his Son into the world. Blessed explains, “Because there is one bread, we who are many are one by God, the only-begotten Son, who took upon himself our body, for we all partake of the one bread” ( Cor :). For the sick human nature, having compassion on us in all our the opportunity to receive the sacrament is not only a privilege, afflictions. Blessed by God the Holy Spirit, the Comforter, but is a sign of support and concern shown by the pastor and the who strengthens us in our weakness. congregation for its ill members. Where possible it is good to C Amen arrange for the sacrament to be celebrated at the homes of the sick with their families and friends gathered around them. This section was not included in the final Lutheran Worship, Along with his body and blood the Lord conveys to the sick his Agenda. greatest gift, the forgiveness of sins, life and salvation. This is In contrast the Evangelical Lutheran Church in America in the same year published both a “Service of the Word for Healing” and the very gift he has provided for me against my sins, death, a rite for “Laying on of Hands and Anointing the Sick” in its and all evils. Therefore it is appropriately called the food of Occasional Services. The first is a corporate service of the word that the soul since it nourishes and strengthens the new man . . . includes laying on of hands with the option of anointing with oil. the Lord’s Supper is given as a daily food and sustenance so The second is for use in a hospital or home with those who can- that our faith may refresh and strengthen itself and not not attend a corporate service for healing. weaken in the struggle (LC , –; Tappert, ). The “Service of the Word for Healing” includes opportunity for the singing of hymns, responsive reading of Scripture, confession Hence we ought teach our people to expectantly receive this sacra- of the Apostles’ Creed, collect of the day and readings from ment, especially in sickness, “as a pure, wholesome, soothing Scripture, a sermon, offering, and prayers for the sick, the medicine which aids and quickens us in both soul and body. For afflicted, those who serve in the health professions, for family and where the soul is healed, the body has benefited also”(LC , ; friends, and for those deciding treatment options. The prayers Tappert, ). conclude with a doxology to each person of the Holy Trinity and This is especially the case for the dying. Before our Lord the prayer: ascended to the Father, he left us the sacrament of his body and   blood. He will strengthen us with this heavenly food when the So the Lake Wobegon pastor is far from impotent in the face of hour comes for us to depart and join him. Therefore the sacra- human suffering. He brings the ultimate antidote to bear against ment is to be highly regarded as viaticum, a sacred food that physical and spiritual death. His is the blessed ministry of bring- strengthens the Christian for the journey through death to eternal ing to God the prayers of the saints on behalf of the afflicted, and life in sure hope of the resurrection. With it the Lake Wobegon bringing to the afflicted God’s healing gifts of the word, absolu- pastor goes to the deathbed bringing hope through the vivifying tion, and holy Communion. Our culture of death has little respect body of the Lord, for where medicine ends, there stands our Lord or appreciation for claims that such “common medicines” bestow who “will change our lowly body to be like his glorious body” wholeness and life. Tragic as this is, let us not doubt the efficacy of (Phil :).⁴⁶ these divine gifts in the lives of his people. LOGIA

NOTES . Walter Wink, Unmasking the Powers: The Invisible Powers that Seabury Press, ), . Determine Human Existence (Philadelphia: Fortress Press, ), . . Schlier, “ajleivfw,” in Theological Dictionary of the New Testament, . Hence the Lord teaches us to pray, “Deliver us from evil.” Luther ed. G. Kittel (Grand Rapids: Eerdmans, ), : . writes that “you must include in this ‘evil’ everything on earth which is evil, . Philip Pfatteicher, Commentary on the Occasional Services such as sickness, poverty, death, whatever evil there is in the dominion of (Philadelphia: Fortress, ), . Satan” (AE : ). . J. Dolan, Nursing in Society: A Historical Perspective (Philadelphia: . In the sense of the Old Testament’s shalom: completeness, harmony, W. B. Saunders Co., ), . fulfillment. This is the result of God’s gracious action in the covenant that . Dolan, . centers in righteousness (Is :). Hence this wholeness has its source in . Dolan, –. God. He speaks shalom to His people (Ps :) and has provided shalom . “Hospitallers,” in Oxford Dictionary of the Christian Church, nd through His Messiah (Lk :; Eph :). See L. Harris, G. L. Archer, Jr., and ed. (Oxford: Oxford University Press, ), . B. K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody . ‘‘Brothers Hospitallers,” in Oxford Dictionary of the Christian Press, ), : . Church, . . Horace Hummel, The Word Becoming Flesh (St. Louis: Concordia . A.B. McPadden, ‘‘Hospitals, History of,” in New Catholic Publishing House, ), . Encyclopedia (New York, ), : –. . Luther’s Small Catechism with Explanation (St. Louis: Concordia . “Hildegard,” in Oxford Dictionary of the Christian Church, . Publishing House, ), . . E. Brown, Victorian Poetry (New York: Thomas Nelson and Sons, . Arthur A. Just, Jr., Luke :–:, (St. Louis: CPH, ), . ). . Commenting on Romans :, Luther writes: “This life, then, is a life . “Camillus of Lellis,” in Oxford Dictionary of the Christian Church, . of being healed from sin, it is not a life of sinlessness, with the cure com- . C. Reuss, “Health Services” in Encyclopedia of the Lutheran Church, pleted and perfect health attained. The church is the inn and the infirmary ed. J. Bodensieck (Minneapolis: Augsburg Publishing House, ), : . for those who are sick and in need of being made well. But heaven is the . Dolan, . palace of the health and the righteous” (AE : -). . Reuss, . . Just, Luke :–:, . . LCMS Health Ministries, Cross and Caduceus, , no.  (Fall ): . . “When Luke links that passage on Jesus’ authority to forgive sins (Lk . Ewald Plass, ed., What Luther Says (St. Louis: Concordia, ), : :) with Jesus’ table fellowship with sinners, he illustrates dramatically –. that the table is the place where God’s fellowship with sinners is manifested . See Fred Precht, “Confession and Absolution: Sin and Forgiveness,” and God’s forgiveness of sins is given” (Just, Luke :-:, ; emphasis in Lutheran Worship: History and Practice, ed. F. Precht (St. Louis: CPH, Just’s). For a discussion of the significance of table fellowship in the min- ), –. istry of Jesus in Luke-Acts, see Arthur Just, The Ongoing Feast: Table . See Pfatteicher, –, for a comparison of various rites from the Fellowship and Eschatology at Emmaus (Collegeville, MN: Liturgical Press, Lutheran, Roman Catholic, Episcopal, and Orthodox churches. ), and Luke :–:, –. . An example might be Luther’s comments on John :: “You must . Just, Luke :–:, . not judge by external appearance; you must be guided by the Word, which . R. Beckman, S. Nerheim, Toward a Healing Ministry (Minneapolis: promises and gives you eternal life. Even though your senses tell you other- Augsburg Publishing House, ), . wise, this does not matter . . . sickness, death, perils, and sin . . . will not . Three of the four infinitives in Luke :- refer to creative vocal- devour or finish you. They will have to leave you in peace.... But you will ization: preaching (khruvxai) and proclaiming good news (eujaggeliv- retort: ‘The fact remains that I must die.’ Oh, this makes no difference! Just zesqai). Jesus’ ministry is characterized by prophetic preaching and teach- go ahead and die in God’s name.... You are still assured of eternal life; it ing, see Lk : ff; –; ; :; :–:. will surely be yours .... For here you have My promise: ‘I will raise you . Just, Luke :–:, . up’” (AE : ). . The Roman Catholic church distinguishes between three oils, tradi- . Pfatteicher, . tionally marked with Latin abbreviations: OI (oleum infirmorum), the oil . The Rites of the Catholic Church, –. for the anointing of the sick, which is olive oil; OC (oleum catechumeno- . Book of Common Prayer, –. rum) the oil of catechumens, which is olive oil; and CH, the chrism of bap- . Service Book, ‒, ‒. tism, which is olive oil to which is added balsam or perfume. . Pastor’s Manual, –. . The Council of Florence (–) described the essential ele- . Occasional Services (Minneapolis: Augsburg Publishing House, ments of the anointing of the sick. The Second Vatican Council restored ), –. anointing to its earlier role as a rite for anyone who is seriously ill. See . Occasional Services, . The Rites of the Catholic Church (Collegeville, MN: Liturgical Press, . Ibid., . ), : . . Ibid. . David P. Scaer, James the Apostle of Faith (St. Louis: Concordia . For a fuller treatment of the vivifying effect of the Lord’s Supper and Publishing House, ), . its implications for pastoral care of the sick and dying, see my “Medicine of . M. Hatchett, Commentary on the American Prayer Book (New York: Immortality,” L , no.  (Epiphany ): –. A Study in Luther’s Pastoral Theology

G S. K

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RESURRECTION AND CONSOLATION ed under the category of consolatory writings will become evident  D. M L   to eternal life in the course of discussion. and consolation in the face of death belonged together: No CONSOLATION IN LUTHER’S CORRESPONDENCE F resurrection from the dead, no consolation in the face of death. Now it would doubtless be possible to approach the theolo- Perhaps it is overstating the case to assert that all of Luther’s theo- gy of the resurrection and the consolation derived from it in sys- logical work was performed with pastoral considerations in mind. tematic abstraction. Death and resurrection could be approached But this can most certainly be said of Luther’s correspondence, ¹ conceptually, and consolation itself psychologically. But that would which frequently takes on the character of spiritual counsel. An   not be true to Luther, who as a biblical theologian wrote his theol- astonishing number of the , letters contained in the compre- ogy to apply to specific occasions. It is, in fact, at the occasion of hensive Weimar edition of Luther’s works reveal Luther’s sincere ² death that the consolation of the resurrection finds its clearest concern for his parish, in this case his students and their guardians. expression in Luther’s writings. In other words, the graveside proves This pastoral concern comes to the fore specifically in the case of the to be a decisive point of reference for his writings on the resurrec- death of students at the University of Wittenberg and the consola- tion. And it is precisely this graveside locus that precluded his tion that Luther delivers in the letters he wrote. addressing, and our discussing, the resurrection in abstraction. The Consistent in all of these letters is the manner in which Luther concrete, cold reality of death needs be met by the consolation of a gave his consolation. The giving of consolation had both a subjec- physical resurrection from the dead. Bodily death, bodily resurrec- tive and objective reference-point for Luther. It is subjective insofar ff tion. A wages-of-sin death, overturned by a forgiveness-of-sins res- as the consolation o ered is based upon the confession of Christ urrection. At the heart of Luther’s consolatory writings is therefore made by the one who had died. For example, in a letter to Matthias  nothing less than the third-article confession of the forgiveness of Knutzsen and his wife, Magdalena, in Husum, dated October ,  sins, the resurrection of the body, and the life everlasting. Declared , Luther wrote that he himself was consoled by the certainty of absolution, dead-to-sin and raised-to-new-life baptism, and the salvation, which he based upon the deceased’s confession of Christ. poured-out body and blood of Christ for you cannot but confess: With Christ as the object of his faith, Luther wrote to the Knutzsens “Where there is forgiveness of sins, there is life and salvation.” that their son was safe in Christ. Therefore certain forgiveness, the certain resurrection of the body, and certainty of salvation all run together to give consolation in the So also you, when you have grieved and cried in measure, face of certain death. It is Luther the pastor at the graveside who comfort yourselves again, indeed thank God with joy, that confesses and proclaims the faith that does not stutter or stumble, your son has had such a good end. For he has fallen asleep but looks beyond the mortal and transitory remains to the eternal in Christ, so that there can be no doubt that he must be blessings given to the faithful through Christ’s resurrection. sweetly and softly sleeping in the eternal rest of Christ. For Luther was given frequent occasion for the administration of everyone marveled at the great grace expressed in his prayer consolation to the souls entrusted to him at the city church and the confession of Christ, in which he remained firm ³ (St. Mary’s) in Wittenberg and at the university. Therefore, while it until the end. might be possible to derive what Luther has to say on the consola- tion found in Christ’s resurrection from some of his theological Yet the peaceful end is not consolation enough for Luther. There tracts, it appears likely that what is professed in the theological arena is more to life and death than the proverbial “rest in peace.” There cannot but resonate most truly in the practical application of the is an awakening, a resurrection, which means that having died in consolatory writings, whether letters or sermons, which will be con- Christ also means rising with Christ. Luther proclaimed to the sidered here. That some of the hymnody of Luther is rightly includ- parents, upon whom he prayed God’s grace, the certainty of see- ing their sorely missed son again.

The Lord and highest comforter, Jesus Christ, who has loved G S. K, a L editorial associate, is Associate Professor of your son more than you, who had earnestly called him to Religious Studies at Concordia University College of Alberta. himself through his word and now has requested him to him-   

self away from you, comfort and strengthen you with grace in Christ’s victory; you may bare your teeth, but you cannot until that day, on which you will again see your son in eternal devour me. For God has given us the victory over you in Jesus joy, Amen.⁴ Christ our Lord, to whom be praise and thanks, Amen.⁷

Clearly the confession of Christ, who in grace had called this son to The victory of the resurrection of which Luther here speaks has faith and now to eternal life, could alone give Luther the basis for become ours not in a nebulous kind of way, however. The resur- consoling his parents with the declaration of certain salvation of rection and its gifts are intrinsically tied to the word and sacra- this son. ments, which deliver them to me.

To such knowledge, (I say) God has graciously called you, for you have his seal and signature, namely, the gospel, baptism, and the sacrament, indeed, when you hear preaching. These As the Christian faith is certain, so is you have in such a way that no danger or need can afflict you. the salvation of him who confesses it. Be completely consoled and give thanks with joy for such ⁸ nb great grace. In language reminiscent of the Small Catechism, Luther empha- sizes the call to this knowledge of salvation. It would not be read- The same confessional comfort was delivered to Thomas Zink in ing too much into the text to say that Luther is here speaking of Hochheim in a letter dated April , . Zink’s son Johannes, the work of the Holy Spirit, who calls, gathers, and enlightens, as another student at Wittenberg, had succumbed to a fatal illness. the word “seal” (Siegel) also indicates. The certainty of eternal life Luther assured Thomas that Johannes was a faithful child. Not only is therefore signed and sealed by the Spirit who has called did he sing with Luther, but he was tremendously studious and a through the gospel—in baptism, the Lord’s Supper, and the hear- very promising student who would be painfully missed by all. ing of the word.⁹ A death upon the confession of this faith ulti- mately provides the sole basis for the consolation that Luther We had loved him, but he was loved all the more by God, who declares in his letters. also wanted him .... But this too should be your supreme Such consolation was not only declared to others by Luther, comfort (as it is to us) that he fell asleep softly (rather than however. He consoled himself with this same confession of faith. merely passed away) with such purity, indeed, with such faith, The death of his beloved daughter Magdalena on September , knowledge, and confession, that all marveled; and there can , led Luther himself to drink of the bitter cup of sorrow, and at be no doubt, as little as the Christian faith can be wrong, that the same time partake of the consolation that only the resurrection he is eternally blessed with God his true Father; for such a from the dead can give. lovely Christian end cannot miss the heavenly kingdom . . . Martin Brecht describes the circumstances of Magdalena’s you have not lost him, but sent him ahead, where he is eter- death and its effect upon Luther.¹⁰ Amid much sorrow Luther nally and blessedly preserved.⁵ was led to ask his ever weakening daughter whether she was pre- pared to leave the father who loved her so dearly here in this Again Luther based his consolation upon the faith and confes- world to be with her heavenly Father, who loved her so perfectly. sion of this young man. All the weight of the Christian faith is Her bold confession of willingness to be with God served to wrapped up in this confession of Christ, who has overcome death encourage Luther in the midst of his helplessness. Brecht goes on and the grave. As the Christian faith is certain, so is the salvation of to relate how Luther looked to Christ’s promise of eternal life to him who confesses it. And all who confess this faith will certainly deal with the sorrow he felt once Magdalena died. She was buried be reunited because of Christ who even now binds the church tri- the same day. As the coffin was about to be closed, he cried out: umphant and church militant into one body. “Nail it shut! She will rise again on the Last Day.” At the inter- Luther was more specific about the content of this faith that is ment, Luther again consoles himself with the resurrection: confessed when he wrote to his gravely ill mother on May , . “There is a resurrection of the flesh.”¹¹ And yet, despite this cer- Jesus, Luther pointed out, is the cornerstone of faith and the source tainty and hope, Luther continued to give voice to his grief in a of all consolation.⁶ He is this consolation even in the face of death, letter addressed to Justas Jonas two days later: because of the very fact of the resurrection. Consequently the very face of death has changed, and all of its horrors are but empty I believe the rumor has informed you that my very precious threats. Luther appealed to Paul in  Corinthians  as he celebrat- daughter Magdalena has been born anew to the eternal ed the vanquishing of death and the grave: kingdom of Christ, and although I and my wife should only say joyous thanks for such a happy departure and blessed In the same way St. Paul also glories and mocks the terrors of end, through which she has escaped the power of the flesh, death: Death is swallowed up in victory: Death, where is your the world, the Turk, and the devil, the strength of natural victory? Hell, where is your sting? You can terrify and agitate love is so great, that we are unable to do so without the sob- like a wooden death-mask, but you do not have the power to bing and groaning of the heart, indeed, without great murder. For your victory, sting, and power are swallowed up mortification.¹²    ’   

Luther, amid tears, here spoke of his daughter not as having died, much the death of my Magdalena torments me, whom I sim- but (using the language of holy baptism) as having been reborn to ply cannot forget. But I am completely certain that she is in the eternal kingdom of Christ.¹³ And while this indeed provided the place of consolation and eternal life, and that God has him with consolation, he admitted to Jonas that he should be thereby given me a great sign of his love, in that he has in my thankful to God for such a death as his daughter died. But in the lifetime taken my flesh up into his lap.¹⁷ face of his grief he committed the saying of thanks to Jonas: The Christ who is the basis of consolation given to others, the Christ who had consoled him at the side of Magdalena’s grave is also the Christ who finally consoled Luther as he faced an illness that would prove to be fatal. An exchange of letters between him It is doubtless not surprising that and his wife notes Kathy’s concern for Luther’s health in Eisenach. Luther went to his death standing upon In a letter from February , , Luther kindly rebukes Kathy for her anxiousness. Luther points her to the one who is far better able the same faith with which he consoled to care for him: the incarnate, resurrected, and ascended Christ. himself and others. nb Leave me alone with your worry, I have a better comforter than you and all the angels. He lies in the manger and lies at the breast of a virgin, but at the same time sits at the right hand of God the almighty Father. Therefore be at peace! You give thanks to God in our stead .... Praise be to the Amen.¹⁸ Lord Jesus Christ, who has called, chosen, and glorified her. May God grant that we and all who are ours should partake It is doubtless not surprising that Luther went to his death of such a death, rather, of such a life, which I alone pray of standing upon the same faith with which he consoled himself God, the Father of all comfort and all mercy.¹⁴ and others. On February , , at one in the morning, he cried out from his bed: “Oh, dear Lord God! My pain is so great! Oh, Both his paternal sorrow and anger at death come to the fore dear Dr. Jonas, I am certain that I will remain here in Eisleben again in a letter written to Jakob Probst of Bremen on October where I was born and baptized.”¹⁹ The words of comfort given , . by those attending him were met with the constant repetition of the words, “For God so loved the world that he gave his only My dearly beloved daughter Magdalena has gone away to the begotten son ....” Jonas could see that Luther was on the verge heavenly Father, in that she has fallen asleep in complete faith of death and therefore broke in: “Do you want to die standing in Christ. I have overcome the paternal movements of the firm on Christ and the doctrine you have taught?” Luther’s body heart, but with a certain, even threatening murmuring moved, and in a loud voice he said, “Yes!” It was now almost : against death; through this indignation I have dried my tears. .. Luther’s heart burst. The reformer died. I loved her so much. But on that day death will suffer What Luther said of others who had died upon their confession vengeance, along with its author . . . my Kathy also greets you, of Christ thus must also be said of him: he faced his death with the still amid much sobbing and her eyes flooded with tears.¹⁵ confession of the incarnate and resurrected Christ, whom he con- fessed as being there for him in the hour of his own death. Notable is that Luther here did not remain with either his sorrow or his anger with respect to death. Rather, he again pressed on to CONSOLATION IN LUTHER’S SERMONS the victory over the grave and death on the day of resurrection. He Luther’s confession of Christ, specifically of the resurrected Christ, furthermore emphasized that the basis of his hope and the over- finds expression in two specific loci that could be regarded as pub- coming of his grief is the faith in Christ in which Magdalena had lic consolatory writings. Two sermons on the resurrection found died. The words spoken to others in their time of sorrow served to in the Hauspostille of  of Veit Dietrich, and Luther’s Easter and console him now, even though he could not deny that he contin- hymns of death and burial, shed light on how Luther not only ued to be overcome by his loss. viewed the resurrection of Christ, but also what that resurrec- In fact, Luther retained his grief for some time, as is indicated tion gives to me. in a letter of comfort to the suddenly widowed Andreas Osiander In the Hauspostille Luther emphasizes that the resurrection in Nurnberg on June , , nearly two and a half years after the cannot simply be viewed as an historical event alone. The resur- death of Magdalena.¹⁶ But in the midst of his grief, he came to rection is an historical event that takes place for me.²⁰ find a “great sign of his (God’s) love” in the death of his daughter, Consequently, Christians are to regard Christ’s resurrection as since God had taken his flesh (Magdalena) into his lap during his their own. In so doing, Luther declares that a happy exchange lifetime. takes place. Christ’s resurrection is given as my resurrection. All this is given to faith, which receives even now the blessings of the And I nevertheless believe very strongly, through the example life to come. It is finally on the last day that this faith, which does of our precious daughter, that her [Osiander’s wife’s] death not see the gift, is replaced by seeing, touching, and feeling. In creates especially great pain for you. It is astonishing how Luther’s own words:  

Thus we see another picture at Easter, that no sin, no curse, ministry speech applied to the angels. They are ordained and sent no disgrace, no death, but only life, grace, blessedness, and (verordnet und gesandt) to be the first preachers and consequent- righteousness are in Christ. With such a picture we should lift ly the first holders of the office that proclaims Christ’s resurrection up our hearts. For it is put before us and presented in such a for me. “For that Christ lives, he lives for you, that you should par- way, that we should receive nothing else than this, that God take of him, be protected by him and kept from all distress.”²³ has himself awakened us today along with Christ. For as little Luther indeed found in the ordaining and sending of the angels as you see sin, death, and the curse in Christ, so you should the certainty that God wants to give to us the resurrection of also believe that God, for Christ’s sake, will see these in you, Christ, and implicitly found here the point of connection to the when you receive his resurrection for yourself and receive its men who are now “ordained” and “sent” through the office of the consolation. Such grace faith brings to us. When that day will ministry to proclaim the resurrection. It is in this office that come, however, one will no longer believe, but will see, touch, Luther himself therefore declares the resurrection as giving and feel.²¹ Christ’s benefits for us, both as present consolation and as an eter- nal hope.²⁴ Luther proclaims a resurrection of Christ which is there for the sinner as basis for consolation and the certainty of salvation. CONSOLATION IN LUTHER’S HYMNODY Perhaps too obvious to state is the clear note of incarnationality This proclamation of the resurrection “for us” recurs consistently found here, paralleled by Luther in his letter to his wife cited above. and perhaps in a most audible manner in Luther’s hymnody. The The incarnate Christ who rises from the dead gives to the believer Easter hymns “Christ Jesus Lay in Death’s Strong Bands” (Christ a resurrection that on the Last Day will be visible and tangible. lag in Todesbanden) and “Jesus Christ our Savior” (Jesus Christus Luther confesses clearly the resurrection of the body to eternal life. unser Heiland), as well as the death and eternity hymn “In Peace On the other hand, what is noticeably absent from all of his con- and Joy I Now Depart” (Mit Fried und Freud), all bear ample testi- solatory writings is any speculation of how the one who has died mony to Luther’s confession of Christ’s resurrection for us. in faith is with Christ until the Last Day. The “that” of his being In the hymn Christ Jesus Lay in Death’s Strong Bands Luther is with Christ is all that Luther ventures to proclaim. clearly both preacher and singer at the same time. With succinct words, yet words fraught with Luther’s theological emphases, Luther sings of cross and resurrection, sin and death, bondage and slavery, faith and grace. Consistent with his epistles and Postill, he does not lapse into abstraction in the attempt to use an economy Christians are to regard Christ’s of words. What is reflected upon is Easter as it is given to us. For it resurrection as their own. is our sin that has been forgiven, and to us that life has now come. Luther therefore begins with the proclamation of Christ’s death for nb our sins and continues with his resurrection, which brings us life.

Christ Jesus lay in death’s strong bands The bodily resurrection of Jesus is indeed the specific proclama- For our offenses given; tion that is delivered to us by God through the angels for our con- But now at God’s right hand he stands solation. The Easter message therefore is given not just to inform And brings us life from heaven. of the history and event per se. Rather, it is given so that we should Therefore let us joyful be let the historical resurrection of Christ be given to us, since Christ And sing to God right thankfully died and rose for our good. Loud songs of alleluia! Alleluia!²⁵

Such a proclamation is a certain announcement . . . inas- In other words, Jesus’ resurrection is an event not only of an his- much as Christ died and again rose for us. Now if God had torical significance merely restricted to Jesus himself. We are our- not desired that we should take such a resurrection for our- selves drawn into the event. Life is given to us. To our bodily life is selves and receive its comfort, he would have retained his given the true life of the world to come, and to those who die the messengers, the dear angels, in heaven, and permitted them bodily resurrection of the new world of God is promised. Only to say nothing of it. Since, however, the angels were ordained there where this life has been given can there be the joy with which and sent to be the first preachers who proclaim the resurrec- Luther concludes the first stanza. tion of Christ to us, we have a certain sign, that the Lord That for which thanks is to be given is explained in the subse- Christ, as we have taught, was raised for us. And it is God’s quent stanzas. Luther brings into the picture the events leading up will that we should console ourselves in him and believe the to Easter, the bondage to sin and terror of death. But now Christ angels .... The resurrection of Christ should serve us as well has come, who attacks the core of our plight in his dying for the as his suffering, since both happened for our sake.²² forgiveness of sins. With that forgiveness, death no longer has a claim on the believer. Death itself remains only as a shadow, dis- The locatedness of the gift of the resurrection for Luther was to armed and impotent. Life has swallowed up death. Nor does be found in the mouth of the angels. He makes much of their Luther lose sight of the Scriptures where the death of death and its mandate to proclaim the resurrection. It is indeed office of the impotence is proclaimed to us as most certain and true:²⁶    ’   

Holy Scripture plainly says to have the ascension in mind.³⁷ But more significant is Luther’s That death is swallowed up by death, inclusion of the invitation to the Lord’s Supper in this stanza. It Its sting is lost forever. Alleluia.²⁷ seems unlikely that he could have had anything else in view when writing the words “all who come before him” (alle die zu yhm tret- In the final stanza of the hymn Luther presses on to what is ten). Nowhere in Luther’s writings can the forgiveness of sin, the doubtless the Lord’s Supper, where the life of the resurrection is overcoming of death, life, and grace be found in some nebulous given with Christ himself:²⁸ spiritual abstraction (the SchlaraVenland of the Enthusiasts). Consequently the “coming” (tretten) before Jesus cannot be any- Then let us feast this Easter Day where else but where he has located himself: in holy baptism and On Christ, the bread of heaven; the sacrament of the altar. And it is indeed there that the forgiveness The Word of grace has purged away of sins and the overcoming of death, life, and grace—in short, the The old and evil leaven. benefits of Christ’s resurrection —are given. Christ alone our souls will feed; He is our meat and drink indeed; Faith lives upon no other! Alleluia.²⁹

This Easter hymn therefore complements Luther’s consolatory The resurrection of Christ drives writings, inasmuch as it confesses not only the certainty of Christ’s away the darkness of death and victory over death, but also the giftedness of the resurrected Christ himself. Where the resurrected Christ is given, there faith lets itself the shadows of sadness and sorrow. be given nothing but that resurrection life. This resurrection life, nb which is characterized by the forgiveness of sins (stanzas  and ), is one that therefore gives joy and “sunshine” to the heart, since Christ illumines it with his grace (stanza ). In other words, the resurrec- It is the death and eternity hymn “With Peace and Joy I Now tion of Christ celebrated at Easter (indeed, every Sunday) drives Depart” (Mit Fried und Freud fahr ich dahin) that effectively con- away the darkness of death and the shadows of sadness and sorrow. stitutes a confession of faith in the face of death. The victory of The very brief “Jesus Christus unser Heyland” (Jesus Christ Our Christ over death, the certainty of eternal life, and the promise of Savior) essentially reiterates these same thoughts, especially in con- God that death is no more than a sleep are all given expression in nection with the Lord’s Supper and the resurrection life. Luther in the first two stanzas of the hymn. fact composed a communion hymn that begins with the words “Jesus Christ our Savior, who turned God’s wrath away from us.”³⁰ In peace and joy I now depart The Easter hymn begins with very similar words: “Jesus Christ our Since God so wills it. Savior, who overcame death.”³¹ The words of both hymns serve to Serene and confident my heart; express essentially the same thought. The connection is doubtless Stillness fills it. more than incidental. What is given in the Lord’s Supper is what is For God promised death would be wrought at Easter.³² Jesus Christ is therefore “our savior” (unser No more than quiet slumber. Heyland). The wrath he bore was ours, the reconciliation he gives is This is done by Christ, for us, as is the goodness that God gives. True Son of God, the faithful Savior, For you Lord have let me see and made known He who was born without sin That he is the life and salvation Carried God’s wrath for us, In death and need.³⁸ Has reconciled us, So that God has granted us his favor. Again to state the obvious, the consolation of the resurrection is Kyrie Eleison.³³ found in Christ himself. Christ, the true Son of God, the faithful Savior, is revealed and known as “the life” himself. Such a Christ The concluding stanza gives the meaning of the kyrieleyson as “a can therefore be salvation in all need and even in the face of death. call to worship,” (ein Huldigungsruf).³⁴ It shows Christ as the one Luther indeed begins the hymn on a note of fulfillment and con- who has in his hands the victory over death and sin, yet also the solation: the promise of God has been fulfilled. Death is no more gifts of life and grace:³⁵ than a sleep from which one will again rise.³⁹ That is why, in this version of the Nunc dimittis, Luther can depart from this life in Death, sin, life and also grace, peace and joy. All these he has in his hands. Clearly a number of very important conclusions can be drawn He saves all who come before him. from Luther’s consolatory writings concerning the resurrection of Kyrieleyson.³⁶ Christ and the consolation it delivers. The certainty of eternal life and the resurrection of the flesh cannot be dissociated from the Thus this third stanza shows the resurrected Lord in his fullness and confession of the resurrected Christ himself, nor its locatedness in with victory and gifts in hand. In one respect Luther even appeared word and sacrament. In other words, to confess the Christ of the   resurrection is to be certain of eternal life and the resurrection at the which is certain. In other words, with respect to the resurrection Last Day. This confession is intrinsically tied to the words of God from the dead on the Last Day, Luther looks backward to see which proclaim and the sacraments which deliver Christ to the ahead: back to Christ upon the cross, dead, and buried, and on the believer, and with him the resurrection to eternal life. third day risen from the dead for me. For it is only upon the cer- Noticably absent from all of Luther’s consolatory writings is any tainty of the second article that one can look ahead and confess the speculative element concerning the state of the dead. Luther speaks “resurrection of the body” in the third.⁴¹ This indeed is the conso- no more than is given him to say.⁴⁰ Clearly Luther’s economy of lation that Luther delivers as he confesses faithfully that confession words has as its purpose nothing less than to remain with that upon which one can live and die certain of salvation. LOGIA

NOTES . Cf. the compendium of some of these pastoral letters of Luther in afraid and recognize and glory in Christ as our brother, to console our- The Library of Christian Classics, eds. John Baillie, John T. McNeill, and selves as heirs of the kingdom, which he has put before us.... God grant Henry van Dusen, vol. , “Luther: Letters of Spiritual Counsel,” trans. us his holy Spirit through Christ, that we should truly comfort ourselves Theodore G. Tappert, (Philadelphia: The Westminster Press, ). with such a resurrection and increase such faith, confidence, and hope . Lewis W. Spitz, “Luther’s Social Concern for Students,” in The from day to day, finally to be saved thereby. Amen.” Social History of the Reformation, ed. Lawrence P. Buck and Jonathan W. . “Christ lag ynn todes banden, fur unser sund gegeben, Der ist Zophy (Columbus: Ohio State University Press, ), –. wider erstanden und hat uns bracht das leben. Des wyr sollen frolich seyn, . WABr [Briefwechsel] , Nr. , –, –. All translations in Gott loben und danckbar seyn und singen Alleluja” (WA , , –). the text are those of the present author. The translation in the text is from Lutheran Worship, . . Ibid., , –. . Cf. WA , , where Luther in a Sermon on Easter Sunday, March . Ibid., Nr. , – (, –) Cf. WABr , –, Nr. , ,  cites Hosea in terms of “Death, I will be your death,” and explains where Luther consoled Justas Jonas on December ,  upon the death that Christ will not kill as Herod or Pilate kill. Instead, death will be over- of the latter’s wife. He did so by emphasizing that she has died in faith and come. Most importantly, this victory is given us through the gospel. All has therefore died in the lap of Christ (in sinu Christi), thereby being most these thoughts are certainly reiterated in this hymn. A portion of this ser- certainly in heaven and possessing eternal life, , –. mon, and a number of helpful interpretations to this hymn in general, are .WABr, , “Zum andern wisset Ihr, liebe Mutter, auch das rechte found in the Handbuch zum Evangelischen Kirchengesangbuch, Christhard Hauptstuck und Grund Euer Seligkeit, worauf Ihr Euren Trost setzen sollt Mahrenholz, Oskar Söhngen, Otto Schilbke, vol. , part : “Liederkunde: in dieser und allen Noten, namlich den Eckstein, Jesum Christum, der uns Erster Teil: Lied  bis .” Ed. Eberhard Weismann, et al. Göttingen: nicht wanken noch feilen wird, auch uns nicht sinken noch untergehen Vandenhoeck und Ruprecht, , –. lassen kann. Denn er ist der Heiland und heißt der Heiland aller armen . LW : . Cf. WA , , – : “Die schrifft hat verkundet das, wie Sunder und aller, die in Not und Tod stecken, so auf ihn sich verlassen und eyn tod den andern fras, Eyn spott aus dem tod ist worden.” seinen Namen anrufen” (, ). . It would doubtless be going too far to assert that this verse must . Ibid., , –. refer to the Lord’s Supper. On the other hand, I believe a case can be made . Ibid., , –. that Lord’s Supper language is used in such a way as to go beyond John  . Cf. WA , , – (–), where Luther declares that in baptism and the “living bread from heaven.” This is unfortunately somewhat nothing temporal is given. Instead eternal life is given freely, along with the obscured in the English translation. The German original reflects much ascension, “ewige Kindschaft” (being God’s child eternally) in eternal joy more closely the sort of language that Luther frequently uses in connection without sorrow or suffering. with the Lord’s Supper. . Martin Brecht, Martin Luther: The Preservation of the Church, . LW : . “Wyr essen und leben wol ynn rechten Ostern fladen, – (Philadelphia: Fortress Press, ), . Der allte sauertyg nicht soll seyn bey dem wort der gnaden. Christus will . Ibid., –. die koste seyn und speysen die seel alleyn, Der glaub wil keyns andern . WABr , , –, . leben” (WA , , –, ). The words of this stanza certainly provide . Cf. WABr , , Nr. , where Luther writes to Nikolaus von some difficulty in interpretation. What, for example are the “Oster Amsdorf in Zeitz on October , , thanking him for his Trostbrief at fladen?” The Handbuch zum EKG offers some helpful suggestions as to the death of Magdalena. “Amabam sane.... Sed nunc gaudeo, eam viure possible interpretations. Quoted is a sermon from Easter Tuesday . apud patrem suum suauissimo somno, usque in illum diem” (, ). It Luther here states, “Das sind Osterfladen und Lamm, die man an diesen is especially noteable that Luther finds no paradox between her being at Festtagen essen muss. Das Hauptstuck dieses Evangeliums ist: Christus once alive with God and yet in the sweetest sleep. musste leiden und auferstehen, dass in seinem Namen gepredigt wurde . Ibid., , –. Vergebung der Sünden und Busse . . . Es genügt nicht, wenn du sagts: ich . Ibid., Nr. , , –. will nicht dran glauben; es ist not, dass du das, was drinnen ist (den . WABr , –, Nr. . Sauerteig), hinausfegst aus den Gewissen, und nichts dagegen darf . Ibid., , –. getrieben werden als das Wort Gottes, das sind unsre Osterfladen.” WA , . WABr , –, Nr. . . Cited in the Handbuch, . . This account is cited from James M. Kittelson, Luther the Reformer: .WA , , –. “Jesus Christus unser heyland, der von uns den The Story of the Man and his Career (Minneapolis: Augsburg Publishing Gottes zorn wandt.” House, ), . See also the much more extensive account in Brecht, . Ibid., , –. “Jesus Christus unser heyland, der den Tod uber- –. wand.” . Cf. WA ¹, , , –, where Luther emphasizes that the sermon . Cf. WA ¹, , –. Luther declares that “Bei uns ist alle Tage must proclaim the nutzen (“use”) of the resurrection. Then it can truly Ostern” (“Among us all days are Easter”). give consolation. .WA , . “Der on sunden war geporen trug fur uns Gottes zorn, .WA , Hauspostille, , “Erst Predigt am heyligen Ostertag” , Hat uns versunet, das Gott uns seyn huld guennet. Kyrieleyson.” –, . . Handbuch, . . Ibid., , –. . This verbal image stands in marked contrast to the pictures and . Ibid., , –, . reliefs found in many Medieval churches that depicted Christ sitting upon . Ibid., , –. “Therefore see, my beloved, what the resurrection a rainbow, holding in his hands a sword (of judgment) and lily (of for- of Christ wants to create and produce in us, namely, that we should not be giveness) as they proceed from his mouth. It might be noted that these    ’    depictions had served to terrify Luther and to make him horrified at the thought of death, since he feared receiving the sword of judgment. This hymn paints a different picture. .WA , . “Tod, sund, leben und auch gnad, alls ynn henden er REPRISTINATION PRESS hatt, Er kan eretten alle die zu yhm tretten. Kyreileyson.” Because the Truth never changes. . The Handbuch goes further yet to emphasize the “Herrschaftsübernahme des Kyrios.” The marks of his kingship are seen to ❖ be the victory over death and sin, and life and grace. “Als der Machtige bietet er ‘allen, die zu ihm treten’ (ist hier an eine Abstimmung gedacht?) A Comprehensive Explanation of Holy die Rettung an.” . One could perhaps argue that the emphasis in this verse is not so much on power as on the grace he is prepared to give “all Baptism and the Lord’s Supper (1610) who come before him.” by Johann Gerhard, trans. by Rev. Elmer Hohle .LW : –. Cf. WA , , –,  “Myt frid und freud ich far ISBN 1-891469-28-2 • 540 pages • hardcover • $33.50 do hyn ynn Gotts wille, Getrost ist myr meyn hertz und synn sanfft und ff stille, Wie Gott mir verheyssen hat, der tod ist meyn schla worden. Das Elements of Religion by Henry Eyster Jacobs macht Christus wahr Gottes son, der trew Heyland, Den du mich Herr hast sehen lon und macht bekand, Das er sey das leben und heyl ynn nott ISBN 1-891469-05-3 • 261 pages • hardcover • $20.00 und sterben.” “Jacobs’s book unfolds God’s revelation with . Cf. WA ², , –. Luther here emphasizes that the emphasis is clarity and conviction . . . a solid introduction not on the sleep as much as the awakening from sleep. In other words, the to Lutheran theology.” L analogy of death as sleep must be seen strictly from the point of view of the waking up at the resurrection. The Church by J. A. Quenstedt, translated by . Cf. WA , , –. Luther states that we do not know what things are like after death. What we do know is that our life is hidden in Dr. Luther Poellot (Part IV, Chapter XV: De ecclesia, God. from Quenstedt’s Theologia Didactico-Polemica) . There is a consistent connection between the confession of one’s ISBN 1-891469-26-6 • 154 pages • hardcover • $12.00 faith and the certainty of the resurrection, as has already been shown above. Some further references that underline the connection between faith and eternal life can be found in WA , , –; WA ¹, , ; Please include $1.50 REPRISTINATION PRESS WA , , –; WA , , –. shipping per copy. Write to us for our 716 HCR 3424 E catalog, or send Malone, TX 76660 e-mail to (254) 533-2710 [email protected] Your Pastor Is Not Your Therapist Private Confession— The Ministry of Repentance and Faith

J T. P j

     pastoral psy- with depth psychology. Tillichian language of grace as uncondi- chology are not in harmony with our confessional Lutheran tional acceptance and faith as “accepting that you are accepted” T understanding of the care of souls (Seelsorge),” writes Carl was thought to adequately convey the biblical message in psycho- Braaten.¹ Pastoral theology has become pastoral psychology. E. logical terms. Braaten summarizes the outcome of this approach: Brooks Holifield’s fascinating study A History of Pastoral Care in America: From Salvation to Self-Realization traces the story of how Many of the new professionals thought of themselves as crit- theology gave way to psychology. Mainline liberal theology with ics of an authoritarian church, opponents of repressive its eagerness to be relevant made space for courses in the psychol- moralism, and enemies of dogmatism. Persons should be ogy of religion and counseling in seminary catalogues. Anton free—and freeing of others—from moral authoritarianism Boisen began to train a small group of seminarians in pastoral and institutional impositions. Carl Rogers’ book, Counseling care at the Worchester State Hospital in the summer of , and and Psychotherapy, became a standard text among clinical thus the modern Clinical Pastoral Education (CPE) Movement groups and in theological seminaries. One of the reasons for was born. its popularity was that the counselor could satisfy the Educated at Union Seminary in New York, Boisen believed impulses of the client seeking self-acceptance and self-real- that theological seminaries needed a thorough revamping in ization.³ order to incorporate the scientific study of religious experience. No longer was theological education to be limited to literary While the CPE Movement had its genesis within liberal texts. Boisen urged that seminarians engage in the study of “liv- Protestantism, its influence eventually reached beyond these ing human documents” in a clinical environment. Having him- churches into churches that were noted for their theological con- self been hospitalized for mental illness on two occasions, Boisen servatism. By the s every major seminary, regardless of theo- maintained that this experience served to equip him for pastoral logical stripe, had incorporated courses in the psychology of reli- work. While Boisen himself was committed to rather rigorous gion, counseling, and programs of Clinical Pastoral Education moral standards, those who came after him tended to place the into the curriculum. Within conservative evangelical denomina- blame for emotional distress at authoritarian religious preach- tions there emerged those such as Jay Adams and James Dobson ments, especially as they related to sexuality. “Understanding” who advocated “Christian counseling,” hoping to avoid the secu- was the watchword for the generation of clinical pastoral educa- lar humanism that dominated the social sciences. Nevertheless, tors that followed Boisen. Understanding “connoted tolerance, they, like their liberal counterparts, cast the gospel in the mold of an acceptance of feelings; of the body, the senses, and sexuality; the therapeutic. While conservative doctrinal assertions are given and opposition to rigidity and to condemnation. Understanding ascent and traditional moral values are upheld, theology takes sec- implied an ethical attitude, a willingness to sympathize with peo- ond place to psychology. Whether liberal or conservative, the ple rather than idolize conventions and rules.”² minister is now given a place among the helping professions with The theological contours of pastoral care became increasingly all the rights and privileges that such an exalted station obtains. hard to discern. Attempting to integrate psychological insights The psychological domination of theology in the churches and into Christian theology and pastoral practice resulted in a theolo- the subsequent move to transform the pastor into a therapist have gy that was forced to fit into the categories of current psychologi- not gone unchallenged. One of the first to challenge pastors to cal theories. The gospel was reinterpreted in psychological terms. attend to their calling as ministers of the gospel was Paul Pruyser, With the rise in popularity of Paul Tillich’s theological method of a clinical psychologist associated with the Menninger Foundation. correlation, it was held that Christian theology was compatible In  Pruyser authored a book entitled The Minister as Diagnostician, in which he argued that the Christian clergy “pos- sess a body of theoretical and practical knowledge that is unique- ly their own.”⁴ While Pruyser maintains that pastors may benefit J P, L Review Editor, teaches at Concordia Theological Seminary, Ft. Wayne, Indiana. This essay was originally presented at from the insights of the psychological sciences, these insights the Seventh Annual Symposium on Catechesis in Sussex, Wisconsin, ought not overshadow or diminish the integrity of the theological on  June . knowledge that is the foundation for pastoral work. Pruyser wor-    ries that many clergy have become uncertain of their unique call- conversation has become completely one-sided. Theology’s ing and have restlessly looked to psychology for guidance rather listening to psychology has been far more accurate, empath- than utilizing the legacy of Christian theology. The language of the ic, and attentive than has psychology’s listening to theology. church is jettisoned for the language of the clinic. In striving to be I do not cease to hope for a viable two-way dialogue, but like counselors, ministers are rendered incapable of providing there is as little evidence that theology is ready to speak out genuine pastoral care, that is, the care of souls, using the means in such a dialogue as there is that psychology is ready to lis- that reside in the pastoral office. ten. The bridge will not be built by the complete acquies- Two United Methodists, William Willimon of Duke University cence of theology to the reductionistic assumptions of psy- and Thomas Oden of Drew University, have weighed in with their chology, or by relinquishing such key religious postulates as critique of the church’s uncritical embrace of the tools and tech- providence and resurrection.⁷ niques of the therapist. Willimon recognizes that counseling will be part of the pastoral task, but he laments the reduction of pas- Since writing those words in his  book Agenda for Theology: toral care to counseling. Observing that the “dialogue between Recovering Christian Roots, Oden has gone on to write a pastoral psychology and theology has been a mostly unilateral affair, with theology as well as a multi-volume set entitled Classical Pastoral psychology doing most of the talking,”⁵ Willimon identifies the Care and a study of the pastoral theology of Gregory the Great, CPE Movement as a form of “liberal pietism” that is individualis- Care of Souls in the Classic Tradition. In each of these works, Oden tic and anti-intellectual. Above all, Willimon notes that CPE fails attempts to reconnect day-to-day pastoral work with classical to recognize the churchly context for pastoral care. Pastors Christian theology rather than psychological theories or manage- become indistinguishable from physicians, social workers, psychi- rial techniques. atrists, and other clinicians. Braaten, Pruyser, Willimon, and Oden write in light of the col- lapse of theology and practice in the so-called mainline, liberal churches. David Wells turns his attention to a similar failure with- in conservative or evangelical circles. In a series of three books, No “Dialogue between psychology and Place for Truth, or Whatever Happened to Evangelical Theology? (), God in the Wasteland: The Reality of Truth in a World of theology has been a mostly Fading Dreams (), and Losing Our Virtue: Why the Church unilateral affair, with psychology Must Recover Its Moral Vision (), Wells provides an analysis of doing most of the talking.” the state of theology and church life among American Evangelicals. Wells notes that “many evangelicals believe in the nb innocence of modern culture and for that reason exploit it and are exploited by it so that they are unable to believe in all the truth that once characterized this Protestant orthodoxy.”⁸ In his book Worship as Pastoral Care, Willimon echoes the For our purposes here it is worthwhile to note Wells’s criticism reflection of the Jesuit liturgical scholar Josef Jungmann that “for of the understanding of ministry within contemporary evangeli- centuries, the liturgy, actively celebrated, has been the most impor- calism as it is shaped by therapeutic and/or managerial categories. tant form for pastoral care.”⁶ The pastoral care of the individual is Within evangelicalism, as within liberalism, the training of pas- done in the context of the congregation gathered around word and tors has become biased against theology and oriented toward the sacrament. Willimon is to be credited for calling pastors back to imparting of professional skills. Witness the claims of the Pastoral the liturgy as the primary and ordinary means of pastoral care. Leadership Institute in our own circles! Wells writes, Like Willimon, Thomas Oden was also deeply involved in the counseling movement of the s. In fact, Oden writes of his own It is not hard to see why clergy should have embarked on pilgrimage through the client-centered therapy movement and their own movement toward professionalization. After all, Transactional Analysis as well as dabbling in parapsychology that is how other professionals acquired their standing in before coming to embrace what he describes as classical society. It was by gaining control over their specialized fields Christianity: that medical doctors, lawyers, architects, accountants, and engineers secured their own space and social standing for I have spent most of my career working span by span on a themselves. Professionalization, however, is itself a culture, bridge between psychology and religion. Just how incessant- and the values by which it operates are not always friendly to ly preoccupied I have been with this theological bridge is pastoral calling and character. For the most part, American clear if from nothing else, from the titles of my previous clergy have not understood this. They grabbed at profes- books: Kerygma and Counseling, Contemporary Theology and sionalization like a drowning man might grab at a life jacket, Psychotherapy, The Structure of Awareness, The Intensive but having been thus saved, they must now live by its limita- Group Experience, After Therapy What?, Game Free, and tions and dictates.⁹ TAG: The Transactional Awareness Game. After two decades of bridge building, however, it is finally dawning on me that My colleague at Concordia Seminary in Fort Wayne, Dr. Roger the traffic is moving on the bridge only one way: from psy- Pittelko, says that the Missouri Synod has become the garbage chological speculation to rapt religious attentiveness. The collector of American Christianity. As fads run their course in        other denominations, we seem to pick them up in the LCMS. The to have contrition and sorrow, or terror, on account of sin, and yet Oden and Willimon critiques of the CPE Movement are not that at the same time to believe the Gospel and absolution.” new; they were written over twenty years ago. Yet this model Repentance is not the self-contrived sorrow of the penitent, but seems to have gained prominence in the LCMS only recently. the “true sorrow of the heart, suffering, and pain of death” (SA , Likewise, the professionalization of the ministry denounced by ; Tappert, ) produced by the hammer of God’s law along David Wells, a theologian at Gordon Conwell, a leading evangel- with “faith, which is born of the Gospel” (AC ; Tappert, ). ical seminary, is eagerly embraced as innovative, creative, and “cutting-edge” by some within our synod. In collecting the theo- logical hand-me-downs from other denominations, we are apt to clutter our churches with junk that others have already discov- ered not to be that useful anyway. In doing so we also run the risk The therapeutic model of pastoral of displacing or losing altogether the gifts that we are called to set ministry is incapable of sustaining before the world. the practice of confession and I have devoted a substantial section of this essay to an overview of the critiques that others have offered of current, mostly clinical- absolution evangelically understood. ly based models of pastoral care and ministerial practice. My point nb in providing this survey is to contrast the therapeutic model with the understanding of pastoral theology that undergirds the ongo- ing practice of confession and absolution in the Evangelical This Lutheran doctrine of repentance refocuses the practice of Lutheran congregation. To put it another way, you can’t patch old confession and absolution. Gone is the insistence that all sins be cloth with new; you can’t pour new wine into old wine skins. The enumerated. Freed from coercion and fear, confession was therapeutic model of pastoral ministry is incapable of sustaining retained for the sake of the absolution. Thus the Large Catechism: the practice of confession and absolution evangelically under- stood. In the remainder of this essay we shall consider how the We urge you, however, to confess and express your needs, practice of confession and absolution might be used in the not for the purpose of performing a work but to hear what Lutheran parish, not as a therapeutic tool but as the locus of gen- God wishes to say to you. The Word or absolution, I say, is uine pastoral care. what you should concentrate on, magnifying and cherishing Our practice of confession and absolution must grow out of it as a great and wonderful treasure to be accepted with all Evangelical Lutheran theology. “It is taught among us that private praise and gratitude (Tappert, ). absolution should be retained and not allowed to fall into disuse,” says Article  of the Augsburg Confession. Martin Luther was no Article  rejoices in the absolution. All that diminishes abso- less adamant in the Large Catechism: “If you are a Christian, you lution is rejected. Perfectionists who claim that real Christians should be glad to run more than a hundred miles for confession, cannot fall into sin are rejected. The Novatians, who denied abso- not under compulsion but rather coming and compelling us to lution to those who sin after Baptism, are condemned because offer it .... Therefore, when I urge you to go to confession, I am their false teaching undermines the forgiveness of sins won by simply urging you to be a Christian” (LC, “A Brief Exhortation to Christ and bestowed in his word. Finally Article  rejects the Confession”; Tappert, ). In spite of these and other clear state- opinion that remission of sins is obtained by human satisfaction ments in the Lutheran Confessions, the practice of private confes- rather than through faith in Christ. sion and absolution is regarded by many as an archaic relic left Absolution is nothing less than the very voice of God himself. behind by the Reformation and replaced by more relevant and Article  expands upon Article : “We also teach that God psychologically sound methods of pastoral care. requires us to believe this absolution as much as if we heard God’s A recovery of private confession and absolution entails a redis- voice from heaven, that we should joyfully comfort ourselves with covery of the evangelical Lutheran doctrine of repentance. In the absolution, and that we should know that through such faith we Augustana, the practice of confession and absolution (Article ) obtain forgiveness of sins” (Tappert, ). Spoken from the human is joined to the doctrine of repentance (Article ). The Lutheran lips of a pastor, the absolution is the very word of the Lord himself. Reformation has been characterized as a struggle over the doc- More than a mere “assurance,” absolution is “the very voice of the trine of repentance. Already in the first of his Ninety-Five Theses, Gospel” (Ap , ; Tappert, ). It is on account of the absolution Luther writes: “When our Lord and Master Jesus Christ said that the Augsburg Confession holds private confession in such ‘Repent,’ [Matt. :] he willed the entire life of believers to be one high esteem and insists that it “not be allowed to fall into disuse.” of repentance” (AE : ). Reacting against Rome’s doctrine of The fact of the matter is that private confession has fallen into repentance as an occasional activity that Christians were required disuse in our churches. It is beyond the parameters of this paper to engage in, and the subsequent practice of selling indulgences, to review and analyze the causes of this displacement. The studies Luther taught that repentance is the natural rhythm of the of others such as Paul Lang and Fred Precht trace the history of Christian life set in motion at baptism and continuing until bap- the loss. A survey of the treatment of private confession or lack tism’s completion in the resurrection of the body. thereof in the textbooks of pastoral theology in the Missouri Luther’s insight is reflected in Article  of the Augsburg Synod might also prove revealing. The same could be said for the Confession where true repentance is defined as “nothing else than catechesis for the Fifth Chief Part in the various synodical exposi-   tions of the Small Catechism. But this too will need to wait for distributed in the Lord’s Supper, and in the words proclaimed in another time. Rather, I would like to reflect on how we might the sermon and spoken in the absolution. It is not that the forgiv- work toward the recovery of private confession in our parishes on ing words proclaimed in the sermon are somehow less than the account of the treasure of holy absolution. words of absolution spoken to the individual penitent. The gifts of A salutary restoration of private confession will be anchored in Christ are never piecemeal. Forgiveness of sins does not come in preaching and catechesis. Marsha Witten’s study of sermons on bits and pieces. There are no levels of forgiveness. Rather, the the parable of the prodigal son preached in Presbyterian and Smalcald Articles confess that the gospel “offers counsel and help Southern Baptist pulpits demonstrates how the language of secu- against sin in more than one way, for God is surpassingly rich in larity has overcome such biblical motifs as atonement, repen- his grace” (SA , , Tappert, ). The forgiveness of sins pro- tance, and faith.¹⁰ Fulfillment of self is substituted for the forgive- claimed in the sermon is not to be played off against the forgive- ness of sins. Sin is spoken of only in a most general sense, with ness of sins proclaimed in absolution to the individual penitent. In preachers carefully crafting their language to cushion the blow of the abundance of his merciful will to save sinners, God has given judgment. Secular categories such as victimization and alienation us both sermon and absolution. The great value of individual replace biblical categories of depravity, death, hell, and wrath. absolution is that in the words of absolution God would give to With such a muted preachment of the law, it comes as no surprise the penitent the certainty that this forgiveness is indeed “for you.” that the gospel is likewise reduced to a generic message of divine Following the example of Luther’s “A Brief Exhortation to love that opens the way for self-acceptance. Preaching itself Confession” in the Large Catechism, pastors will extol confession becomes therapeutic in its aims as it seeks either to soothe psy- in their preaching: “Thus we teach what a wonderful, precious, chological hurts or to give wise counsel for sanctified living. and comforting thing confession is, and we urge that such a pre- cious blessing should not be despised, especially when we consid- er our great need” (Tappert, ). Very practically this means that pastors ought to look for those places in the lectionary where the The forgiveness of sins proclaimed in text invites (and yes, even compels) that we give exposition to the ff benefits of confession for the sake of the absolution. To begin the sermon is not to be played o with, pay special attention to the Sundays in Advent and Lent. The against the forgiveness of sins pro- penitential seasons especially afford bountiful opportunities for claimed in absolution to the individ- the preacher to set before the congregation the blessings of con- fession and absolution. A midweek Lenten series on the peniten- ual penitent. tial psalms or a series devoted to Psalm  alone would provide nb another opportunity to proclaim confession and absolution as the concrete expression of the life of repentance and faith. Careful and continuous catechesis of confession and absolution Against such a homiletical backdrop, private confession will be is essential. Fortunately the  translation of the Small seen at best as one of many helpful techniques to relieve guilt; at Catechism restores Luther’s “A Short Form of Confession” to the worst it will be seen as irrelevant and perhaps harmful to a well- Fifth Chief Part. Here the catechist will follow the path of the cat- balanced, integrated spiritual life that can be achieved by follow- echism itself in teaching both what confession is and how confes- ing prescribed principles. sion is to be made. This catechization ought to continue in other Over against the kind of preaching observed and described by contexts within the congregation such as youth retreats, adult Witten, Evangelical Lutheranism understands preaching as that Bible classes, or study sessions built into regularly scheduled dual work of God by which he both kills and enlivens. God’s words meetings of the board of elders and/or the church council. Peter are performative. The words of God’s law bring death to the sinner, Bender’s Lutheran Catechesis and Harold Senkbeil’s Dying to Live: stripping him of all excuses and taking away every idol that he The Power of Forgiveness provide excellent and accessible material would use for self-justification. The words of the gospel actually for such teaching. Jobst Schöne’s short monograph The bestow deliverance from sin, death, and hell. Law preaching not Christological Character of the Office of the Ministry and the Royal only condemns the evil deeds of the flesh; it brings our good works Priesthood lends itself well for use as a study document with the under divine judgment, as Luther made clear in his Heidelberg board of elders or other lay leaders in the congregation in helping Theses.¹¹ Gospel preaching moves beyond assurance and encour- them to understand God’s ordering of the office of the ministry agement to actually deliver the benefits of Christ’s atonement to and the function of that office in delivering Christ’s forgiveness. those who live under the law’s death-sentence. Such preaching is In catechizing his people the pastor will make it clear that con- never merely descriptive. It is not that preachers preach about law fession and absolution is the ordinary means of pastoral care in and gospel, but rather that they preach law and gospel. the church. It need not be reserved only for extraordinary cir- Only in the context of law-gospel preaching will the value of cumstances or situations. Therefore it is salutary to establish and private confession be appreciated and the gift of holy absolution announce set times at which the pastor will be available for con- be treasured. The practice of private confession is actually an fession and absolution. extension of such preaching. Genuine evangelical preaching pro- Setting aside a period of time each week for confession and claims a “located God.” God is for us where he puts himself for absolution has several advantages. First, it says to the congregation us—in the water of baptism, in the body and blood present and that confession and absolution is indeed a natural part of the        church’s life and the ordinary means of pastoral care. Confession husband, wife, or worker? Have you been disobedient, and absolution is not reserved for desperate cases or extraordinary unfaithful, or lazy? Have you been hot-tempered, rude, or expressions of sinfulness. Second, it provides an avenue for those quarrelsome? Have you hurt someone by your words or who have never taken advantage of this gift to approach their pas- deeds? Have you stolen, been negligent, wasted anything, or tor without awkwardness. Third, it reminds our people that con- done any harm? fession and absolution is there for them. The weekly announce- ment in the church bulletin or on the sign in front of the building The diagnostic key is self-examination in view of one’s vocation gently reminds parishioners of this gift. Knowing that confession or place in life according to the Ten Commandments. Here the and absolution is regularly offered often prompts people who do pastor does not unduly probe or coerce; he is not a moral detec- not come at the scheduled time to seek out confession and abso- tive. Rather, he bids the penitent to stand before the mirror of lution at other times when they are pressed hard by their sin and God’s law so that the inbred sin is brought to light, to paraphrase tormented by Satan. the words of the hymn. Here the pastor will need to be attentive One of the issues that the pastor must face is the question of to the words of the penitent, guiding the penitent away from com- which rite to use. At this point there are basically two choices. plaining about his sins to actually confessing them, naming them. First, there is Luther’s “Short Form of Confession” in the Small When there is confusion or lack of clarity here, the pastor may Catechism. The advantages of this form are its brevity and evan- need to press the penitent to identify which commandment of gelical clarity. It quickly moves the penitent to the point of con- God he or she has sinned against. Likewise the pastor will be on fessing his sins and receiving absolution. A disadvantage of this guard lest the penitent slip into the Adamic mode of confessing form is that Luther provides something of a sample confession the sins of another: “The woman you put here with me—she gave that is helpful for teaching but cumbersome for the penitent who me some fruit from the tree, and I ate it” (Gn :). attempts to put it in his own words. Second, there is the order for individual confession and absolution in Lutheran Worship. Much longer than Luther’s simple form, the LW rite is wordy and ends up with three confessions of sin. Somewhat problematic also is the The diagnostic key is self-examination placement of rubric  after the naming of the sins but before the absolution. This rubric states that “the pastor may then offer in view of one’s vocation or place in admonition and comfort from Holy Scripture.” A more fitting life according to the Ten place for such pastoral speaking would be after the absolution so Commandments. as to catechize the penitent on how to embrace the word of for- giveness and so use that word against the assaults of the devil. nb Peter Bender offers an order of private confession and absolution adapted from the Small Catechism and Lutheran Worship that The pastoral care of the penitent includes training the penitent avoids the wordiness of the LW rite while providing a structure to draw his life from God’s merciful and gracious words of abso- that is easily followed by the penitent.¹² lution. Absolution is God’s verdict. In this word he declares sin- The rite itself ought to take place in the chancel when possible. ners righteous and gives life to the dead. I think it was Gerhard If the pastor is engaged in pastoral conversation or counseling Forde who described absolution as the verdict of the last day spo- with someone in his study, and that conversation leads to a ken ahead of time. In the face of Satan’s hellish accusations and request for confession and absolution, I suggest that the pastor his demonic invitation to doubt, the pastor teaches the penitent and penitent move from the study to the chancel. This, along with to cling to that word of absolution when confronted by the father the fact that the pastor is vested in surplice or alb with stole, serves of lies. to indicate the churchly nature of confession and absolution. The pastor will also help his people understand what absolution A few things need to be said about the actual hearing of con- does and does not accomplish. Absolution is that word of the fession. The pastor best learns how to listen to confession by being crucified and living Lord in the mouth of his pastors that “is just as a penitent himself under the care of a father confessor. Often— valid and certain, even in heaven, as if Christ our dear Lord dealt especially in the case of a first-time penitent —the pastor will need with us himself.” Because it is the word of the Lord, it is truth. to guide the penitent gently in making confession. Here the Small Heaven and earth may pass away, but this word from the mouth of Catechism provides direction: the One who is the Way, the Truth, and the Life endures forever. Absolution delivers an eschatological reality. It is not a quick fix What sins should we confess? for psychological disorders or difficulties. It does not follow that Before God we should plead guilty of all sins, even those one will “feel better” after confession and absolution. The oppo- we are not aware of, as we do in the Lord’s Prayer; but before site may be true. The penitent may still need psychological coun- the pastor we should confess only those sins which we know seling from those whose calling it is to provide this service in the and feel in our hearts. kingdom of the left hand. The pastor will want to shepherd the penitent in such a way as to guard against false expectations Which are these? regarding the effects of absolution so that he or she learns to hold Consider your place in life according to the Ten fast to this word even under the crosses and afflictions which still Commandments: Are you a father, mother, son, daughter, must be borne in this life.  

In the Large Catechism Luther writes: NOTES . Carl Braaten, Justification: The Article by Which the Church Stands Further we believe that in this Christian church we have the or Falls (Minneapolis: Fortress Press, ), . forgiveness of sins, which is granted through the holy sacra- . E. Brooks Holifield. A History of Pastoral Care in America: From   ments and absolution as well as through all the comforting Salvation to Self-Realization (Nashville: Abingdon, ), . . Braaten, –. words of the entire Gospel. Toward forgiveness is directed . Paul Pruyser, The Minister as Diagnostician (Philadelphia: everything that is to be preached concerning the sacraments Westminster Press, ), . and, in short, the entire Gospel and all the duties of . William Willimon, Worship as Pastoral Care (Nashville: Abingdon Christianity. Forgiveness is needed constantly, for although Press, ), .   God’s grace has been won by Christ, and holiness has been . Ibid., . . Thomas Oden, Agenda for Theology: Recovering Christian Roots wrought by the Holy Spirit through God’s Word in the unity (New York: Harper and Row, ), . of the Christian church, yet because we are encumbered with . David Wells, No Place for Truth, or Whatever Happened to our flesh we are never without sin. Evangelical Theology? (Grand Rapids: Eerdmans, ), . Therefore everything in the Christian church is so ordered . Wells, .  that we may daily obtain full forgiveness of sins through the . See Marsha Witten, All Is Forgiven: The Secular Message in American Protestantism (Princeton: Princeton University Press, ). Word and through signs appointed to comfort and revive . See the excellent treatment given by Gerhard Forde, On Being a our consciences as long as we live (LC , –; Tappert, Theologian of the Cross: Reflections on Luther’s Heidelberg Disputation,  –). (Grand Rapids: Eerdmans, ). . Peter Bender, Lutheran Catechesis (Sussex, WI: Concordia Catechetical Academy, ), –. Do we really believe these words of the Large Catechism? Or do we, in fact, believe that everything in the Christian church is so ordered that other goals —numerical growth, healthy families, self-esteem, deepened spirituality, or whatever may be achieved? How pastors and congregations view confession and absolution will, in large part, reveal what they understand not only about the church but also about the very heart of the gospel—the forgive- ness of sins. LOGIA The Formation of a Pastoral Preacher

K A. Ha

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       is the of pastoral theology: that Christ comes to his people to forgive, topic of preaching, which is the public act of proclaiming the heal, bless, strengthen, guide. And as Christ does these things in I word of God. And since every man who is called into the ser- and among his people, he gives himself to the world through acts vice of Christ and his church, that is, the office of the holy min- of mercy. istry, is given the task to “preach the Word” ( Tim :), the act of But pastoral preachers are not pastoral preachers by nature, for preaching and the formation of the one who preaches must nec- by nature they too are poor, miserable sinners. Their nature miti- essarily be a topic intrinsic to pastoral theology. gates against the real work of the office. By nature they strive to be I suggest, however, that there is a difference between a man who preachers of the law, or at best preachers who preach about the is merely a preacher and a man who is a pastoral preacher. This kingdom, which eventually results in turning the blessed gospel difference, of course, does not arise from his personal characteris- into yet another law. So how do such pastoral preachers come into tics, but rather from the manner of his preaching. For example, existence? They are formed by Christ himself. there is a difference between preaching about Christ and preach- We can see such formation with St. Peter. We see in the second ing Christ; and preaching about the sacraments, and preaching chapter of Acts that Peter had become a powerful preacher. We sacramentally. To preach about Christ and about the sacraments is also see that in response to his Pentecost sermon, lives were to simply be a preacher. Such a man stands before the people, pre- changed and the church grew. This cannot be the work of man. pared for the task at hand, and yet does nothing more than dis- Only the Holy Spirit, whom Jesus promised to send, can convert seminate information about that on which he preaches. The peo- hearts such as these. The hearers were brought into contact with ple may learn or they may not learn. And if they do learn, it is filed Christ through Peter’s sermon, and great things were done by the away with a multitude of other facts and bits of knowledge. It may Holy Spirit, whom Christ sent. So how did Peter become such a be used; it may not be used. It may be useful; it may not be useful. preacher? He was formed by the teaching and preaching of Jesus But there it is, filed away, if it is ever needed. himself. Three years Peter followed his Master and learned from On the other hand, I posit that pastoral preaching is uniquely his teaching, preaching, and every aspect of his life, passion, and distinctly different. A pastoral preacher preaches in such a death, and resurrection. Peter was formed by being in the pres- way as to bring the hearers into an actual confrontation with ence of Christ. Christ; they are face to face with him. And so the pastoral It is beyond the scope of this short article to examine every preacher does not preach about Christ, but he preaches in such instance in which our Lord had some type of formative influence a manner that Christ comes to the sinner; that Christ enters the on Peter. Nevertheless, we can learn much by comparing our sinner through his ear. And likewise, a sacramental preacher Lord’s sermon on the plain to Peter’s Pentecost sermon. does not merely preach about the sacraments. Rather, he preach- Our Lord Jesus, having come down from the mountain to a es in such a manner that his preaching begins to take on sacra- level place, lifted his eyes toward his disciples and began to preach mental qualities, as if the sermon were yet another means of (Lk :–). He began with what has been termed the beatitudes grace. Just as the chalice, paten, and hands of the celebrant carry and the woes. This is nothing more than preaching about the real- the blessed Eucharist, the means of grace to the mouths of pen- ity of life either under the gospel or under the law, or differently itent sinners, so too the voice of the preacher carries the word, stated, preaching about life and death. And so the beatitudes are the means of grace to sinners’ ears. Through such a sermon not written to everyone in general, but to those who already live Christ pours out upon the hearer his grace and mercy, the for- under the gospel. “It is to the faithful Christian that poverty, giveness of sins and all the gifts of heaven. This is the real work hunger, sorrow, and unpopularity are real blessings; to others they of the preaching office. may be mere sterile suffering.”¹ And yet there remains the temp- The preacher who preaches Christ and preaches sacramental- tation to believe that the Christian deserves to receive the blessings ly brings Christ to the people. And that, after all, is the main tenet of these beatitudes because of what he may have endured for the gospel’s sake. But Jesus himself makes certain that this mistaken notion is laid to rest when he clearly preaches that it is “because of K A. H is pastor of Faith Lutheran Church, Mount the Son of Man.” Christians do not merit blessings by their works, Pleasant, Iowa. or even their passive endurance, and not even for the sake of the    gospel per se, but for the sake of Christ. “The hatred and con- part with what may be lawfully given to any. The wish to tempt [from the world] must be undeserved, and be endured for keep what we have got is not the right motive for refusing.⁸ Christ’s sake; not merited by one’s own misconduct.”² “After the beatitudes and woes demarcate those to whom the Plummer holds that there are occasions in which we should refuse kingdom pertains, the following exhortations are directed to to give. True, if our giving were to be illegal or our giving would those who have heeded the voice of the prophet and repented.”³ cause harm or otherwise jeopardize our neighbor, then we should These exhortations are in the form of a series of imperatives. withhold our gift. Otherwise, that heart of Christ in the Christian These imperatives describe the shape of the Christian’s life to is always willing to give. And the same could be said of all our which the beatitudes refer. Through baptism Christ unites the Lord’s imperatives. baptized to himself, who then share in his life. These imperatives, Finally, we see in the sermon that a goal is reached, a transfor- therefore, give shape to the life of Christ and the Christian’s life in mation takes place. Following law-gospel preaching in the beati- him.⁴ “Luke has Jesus demand of his followers a standard for tudes and woes, and the imperatives that give shape to the new life human relationships that involves a going beyond or more than under the gospel, we find the natural outcome of the gospel’s the norm of reciprocity, of do ut des. The golden rule, “Do as you work as Christ now lives in the Christian. He is enlightened, hav- want done to you,” is not the ultimate norm here, but rather, “Do ing sight instead of blindness. He is transformed, now producing as God would do.”⁵ “Christians are to become compassionate just good fruit instead of bad. He has a solid foundation, having built as God is compassionate.”⁶ And yet, because of his sinful nature, the foundation of his house on the solid rock instead of building man can never accomplish this. It is instead Christ who does this his house without a foundation at all.⁹ work as he lives in the Christian. What we see here in Jesus’ sermon on the plain is a paradigm for law-gospel preaching and the manner in which Christ lives in and through his people. We see here a basic structure: the beati- tudes that show life with Christ, the woes that show life without Christ, the imperatives that give shape to life in Christ, and the What we see here in Jesus’ sermon on goal of those imperatives, which includes the enlightenment, the the plain is a paradigm for law-gospel fruit, and the foundation of life in Christ.¹⁰ As stated earlier, Peter was one of the many hearers of this ser- preaching and the manner in which mon. If Jesus’ teaching and preaching formed Peter as a pastoral Christ lives in and through his people. preacher, we should expect to see similar structures and respons- nb es in his sermon as well—that is, if he was, as I maintain, truly as pastoral preacher. Peter, together with the other apostles, had hidden himself away following the Lord’s death and resurrection, fearful that the same We begin to see the heart of Christ as we examine several of things would also happen to him, and not fully knowing what to these imperatives. The first imperative that is encountered make of all these events he had witnessed. Finally, just as Jesus becomes the guiding principle for the Christian’s life in Christ. promised, the Holy Spirit was sent on the day of Pentecost, filled That imperative is love. But the actual Greek word reveals more the apostles, and gave them utterance to speak. While we do not than just a concept. The Greek imperative, being in the present deny the work of the Holy Spirit, nevertheless we also confess that active tense and second person plural, reveals that Jesus intends he does not work apart from the means of grace. And although he for all those who hear these words to begin and continue loving as did provide a miraculous speaking in foreign languages, he did not he loves. This ongoing love, therefore, is the basis of all thought fill the apostles with ecstatic knowledge that he implanted by direct and behavior of the Christian. All things are to be done out of intervention. Rather, he enabled them to speak that which had love, and Jesus preaches the full extent of that love: that we are to already been given to them through the prophets and by Jesus. For love even our enemies. “This radical command is a call to action, as we examine Peter’s sermon, we find nothing but quotations of not just emotion, for to love one’s enemies requires an unnatural the word, common historical knowledge of what he and the others act of the will.”⁷ had witnessed, and the words of faith in Christ. And now, being This love, for example, drives the Christian to give, to lend, and filled with the Spirit, Peter preached. to become merciful. And like the rest of our Lord’s imperatives, It is a finely crafted sermon. As Luke Johnson remarks: these too are present active, second person plural. And so it is our Lord’s desire and will that all Christians begin and continue doing It is a rhetorically sophisticated argument, involving the these things. Of course, we are not to give, lend, or be merciful in refutation of common opinion (that the disciples could be the way the world understands these things, but in the way of drunk [:] or that David was speaking of himself in the Christ. Alfred Plummer explains it this way: psalms [:–]); and appeal to the audience’s own experi- ence, both past (they knew of Jesus’ powerful deeds [:], Our being able to give depends not only on what is asked, they killed Jesus [:, ]) and present (the things they see but upon who asks it. Some things must not be conceded to and hear [:]); and appeal to eyewitness testimony (of the anyone. Others ought to be given to some petitioners, but apostles [:]); and an appeal to scriptural prophecy con- not to all. In every case, however, we ought to be willing to cerning this event (:–) and its cause (:–).¹¹       

We can see that this once-simple fisherman has been formed into sinful men are found, there the law is, condemning sin and plac- a mighty preacher. Although Robert Tannehill considers Peter to ing the crucifixion and death of Christ on the heads of the guilty. be the successor of John the Baptizer in preaching a message of The law reveals sin, and Christ was crucified for that sin. repentance; nevertheless, as a preacher Peter was not formed by Therefore, every man, woman, and child stands culpable; and the the Baptizer.¹² He was formed by Jesus, and so we would expect to law, whether preached by Peter or by a modern preacher, proper- see not only Christ-like preaching, but also similar responses to ly lays the blame for Christ’s death on each sinner. his sermon. Whereas in Jesus’ sermon on the plain we see a threefold struc- ture: law-gospel preaching, life-forming imperatives, and the goal, so too in Peter’s sermon and the people’s response we see the same threefold structure.¹³ As did Jesus, Peter begins with law-gospel This law preaching only becomes preaching. This in fact forms the bulk of his sermon. Based on the clear when cast in the light of words of the prophet Joel and King David, Peter preaches the ful- God’s law as it condemns sin. fillment of these words in the person and work of Jesus of Nazareth. “Peter’s use of [Joel’s] prophecy announces that these nb days, the days of fulfillment, have arrived.”¹⁴ And Peter uses the words of David’s Psalm  as the Old Testament testimony to the veracity of his claim.¹⁵ But Peter also preached very sweet gospel. Surrounding the first Although Peter’s sermon fits this threefold structure, his ser- preaching of the law, Peter preached the good news that Jesus of mon also fits the pattern of early apostolic preaching. Nazareth was attested by God through miracles, signs, and won- ders, and even after he was killed was raised up, having loosed the The early apostolic kerygma regularly falls into four parts, pains of death. Yet we find something odd in his second law- which may be summarized thus: () the announcement that gospel proclamation. We would expect to see first the law pro- the age of fulfillment has arrived; () a rehearsal of the min- claimed to condemn the heart, and then the gospel proclaimed to istry, death, and triumph of Jesus; () citation of Old heal, soothe, and forgive. What we find, instead, is just the oppo- Testament scriptures whose fulfillment in these events prove site. Peter preaches wonderful news of the triumphant Christ who Jesus to be the Messiah; () a call to repentance. These ele- is even at the right hand of the Father, and then he makes known ments are present in Peter’s proclamation here.¹⁶ without doubt that this Jesus, who is both Lord and Christ, is the one “whom you crucified!” It is important for us to see that Peter’s sermon also fits the apos- We would never think to end a sermon in such a way. And if we tolic tradition of preaching. This sermon is not outside the tradi- did, we ourselves would be condemned. But is the sermon truly tion, but is among the finest examples of that tradition. Thus over, or is Peter placing such a dramatic pause as to elicit a Peter’s sermon stands within the corpus of apostolic preaching. response? Clearly, we can see that there is more to come. Is there Peter preached very damning law, and he does so twice. The something we can learn here? Should we preach in such a way as first occurrence is in verse . After setting Jesus as the fulfillment to give an opportunity for the hearer to be confronted by his sin? of Joel’s words, they, that is, “you,” took him by lawless hands, cru- Of course, a response such as an altar call is inappropriate, for the cified him, and put him to death. The number of the verb entire concept of the altar call is wrapped up in decision theology, ajneilate is most condemning: “you [plural] killed.” And again in not in the work of Christ or the Holy Spirit. But should we be verse  Peter makes it clear that they, the hearers of the sermon, preaching in such a way as to expect a response to the law? Look crucified Christ. Here too the Greek, o}n uJmei'" ejstaurwvsate, is what happens in response to Peter’s sermon: they were cut to the most condemning. In fact, Peter emphasizes “you”: “whom you heart and they asked “what shall we do?” The law so condemned crucified.” With the second-person plurality of the verb ejstaur- them that they were desirous of release from its guilt and burden. wvsate (“crucified”) being commonly translated as “you cruci- fied,” the pronoun would seem to be unneeded. And so, with the Plainly, a complete change of heart, a spiritual right-about- addition of the pronoun, Peter seems to emphasize “you,” that is, turn, was essential in those who had so lately rejected their the crowd. Messiah, not recognizing him in Jesus of Nazareth, if they This becomes problematic when one considers the audience. In were to enjoy the salvation which he came to earth to pro- the audience are people, devout men, from “every nation under cure for them and which He was now offering them from his heaven” (Acts :). Surely not every man there was physically cul- place of exultation.¹⁸ pable in the crucifixion and killing of Jesus. In fact, it is probable that there were those in the audience who did not even hear of his Maybe we too should preach in such a way. crucifixion until after it happened, or maybe were not even in And so we see that Peter preached law and gospel just as Jesus Jerusalem at the time. Nevertheless, Peter preaches that they killed preached law and gospel in his sermon. Jesus followed law and him. Neither does Peter mitigate the blame of the people by gospel with imperatives that gave shape to life under the gospel. invoking their ignorance or putting the blame on the leaders.¹⁷ Do we find this also in Peter’s sermon? After this last condemna- This law preaching only becomes clear when cast in the light of tion by the law and the people’s plea, “What shall we do?” Peter God’s law as it condemns sin. For wherever sin is, and wherever continued to preach to them, and he did indeed give them two   imperatives. These two imperatives also give shape to life under The phrase “the breaking of the bread and the prayers” is also the gospel: repent and be baptized. Like the Lord’s imperatives, significant. “The ‘breaking of bread’ here denotes something the plurality of these two imperatives invite all men to Christ. more than the ordinary partaking of food together: the regular There is no favoritism. observance of the Lord’s Supper is no doubt indicated.”²⁵ The These two imperatives are the bedrock upon which the life in phrase “breaking of bread” becomes a technical term referring to Christ is founded. Lutherans have such a wonderful understand- the Eucharist in an attempt to deliberately obscure reference to it, ing of baptism. Not only is it new birth, as Jesus explained to thereby concealing it from outsiders.²⁶ United to the Eucharist are Nicodemus (John :–); not only are the waters regenerative “the prayers.” “The plural, with the article, implies that they not (Titus :); not only are we united to Christ through baptism, as merely continued to pray, but continued to use certain specific St. Paul explains in Romans ; but Luther also points out that we prayers.”²⁷ Since all prayers in the life of these people up until this have a living baptism. We return to these waters daily, we live in time were Jewish prayers, and since this is the birth of the these waters, and our life flows from these waters. In that new life, Christian community, it is very likely that “the prayers” is a refer- the Christian lives a life of repentance, constantly turning his back ence to the Lord’s Prayer. on sin and turning to face Christ. And as Peter pointed out, the “promise of the gospel was extended not only to those present on that occasion, not only to the contemporary generation, but to their descendants as well; not only to the people of Jerusalem, but to those of distant lands.”¹⁹ There is only one teaching, and it The result? About , were baptized. Ah! A pastoral preach- belongs to and emanates from er! Jesus had formed Peter into a pastoral preacher. Those who heard Peter’s sermon came face to face with Christ. They con- all the apostles. fronted him as the divine judge in Peter’s law preaching. They met nb the Christ of mercy in their opportunity and privilege of repen- tance. They received the gracious Christ in the waters of holy bap- tism. And now, whereas Jesus preached the goal of life in Christ, we also see that goal being fixed in the lives of those in whom he What we see here is the liturgical life of the church. It is nothing now lives as a result of Peter’s sermon and their baptisms. more and nothing less than a communal life lived in Christ. Those We see a most remarkable thing in verse . As soon as the mul- who heard Peter preach followed him “into the church, so they titude was baptized, a new community came to life. “This verse continued to consider the apostles their preachers and teachers; describes the special characteristics of the church. The apostles, those baptized met and had their meals together and prayed in witnesses to the resurrection, demonstrate what separates them common to Christ, their Lord.”²⁸ And that same life of the church from the other Jews. The common meals, and their prayers to continues throughout the ages: the baptized consider those who Christ are only for the baptized.”²⁰ This is a community of Christ, hold the apostolic office to be their preachers and teachers, and based on the apostolic fellowship that was “constituted on the they continue to meet and dine together on the Lamb and pray in basis of the apostolic teaching. The apostolic teaching was author- common to Christ, their Lord. As Luke recorded these events, he itative because it was the teaching of the Lord communicated has shown us the inner life of the community of Christ.²⁹ through the apostles.”²¹ The people’s But there is more. The life of Christ is now lived, not just in the community of the church, but also in each of her members. The steady persistence in the apostles’ teaching means (a) that imperatives in the Lord’s sermon on the plain gave shape to life in the Christians listened to the apostles whenever they taught, Christ not only for the church but also for the individual. He calls and (b) that they assiduously practised what they heard. The those who are in him to give, to lend, to be merciful. And now we didache of the apostles cannot be sharply or consistently dis- see that these new Christians have adopted his imperatives in their tinguished from their preaching.²² lives. For they sell their possessions and goods, have everything in common, and give to anyone who has need (Acts :–). The Four characteristics of this new community are identified, sharing of their possessions is a spontaneous outgrowth of the arranged in two pairs that have been the main features of the Holy Spirit, not an institutionalized activity. These disciples, now Christian life in all ages.²³ Grammatically connected, they seem to living in Christ via baptism, are fulfilling the imperative com- be united together in practice as well. The phrase th/' didach/' tw'n mands of their divine Teacher (Luke :–).³⁰ ajpostovlwn kai; th/' koinwniva/ (“the teaching of the apostles and And so we find in these people the goal of the Lord’s preaching. the fellowship”) is quite revealing. The Greek didach/' is singular. They are now enlightened, seeing with eyes of grace and mercy as There is only one teaching, and it belongs to and emanates from they consider the needs of their fellow man above their own. They all the apostles. There is to be no division in doctrine. Just as are transformed, producing the good fruit of faith instead of the Christ is not and cannot be divided, neither can his teaching. And fruit of the world. They have a solid foundation, building their this singular teaching is united with the singular fellowship. Just as lives of faith upon the solid foundation of Christ’s church, prais- the doctrine of Christ cannot be divided, neither can fellowship in ing God and having favor with all the people. him, for this fellowship flows from the apostles’ teaching as they All this, all these changes simply because Peter was a pastoral continue the ministry of Jesus.²⁴ preacher. He did not merely preach about forgiveness; he        preached the Christ who comes and forgives. He did not merely the hearers’ responses but in the Christ whom he preaches. preach about new life; he preached the One who comes and cre- Nevertheless, he also has faith that he has delivered Christ to his ates new life. He did not merely preach about transformation and people. He knows that, through preaching, Christ works in the enlightenment; he preached him who transforms and enlightens. hearts and minds of those who hear, and as he works, fruits of And Peter could only be this sort of preacher because he himself faith are produced. was formed by the Christ whom he preached. Therefore it is ultimately and infinitely important that today’s Today men are called into the preaching office, the same office preachers be pastoral preachers. The lives of the sheep are at stake. that Peter held. Through that office and its preaching Christ Let us then pray that today’s preachers be so formed by Christ and comes to his people. The pastoral preacher does not look for by those who preach Christ that they become true pastoral responses in those to whom he preaches in order to validate his preachers—and that through their preaching the pastoral preach- preaching, for he knows that the surety of his preaching lies not ers for the next generation be formed. LOGIA

NOTES . Alfred Plummer, The Gospel According to St. Luke, International Commentary on the New Testament (Grand Rapids: William B. Critical Commentary (Edinburgh, T. & T. Clark, Ltd., ), . Eerdmans, ), . . Ibid., . . Ibid., . . Luke Timothy Johnson, The Gospel of Luke, Sacra Pagina  . Ibid., . (Collegeville: Liturgical Press, ), . . Johnson, . . Arthur Just, Luke :–:, Concordia Commentary (St. Louis: . Bruce, . CPH, ), . . Ibid., . . Johnson, . . William Albright and C. S. Mann, The Acts of the Apostles, . Ibid., . Anchor Bible (Garden City, NJ: Doubleday and Company, ), . . Just, . . Bruce, . . Plummer, . . C. K. Barrett, The Acts of the Apostles, International Critical . For detailed discussions of this threefold goal, see Just,  ff. Commentary (Edinburgh: T. & T. Clark), ), : . . Modeled after Just’s structure, . . Ibid., . . Luke Timothy Johnson, The Acts of the Apostles, Sacra Pagina  . Johnson, . (Collegeville: Liturgical Press, ), . . Bruce, . . Robert C. Tannehill, The Narrative Unity of Luke-Acts: A . Barrett, –. Literary Interpretation, Volume : The Acts of the Apostles (Minneapolis: . Ibid., . Fortress Press, ), . . Albright and Mann, . . Acts :–. . Johnson, . . F. F. Bruce, The Book of Acts, The New International . Ibid., .

A CALL FOR MANUSCRIPTS

The editors of L hereby request manuscripts, book reviews, and forum material for the following issues and themes:

ISSUE THEME DEADLINE Epiphany  A Symposium on Prayer  Fellowship July ,  Eastertide  Lutheran Education October ,  Holy Trinity  Vocation  Sanctification January ,  Reformation  Wittenberg  Geneva April , 

Send all submissions to the appropriate editors and addresses as listed on the inside back cover. Please include IBM or Macintosh diskette with manuscript whenever possible. (Specify word processing pro- gram and version used.) Submit all articles to the Coordinating Editor: Erling T. Teigen •  Pearl St. • Mankato, MN •  • or .@compuserve.com • All submissions must be accompanied by an abstract of the article,  words or less. Please write for style sheet. Tentatio

S A. H

j

TENTATIO: ORDINARY CHRISTIAN EXPERIENCE ing with one of our own. Cross life for the new creation that    L    several related emerges from baptism not only has us contending with the Old ffl things, all of them rather negative. It is temptation in the Adam and a fallen world, it also brings us turmoil and a iction T sense of a trial or tribulation. The term also can double for from the powers and principalities of the prince of darkness (Rom        such uncomfortable things as suffering, ordeal, and affliction. : ; Gal : ; Eph : – ). Peace with God brings conflict and While not particularly pleasant, tentatio is standard equip- adversity with the world, the flesh, and the devil. ment in the church of Christ—and especially beneficial for its This new evaluation of spiritual distress by Luther leads to twin theologians. It was Luther who believed that three things are conclusions, both of which are rather unsettling. First, tribulations necessary to make a theologian: oratio, meditatio, and tentatio are not a disease, so there is no cure for them. Second, only firm (prayer, meditation and temptation). Oratio and meditatio are faith in God’s unalterable promise enables spiritual crises to be ³ what we visit upon God as we are filled with his word of grace. withstood—not overcome. God’s law reveals with brutal lucidity Tentatio, however, is what he allows to be visited upon us by what has become of all of us; everyone is exposed in his unworthi- Satan. The former flow, in part, from the latter. Out of trials and ness and spiritual bankruptcy. The devil is on a relentless campaign tribulations we scream to God and are directed to take refuge in to overturn the joyous exchange of the cross and replace it with the his gracious word and meditate on his saving promises. In this demands of the law for morality, godliness, and good works. God’s way the theologian is molded to see God’s word aright with the holy commandments are co-opted by the devil to concoct a seem- eyes of humility and faith. ing airtight case that for us, there is no salvation! Yet only at this Theologians are not alone, however. Luther reminded the point it becomes clear that the mercy of God in the divine foolish- church in his Large Catechism that Satan assails and vexes all ness of the gospel is our only refuge. Here is the experience, Christians through temptation. His explanation of the sixth peti- observes Oberman, of what the German mystic Johann Tauler tion in the Lords Prayer, “And lead us not into temptation,” called groaning and rapture or what we have elsewhere described in promised the Christian no exemption from trials and tempta- Luther’s thought as the agony and the ecstasy of the cross. tions. Rather, Luther maintained that “no one can escape tempta- tions and allurements as long as we live in the flesh and have the Tribulation and mystical ascent, diabolical remoteness from devil prowling about us. We cannot help but suffer tribulations, God and joyous union with God, are no longer typical of the and even be entangled in them, but we pray here that we may not spiritually ill and the spiritual elite, two marginal Christian ff fall into them and be overwhelmed by them.”¹ groups. All parts of the true church su er spiritual distress ⁴ Heiko Oberman, in his magnificent treatment Luther: Man and are at the same time united with God. Between God and the Devil, well captured the legacy of Luther, who taught the church something startlingly new, something rad- The church as the community of the faithful is and must remain ffl ical and perhaps unsettling: spiritual distress is not simply the lot in this life the community of those a icted by the devil. of marginal Christians and occasional crazy monks in monaster- In what follows we first seek to sketch an outline of the multi- ies; it is the common inheritance of all believers.² Luther’s discov- faceted character of tentatio as it relates to ordinary saints in ery that the just shall live by faith alone included the recognition everyday living. It will draw heavily on the insight of Luther, that faith will not be left alone in the Christian life. Attacks and whose sharp awareness and understanding of the trials and tribu- tribulations of the unholy spirit will assault it. Christian life is lations of the evil one are most instructive and needed today in a found in the cross of Christ, and that means we shall also be liv- church that is increasingly obsessed with seeking ways to escape the fallenness of daily human existence. Second, we will examine Luther’s insight into a special tentatio that Satan has reserved for the spiritually mature and would-be theologians. In this latter dis-    S H , a L contributing editor, is headmaster of Shepherd of cussion, God’s use of such tribulations and how he would use the the Springs Lutheran High School in Colorado Springs, Colorado. This essay is a revision of a presentation on tentatio delivered at the North spiritual attacks of the devil to mold faithful servants of the word American Lutheran Campus Ministry Staff Conference held at the Queen will be explored with some modest applications for those who of Apostles Renewal Center, Toronto, Ontario, July –, . would shepherd the church today.   

Our discussion of tentatio is framed by the conviction that the Christian sojourns joined to Christ who through the sacred normal Christian living cannot honestly be described as it often things showers him with God’s favor, peace, and indeed, the full is today, as something gloriously nice, inspirational and cozy, inheritance of God’s salvation. All of this is, of course, given to with promises that if you will just commit to some Bible-based faith and lived in by faith. In these things we receive joy, peace, principles for daily living, things will go better with God. Many and comfort. But neither cross nor tribulation nor any experi- of the best-selling books and slick media evangelists who tout ence of our fallen existence—and then the blessings of Christ law-conditioned triumphal promises for Christian living lie. given to faith—cancel the other out. We live with a Spirit- Becoming a Christian will not make navigating the affairs of wrought peace that passes the awareness and experiences of ten- earthly living more tranquil and trouble-free. Quite the opposite! tatio, but it does not replace them (Rom :, ; Gal. :). A new life in Christ transforms the sinner’s life into a battle- ground with the unholy triad: the world, the flesh, and the devil (Rom :–; Eph :–). While it is certainly true that the inheritance of glory and an exalted life with God have been given to the Christian in one’s baptism, one lives with this inheritance Tentatio, not some sweet rapture, in this fallen age only by faith. Christians place their hope in a is the common lot of all believers. future experience of glory. Life in Christ through baptism has joined the believer to Christ the crucified (Romans ). Christian nb life is cross life. Jesus has been raised from the dead and exalted in glory by the Father, but we have not! The Christian still lives in the cross with the inheritance of glory as a not-yet. Jesus has had Perhaps Melanchthon’s in, with and under language would be his Easter. We are still waiting on the cross and in the tomb. This appropriate here. Christians possess their divine citizenship and all means that for now we live in a fallen creation ruled by the evil of God’s blessings of salvation in, with and under our temporal cit- one, who is on a campaign to separate us from our baptismal izenship and all that its fallen character can bring us. What flows inheritance. He is cunning, powerful, and a consummate liar. from our temporal citizenship in the devil’s playground is fully Experiencing him as he prowls the church militant to promote given to our senses and openly experienced, but what flows from casualties is standard, provisional Christian living. And for now our divine citizenship is given to and apprehended only by faith. we are all consigned to a provisional Christian life as we await our The tension between the life of worldly experience, with all of its final deliverance from the evil one and our promised glory. It is trials and tribulations, and the saving gifts given to faith is encoun- not marked with triumph, tranquility, and spiritual bliss, but tered in the daily living of the believer by oscillating back and forth rather punctuated by cross, trials, and affliction. Tentatio is ordi- between them. Sometimes we are captivated by tentatio —the nary, run-of-the-mill Christian experience. impact of living as citizens of this fallen world with all of its trials and temptations—only then to be thrown back onto the promises The Holy Anguish of Tentatio of faith in the saving word, which bring peace and comfort. Tentatio embraces one of two poles that constitute a funda- How does this play itself out for ordinary saints in everyday life? mental paradox in the way the believer lives in Christ and makes Perhaps something like this: we grow up in ordinary homes, progress to his heavenly home. These poles reflect twin but reflecting the ethos of our time and place, and they make their conflicting realities of what it means for the Christian to be mark on us. We become fully participating citizens of the here and simultaneously a sinful citizen of this fallen world and yet also a now. We struggle with our sexuality and loneliness, and perhaps righteous member of the kingdom of God. Flowing from this we marry. A new household is formed, with babies’ spilt milk and dual citizenship are the elements of cross and comfort as norma- messy bedrooms. Our teenagers can walk out the door and we tive and pervasive aspects of Christian living. Tentatio, not some know that almost anything can happen to them —and often it sweet rapture, is the common lot of all believers. The drama of does. We experience joys and sorrows with our spouses, our chil- the cross of Christ is the basis and paradigm of this polarity. dren, and our friends. Quarrels and misunderstandings punctuate God’s supreme call of his Son to the cross presents us a vision our relationships with loved ones, as well as good times had by all. with a tension between what is received by experience and what Our work life moves like the tide between excitement and bore- must be grasped by faith. In the cross of Christ, God worked out dom, success and failure. We can be hired, fired, promoted, and but hid his righteousness and pardon of sinners in the wretched forgotten. People who matter to us suffer injury, addiction, and shame, agony, and injustice of a Roman crucifixion. Through the disease. So can we. They will get better or they will die. So will we. experience of our senses we apprehend all the worldly and fallen And more often than we would like, we sense compelling evidence aspects of the passion of our Lord, but only by the eyes of faith that our government, our economy, and our church denomina- can we see the glory of God and our righteousness acquired. This tion are going to the dogs. duality is also present for Christians living in God’s call as his We experience life as bittersweet: our cup is somewhere adopted sons and daughters. Christian life in the old creation is between half empty and half full. We long for much more than God’s call to the full range of possible experiences one can daily living provides. For that reason, the voice within can ham- encounter from being in the fallen world under the prince of mer us with a painful conclusion: the life we are living falls woe- darkness. Here tentatio may visit the Christian in his journey as a fully short of our longings for what it ought to be for would-be common and frequent companion. But then, on the other hand, citizens of the kingdom of God. But this is only half of it. We also   experience our slice of life as it has passed through the grim reaper while we the people of God must suffer every form of deprivation of the law that is lodged in our hearts. And perhaps for many of and injustice at their hands? Why does God, who loves righteous- us schooled in the Scriptures, the cutting edge of that law is razor ness and hates wickedness, simply sit by and do nothing?⁶ Why? sharp. The voice of the law is continually telling us that we are Habakkuk is really a man after our own heart. falling short of the vision as well. If we are called to a life of fear, Amazingly, God not only favors Habakkuk with a reply, he is love, and trust in God; if we are called to a faith that expresses itself quick to deliver it. Habakkuk had a vision of the righteous in a life of service with reordered loves—then the law cuts us with suffering at the hands of the unrighteous. God did not question its bitter verdict: we aren’t, we don’t, and we can’t. that vision, but offered one of his own. The day is coming soon, Experiences such as these, while ordinary and expected, can says the Lord, when all the unrighteous will have their undoing. drive us to a state of helplessness and hopelessness. It is just like God will have his day of justice and all that is wrong will be made taking in Christ on the cross with all our senses. There is the ham- right.⁷ But for now—for Habakkuk and for us—“the righteous mer of our fallen world that beats on our sense of membership in shall live by faith.” the family of God; and there is the blade of the law, which assaults our righteousness through faith. Here tentatio brings doubt and despair as unwelcome companions. Luther called this helplessness and hopelessness Anfechtung. Anfechtung is a profound anguish. It is an assault upon us by the world, the flesh, and the devil that can God is the one behind our Anfechtung, often reduce us to a state of doubt about who and what we are in and he uses it to crucify our fleshly Christ. It tempts us to despair of God’s promises, it challenges our confidence, and it puts our faith to the test.⁵ complacency and self-confidence. Yet as Luther also recognized, this is a holy Anfechtung, an nb instrument of the gracious God, and a part and parcel of living in the cross of Christ. God is the one behind our Anfechtung, and he uses it to crucify our fleshly complacency and self-confidence. Luther recognized that both visions were climaxed in the cross And then he uses it to send us running back the other way to the of Christ. Indeed, the cross is the essence of Habakkuk’s vision. security and confidence of the word of promise that is given to But joined to his vision is the vision God provided. The one God faith. From the perspective of faith we see the righteousness of handed over as his undoing of the unrighteous was his own right- Christ that is ours, and from the viewpoint of faith hope is eous Son. The day of the Lord’s justice was Good Friday. The renewed in the coming glory of the kingdom. With faith’s vision unrighteous become righteous and live by faith in the “great made ever new in the Gospel promise, faith is strengthened, the exchange.” Nevertheless, the contemporary church of Christ new creation is renewed, and the call of the Christian’s vocation is knows that Habakkuk’s vision has not gone away. The experience revitalized. Here is the central heartbeat of Christian living: the of suffering and injustice at the hands of a fallen world is still with experience of life in the old world that produces a holy anguish the people of God. Tentatio in the form of being victimized by from the devil’s tentatio, and the transforming power of faith fed injustice is still a part of the existence of the Christian walk of faith by the gospel. In tension —tacking back and forth between in this life. Moreover, the key question of the prophet remains them—Luther believed this to be a common inheritance for all unanswered: why trials and tribulations? Why does God sit by and Christians baptized into the cross of Christ. allow the righteous to suffer unjustly? This perplexing question has absorbed our modern age, and The Afflicted Shall Live by Faith the Old Testament shares our contemporary concern with it. One of the most comforting passages of the New Testament for Perhaps the quintessential Old Testament expression of unjust Luther was Paul’s introductory theme in Romans :: “The right- tribulation and suffering is found in the book of Job. Job’s plight eous shall live by faith.” It is a quotation by Paul from Habakkuk and the unacceptable explanations by his friends bring the ques- :. The emphasis in Romans is that one shall live before God by tion of unjust suffering into as sharp of focus as any modern state- faith alone. Luther recognized that the text has a slightly different ment of the question. The reader has to struggle for understand- slant, however, in Habakkuk. Here it is not so much a comfort as ing a God who would put Job through all his suffering and tragedy a challenge. Its focus is not so much our faith before God as it is for the sake of a wager (Job :–; :–). Job, however, does not that the righteous shall live by faith before the world. Tentatio even get that much. He is never told about the wager. God’s brings the cross to the Christian, and it often involves suffering response to his question why is a whirlwind of thunder and light- tribulations and trials that are unjust at the hands of a fallen ning. God does not explain, he explodes. Rather than dealing with world. Habakkuk captured the pathos of it all for believers in Job’s questions, God flattens him for his whining and his audaci- every age—for Israel and the church of Christ. ty to question how he runs the universe (Job –). Job is hum- Habakkuk was also a prophet who would fit well into the bled to repentance, restored in health and possessions, and dies a thought of our modern age. He had a complaint to lodge with the happy man. But God never answered his question why. God of Israel, and he delivered it with why questions. Why is it In the Old Testament writings there is no mistaking the char- that the righteous people of God always become the cannon fod- acter of the God of Abraham, Isaac, and Jacob. He was just and he der for every godless and bloodthirsty empire that arrives on the was merciful, but he most assuredly was not nice. He played spir- scene? And why do they prosper in their idolatry and wickedness itual hardball and was out to win, whatever the price. Tentatio   helps to instruct Christians why we were never taught to pray, are unanswered prayers.” Living in the cross with one of our own “Our Grandfather, who art in heaven.” It also serves to instruct is God’s way of accomplishing his purpose of bringing our whole about paying the price: the world would see to what ends he life into conformity with the image of Christ ( Pet :–). would go to accomplish his saving will with the incarnation of his One key question remains: How is it that the apostles and the Son, and with the Son’s cross. New Testament church could have such an unwavering commit- What is a curious thing is that the question of injustice and why ment to this vision of the cross in the face of all the trials and so often raised in the Old Testament is not voiced at all in the New suffering they endured? When we page through the Psalms and Testament. The apostles suffered much for the faith, but never other books of the Old Testament, we constantly meet the people seem to be bothered by the why-question. Neither raising the of God sending up urgent petitions for God to vindicate them question nor providing an answer, they were concerned with the before their enemies. In Psalm :–, David cried, issues of what God does through suffering and affliction and how it will all come out in the end. They understood Christian living Contend with those who contend with me; as an expression of our union with Christ. They were captivated fight against those who fight against me. by a vision of God’s call to live in the cross of Christ with a cross Take hold of buckler and shield, of their own. The key question for them was, therefore, How and rise up for my help. should we view our suffering and affliction in light of the suffering of Christ? Vision is everything here, but it is not the same thing as And in anticipation that the Lord would honor his cry, he sang, sight. Our vision is the sense of what we make of the things we see “and my soul shall rejoice in the Lord; / it shall exult in his salva- and experience by the reality of those things we do not see, but tion” (verse ). The apostles were convinced that they had per- that are given to faith. Faith molds vision. So from faith to faith, sonally seen David’s vindication and the vindication of all weary the apostolic word has instructed the church of every age in prop- and afflicted subjects of the Lord. The empty tomb and hands-on er vision. contact with the risen Lord was the vindication of God and his people against all the enemies of darkness. The vision of living in the cross of Christ with one of our own is a privilege and a sharing in the glory of the Lord. But we see the How should we view our suffering glory and the triumph of the cross in the empty tomb. Moreover, the resurrection was God’s manifestation that his triumph and and affliction in light of the our salvation would not be consigned to simply the spiritual and suffering of Christ? heavenly dimensions of existence. A flesh-and-blood resurrection signals the end to every manner of earthly affliction that sin has nb meted out against us in the old creation. If our vision of the cross is that Jesus paid the price for our heavenly mansions, it is the res- urrection that certified that we shall inhabit them in flesh and The apostles were captivated by a vision that the struggle blood. His bodily resurrection guarantees ours. against the forces of evil in time and eternity came down to one Living in the cross with a cross is provisional Christian life. It is final wager with Satan that God was determined to win. And in a only the big picture of the here and now, which of course is but a Job-like confrontation, he wagered his own Son, who without blip on the big screen of forever. The days of trouble and half- complaint won a world of sinners from Satan’s claim. When the empty cups are limited. The resurrected life with the new heaven apostles looked at the cross and considered the matter of justice, it and the new earth is hastening to dawn. This was not simply a was clear to them that God plays by different rules. The righteous vision for the apostles; the down payment was given to their expe- suffered for the unrighteous. Therefore, as Jesus suffered and died rience. They took in the risen Lord with all their senses ( Jn :–; to sin, we who are joined to Christ suffer and die to sin. As his life Acts :). Good Friday and Easter are just a preface in the never- and death included suffering the injustice of the world, so also ending story of God’s salvation. The life we have now been called does ours. Our cross is fashioned after his, and for this we may to live as the people of God is somewhere between the preface and glorify and thank God for the privilege of sharing in the sufferings chapter one. For this place in the drama with our experiences of of Christ ( Pet :–). tentatio, we can think of nothing better to mold our vision than Not that the apostles saw something intrinsically virtuous in the Lord’s words to Habakkuk: “the righteous shall live by faith.” pain and suffering. These things are evil and they come from the evil one. God takes no pleasure in the suffering of his people. But TENTATIO: THE CROSS, THE DEVIL, the New Testament vision is that God will either alleviate it or use AND THE THEOLOGIAN it: mostly the latter with those who are mature in the faith. Jesus While Luther recognized trials and temptations to be the com- healed many, but Paul was told that his thorn in the flesh would mon lot of all Christians, he also understood them as diverse in remain to keep him humble and to remind him that God’s grace character and intensity, depending on age and one’s level of was sufficient for him. Pain and suffering bring us into contact Christian maturity.⁸ He wrote in his Large Catechism: with our frailty and weakness, and interestingly, it is Paul who We must all feel it, though not all to same degree, some have instructs us that God’s strength is made perfect in weakness ( Cor more frequent and severe temptations than others. Youths, for :–). As the country singer sang, “Some of God’s greatest gifts example, are tempted chiefly by the flesh, older people are tempt-   ed by the world. Others, who are concerned with spiritual matters plays by different rules. In man’s justice everybody gets what he (that is, strong Christians), are tempted by the devil.... [W]hen deserves. This is reasonable. In God’s justice, however, it is just the one attack ceases, new ones always arise (LC , , ). reverse. Only in the cross of Christ, when viewed from our cross, can this be seen and embraced. Is God unfair? Silent? Hidden? The Way of the Cross Generally, yes. What divine foolishness! The true theologian of the Our discussion about tentatio now turns to this latter group, cross ponders all from the vantage point of tentatio and through those who are concerned with spiritual matters, that is, the strong the eyes of faith realizes that because God so loved the world, he Christians, particularly those who aspire to being theologians and gave his Son over to suffering and the cross. God condemned his servants of the word. From the earliest days of his momentous dis- righteous Son and pardons wretched sinners. As with the Word coveries in the Psalms and the epistles of Paul, Luther believed that made flesh, then so with servants of the word: all get what they do the cross describes the contours of both a true evangelical theolo- not deserve. gy and a true theologian of the church. C sola est nostra the- ologia —the cross is our theology.⁹ In the most popular and oft- quoted of his Heidelberg Theses he asserted:

. The man who looks upon the invisible things of God as Apart from the crucified Christ you they are perceived in created things does not deserve to be cannot find the just and gracious called a theologian. . . . . The man who perceives the visi- ble rearward parts of God [posteriora Dei] as seen in God at all. suffering and the cross does, however, deserve to be called a nb theologian.¹⁰

Luther advanced a theology of revelation that simultaneously described something important about God and the would-be All is absconditas sub contrario, hidden under the opposite. theologian. God’s revelation is indirect and concealed. The visible Human analogy and intelligent contemplation of the world order rearward parts (to translate posteriora politely!) is an allusion to will not yield and make intelligible such mysteries; you must God’s revelation of himself to Moses (Ex :). We are denied resort to paradox and stretch it. It is like the old American folk direct knowledge of God or a direct view of the splendor of his hero the Lone Ranger—the Masked Man. What you do not see is glorious face. In suffering and the cross (which reveals the posteri- what you get. Hidden under the opposite was the warrior for ora Dei) is seen a dual reference that refers both to the passion and truth, justice and the American way! And apart from the mask, of suffering of Christ and to the passion and suffering of the theolo- course, you see nothing. In the same way absconditas sub contrario gian. Beneath the humility and shame of the cross lie concealed applies to the justice and omnipotence of God. They are mani- the omnipotence and full glory of God. God reveals himself sub fested and made perfect in the shame and weakness of the cross. contrariis —under opposites. Humility and shame are the masks And of course, apart from the crucified Christ you cannot find the that simultaneously conceal and reveal. Theologians of the cross just and gracious God at all. Moreover, the cross shows how God know this, seeing God and his mercy through the eyes of faith. But is at work in the world and in our lives —and again, under the to others lacking faith this insight is denied. Theologia crucis is not mask of opposites. We have elsewhere called this paradoxical merely that God is known through suffering (whether of Christ or method of God’s redemptive activity “salvific worldliness.”¹² Here the individual), but that God makes himself known through is the unending tension between faith and experience for the suffering.¹¹ God is active in this matter. Suffering—Christ’s and Christian. ours—is the opus alienum (alien work) of God in bringing sinners Tentatio does not imply God’s empathetic solidarity with the to himself. The devil is God’s instrument who performs this task. sinner; it is his attack upon the sinner—an attack for life. Gerhard Suffering and affliction are not nonsensical intrusions into the Forde wonderfully expressed Luther’s thinking here: “the Cross is world (a theology of glory). Rather, tentatio signals the revelation the doing of God to us.”¹³ Before the theologian can be raised to and working out of our salvation by our loving and merciful God. life, he must first be forced to descend to the depths of death. He kills to make alive. Before he can be elevated by God, he must first be humiliated. Tentatio turns things upside down for the theologian of the Before he can be saved, he must first be damned. Before he can cross. God is not the sweet refuge here; he is the instigator of the live in the spirit, he must first be put to death in the flesh. God turmoil for the faithful. Many contemporary theologians specu- condemns us that he may justify us. He makes us sinners that he late about an empathetic deity who enters into solidarity with may make us righteous. He slays that he may give life. This is sim- people who are victimized by injustice and suffer all manner of ply requisite for all theologians in the church of Christ, indeed, for want and affliction. This is certainly not the God of the church’s all her members. confession. The God of Abraham, Isaac, and Jacob sent his inno- Let us keep in mind, it is God who does all these things. None cent Son to the suffering and tribulation of the cross and there for- flow from our decisions, commitments, choices, or actions. sook him! He is also the one who is behind the tentatio that the Suffering and tribulation are therefore never to become some new faithful and especially the theologian of the cross must endure. program promoted in the church for Christians to implement. We Theologians of the cross to be such must accept the fact that God suffer divine action! Luther rightly thought it morbid for  

Christians to search for crosses to nail themselves to. God will give including the tentatio of the bridegroom. For theologians of the us our crosses when and where and as we need them. Of that we cross, this means that time is short. The need is great for them to may be confident. Sometimes we are afflicted from within, some- get their lessons, and to get them right. The Lord is coming soon, times from without. Job was stricken from without, Luther from and his question is not, “Will he find reform and renewal?” but within. In either case God would accomplish a humiliation of the “Will he find faith?” heart, not of action. God is interested in producing a humble One of the most profound insights of Luther, which Heiko heart, not in coaxing some pietistic self-denying behavior out of Oberman expounds beautifully, concerns this eschatological us. What God demands in Philippians : is the attitude of the aspect of reform in the church: reformation in the church is an Suffering Servant: a humble heart. With such a heart, Christ can eschatological hope, and Christ will accomplish it himself at the use the theologian’s head. It is God who produces the humble end times. Luther was not out to reform the church, but rather to heart, and he does it, in part, through tentatio. This humility is no recover a clear voice of the gospel within it.¹⁷ Nevertheless, reform humanly produced virtue, no human work, but a divine prepara- and renewal of the Christian and the church did capture the tion. The believer acquires the heart of Christ Jesus in Philippians vision and energies of religious reformers from Erasmus of  by God’s opus alienum, his alien work. Jesus said, “He who hum- Rotterdam, Ulrich Zwingli, John Calvin, and Ignatius of Loyola in bles himself will be exalted” (Mt :), but we wretched sinners the sixteenth century to modern-era reformers and revivalists have no spiritual resources to accomplish this. Humility is the one such as John Wesley, Charles Finney, Dwight L. Moody, and con- precondition for grace. God commands it and he creates it.¹⁴ It is temporary proponents of church-growth revivalism. They bubble God who humbles us, and it is he who exalts us. There is no other with optimism to harness some power of the Spirit so that, with way—we must die to live. All of this is imminently practical for God’s help, the faithful can be empowered, inspired, and com- the would-be servant of the word in a theology of the cross. mitted to the implementation of God’s law in the church for a Tentatio teaches us that all true theology is done on your knees. It marvelous advance in holy living. They would reform the church flows out of the confessional, or it is a theology of glory. in the power of the Spirit, and do it in this generation! This, for Christians who know they are simultaneously sinner The Roles of the Devil in Tentatio and saint, is simply understood as impossible. The church will The universality and pervasiveness of tentatio for the church of always appear wretched, with Satan, not God, in control. They Christ indicated to Luther that in this age Satan is the princeps will not know we are Christians by our love! They will not know mundi, prince of the world.¹⁵ The omnipotence of God is an arti- we are the righteous people of God until the parousia. We are con- cle of faith hidden in the cross, not a conclusion of reason applied signed in this life—and let the world watch —simply to confessing to the field of human experience. Tentatio powerfully raises the our sins and to the righteousness of the bride of Christ. The real question, Who is really in charge? and makes reasonable argu- problem for a sola scriptura evangelical understanding of sin and ments in support of the first article of the creed tenuous and ques- grace is not some conundrum of the omnipotence of God versus tionable. Luther was convinced he was living in the last days when human freedom, but rather the omnipotence of God and the Satan is unleashed. The devil is lord in the world in these end reign of Satan. The devil rules the world of our experience for times. For now, God’s omnipotence operates under its opposite: it now, and that is the truth. is perceived in weakness, in cross, suffering, and seeming defeat. Luther was convinced that reformation will not come to the believer or the church until the better day. Said Luther, “that God is omnipotent is proved by faith alone.”¹⁶ For now, for our senses and experiential life, Satan rules all we can see. This humility is no humanly pro- Christus Victor is an eschatological promise in which we duced virtue, no human work, confidently hope. The Deus revelatus to us is no omnipotent God—from the baby Jesus to Christ crucified and all points in but a divine preparation. between, this is made very plain to us. The revealed God suffers nb and dies to sin. The revealed God is tempted and vexed by the devil, and so are we. The tentatio of Christ is our inheritance in baptism, where we become both participant and part of the bat- tlefield in the cosmic struggle that is not yet finished. Things do A limited reformation in the world is possible, however, so that not go better with God; sometimes they get downright wretched. we might make things a little bit better. This Luther thought we Tentatio cannot be equated with the mental wrestling of theodicy. could and should do.¹⁸ The affairs of this world are under our It is not something we ponder, it is what we are visited with and enlightened reason and conscience, just as they are with the unre- experience. Moreover, neither reasonable argument nor personal generate. We may go into the world and work with all citizens of testimony can make God’s control clear. Only faith in God’s this world for its betterment. We can make decisions —hopefully promises can do that. Actually, for the people of God and espe- good ones—from good education, sound reasoning, and an cially theologians, there is no time for speculation; the battle enlightened conscience applying the law written within. Yet here enjoins us now. Our baptismal inheritance has given us all that we shall surely encounter the prince of this world, who will ulti- belongs to Christ: his battle, his cause and his adversary, the prince mately keep things in a fallen, corrupted state, even in the face of of the world. In the spiritual marriage all is held in common, incremental relief and improvement.  

Luther could also refer to the devil as the magister here is where God may be found, for us. These are the gateways to conscientiae —the master of the conscience. It is odd, notes heaven, where we meet not the omnipotence of God, but his gra- Oberman, that much of the Luther revivals in the nineteenth and ciousness, not a mighty display of his power, but a generous dis- early twentieth century could portray Luther as the great champi- play of his saving gifts. Fellowship with the gracious God is from on of the conscience over against the powers of this world. Luther the heart, but always at the same time, extra nos (outside of us) in insisted that the Christian conscience be tied to the word of God. his appointed means. Let it thereby be imprisoned by God. “The alternative to this ‘prison of God,’” notes Oberman about Luther, “is not ‘freedom of conscience’ but rather ‘conscience imprisoned by the Devil,’ because the conscience —and this is terrifying, even unbearable for the modern ear—is the natural kingdom of the Devil.”¹⁹ Affliction and suffering are greatest Affliction and suffering are greatest in matters of conscience in matters of conscience that that challenge Christ’s word of grace—either that we have it or that we need it. When we become Christians, we become temples challenge Christ’s word of grace. of the Holy Spirit and by faith we are joined to Christ. But it is the nb unholy spirit who takes up residence in the conscience as its mas- ter. The mirror is the devil’s tool. He would either keep it ever from you or ever before you. Self-righteousness or despair is a game he will always win, either because you can do what con- Luther had one other strange title for the devil as he considered science dictates or because you cannot. The master of the con- his work of tentatio. He called him doctor consolatorius, the doctor science would make grace either unnecessary or unavailable. of consolation—the honorary title of the Holy Spirit. The unholy The human conscience is the devil’s lethal playground. Tie your spirit comes to us and makes his case in the conscience that by religiosity to matters of the heart, conscience, and what can be rights, we belong to him. “The Hound of Hell . . . has three experienced from within, and you are flirting with spiritual disas- throats —sin, the law, and death.” ²¹ Our sinfulness in word and ter. This is the hound of hell’s home turf. It is not the allures of the deed has erected a wall between us and God, and we are impris- flesh with which Satan launches his greatest assaults; it is in the oned behind it. But it is precisely at this point that we have proof conscience where he is most devastating. With the law written on of Christ’s presence and his righteousness. Here we have the the heart, Satan works from the inside. With Christ it is the oppo- unmistakable sign of being the elect of God, justified, and joined site. He works from the outside through the sacred things. “Let to Christ by faith. The devil is not interested in the unbelievers; he your conscience be your guide,” the cheerful song of Jiminy has all of them already. His battle is with those who belong to the Cricket and polite civil religion, is Satan’s victory, either by self- enemy, where the gospel lives in the heart, where the word of righteous smugness or bottomless, dark despair. The law written Christ rules the conscience by faith. Here is our experiential assur- on the human heart and sweet reason, with or without smug ance—and the devil himself provides it—that we really belong to human pride, will damn us all. Theologians and servants of the Christ. What comfort! Said Luther, “the fact that the devil presses word need to take note: the post-modern demand for internal us so hard shows that we are on the right side.”²² Satan attacks the religious experience as the only criterion for spiritual relevance conscience and afflicts the heart and soul, pointing out our spiri- (which has many obliging churches—some called Lutheran! — tual poverty: our wretchedness, cowardice, and weaknesses in growing and multiplying like rabbits) will lead the naive seeker fear, love, and trust. Yet precisely here are the consolations and into a tentatio that is wicked and deadly. comforting signs that we most assuredly belong to Christ. God The root of the conflict with the devil and all tentatio is the enlists the devil to assure the Christian of his own election by gospel. Luther confessed to a friend in correspondence, “The experiences of the sickness unto death. Prince of Demons himself has taken up combat against me; so powerfully and adeptly does he handle the Scriptures that my For thus God advances his purpose through his strange scriptural knowledge does not suffice if I do not rely on the alien work, and with marvelous wisdom he knows that through Word.”²⁰ The devil, in Luther’s view, is more adept with the word death the devil can effect nothing else but life, so that while of God than he was. Notice that here the brute authority of he does his utmost against the action of God, he is by his Scripture is of no use. The bible has the words that will damn us characteristic effort actually working for the divine cause all, and the devil knows just what they are and how to apply them. against his own.²³ Yet Luther maintained that the devil is overcome by the alien word. Where the gospel has free course, there the devil is surely Here in this contention of Luther, notes Oberman, is the over- most present and active —yet overcome. The sacred things of the turning of hundreds of years of theology. Never before had there gospel, namely, holy baptism and the holy supper, bring God’s been such a depiction of Satan as one pressed into God’s service of favor and our alien righteousness. Here he is present in the midst providing comfort and assurance to Christians. A real role rever- of our turmoil with visible, tangible elements, making it possible sal—comfort in affliction! It is not the temptation to sin, but rather for us to resist the devil with the promises of Christ. Infant torment of God’s judgment of sin and wrath according to his holy Baptism performs the joyful exchange for the empty-handed and law. Satan comes not to ravage the lost and condemned, but the the ignorant. Together with the proclaimed gospel and the supper, faithful and righteous, offering them comfort that they do indeed   belong to Christ. “This is Luther’s De Servo Arbitrio Diaboli, con- existential instability to see the word of Christ aright. The devil cerning the unfree will of the Devil: against his will, he is forced to sees to it that we really understand that we do not live by stability proclaim God’s Word.²⁴ None of this is the picture of the devil so born of our own resources; rather, we live by grace or we do not popular even among those who bear the name Lutheran, the one live at all. “God is one’s sole refuge, prayer one’s sole protection,” who is most to be feared as the instigator of moral offenses and the said Luther. “At such times your only comfort is to take refuge in one who entraps the ungodly by tempted naughtiness. the Lord’s Prayer and to appeal to God from your heart: ‘Dear Father, Thou hast commanded me to pray; let me not fall because The Theologian’s Formation by Tentatio of temptation’”(LC , ). Satan, as dangerous as he is, does not Theologians of the cross suffer attacks and afflictions from the have a free hand. He is set to work in God’s service, schooling devil. This is God’s plan and the manner in which they become Christians in a faith that lays hold of nothing but grace alone. and remain such theologians. Tentatio humbles the theologian Tentatio makes beggars out of theologians and theologians out of and promotes existentially shaped theological questions, this one beggars. always at the forefront: “What must I do to be saved?” An afflicted and tormented theologian keeps his theological reflection from becoming detached, mental exercises with objec- tive principles to be mastered, or ethical causes to be mobilized and motivated. Tentatio often has a way of making these things Many a promising servant of the word unnecessary luxuries. Nevertheless, such theological diversion has exchanged service in the theology of has always been a special hazard for ambitious, aspiring theolo- gians who labor in academia, has it not? The temptation is always the cross for a dispassionate objectivity there to vacate the prescriptive and rightly divided word of sin and scholarliness in the interest of per- and grace for something more academically respectable and uni- sonal recognition and advancement. versally appreciated. Many a promising servant of the word has exchanged service in the theology of the cross for a dispassionate nb objectivity and scholarliness in the interest of personal recogni- tion and advancement. In the Heidelberg Disputation Luther set forth theses to instruct and defend his theology of the cross, but even more, to describe All of the devil’s attacks on the theologian are directed ulti- how one becomes a true theologian of the cross. Here it is the mat- mately at the certainty of his salvation. This can either take the ter of salvation, not academic success, that Luther pushes under the form of confessional distress, as it did with the cloistered Luther: “Is noses of would-be theologians. To this end, his theses set forth how my contrition great or sincere enough?” Or as the later Luther the theologian can advance in the path of righteousness rather anguished: “Did God really send his Son to die there for me—is than technical expertise.²⁵ The survival of the theologian, not his his grace truly sufficient to cover all my spiritual filth?” The devil accomplishments in academia, was Luther’s concern. would awaken doubts about the reliability of God’s promise of Through tentatio, God would make a servant of the word out mercy. The promise of grace alone —you need do nothing—does of a would-be theologian. God employs the wiles of the devil in not alleviate the problem. Tentatio does not diminish when this work. Satan has a special care for strong Christians and shep- demands are lessened. The issue is still the same: “Hath God said herds of the soul. His temptations in this regard do not center so . . . ?” Satan attacks by either raising doubts about moral worthi- much on the allures of the flesh as on terrors of the conscience. ness, or questioning whether God has really chosen you to be his This kind of tribulation keeps sola gratia and sola fide from own or whether he has already passed you by —predestination becoming obscured or transformed into dry, abstract principles. anxiety. It can keep them concrete and salvific. It did for Luther: Thus said Luther concerning the qualifications of a true the- ologian: “Living, or rather dying and being damned, make a the- I did not learn theology at once, but had to seek ever deeper ologian, not understanding, reading, or speculating.”²⁷ It is and deeper after it. That is where my spiritual distress led me; through experiencing the wrath of God that one becomes a true for one can never understand the Holy Scriptures without theologian, a theologian of the cross. It is to discover the power of experience and tribulations.... If we do not have such a negative thinking. Through the work of the opus alienum Dei, the Devil, then we are nothing but speculativi Theologi, who theologian finds himself driven to despair, confidence in the self handle their thoughts badly and speculate about everything torn asunder, and under the wrath of God. This is the experience with their reason, that it must be like this and like that; just of being totally forsaken. Yet in this way of delicious despair, the like the way of the monks in the monasteries.²⁶ power of negative thinking, the poor, wretched theologian learns to trust solam Christum. Everything else is taken away but God Luther championed what Ronald Feuerhahn has characterized and his grace, and thus we are brought closer to him. Through as the power of negative thinking. Only in the face of sin, death, cross, suffering, and hell—tentatio! —true theology, knowledge, and damnation does Christ, and him crucified, make any sense. and fellowship with God are obtained. If called shepherds and Without such negative thought, the divine foolishness is just fool- would-be theologians do not understand and appreciate these ishness. In tentatio the Christian theologian receives the requisite things, whither the flock? LOGIA  

NOTES .LC , ; quoted from Tappert. sibility and not a present actuality. The term is meant to describe only what . Heiko Oberman, Luther: Man Between God and the Devil, trans. is needed for receptivity of God’s present and unconditional grace —some- Eileen Walliser-Schwarzbart (New York: Doubleday, Image Books, ), thing that he himself effects. . .WA : , . . Ibid., –. . Heiko Oberman, “Between the Middle Ages and Modern Times,” in . Ibid., –; see also my essay “Overcoming Our Doubts,” Lutheran The Reformation: Roots and Ramifications, trans. Andrew Colin Gow Education , no.  (May-June): . (Grand Rapids: William B. Eerdmans Publishing Co., ), . . See especially Alister McGrath’s fine discussion of Luther concerning . See especially his essay “Martin Luther: Forerunner of the Anfechtung and the polarity of faith and experience in Luther’s Theology of Reformation,” in The Reformation —Roots and Ramifications, –. the Cross. He aptly notes that “the Christian life is characterized by the . Oberman, “Between the Middle Ages and Modern Times,” . unending tension between faith and experience. For Luther, experience can . Ibid., . only stand in contradiction to faith in that revealed truth must be revealed . As cited in Oberman, Luther, . under its opposite form. This dialectic between experienced perception and . Luther, Table Talk, . hidden revelation inevitably leads to radical questioning and doubt on the . As cited in H. Oberman, “Between the Middle Ages and Modern part of the believer with what he experiences.” Alister McGrath, Luther’s Times,” . Theology of the Cross (Oxford: Basil Blackwell, ), –. Luther’s best .WA : . discussion of this tension and Anfechtung is found in the Operationes in . Oberman, “Between the Middle Ages and Modern Times,” . Psalmos (WA ) and Luther’s Commentary on the First Twenty-two Psalms, . For a wonderfully clear and succinct analysis of the theses in trans. John Nicholas Lenker (Sunbury: Lutherans in All Lands Co., ). Luther’s Heidelberg Disputation, the reader is directed to the already cited . Paraphrase of Habakkuk :–; :–:. little monograph by Luther scholar Gerhard Forde On Being a Theologian . Paraphrase of Habakkuk :–; :–. of the Cross—Reflections on Luther’s Heidelberg Disputation, . Forde . Luther observed that “in this life are many different degrees of tribu- explains that, like two poles with an arch between them, Luther’s Thesis  lations, as there are different persons. Had another had the tribulations presents the law of God and Thesis  the love of God. The whole disputa- which I have suffered, he would long since have died: while I could not have tion arched by Theses – is intended to move the reader from the law of endured the buffetings which St. Paul did, nor St. Paul the tribulations God to the love of God. In the cross of Christ theologians move from law which Christ suffered.” Martin Luther, Table Talk, trans. William Hazlett to gospel by a death that God effects. We do not advance by our works, for (London: Harper Collins Publishing, ), . these are put to death (Theses –). Nor do we advance by any resolve or .WA : , –; the capitals are Luther’s. commitment of our will (Theses –). Natural man’s will is also dead in . AE : . spiritual matters. Theses – take the would-be theologian along a path . McGrath, –. from the law of God, which cannot advance us in righteousness (Thesis ), . This characterization and elaboration of God’s saving work was dis- to despair of any ability to prepare for God’s grace (Thesis ). The move- cussed in my essay, “The Outer-Limits of a Lutheran Piety,” L , no.  ment is dialectical—from responsibility to inability, from the law of life to (Epiphany, ). Note especially page . death, from our best works to damnable sins, from resolve to failure. From . Gerhard Forde, On Being a Theologian of the Cross—Reflections on death in the cross, the love of God works in us what is pleasing. By grace Luther’s Heidelberg Disputation,  (Grand Rapids: William B. Eerdmans through faith, all that the law demands is already accomplished (Theses Publishing Co., ), . –). . By the term precondition we do not mean to imply any condition of .WA Tr  no. ; : –, as cited in Oberman, Luther, . merit on our part. Nor do we mean to imply that grace is only a future pos- .WA : , –.

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A E

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THE UNFAITHFUL PHYSICIAN “It would not be good doctoral care to distribute medicine to        insisted on seeing the every person, whether the medicine would benefit him or not.” physician who oversaw a certain pharmacy. So the two, The physician, who did not want to go on simply reiterating O the man and the doctor, met in the latter’s office. “Why what he had already said, switched to a new tack. “Sir, I teach a did you refuse to fill my prescription?” demanded the angry course. It’s a brief, free class about the specific policies and man. practices in our local medical group. A part of this course deals The doctor answered carefully because he hoped to avoid with this very medicine you are seeking to obtain, as well as the inciting greater rage. “Your prescription, as you yourself have reasons our medical group restricts its usage. Would you be admitted, was written by yourself. You are here only at your interested in attending this class?” own recommendation, without any guidance or advice from a “You’re still trying to tell me I’m stupid, aren’t you?” accused physician. Our pharmacy has a strict policy of filling only pre- the man, who was very irate again. “I understand drugs, I know scriptions written out by a qualified and certified physician.” doctors, and I get how modern medicine works. True, I haven’t “Surely you are not denying me this medicine because of a seen a doctor in a long time. But I used to go a lot when I was bureaucratic policy! I thought you were in the practice of help- young. Sure, I am not an expert. But I understand the basics. ing people.” I’m not an idiot.” “Um, it’s not that simple.” The doctor was very uncomfort- The doctor squirmed. “I’m not questioning your intelligence, able. “You see, proper physician supervision is necessary to sir. But the International Authority of Medicine has established determine whether this medicine should be given to you. properly trained and authorized physicians such as myself to Taking this particular medication without a doctor’s recom- distribute medication to those who need it and withhold med- mendation could be very dangerous. When improperly taken, it ication from those who do not. If everyone starts running has been known to cause severe illness and even death.” around as his own doctor, then there will be chaos. If everyone The upset man waved that argument away. “Are you trying to determines his own need for medication, then there will be tell me that I’m not smart enough to know how to take this huge numbers of overdoses and abuses of what should be con- medicine?” trolled substances.” “It’s not a matter of intelligence, sir. This medicine is The angry man cried heatedly, “Who are you to tell me what extremely potent, perhaps the most powerful known.” I can and cannot do? Isn’t it between me and God? After all, it’s “I know, and that’s why I feel a great need for the medicine,” my body and my life. I’ll take responsibility.” replied the man as he softened his tone to indicate the depth of The doctor, who was beginning to lose his resolve, said, his felt need. “I am certain that taking this medicine will be of “Won’t you please let me at least instruct you on how to prop- great benefit to me. I’ve seen some of my family and friends take erly receive this medicine?” it, and they always seem happier after a dose.” “I really don’t have the time, doc. I’m a very busy man. I have “Happiness is a secondary side effect, sir. I hope you don’t a full schedule. Just give me the medicine.” He looked into the want to take this medicine merely to feel an emotional high. doctor’s eyes and delivered his final, most devastating argu- ff This is not a recreational drug, you know.” ment: “I’m starting to feel o ended.” ff “Of course I’m not saying that, Doc. What I am saying is that This had a deep e ect on the doctor. “Oh, I don’t want you ff my entire family was given this medicine, but I was not. So I feel to feel o ended. I guess I can make an exception to our policy. excluded. I feel that you don’t care about me and my needs. Here.” He produced the medicine and said, “Take, eat. Take, What kind of doctor are you? Don’t you believe in giving good drink. This is ....” doctoral care to your patients?” But the man, who was no longer irate, interrupted. “Okay, okay. I told you I didn’t want instruction. Thanks, Doc.” As he left, he was smiling. The doctor never saw him again. Question: A E is pastor of Bethany Lutheran Church, Springfield, Who is the more dangerous? A patient who demands a medi- Oregon. cine that may harm him, or a physician willing to give it to him?   

THE UNFAITHFUL HUSBAND “Well then, let me give my promise to you right now. I pledge There was a certain man who had been united in the covenant to be faithful to you and everything for which you stand. Isn’t of marriage with a pure and good woman. This man loved his my pledge here and now good enough for you?” wife very much, and he enjoyed the fellowship of walking with “This is ridiculous. You don’t know me well enough,” argued her on life’s road. the man. “Nor do I know you. Who knows how many other One day, a woman knocked at the door to the man’s house. partners you have had? To how many other houses like mine This was a woman whom the man had met briefly, but whom have you gone?” he did not know very well. So he was surprised when she said, The woman laughed. “Diversity and peace and tolerance are as soon as he opened the door, “Hi, there! Will you make love more important than your silly ideas about faithfulness. You’re to me?” just following man-made rules about marriage. Stop sweating Because he was so taken aback, the man was only able to the little things. Let me in.” sputter out, “What?” The man searched for words. “I don’t think my wife is open “You’re a very attractive man,” said the woman. “I can see enough to accept this. Even if she is, I don’t think I can test her that you have many admirable qualities. So I’d like to join with love with my infidelity. Maybe she could find it in her heart to you in an act of love.” forgive. But if I do this, I will have abused her love and turned “I, uh, I don’t think that would be appropriate.” our relationship into something different.” “Why not?” asked the woman. She seemed genuinely puzzled. “Change is always good,” insisted the woman. “Change is “I’m a married man. It would be wrong to have intimate rela- exciting. Surely you don’t want to be stuck in the same old, bor- tions with someone I am not married to.” ing life. You have to open new doors. You can’t be closed off.” “What an unloving attitude!” exclaimed the woman. “I feel She moved a few inches closer to him and whispered, “Come so excluded! How can you be so closed and judgmental?” on. You know you want to.” She hesitated, then added in her “You’re missing the point,” said the man. “I’m not saying no most seductive voice, “You don’t want me to feel unloved, do to you because I hate you or think there’s something wrong you?” with you. The real issue is that I believe that this form of phys- He swallowed uncomfortably. What could he say? He should ical union is reserved for people who are already united by a have been able to answer her. But she was so close to him, and marriage commitment.” his thoughts were so disordered by the pressure of the moment. “That’s such a backward, old-fashioned way of looking at If he had time to think, he might have been wiser. love,” said the woman. “Don’t you think that love should be So he decided that he had no choice but to lead her to the wide enough to include people who have a few things in com- bedroom. He should not be unloving, after all. He took off his mon? After all, there’s no marriage where the husband and wife clothes. “This is my body,” he said nervously. Somehow, his are in complete harmony on everything. Why not accept some- words lacked confidence and real meaning in light of what he one like me?” was doing. “It’s not as simple as mere acceptance. I can love you, accept “Less talk,” said the woman. “Talk spoils the emotion of the you, even call you a friend. Yet that’s not sufficient grounds to experience.” do what you’re proposing.” So they did not talk ever again. They simply acted out the “Look, if we’re discreet and your wife doesn’t find out, what kind of love (if that was what it really was) they had chosen for harm is there? Isn’t it just between me and you? After all, she’s themselves. probably been unfaithful to her commitment. You can never Question: know for certain. So why demand a level of commitment from Should someone who is united in a contract of unity break that me that you can’t even enforce with your own wife?” contract in the name of love? Or is true love found in faithfulness “I know I can’t control or coerce my wife to be faithful. But to the promises that are made, to the exclusion of whatever emo- she has freely given me her promise, and I trust her.” tions we may happen to feel? LOGIA Meditation

J W. K

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      has suddenly bering his youth—all these are engaged in meditation, even if they become rather fashionable. It has left the monastery and would not describe it as such. In each such case something occu- M the ashram and has, as it were, invaded the market place. pies a person, and that totally. The person pays attention to one When I go down the street, I see advertisements in shop windows thing and one thing only. for free introductory lessons in meditation. In any weekend news- Given the right set of circumstances, we all quite readily slip paper experts offer their services for training in meditation as a into meditation. We switch off from our normal self-centered cure for all sorts of ailments, from stress to cancer, and as a key for flow of consciousness and focus on something other than our- success in all sorts of undertakings, from sport to university stud- selves to the exclusion of everything else. In meditation a person ies. All kinds of people seem to practice meditation. And they do shifts from thinking to receiving thoughts, from visualizing to so for many different reasons. So, even though meditation still has receiving pictures, from doing something to being carried along something of a religious aura around it, it is no longer regarded as by it. It is a receptive state of being that is as much physical as it is a religious activity. mental. It is, if I may hazard a definition, a relaxed form of con- This revival of interest in meditation in the eighties and nineties centration in which a person dwells on something, so that it in caught the churches somewhat unprepared and has left them turn affects him subjectively in some way. By entering it, we give rather perplexed. Even though most Protestant denominations ourselves to what we see or what we hear. We are mentally at have traditionally advocated the practice of devotional medita- attention. In it we, as it were, step away from the center of our con- tion, most of their modern leaders, apart from some high-church sciousness and vacate the stage for somebody or something else to Anglicans and evangelical Quakers, have not been initiated into occupy that space. the tradition of meditation as was once practiced in their own Meditation is much more than merely thinking about or churches. They in turn have not taught this art to their members. reflecting on something. It involves us entirely. Most of all, it has Hence Christians who wished to learn how to meditate have often to do with the heart, the center of our being with its passions and had to turn elsewhere. Unaware of its pitfalls, they have all too desires. We meditate quite naturally and effortlessly on what we naively assumed that all kinds of meditation are mentally and desire, what we enjoy and what we love. If we delight in some- spiritually beneficial, no matter who was the teacher or what was thing, whether it be music or sex, food or money, popularity or taught. Their ignorance and gullibility have reinforced the suspi- success, we spontaneously meditate on it. Martin Luther therefore cion of many faithful Christians who identify meditation almost rightly observes: “let delight be first sent into the heart as the root, exclusively with Eastern religions and new-age therapists. and then meditation will come of its own accord.” But the oppo- Yet there is nothing new about Christian meditation, which is site is also true. We meditate just as naturally and easily on what as old as the church. It is both biblical and evangelical. Like prayer, we dislike, what we fear and what we hate. Our anxieties and it is something that is done by all Christians, whether they know injuries, our pet aversions and phobias all occupy us and demand it or not. attention from us. And we dwell on them day and night. So both our friends and our enemies train us in the art of med- SPONTANEOUS MEDITATION itation. Both have a powerful impact on us at all levels of our Everybody meditates, though some meditate more readily than being. As we meditate on what they have said and done to us, they others. Like speaking, imagining, and hearing music, meditation affect us physically and mentally, emotionally and imaginatively. is a natural human ability. It is not in itself something spiritual, let We receive something from them and have them shape us spiritu- alone Christian. A student day-dreaming in a class, a child with its ally. But chiefly, love trains us in meditation. Luther remarks: eyes glued to the television, a mother worrying about her chil- “Wherever love goes, there the heart and the body follow, . . . the dren, a baseball player getting ready to go out and bat, a woman desire comes first, for love itself will teach meditation.” And that singing to herself, a girl reading a love letter, an old man remem- may explain why the Song of Solomon has been so often used by Jews and Christians as a textbook on meditation. If it is true that we all, at times, quite spontaneously enter into J K, a L contributing editor, is a professor at Luther meditation, the starting point for the deliberate and disciplined Seminary, Adelaide, Australia. practice of it is to discover how we already meditate and to build    on what we are already doing. If we wish to avoid unnecessary eyes were fixed on Jesus; her ears were attentive to him; she was strain, it is best not to copy other people, because different people open and receptive to him. Nothing distracted her from Jesus and meditate differently according to their personalities. Their charac- what he had to say to her. Martha stands in contrast to her. ter, their mentality and cast of mind, determine how they most Whereas Jesus praises Mary, he criticizes Martha. He does not naturally engage in meditation. criticize her, as some maintain, for busying herself with the prepa- ration of the meal or for failing to sit at his feet as Mary did; he chides her for yielding to anxiety and for concentrating in annoy- ance on her sister Mary as she prepared the meal for him. Both Mary and Martha were in fact engaged in meditation, Mary by lis- The decisive thing is not how we tening to Jesus and Martha by cooking the meal for him. The meditate, but on what we meditate. difference was that Martha lost her focus on Jesus and so missed out on the one thing needful. She was distracted from him by her nb anxiety and annoyance. So then, whether we are activists like Martha or contemplatives like Mary, Jesus must be the focus of our meditation. Everything else is distraction. Generally speaking, most people fall into one of three groups. There are verbal people who speak to themselves as they reflect on ALL EARS AND EYES FOR JESUS something and so meditate best by listening. They most readily The book of Kings sums up the business of meditation in a meditate on a gospel story by thinking about what was said in it. remarkable story. In  Kings :– we hear how Solomon, after he There are visual people who picture what they reflect on and so had been thrust onto the throne unprepared, as the successor of meditate best by imagining. They most readily meditate on a King David, offered sacrifices to God at Gibeon to obtain help gospel story by envisaging what happened in it. There are practi- from him in consolidating his position and ruling the nation. cal people who work things out for themselves physically and so There God appeared to him in a dream and told him that he could meditate best by doing. They most readily meditate on a gospel ask for whatever he desired. To God’s delight Solomon asked for a story by enacting it in some way or by reliving it as they perform “hearing heart” (:) so that he could distinguish good from evil. some mechanical task. He asked to be a good hearer, a listener with an open mind and a clear conscience. If he had the gift of a hearing heart, he would be CHRISTIAN MEDITATION able to discern the character of people and see them as God saw There are many different methods of meditation, all equally valid them. He would be able to hear properly without distraction by and suited for different persons. From the process of trial and guilt and fear, anger and anxiety. He would hear the voice of God error, by which we discover what best suits us personally, we all and discern his will concretely in each set of circumstances. develop our own method of meditation. Each person who medi- God granted him that gift and much more. By having a hear- tates soon discovers how best to enter the contemplative state. The ing heart, he had access to God’s wisdom. This gift meant that he time, place, posture, and routine, which are all in themselves could be totally attentive to whatever was set before him, attentive important, may vary from person to person. The method then is with the whole of his being, all ears for God and ready to hear his not what is most important. A Christian, a Buddhist, and a secu- voice. lar psychologist may all employ the same method, but with entire- But meditation also involves seeing. Jean Baptiste Vianney was ly different results. On the other hand, Christians may use a Catholic priest who lived in France early last century. After a different methods of meditation with similar results. rather unpromising course of study at a seminary, he was placed The decisive thing is not how we meditate, but on what we in a small village where the church had almost been destroyed by meditate. The object, the focus of meditation, determines what the ravages of the French revolution. On arrival there he discov- happens to us in our meditation and as a result of our meditation. ered that, apart from some old women, the most regular member It grounds and empowers the meditation. Since this is so, there is was a young farmer in his thirties. Jean Baptiste noticed that he great danger in practicing unfocused forms of meditation, such as would come into the church every morning and sit there for a totally emptying our minds or repeating some meaningless sylla- while in front of the statue of Jesus before he set out for work. The ble to ourselves. If we do that, we may indeed enter a contempla- puzzling thing was that he didn’t perform the usual devotional tive state. But we may also thereby open ourselves to evil powers exercises. In fact, it looked as if he was just sitting there, doing that are in us or in the people around us. We may experience nothing. Eventually Jean Baptiste plucked up courage and asked something powerful, but it will not be spiritually beneficial for us. the young farmer what he did every morning. He answered: Christian meditation focuses on Christ and his word. It starts “Nothing much! I look at Jesus, and he looks at me, and we are with Jesus and ends with him. He is its be-all and end-all. His happy just to be together.” He was, in fact, practicing a kind of word empowers it and determines what happens in it. His word meditation which has traditionally been called contemplation. He brings life and light, comfort and health to the soul. We meditate took time out from his daily routine just to be with Jesus. His on him. Luke teaches us the elements of Christian meditation desire was to be seen by Jesus, open to him, acknowledged and with the story of Mary and Martha in Luke :–. Mary is the valued, cherished and loved, noticed and illuminated by him. In model for all those who meditate. She welcomed Jesus into her his daily devotions he did nothing except enjoy the company of house, sat at his feet as his disciple and listened to his word. Her the Lord whom he loved.  

Christian meditation involves being with Jesus, hearing and breast-feeding from them. Those who ponder the life-giving word seeing him. This seeing goes beyond physical eyesight; this hear- of God are truly blessed, because, by meditating on it and keeping ing goes beyond the ability to hear words and sounds. It cannot it in their hearts, they let it do its work in them and experience its be identified with having visions or hearing voices, though these life-sustaining power. may just occasionally accompany and confirm it. No, it has to do The third presupposition for the practice of Christian medita- with faith in Jesus and his word, that word which the apostles tion as taught in the churches of the Reformation is the doctrine heard and recorded for us in the New Testament. Those who have of justification by grace through faith in Christ and his word. The faith in Jesus see him by hearing his word. Jesus therefore encour- connection between justification by grace and meditation is ages his disciples and us to meditate by saying: “Blessed are your developed most clearly by Luther in his commentary on Psalm . eyes, for they see, and your ears, for they hear” (Matt :; cf. He notes that delight in God’s word leads to meditation on it. The Luke :). problem is that those who lack the assurance of salvation fear and despise his word, because it reveals their guilt and makes them try THE POWER OF GOD’S WORD to justify themselves before God. The righteous, however, who are Christian meditation presupposes three very important truths. sure of God’s approval and depend on Christ for their salvation, The first is the mysterious presence of the risen Lord Jesus with his delight in God’s word, because it justifies them and brings the disciples. It rests on the promise given by him in Matthew :: blessings of God to them as a free gift. For them meditation is an “I am with you always to the close of the age.” This fact makes it exercise of their faith in Christ; through it they receive the gifts of different from these techniques of meditation that either relive God and have him do his work in them. Faith in Christ is there- past events or visualize a desirable scenario. When we meditate on fore the presupposition for fruitful meditation on God’s word. By Jesus, we aren’t playing mind-games; we don’t fantasize and imag- faith meditation becomes an experience of God’s grace rather ine unrealities. We envisage what we know to be true. We interact than a futile attempt at self-justification and spiritual self- with Christ, who is invisibly present with us, who would be visi- advancement. ble and audible to us if we but had eyes to see and ears to hear. When we meditate on a story from the gospels, we are therefore confronted by the risen Lord Jesus, who ministers to us, just as he ministered to people when he was visibly and palpably present with them two thousand years ago. Christian meditation involves being The second presupposition for Christian meditation is the life- with Jesus, hearing and seeing him. giving power of his word (John :). This truth is the foundation for the teaching and practice of meditation in the protestant tra- nb dition. Unlike human words, which accomplish little or nothing, Christ’s word is powerful and effective. It does what it says. So when Jesus speaks of healing and forgiveness, he actually heals and This understanding of Christ’s presence and of faith in his word forgives people through his word. He speaks with authority and resulted in a very simple and powerful form of meditation on the power. His words are active and performative because they are gospels in the churches of Reformation. It is described most sim- inspired by and fitted with the Holy Spirit. Through his word ply and eloquently by Martin Luther in a pamphlet on A Brief Jesus gives his Holy Spirit and grants eternal life to those who trust Instruction on What to Look for and Expect in the Gospels, written in him (John :). His Spirit and his word belong together and in . He says: work together. Through meditation on Christ’s word we receive his Holy Spirit and experience the power of the Spirit in our lives. When you open the book containing the gospels and read or In his gospel Luke teaches about the importance of meditating hear how Christ comes here or there, or how someone is on God’s word by reporting a puzzling exchange between Jesus brought to him, you should therein perceive the sermon or and a woman in the crowd of bystanders. In :– we read how the gospel through which he is coming to you, or you are a woman congratulated Jesus by exclaiming: “Blessed is the womb being brought to him. For the preaching of the gospel is that bore you, and the breasts that you sucked.” To this Jesus nothing else than Christ coming to us, or we being brought replies rather sharply: “Blessed rather are those who hear the word to him. When you see how he works, however, and how he of God and keep it.” In this response Jesus compares those who helps everyone to whom he comes or who is brought to him, are born of earthly mothers with those who have been given then rest assured that faith is accomplishing this in you and rebirth through God’s word. Babies, who receive physical life in that he is offering your soul exactly the same sort of help and and through their mothers’ wombs, are nourished and kept alive favor through the gospel. If you pause here and let him do by milk from their mothers’ breasts. The word of God, spoken by you good, that is, if you believe that he benefits and helps Jesus, is our spiritual womb and our spiritual breasts. By hearing you, then you really have it. Then Christ is yours, presented that word, we receive eternal life; by meditating on that word and to you as a gift. keeping it in our hearts, we receive nourishment. Like infants we feed on God’s word and grow up as children of God. In keeping Since the Protestant tradition has always associated Christian with this understanding of meditation, medieval pictures rather meditation with Christ and his word, evangelicals have been right- grotesquely paint breasts on the Scriptures and have people ly wary of any free-floating, disincarnate method of meditation,   dissociated from the Scriptures, public worship, and prayer. It is culminate in self-illumination and the achievement of divine con- therefore usual to begin a time of meditation with prayer. By it the sciousness, but in the dark night of the soul and the knowledge of Christian acknowledges the presence of the Triune God and seeks Christ crucified. guidance from the Holy Spirit. The practice of meditation itself, The purpose of Christian meditation is explained by Luke in his whatever form it may take, is always governed by the Scriptures. account of the parable of the sower in :–. His teaching on this Like a compass they give direction in it; like a touchstone they is evident when we examine how the explanation by Jesus of the reveal whether it is genuine or not. Those who invoke the Triune good soil in : diverges from Matthew : and Mark :. Jesus God and rely on his word for guidance are protected against decep- says: “And as for that [seed] in the good soil, they are those who, tion by Satan and attack by the powers of darkness. They can be hearing the word, hold it fast in an honest and good heart, and sure that what they do is pleasing to God and wholesome for them. bring forth fruit with patience.” As indicated by the italics, Luke makes some significant changes THE HARVEST OF MEDITATION to the explanation of what constitutes fruitful hearing. He changes People meditate for all sorts of reasons. Those who teach medita- the verb for hearing into a participle. In this way he emphasizes tion recommend its practice for the benefits received from it. that hearing is a continuous process rather than a singular or Broadly speaking, these fall into four categories. occasional event. The emphasis is shifted from “understanding” First, meditation is supposed to increase a sense of euphoria the word in Matthew : and “accepting” the word in Mark : and well-being. And some techniques of meditation are designed to “retaining” the word. Luke therefore connects fruitful hearing to achieve just this. People are taught to think positively about with meditation on the word, for by meditation a person does not themselves by concentrating on a series of self-affirmations or by let the word go in one ear and out the other, but rather takes hold envisaging themselves in some perfect place. Now, it is true that, of it and keeps it in his heart. The purpose of this is to have God since meditation involves relaxation, it can produce a sense of produce his harvest in the life of the disciple. well-being. But that is not the purpose of Christian meditation. When we meditate on Christ and his word, we may indeed feel bad about ourselves, since he exposes our guilt and failure as we ponder his word. Second, other forms of meditation are designed to help people Christian meditation may, in fact, solve their personal problems. It is true that meditation can expand our ability to think laterally, imaginatively, and creatively, unsettle us and create new so that we can make sense of our experience and find solutions to problems for us. those problems that bedevil us. But that is not the purpose of nb Christian meditation, which may, in fact, unsettle us and create new problems for us by sensitizing us to God’s will for us, Satan’s attacks on us, and the needs of the people around us. Third, meditation is espoused as a therapeutic exercise for peo- The heart of the disciple is the seedbed of God’s word. By itself ple to tap their latent spiritual potential. So, for example, people the heart cannot produce a harvest. The power to produce the who suffer from cancer or some other sickness are trained in tech- harvest comes from the word. So the purpose of meditation is to niques of deep relaxation and visualization, so that they can heal let God’s word produce a bumper crop in and through the disci- themselves. This is often coupled with dietary restrictions and ple. By meditation the disciple takes in God’s word and keeps it in fasting. Now, it is true that some people have been amazingly his heart. The life-giving word changes the barren heart of the healed by employing such therapies. Christians, however, do not hearer into a fertile paddock. The word makes the heart receptive meditate in order to draw on their spiritual potential and to heal to itself and increases its receptivity. The more the heart of the dis- themselves. They do not hold that all spiritual powers are good. ciple listens to the word and ponders it, the more fruitful it Some are evil, because they come from the evil spirit, who can and becomes. So the word produces the act of meditation as well as the does perform physical miracles (Mk :;  Th :; Rev :). fruits of meditation. Through meditation Christians may even discover how spiritual- But the harvest does not come immediately. Growth is slow and ly weak and powerless they are. is not always evident, for the roots must go down deep before the Fourth, some methods of meditation are used more or less bla- stalk springs up tall. We do not immediately experience the results tantly for pagan purposes. It is now quite common for people to of meditation as soon as we begin to meditate or even while we practice the more advanced levels of yoga and other Hindu tech- meditate. Hence Luke stresses the need for “patience.” I am now niques of meditation to reach higher levels of consciousness. This reaping the harvest from what I meditated on long ago. I do not can come in many different guises and is often coupled with usually notice the benefits of my morning meditations while I med- teaching about astral planes and angel guides. Those who pro- itate, but only later on in the day as I go through my daily work. The mote these exercises often claim that Christ taught these ways of harvest comes from perseverance in meditation on God’s word. achieving divine consciousness. This approach is in fact as old as So then, when we meditate we are on the receiving end. God is the gnostic heresy, which almost destroyed the early church and is the actor, and he operates on us. He speaks and we listen. We once again making inroads into the church. But it has little or receive from him as he gives of himself to us. As we receive his nothing in common with Christian meditation, which does not word into hearts by meditating on it, it does its work in us. It   changes us inwardly and gradually permeates everything we think themselves, and their enemies, to speaking to themselves about all and feel and say and do. It brings the Holy Spirit with it to make these. And this is how it is and how it should be when we medi- us spiritually fruitful and productive. tate. Meditation begins and ends with prayer. Ultimately it cannot The parable of the lamp, which comes immediately after the be separated from prayer. In both we respond to God’s word and parable of the sower in Luke :–, explains what is meant by the exercise our faith in his word. harvest from meditation. Just as a lamp lights up a dark room, so God’s word lights up the heart of the person who keeps it there. Through persistent meditation those who “have” the word receive light and enlightenment from it. That light brings life and sight, warmth and energy with it. Just as the light of the sun produces The psalms link our meditations physical life, sight, warmth, and energy in our world, so God’s with prayer to God. word brings life to dead souls, vision to dark minds, warmth to cold hearts, and divine power to weak bodies. Through his word nb the triune God comes to us, makes his home with us, and fills us with the radiance of his presence in us (John :). Through meditation the light of Christ permeates us, drives out Third, the psalms connect private meditation with corporate the darkness in us, and illumines the whole of our being, so that worship. Many of the psalms, in fact, consist of the hymns and we who are children of the light begin to produce the fruit of light prayers sung by the choir at the temple in Jerusalem. They were in our lives (Eph :–). part of the sacrificial service performed there. By reading, saying, and singing these psalms to themselves, the people of God appro- LEARNING TO MEDITATE WITH THE PSALMS priated for themselves what they had experienced corporately When people ask me to recommend a good practical book on there. In this way their corporate worship stimulated their per- meditation, I have no hesitation in mentioning the book of sonal spirituality, even as their personal spirituality enriched Psalms. The Psalter in its present form has been designed to teach their corporate worship. In some psalms, such as Psalm , the people how to meditate. It is the biblical textbook on meditation. speakers relive the service at the temple imaginatively, so that The editors of the Psalter make this quite clear by using Psalm they still participate in it even when they are far from it. It is like  to introduce the whole collection of psalms. This psalm speaks that too for us. We learn to meditate quite spontaneously, as we about meditation. It contrasts the righteous person, who medi- become involved in corporate worship. Our meditation arises tates fruitfully on God’s word, with those who meditate fruitless- from participation in worship and prepares us for fuller partici- ly on the counsel of the wicked. By meditating on God’s word, the pation in it. righteous are, as it were, watered from God, like a tree by a water Christians have always meditated on the psalms and have canal in the desert. Because they receive daily nourishment from learned how to meditate by reading, saying, and singing the God, they produce much fruit. psalms. These are still the best aid for learning this ancient art and By making this the first psalm, the editors of the Psalter imply for keeping meditation wholesome and fruitful by connecting it that the psalms, which have been produced by meditation on with the experience of suffering, the practice of prayer, and par- God’s word, are meant to teach the godly how to meditate on ticipation in congregational worship. God’s word. And they do this in a surprising way. They don’t the- orize about the subject. Instead they teach the art of meditation by A SIMPLE WAY OF MEDITATING giving the readers a series of meditations and by inviting them to If what I have written is true, then it is more important to medi- join with them as they meditate out aloud for them. tate than to learn about meditation. Like most things we do, we The psalms help us to link our meditations with three other learn to meditate by taking time out to meditate. For myself I’ve aspects of our spirituality. First, as we work our way through this discovered that it’s best to follow a very simple, flexible procedure collection, we discover that meditation is related to suffering and that has been commonly used by Christians throughout the ages. complaining. In fact, the commonest genre of psalms is the indi- It has become part of my daily devotions and is easy to do. vidual lament, such as we find in Psalms  and . By this, peo- First, I call on the Triune God in prayer and ask for the guid- ple in trouble meditate on the discrepancy between God’s ance of the Holy Spirit. Then I do nothing but relax and make promises of help and their experience of trouble. They meditate myself totally at ease. I wait silently on the Lord. As I wait, I let my on their trouble in the light of God’s word as well as on God’s thoughts and feelings come and go as they please, without cen- word in the light of their trouble. And they complain about their suring them or allowing them to claim my attention. Gradually, trouble, their enemies who have troubled them, and the failure of my mind stops racing about. I become still. When each train of God to help them. As is evident from Psalm , they thereby dis- thought has run its course, I focus back on the Father’s presence cover and acknowledge the saving presence of the living God with me and remain with him, knowing that he sees me entirely with them in their suffering. and is pleased with me. I don’t demand anything from him, but Second, the psalms link our meditations with prayer to God. adopt a listening stance. Like Samuel I say: “Speak, Lord, for your They remind us that Christian meditation is always done in God’s servant is listening” ( Sam :). presence, even when he seems far from us. So the speakers in the Then when a sense of stillness has come upon me, I read the psalms move quite readily from speaking to God about God, psalm set for the week and the passages set for the day in my daily  

Bible reading schedule. I read slowly, moving my lips, and atten- we don’t usually have much time to be with our Lord, it’s good tively, alert for when God addresses me personally. When some- just to be with him and let him set the agenda for us. Everything thing strikes me in my conscience, I stop there and dwell on it, cir- depends on him; nothing depends on us. Like beggars, we cling around it, looking at it from all sides, repeating it to myself. I receive everything from him. let it speak to me physically, emotionally, imaginatively, and intel- Then we discover that he does not withhold himself from us. lectually. I chew at it and savor it and react to it. It doesn’t worry Our heavenly Father speaks to us through his Son. He assures us me if I don’t complete reading what has been set. If nothing strikes that he is with us, even when we don’t hear him speaking nor me, I go to the end of the readings. Then I pause for a while to let notice him acting. He opens our ears so that we hear his voice it sink in. Sometimes I go back and concentrate on something I and delight in his word. The Bible ceases to be a dead book, passed over initially. Other times I read other related passages. In because God speaks to us through it and pours out his Holy all this God’s word sets the agenda for me. I follow as I am led. Spirit upon us as we trust in what he says to us there. As we fol- At any time in all this I pray as I am prompted —in thanksgiv- low the guidance of the Holy Spirit, praying becomes much eas- ing for God’s gifts to me, in confession of my sins, in petition for ier for us. my needs, in intercession for other people, and in adoration of the But most of all we begin to notice Christ everywhere and in Triune God. But I don’t rush into prayer or pray according to any everything. The whole world, which so often disappoints and set scheme. I assume that I don’t know how to pray or what to frustrates us, becomes more and more transparent. Our daily pray for, but I look for guidance from God’s word and the Holy routine is no longer confusing and disjointed; things begin to Spirit. Praying then comes as a gift rather than a demand. Most make sense; they cohere. And we become more opened up and often, I respond to what God says to me by turning whatever is open as the light of Christ exposes and banishes the darkness in given to me into a prayer. our hearts. We become more receptive to the world, to the peo- ple around us, and to the things that have been given to us. We CONCLUSION live as in the Father’s presence and see the world as his creation. Meditation is a way of paying attention to the Triune God and of We see ourselves as we are in Christ and see others as Christ sees waiting on the Triune God. When we meditate, we concentrate them. Because the Holy Spirit opens our eyes to see what is oth- on Christ and listen to him as he speaks to us through his word. erwise hidden, we have a vision of God’s glory. We are truly If he seems to be silent for a while, it does not matter to us. Since blessed, because we have eyes that see and ears that hear. LOGIA Inklings

Remind me, Jon —are they Lutheran-Americans, or are they still just Lutherans? R “It is not many books that make men learned ...but it is a good book frequently read.” Martin Luther

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Ars et Musica in Liturgia: Essays Presented to Casper Honders A second essay of Lutheran interest is Albert Clement’s “A on His Seventieth Birthday. Studies in Liturgical Musicology . Case of Liturgical Practice in the Johann Sebastian Bach’s Edited by Frans Brouwer and Robin A. Leaver. Lanham, Home? The Four Duets BWV –.” Clement examines the Maryland: The Scarecrow Press, Inc., .  pages. mystery of Bach’s inclusion of the four duets in the third part of Hardcover. .. his Clavier Übung. At first glance, the duets seem out of place next to works based on Kyrie, Gott Vater, Allein Gott in der Höh’, h Studies in Liturgical Musicology is an ongoing series that Diess sind die heil’gen zehn Gebot’, Wir glauben, Vater unser, seeks to “explore biblical foundations, theological presupposi- Christ, unser Herr, zum Jordan kam, Aus tiefer, and Jesus Chrstus, tions, and liturgical functions of worship music in the Judeo- unser Heiland. Why do the four instrumental duets follow the Christian traditions” (Foreword). Ars et Musica in Liturgia is a catechism and mass chorales? Most scholars glibly dismiss their festschrift marking the seventieth birthday of Dutch Emeritus inclusion as a Bach enigma. Bach had no better place to put Professor Dr. Casper Honders, a leading liturgical scholar in the them, so he lumped them with the Clavier Übung and called it Reformed tradition. Honders is known primarily in the a day. Clement breaks with this shallow explanation and com- Netherlands for his work exploring the interplay between music pares the structure of the duets with the passion sermons of and liturgy. The volume is also appearing in the series Heinrich Müller in Bach’s theological library. Müller’s sermons Kerkmusiek en Liturgie published by the Netherlands Institute treat four topics: the word of God, the cross, death, and heaven. for Church Music. Contributors to the volume include Jan R. Clement convincingly demonstrates a relationship between the Luth, Albert Clement, Philipp Harnoncourt, Markus Jenny, four duets and these four theological topics. According to Wim Kloppenburg, Alan Luff, Andreas Marti, Daniel Meeter, Clement, the duets are an example of liturgical practice in Bernard Smilde, Renate Steiger, and each of the editors. About Bach’s home “as the head of the family should teach it in a sim- half of the essays are in German, but a short English synopsis is ple way to his household.” Therefore, the instrumental duets provided at the end of each article. The essays are well written, were included with the Missa Brevis and Catechimus Sonorus for and the authors carefully avoid sentimental musings about their theological significance. Honders, electing instead to make an investment in the inter- An interesting line of research building on the work of disciplinary field of liturgical musicology. Casper Honders and the essays in Ars et Musica would be a The volume as a whole does not address immediate study of Honders’s book on Bach’s use of Song of Solomon in Lutheran concerns, especially compared to the recent Kerkmuziek  Liturgie . The bass-soprano love duets in Bach’s Festschrifts for David Scaer and Kurt Marquart. Nevertheless, sacred cantatas are usually interpreted as love songs between two of the essays will be of particular interest to the Lutheran Christ (bass) and the individual soul (soprano), citing the love reader. Renate Steiger examines the sermons of Martin Moller, songs in Song of Solomon. Is it possible, however, that the Johann Gerhard, and Heinrich Müller on the Gospel lesson soprano is Holy Mother Church? The two Bach essays in Ars et (Luke :) for the Name of Jesus ( January) and their use in Musica use the Christ-soul interpretation. It would be interest- part  of Bach’s Christmas Oratorio (BWV . ). According ing to investigate comments on Song of Solomon in Bach’s the- to Steiger, this portion of the oratorio deals not only with the ological library (including two sets of Luther’s Works) to deter- naming of Jesus, but also with his passion. Steiger links the mine if the words anima and Seele are simply paraphrases for naming to the cross through the use of the keyword the personal pronoun for the church, the lady who begets and Gnadenthron (“throne of grace,” Rom. :) in the opening sec- bears every Christian. This would involve a radical departure tion, the use of the Rist stanza, which presents the circumci- from established Bach scholarship, but it would be an honor to sion of Jesus as the beginning of the passion, the firstfruits the legacy of Casper Honders and the heritage of J. S. Bach. (Angeld in Moller’s treatment) of redemption through the blood of Christ. Steiger’s departure from communis opinio of Brian Hamer Bach research in his treatment of Bach’s high Christology is Christ the King Lutheran Church refreshing. Riverview, Florida   

Handbook to Bach’s Sacred Cantata Texts. By Melvin P. Unger. How did each author determine the biblical foundations for the Lanham, Maryland: The Scarecrow Press, Inc., .  pages. cantata texts? Unger does not say, but he appears to have matched Hardcover. .. a German cantata text to a closely corresponding German Bible verse and then printed the RSV equivalent. This presents at least Biblical Quotation and Allusion in the Cantata Libretti of Johann two problems. First, we cannot follow Luther’s text directly, Sebastian Bach. Studies in Liturgical Musicology . By Ulrich because his translation of the Hebrew and Greek are often quite Meyer. Edited by Robin Leaver. Lanham, Maryland: The different from those found in English Bibles. Moreover, the only Scarecrow Press, Inc., .  pages. Hardcover. .. link between the cantata texts and the biblical foundation accord- ing to Unger’s method is a key word (biblicism) instead of a the- h The thread linking these two impressive volumes is their ological concept (doctrine). Meyer goes beyond Unger’s key word detailed treatment of the Biblical foundations of the texts of Bach’s studies to a “detailed and painstaking study of the libretti and church cantatas. Each tome builds on the previous authority on Luther’s German Bible” (Leaver, vii). In this regard, Meyer’s vol- Bach’s cantata texts in the English-speaking world, The Texts to ume is superior. Johann Sebastian Bach’s Church Cantatas by Philip Z. Ambrose In sum, Unger’s volume is more accessible and has the added (). Unger replaces Ambrose entirely, while Meyer serves as a advantage of being two volumes in one. But Meyer’s work is more companion to Ambrose. accurate, not to mention more affordable. The value of either Unger’s work is actually two books in one. He treats the two book for the church musician is obvious, especially as we seek a hundred extant sacred cantata texts (plus the Christmas Oratorio) liturgical theology and a well-regulated church music. English- in catalog order (BWV, the abbreviation for Thematisch-systema- speaking church musicians will appreciate Unger, but German- tisches Verzeichnis des Musikalischen Werke von Johann Sebastian speaking musicians may be content with Meyer. Bach). Unger lists the liturgical day for each sacred cantata, paral- But what of the pastor? What to do? The value of Bach’s canta- lel cantatas from the same Sunday, and the Epistle and Gospel ta texts for preaching cannot be overestimated. But neither Unger lessons for the day. In the left column, he arranges the complete nor Meyer provides a biblical index linking the gospel lessons to text of each cantata with an interlinear translation immediately the cantatas. (Meyer includes a biblical index, but it only provides below the German text and a smoother interpretation below the references to biblical allusions, not gospel lessons.) Is it possible interlinear text when necessary. For example, Unger provides the for the modern preacher to connect with Bach’s ancient texts following translation for BWV -, Wachet auf: based on the gospel lesson for any given Sunday? Yes. Sell your leftover church-growth books that you are hiding in the bottom Wachet auf, ruft uns die Stimme drawer to pop-protestant Pastor Bob down the street. While you “Wake up!” calls to-us the voice are purging the old leaven, unload your Lenski and other crutch- [“Wake up,” calls the voices] es for the theologically-challenged. Use the proceeds to buy Unger, Meyer, or both. Obtain a copy of Robin Leaver’s article “Bach’s In the right column—which is the primary focus of Unger’s Understanding and Use of the Epistles and Gospels of the Church work—the author prints out the biblical allusions for every canta- Year” in BACH , no.  (October ): –, which includes a bib- ta text from the RSV translation of the Bible. For example, the fol- lical index to the Gospels and Epistles that bridges the gap lowing texts are cited for the first stanza of Wachet auf: Matthew between Bach’s lectionary and ours. Put the article inside the front :–; Isaiah :; Malachi :; Psalm :;  Thessalonians :–; cover of Unger or Meyer. For example, Matthew :– is listed Ephesians :; Matthew :; Song of Solomon :; Revelation for Trinity  and referenced to BWV . Look up the cantata text :, ; :. Direct Biblical quotations are italicized. It is the in Unger or Meyer and see how Bach treats the lessons for the day. responsibility of the reader to determine the connection between You may be inspired to obtain a recording, to study Bach’s theol- the Scripture lesson and the cantata text (sermon). ogy in detail, and to share your findings with your congregation. Like Unger, Meyer gives the biblical foundations of the cantata Such doctrine and practice would be a nice anniversary present texts. But his approach is different. No cantata transcript is print- for the heritage of J. S. Bach and the ongoing promulgation of the ed for the reader. Meyer assumes that the reader already has the gospel. text in plain view, perhaps from Ambrose, Unger, or Werner Brian Hamer Neumann’s Sämtliche von Johann Bach vertonte Texte (Leipzig ). Meyer supplements the cantata text by listing the Bible ref- erences for each movement, but he does not give the texts as does Unger. For example, Meyer lists the following Bible verses for the Hymntune Index and Related Hymn Materials. Studies in first stanza of Wachet auf: Isaiah :; :; :; Matthew :; Liturgical Musicology . Compiled by D. DeWitt Wasson. Edited Isaiah :; Matthew :, , ff, ;  Thessalonians :, . Meyer by Robin A. Leaver. Lanham, Maryland: The Scarecrow Press, also lists the key words of each section, such as Wachet auf from Is Inc., . Hardcover. Three volumes.  pages. .. :. But the reader still needs to look up a given Bible verse to understand its context. Even the reader who does not speak h Wasson’s Hymntune Index is the successor to other compre- German can at least look up the Bible reference based on Meyer’s hensive hymntune indexes, namely, Diehl’s Hymns and Tunes, work, but the process is more time-consuming than Unger’s Perry’s Hymns and Tunes Indexed, and Temperley’s The Hymn method. In this regard, Unger’s volume is more accessible. Tune Index. Wasson’s three-volume set is “generally more exten-   sive, comprehensive, and based on a wider range of sources” seems, have always been somewhat controversial in Christian wor- (Leaver, vii). Moreover, unlike some indexes that also list hymn ship” (ix). This anthology of primary sources seeks to “provide the texts, Wasson’s only concern is the melody of numerous chorales, necessary background to the contemporary discussion of the place hymns, psalms, canons, and spiritual songs. The purpose of and purpose of instruments in worship” (x–xi) by guiding the Wasson’s set is to ease the Angst of planning worship for the reader through the issues over the centuries and “letting the pro- church musician by providing a map to buried treasures among ponents and critics of instruments speak for themselves” (xv). The the many hymn tunes available today. Lutheran volumes indexed overall organization is chronological, covering five broad periods in Wasson’s magisterial contribution include sixty-six Lutheran of church history: the Bible, the post-biblical and medieval eras, (and some not-so-Lutheran) hymnals and songbooks. In addition the sixteenth and seventeenth centuries, the eighteenth and nine- to TLH and LW, Wasson includes All God’s People Sing, ELHB teenth centuries, and the twentieth century. Within each of these (), Handbook to the Lutheran Hymnal, Joyful Sounds, and even broad categories the subjects are arranged topically, making com- Worship Supplement (). parisons across the historical map accessible. For example, suppose the Hymn of the Day is Lasst Uns Two lesser-known quotes on the organ apply to any instrument Erfreuen and the kantor needs an alternate setting of the tune for in church and will wet the reader’s appetite for this handy volume. an organ prelude, hymn concertata, or even alternate harmoniza- Francis Hopkinson (–), a signer of the Declaration of tions for individual stanzas. Hymntune Index offers the church Independence, says, “Unless the real design for which an organ is musician a tour de force of the use of this tune in literally every placed in a church be constantly kept in view, nothing is more hymnal Wasson could locate. The kantor still needs to locate the likely to happen than an abuse of this noble instrument, so as to actual music, but Wasson saves time by telling the musician where render it rather an obstruction to, than an assistant in, the good to locate the score. purpose for which the hearers have assembled” (). As with most volumes of this impressive breadth and depth, the David Benedict (–) offers his thoughts on the intro- broad scope is its greatest strength and weakness. Wasson indexes duction of the organ among the Baptists: “How far this modern the tunes by their melodic contour, developing a unique code fever will extend among our peoples, and whether it will on the based on the tonic Sol-Fa system. Space does not permit a detailed whole work a re-formation or de-formation in their singing ser- tour of Wasson’s catalog method, but suffice it to say that most vice, time will more fully develop . . . whenever [the organ] shall musicians will need to depart from the usual method of finding assume an overwhelming influence . . . then a machine, harmless tunes by their tune name or meter. Wasson devotes five pages to in itself, will be looked upon with disfavor if not with disgust by the explanation of his unique system, and these five pages are an the more pious portion of our assemblies” (). absolute must for the user. In addition to comments on specific instruments, there are a The broad scope of Hymntune Index implies that you may pur- number of gems on the power of music. The words of Alexander chase an abundance of material you will never use. Most of the Campbell (–) are so pertinent to the current crisis that hymnals indexed by Wasson are not commonplace on the shelves they sound like they were written yesterday: “Music exerts a mys- of our church musicians (or at least they should not be). The terious charm upon man—it takes captive the citadel of life—car- reader must sift through a sizeable amount of protestant chaff to ries him out of himself, and leads him where it will” (). find the Lutheran wheat. The price of the set is also high at , James R. Hart (contemporary) offers his wisdom on the twin roughly equivalent to the list price of Kittel’s Theological evils of the referential and formalistic views of church music: “In Dictionary of the New Testament or a bargain-basement price on many churches there exist some biases against certain styles of the church fathers. music due to the aesthetic nature of the music or its association Nevertheless, Hymntune Index is a valuable resource for church with forms of immortality” (). A fruitful line of research build- musicians and pastors alike, because it provides a map to the ing on Hart might apply Bennett Reimer’s three views of aesthet- buried treasures of hymnody. It would make a nice gift from the ics in A Philosophy of Music Education to instruments in church. congregation to the church musician and would be a useful addi- According to Reimer (and reflected in Hart), there are three aes- tion to the church library. thetic theories: Formalism, Referentialism, and Expressionism. Brian Hamer Formalism insists on music for its purely aesthetic value, but is subject to personal likes and dislikes. Referentialism insists on music only for its associations (for example, how a tune recalls a text), but is subject to the volatility of various associations for Instruments in Church: A Collection of Source Documents. Studies different people. But Expressionism acknowledges the strengths in Liturgical Musicology . By David W. Music. Lanham, Maryland: and weaknesses of Formalism and Referentialism while maintain- The Scarecrow Press, Inc., .  pages. Hardcover. .. ing that music expresses or confesses a concrete reality to the lis- tener. More work is needed in this area. h David W. Music’s latest contribution to Studies in Liturgical Instruments in Church is excellent for pastors, church musi- Musicology is a sequel to his earlier work Hymnology: A Collection cians, and laity, especially in view of the current struggle for stan- of Source Readings (number  in this series), a parallel volume to dards in church music. Some of the material overlaps with other Strunk’s Source Readings in Music History and McKinnon’s Music sources. The sections on the Bible, the fathers, Luther, and Bach in Early Christian Literature. Editor Robin Leaver arguably under- provide little novelty for the Lutheran reader. Nevertheless, states the situation when he says in the Foreword, “Instruments, it Music’s volume will help us overcome the twin evils of legalism   and license as we seek a well-regulated use of instruments to paint Exegesis deserves a place on the pastor’s already over-crowded the divine text without drawing attention to the human instru- book shelf. Lutheran pastoral existence continues to struggle with ment. John Spencer Curwen’s words about the use of the organ in the interdisciplinary nature of exegesis, systematics, and history. worship have lost none of their weight: “What is, however, most To have any one (or two) of the three without the other(s) is to earnestly to be desired is that we should approach this question of have none of the above. How many of us really approach system- worship-music in a large and devout spirit, scorning littleness and atics as an alloy of exegesis and history? And how many of us repartee, striving to rise to high ground, and to discover the ulti- include pastoral theology and church music under the umbrella mate principles on which the application of music to worship of systematic theology? The answer lies hidden in the inscrutable rests” (). mysteries of God. Flynn can help us recapture the theological Brian Hamer interplay of these three areas by uniting music, liturgy, exegesis, history, and literature under one cover. The other value of Flynn’s impressive work for Lutherans is the reconsideration of the medieval era and its precedent for Lutheran Medieval Music as Medieval Exegesis. Studies in Liturgical catholicity. Do not let the medieval topic—an oft-neglected peri- Musicology . By William T. Flynn. Lanham, Maryland: The od among Lutherans—scare you away from this valuable work. Scarecrow Press, Inc., .  pages. Hardcover. .. Lutherans are certainly aware of the evangelical weaknesses of the medieval liturgy: private prayers in public liturgies, the advent of h According to Flynn, “the two disciplines of liturgics and the private mass, eucharistic worship outside the mass, first com- music have specialized languages, methods, historiographies, and munion separated from baptism, and the curious three-part plan goals, and these differing approaches need to be negotiated, hope- of contrition, confession, and satisfaction. Yet how often the fully without losing readers in a maze of technical language and medieval era is kissed off as one thousand years of solid corrup- methods of argumentation specific to one or the other field” (xix). tion with no implications for catholicity today! One of the values Medieval Music seeks to unite students of music and liturgy. But of studying the medieval liturgy is the interplay of the catholic and there is more. This volume is also intended for biblical scholars, evangelical natures of the liturgy. Medieval liturgical deterioration church historians, and students of medieval Latin literature. Since threatened the evangelical principle, but it was the catholicity of these groups share a wide range of backgrounds and scholarly the medieval church that saved the day when its evangelical moor- tools, Flynn devotes nearly half of his volume to bringing the read- ings collapsed. The church was suppressed, but she survived er up to speed in each field before exploring the role of medieval under pressure by singing the Gloria, the Creed, and the Sanctus. music as a form of medieval exegesis. To that end, chapter one is Our situation is probably the other way around: dedicated to “Reading and Proclaiming: Interpreting Ornate evangelical[ism?] without catholicity. In our desire to be anything Language in Grammar, Rhetoric, and Liturgy.” Chapter two is but Roman Catholic, we are often like the man C. S. Lewis called “The Teaching of Singing: Medieval Music Theory as an Ars described as running around the house with a fire extinguisher Poetica.” Chapter three is titled “Liturgy and Scripture Study: when the building is being flooded. We are afraid of the flames of Interpreting Scripture within the Liturgy.” Flynn acknowledges Rome, but we neglect the flood of American Evangelicalism in the inherent weakness in his approach and encourages the reader our own basement. If we are to be genuinely catholic and evan- to skim “those sections that simply summarize well-known posi- gelical, Flynn’s interdisciplinary approach to music and liturgy is tions for non-specialist readers and proceed more quickly to the a good start. final chapter” (xx). Brian Hamer The first three chapters are preparatory for chapter four, “Liturgical Sacra Pagina: Christmas and Easter Services at Autun in the Early Eleventh Century.” Flynn is correct that the first three chapters are very technical groundwork for the fourth chapter, but God at War: The Bible and Spiritual Conflict. By Gregory A. Boyd. this final chapter is well worth the wait. “Liturgical Sacra Pagina” Downers Grove, Illinois: InterVarsity Press, .  pages. is the apotheosis of Flynn’s work as he skillfully unites the themes and discussions of the first three chapters and applies them to the h “As a son of his times Luther naturally held, and in part con- principal masses for Christmas and Easter. (A similar tour of the tinued to hold, views concerning the devil and his activities that Pentecost mass is available in Jeremy Yudkin’s Music in Medieval went far beyond anything Scripture tells us on the subject.... Europe.) Flynn discusses the liturgical cursus for Christmas and Luther naturally shared many of the superstitions then current. Easter, demonstrates the use of Scripture in worship in the No doubt he often ascribed to the activity of the powers of dark- eleventh century, analyzes the festal additions, and discusses the ness what was due to natural causes.” So far Ewald Plass, in a note various tropes and sequences of this mass in order. He ends with to the section on “The Devil” in What Luther Says (St. Louis; a short discussion of the impact of the services on the medieval Concordia Publishing House, ), : –). Gregory Boyd, church. Flynn’s tour is impressively comprehensive, his writing however, would return such “superstition” to Christianity. The style is lucid and clear, and he successfully unites liturgy and author argues for a limited or “modified” dualism, in which the music in the setting of the mass. devil is the god of this world (citing Jn :; :; :;  Cor :; The strength of Flynn’s work is his interdisciplinary approach Eph :). Satan and his demons are implicated not only in the sins to liturgy and music, and that is why Medieval Music as Medieval of men and women, but in natural disasters and physical illness.  

Luther thought that the devil was involved in the births of actions. He says this in the context of Matthew :. Boyd points deformed infants, a topic Boyd does not address, but he might out that Jesus in his exorcisms did not employ the stock-in-trade approve of the Reformer’s belief. of the professionals (strings of names and the like), and never Boyd rejects what he calls the “classical-philosophical” tradi- asked the demonized person to have faith; the faith spoken of in tion dominant in Christian thought, that God’s sovereignty the texts is that of those who would help these casualties of war. means he “somehow wills, or at least ‘allows’ with a definite pur- “Jesus never once appealed to a mysterious divine will to explain pose,” evils, including the blinding of a little girl by Nazis, with why a person was sick, maimed or deceased, as many Christians which horrific episode he begins his book. Christianity has been today are inclined to do. Rather, in every instance he came against unduly influenced by Augustine and others, Boyd says, in its such things as being the byproducts of a creation gone berserk understanding of God’s omnipotence and providence as “meticu- through the evil influence of this Satanic army” (Lk :, ). Boyd lous control.” Hence, he says, Christians become bogged down in criticizes the New International Version for rendering the Greek issues of theodicy that are not characteristic of the Bible; instead mavstix in Mark :, :, ; Luke : as “suffering,” “disease,” or of trying to reconcile belief in a good and almighty God with the “sicknesses,” whereas “scourgings” or “whippings,” “afflictions torture of children, Christians should accept that atrocities are to due to malign beings,” would be more true, he argues. be expected in a cosmos at war, a battle in which Christians Minimized in Boyd’s account is the New Testament witness should be involved, whether in struggles against evil entrenched that Christ, in his church, delivers people from bondage to the in social institutions (mentioned in a few sentences in the book) devil in their baptisms, although he acknowledges the reference in or (immensely more prominent in the book) in situations of heal-  Peter . A decision-theology model is envisaged. The “Lord now ing, exorcism, and the like. Because there is much greater interest chooses to carry out his coup de grace of the enemy by the fool- in spirituality and the occult in western nations than formerly in ishness of his church, these weak, struggling, imperfect people the modern era, and because the testimony of non-western whose only qualification for warfare is that they have said yes to Christians increasingly draws our attention to the reality of spiri- the Lord’s gracious invitation to be set free.” The “consequence” tual conflict, Boyd believes that the “time is ripe for a restoration of Christ’s victory “is that he is seated on his rightful throne, [and] of the New Testament model of the church as the supernaturally the whole cosmos is liberated from a tyrannical and destructive empowered body of Christ that carries on the work which the Son ruler[;] humanity is delivered ‘from the power of darkness and began during his incarnate ministry.” transferred into the kingdom of his beloved Son’ (Col. :), and The author is at his best when he shows the biblical evidence for all who accept it are thereby reinstated into the original position a whole intermediate level of active beings between the one God and responsibility of stewards of the creation that God had always and mankind. These include the chaos-monsters (for example, intended for us.” Leviathan, Rahab) of the Old Testament, and the devil and his At least twice Boyd commits a category error, in which he mud- angels. Boyd approves of the “gap” or “restoration” theory, that is, dles the quantitative vastness of the universe with the significance that the original creation was devastated when some of the angels of humanity. “When measured against the vastness of the cosmos fell, prior to the creation of Adam. Created to be God’s viceroy in and the enormity of evil in need of explanation, human freedom a reconstituted universe, Adam in his turn sinned; and “when seems remarkably small;” “evil is something much greater, much humans voluntarily rebelled against God’s sovereignty, the whole more powerful and much more pervasive than what transpires in of creation once again suffered.” our relatively small lives, on our relatively small segment of the The devil then became the “god of this world.” He and other cosmos, by means of our relatively small wills.” Human beings angels can obstruct answers to prayer and mission (Dn : ff.,  may be very small physically compared to a big universe, but to Th :), participate in the battles of nation against nation ( Kgs compare the big universe with the human will or freedom is :–), and are implicated in much, though not necessarily all, impossible, an error one encounters in the writings of atheists sickness: St. Mark speaks of Jesus healing those who were sick or such as H. G. Wells, H. P. Lovecraft, and Carl Sagan, but which possessed (:–). When God calls himself a “jealous god,” he one hardly expects in a work of Christian theology. It would have opposes himself not only to the human propensity to make been better for Boyd to say that the extent of evil in the cosmos, “idols” of such things as worldly success, but also to real, inimical given the biblical evidence, demonstrably exceeds even the spirits. He made war on the “gods of Egypt” (Ex :). Also, on unthinkable vileness attributable to human agency, and to leave God’s side are beings of great might—created “gods” (Jgs :,  out the rhetoric about the size of the universe. Boyd is right, of Sm :-,  Chr :,  Kgs :, Joel :). course, to remind his readers that Christ is the cosmic redeemer The sense of cosmic conflict intensified in the intertestamental (Rom :). Likewise, he knows that the heart of every believer is period and is blatant in the Gospels and the Epistles, wherein the a battlefield. world is seen to be infested with demons. The Lord’s Prayer This reviewer cannot recall reading a book with more refer- requires the Christian to pray, “Do not bring us to the time of trial ences than this one has to a forthcoming book promised by the (or hardship; peirasmov", such as is probable in wartime), but author; Boyd’s projected book is called Satan and the Problem of deliver us from the evil one.” God would never lead anyone into Evil. Asking readers to hang on for a future book is fair enough; temptation (Js :), so the common translation of the clause in perhaps by the time the sequel is ready for the press, the author the Lord’s Prayer is not helpful. Although the devil and the will have addressed himself more satisfactorily to the decisive demons are active, even someone who acts under their inspira- work of Christ in his sacraments and have clarified his thinking in tion, Boyd is careful to note, is responsible for his own sinful other areas as well. In the meantime, these features of God at War   may be commended: its marshaling of a great quantity of scrip- years on one occasion, three years on another). Wengert notes tural evidence pertinent to its thesis, that God’s conflict with the that “Only Melanchthon’s death prevented a public breach and powers of evil is and remains central to biblically faithful allowed for Calvin’s less than realistic eulogy in ” (). Christianity; its readable prose; its poignant reminders of the Wengert’s article alone makes Melanchthon in Europe worth the wickedness of evil in human experience; and, so far as this review- reader’s attention. er can tell, its command of American evangelical and mainstream Bruce Gordon’s contribution, “Wary Allies: Melanchthon and theological scholarship. the Swiss Reformers,” is a helpful overview of Melanchthon’s Dale J. Nelson relationship with the Swiss (especially Heinrich Bullinger) in the Mayville State University aftermath of open break between the Lutheran and Zwinglian Mayville, North Dakota reformations. Melanchthon’s Loci Communes was particularly influential among the Swiss, Gordon argues, because it provid- ed a model for systematic theology. At the same time, exiled Italian humanists revered Melanchthon as the “true heir of Melanchthon in Europe: His Work and Influence Beyond Erasmus” (), laboring against the medieval systems of theolo- Wittenberg. Edited by Karin Maag. Grand Rapids, Michigan: gy. (It is worth noting in passing that Amy Nelson Burnett’s arti- Baker Books, .  pages. .. cle, “Melanchthon’s Reception in Basel,” ties in quite well with Gordon’s, and Burnett offers a helpful summary of h In death, as in life, Philip Melanchthon has remained in the Melanchthon materials that would have been published among shadow of Martin Luther. While the  Lutherjahr generated a the Swiss.) great deal of interest around the world, the th anniversary of The essays by Deszo Buzogany (“Melanchthon as a Humanist the birth of the Praeceptor Germaniae in  went seemingly and a Reformer”), John Schneider (“Melanchthon’s Rhetoric as a unnoticed in the United States. It seems inconceivable even now Context for Understanding His Theology”), and Nicole Kuropka that the man who was the author of roughly forty percent of the (“Melanchthon between Renaissance and Reformation: from Book of Concord, the instructor whose lectures were even better Exegesis to Political Action”) are helpful contributions to the attended than Luther’s, and the father of Lutheran dogmatics, study of Melanchthon as a humanist. Modern Lutheran theology could be ignored. Nevertheless, relatively few lecturers or books and history neglect the importance of Renaissance humanism at were published in commemoration of the anniversary, and it their peril. Melanchthon’s emphasis on dialectic and rhetoric was seemed almost as if Magister Philip would be forgotten. carried over into the thought (as well as the writing and preach- Melanchthon in Europe, edited by Karin Maag, is a wonderful ing) of his students, and his contributions to typically “humanist” exception to the general neglect that afflicts Melanchthon studies endeavors, such as the publication of editions of important books at the present. Of the eight essays that make up the volume, four of antiquity, had wide effects. Far from interpreting were presented at a Melanchthon Colloquium at the H. Henry Melanchthon’s standing as an accomplished humanist scholar as Meeter Center for Calvin Studies, and four were presented at the negative, Buzogany, Schneider, and Kuropka document the  Sixteenth Century Studies Conference in Atlanta. All of the importance Melanchthon’s humanism had for the success of the essays are fine additions to the study of Melanchthon’s wider role Reformation. as a humanist and educational reformer, as well as his interaction In conclusion, Baker Books is to be thanked for this valuable with various reformers throughout Europe. contribution to Melanchthon studies. Maag has drawn together a Timothy Wengert’s essay on the relationship between John truly worthy collection of essays. Nearly anyone interested in Calvin and Philip Melanchthon is of particular significance. This Reformation history will find that these essays (especially essay provides a much-needed corrective to Reformed efforts to Wengert’s) help fill a gap in his present knowledge. recruit Melanchthon posthumously into the Reformed camp. James Heiser Contrary to attempts by other historians to depict Melanchthon Salem Lutheran Church as “a closet Calvinist,” Wengert presents a picture of a rather cool Malone, Texas relationship, often marked by periods of prolonged silence (seven L Forum S S  C

    the Orthodox bishops do in consecrating her bishops that D I W Anglican and Lutheran bishops failed to do? Since most IL I Lutherans do not lay claim to apostolic succession, and since those who do did not make this divisive of church fellowship Many of our readers have noted that the encyclical Dominus (at least until the ELCA alliance with the Episcopal Church), Iesus followed so quickly on the heels of the Joint Declaration we might ask why the Orthodox and not Lutherans are given on the Doctrine of Justification (JDDJ). Perhaps Rome had noted the privilege of offering their sheep “a valid eucharist.” The an official response from St. Louis in one of the American news- wording offers two possibilities: either Lutherans offer an papers and decided that something needed to be done. invalid eucharist (whatever that might be) or they offer no In the following piece, Dr. David Scaer offers us his assessment eucharist at all. Lutheran baptism appears to Rome to be valid, of Dominus Iesus. If you are of the opinion that JDDJ is what but not our ministry and eucharist. We Lutherans can hardly happens when JEDP meets WWJD, you might likewise find some- be upset by Rome’s halfway covenant approach towards us, thing refreshing about a document that takes an objective stand. since we take the same approach to the Reformed. Their bap- tism is valid, but not their eucharist, which is in our (but not Response to the papal encyclical Dominus Iesus has been gen- the ELCA’s) eyes no eucharist all. So perhaps we have erally negative, chiefly because the Roman bishop has again set answered our own question to Rome about “an invalid forth the dogma that outside of the church there is no salva- eucharist,” or we have no answer to either question. tion, a true enough statement had not he defined the church The Reformed have said that bread and wine are not as those who recognize him as her divinely appointed head. Christ’s body and blood, and we have agreed with them that Overlooked is the fact that the document does not absolutely these do not constitute a sacrament. They also say that the exclude other Christians and even non-Christians from salva- water in their baptism does not regenerate, but against their tion. What is taken away with the right hand is returned by own testimony we insist that the water in their rite does regen- the left hand, a slightly revised version of the biblical mandate erate and hence is a baptism. Lutherans have a higher view of that one hand should not know what the other is doing. Rome the Reformed baptism than they themselves do. Who can fail makes special allowance for the Orthodox family of churches to recognize the discrepancy? Perhaps the most shattering for who “by apostolic succession and a valid eucharist are true Lutherans is that Rome makes no allowance for our identify- particular churches.” ing the sacramental bread and wine with Christ’s body and This raises the question of why Rome recognizes the apos- blood, and we are lumped together with the Reformed in hav- tolic succession of the Orthodox churches, but not that of the ing “an invalid eucharist.” The historic Lutheran-Reformed Anglican communion and some Lutheran churches. What did controversy does not even register on Rome’s radar screen. In fact we are treated with the same generosity extended to Baptists, which for any Lutheran must be an unkind cut. A   L F may be reprinted freely for study Putting aside hurt feelings, Dominus Iesus should be seen and dialogue in congregations and conferences with the understanding for what it is—Rome struggling to be Rome. that appropriate bibliographical references be made. Initialed pieces are Beginning with Vatican , Rome has made huge conces- written by contributing editors whose names are noted on our mast- head. Brief articles may be submitted for consideration by sending them sions, not only extending ecumenical hands to a wide gambit to Rev. Joel A. Brondos,  S. Hanna St., Fort Wayne, IN -. of Protestant denominations (Episcopalians, Lutherans, Re- When possible, please provide your work on a .-inch formed, Baptists, Pentecostals), but to Jews, Moslems, other Windows/ compatible diskette. Because of the large number of religions, and non-religionists. All are entitled to salvation, not unsolicited materials received, we regret that we cannot publish them as non-Catholics, but as Catholics who do not realize that they all or notify authors in advance of their publication. Since L is “a free conference in print,” readers should understand that views are really Catholics. This concept lingers between the absurd expressed here are the sole responsibility of the authors and do not and weird. Drawn to its natural conclusion it is destructive of necessarily reflect the positions of the editors. the entire Roman Catholic system. Since, however, no good    work goes unrewarded, even those outside the church receive Responsible for this relativism is “the eclecticism of those who, credits for theirs. (It is akin to having time served before trial in theological research, uncritically absorb ideas from a variety used to reduce the length of imprisonment.) Beyond that, of philosophical and theological contexts without regard for Rome has released her clergy from their vows, and the theo- consistency, systematic connection or compatibility with logical departments of her universities are manned by non- Christian truth.” Here the pope is addressing his own priests, Catholics. Even her own clerics are among the most radical but these words are adequate ammunition to be fired at most biblical scholars who have long since discarded the virgin birth engaged in the enterprise of biblical criticism. The concluding and the resurrection. In the midst of it all Mary is still semper condemnation of that sentence may present a difficulty for virgo, belief in her assumption is required, and her aid can be Lutherans: “finally, the tendency to read and to interpret sacred summoned upon request. Francis Pieper would call this a Scriptures outside the tradition and magisterium of the felicitous inconsistency, but he was not a Roman Catholic. church.” Try this emendation, “outside the Lutheran Confes- Still he enunciated a universal principle. sions and our tradition,” and we can say hurray. “As a remedy With Dominus Deus Rome was trying to put on the brakes for this relativistic mentality, which is becoming ever more to slow down the momentum, but even the pope can hardly common, it is necessary above all to assert the definitive and believe that he will stop it. As slighted as some Lutherans, complete character of the revelation of Jesus Christ.” especially those who came to an accommodation with Rome Three paragraphs restate in several ways that Jesus Christ on the doctrine of justification, felt by the reassertion of the is the only and full revelation of God, and himself the ultimate traditional doctrine of papal supremacy, Rome was chiefly truth—claims that apply to no other religion or philosophical concerned to stake out the claim of historical Christianity as system. For those still suspicious of Rome’s intent, the docu- the only truth in an environment in which Christian truth is ment states in no uncertain terms that only the canonical regarded as equal with other truth claims or in an environ- books of the Old and New Testaments can be designated ment where truth claims of any type are dismissed. Buzz-words “inspired texts,” and that these books “firmly, faithfully, and for this are postmodern relativism, post-Enlightenment, post- without error, teach that truth which God, for the sake of sal- liberalism. Add some of your own. vation, wished to see confined to the sacred Scriptures.” Our own scholars and theologians have pointed to the From Lutheran history we would want to raise our tradi- inherently anti-Christian culture in which the church delivers tional critiques in regard to canon and ask for a more expan- her message and have asked us to join in the crusade against sive doctrine of inerrancy, but our critique should not cloud postmodernism. I for one am not convinced that the outlook over these fine statements and the purpose of Dominus Deus of our age is really any different from the philosophical cyni- in Rome’s providing a head-on assault on postmodernism cism that was taking hold of the Greco-Roman world of the within its own walls. Non-Catholic critiques of the document apostolic and post-apostolic ages: after all, it was a well-placed have generally failed to recognize that to exist as “Rome,” the ancient Roman who once said, “What is truth?” Cynicism is a pope must claim an exclusivity that she rightfully finds threat- word and philosophical idea from ancient Greece, not from ened by her own overly productive ecumenical relations with the twenty-first century. Protestants and Orthodox. Even if some of us have difficulty in recognizing the post- A majority of American bishops and priests may have not modern enemy, we are committed to waging war against him so secretly conceded the principle of exclusivity. Rome is (it). Send us in the right direction and we will do battle. Man, bleeding. Apart from trying to secure her own survival, the whether modern or postmodern, does not like to hear what real problem addressed by Dominus Deus is post-modern rela- kind of wretch he is in God’s eyes. That’s called law. Though tivism. Old-fashioned Enlightenment rationalism posited an my contacts are not as widespread as those of some others, I orderly world governed by natural laws that were reflected in have yet to meet an honest-to-goodness post-modern creature how we human beings dealt with one another. Gravity who was intellectually or socially any different from someone explained why apples fell down and not up and families were I met forty years ago. Chalk that up to innate insensitivities. held together by indissoluble marriages. The old world was If postmodernism is the enemy, a point which can be conced- predictable, or at least some thought so. In response to our ed without any hesitancy, then we should recognize that in the current scientific and social disintegration, John Paul  has Roman pope we have an ally whose scribes, with literary perfec- made it clear that there is such a thing as truth and that Jesus tion, have described the old evil foe, now in the new guise of Christ and the Scriptures qualify as the best and exclusive postmodernism. Dominus Iesus should be available from some exemplars of that truth. web-site, so extensive quotation can be happily avoided, but Identifying truth is revolutionary at a time when documents here are a few gems from the papal amanuenses. First, they uniting Lutheran churches with others have conceded that the ascribe to the Nicene Creed, which is something that the United truth can not be identified, or at least that each can identify it Church of Christ (UCC) does not do. For reminders, this did as he sees fit, or does not have to identify it at all. After all, we not deter the ELCA from entering fellowship with the UCC. don’t want to put God in boxes of our own making. Second, Rome condemns a religious pluralism that denies the absolute uniqueness of the inspired Scriptures, the incarnation, David P. Scaer and other Christian truth. No mainline churches will go this far. Fort Wayne, IN   

C A N S Nothing is better known or more common among Christians than assertion. Take away assertions and you take How long has it been since you have reread Luther’s Bondage of away Christianity. Why, the Holy Spirit is given them from the Will? In a letter to Wolfgang Capito (July , ; AE : heaven, that he may glorify Christ [in them] and confess him –), Luther considered only this work and his catechism to even unto death—unless it is not asserting when one dies for be worthy of reference. And if Luther commended the use of the one’s confession and assertion. Moreover, the Spirit goes to catechism daily, perhaps De Servo Arbitrio might well be read such lengths in asserting, that he takes the initiative and accus- annually. Therein we find much more than a discussion on the es the world of sin [John :], as if he would provoke a fight; will of man, but many other gems like this section on assertion, and Paul commands Timothy to “exhort” and “be urgent out which is found near the beginning of Luther’s response to Erasmus. of season” [ Tim. :]. But what a droll exhorter he would be, The following is from Philip S. Watson’s translation (in collabora- who himself neither firmly believed nor consistently asserted tion with Benjamin Drewery) found in the American Edition of the thing he was exhorting about! Why, I would send him to Luther’s Works, volume , pages –. Anticyra! But it is I who am the biggest fool, for wasting words and time I want to begin by referring to some passages in your Preface, on something that is clearer than daylight. What Christian would in which you rather disparage our case and puff up your own. agree that assertions are to be despised? That would be nothing I note, first, that just as in other books you censure me for but a denial of all religion and piety, or an assertion that neither obstinate assertiveness, so in this book you say that you are religion, nor piety, nor any dogma is of the slightest importance. so far from delighting in assertions that you would readily take Why, then, do you too assert, “I take no delight in assertions,” refuge in the opinion of the Skeptics wherever this is allowed and that you prefer this frame of mind to its opposite? by the inviolable authority of the Holy Scriptures and the However, you will wish it to be understood that you have decrees of the Church, to which you always willingly submit said nothing here about confessing Christ and his dogmas. I your personal feelings, whether you grasp what it prescribes am rightly reminded of that, and as a favor to you I will waive or not. This [you say] is the frame of mind that pleases you. my right and my custom, and not judge of your heart, but will I take it (as it is only fair to do) that you say these things in leave that for another time or to other people. Meanwhile, I a kindly and peace-loving spirit. But if anyone else were to say advise you to correct your tongue and your pen and to refrain them, I should probably go for him in my usual manner; and in future from using such expressions, for however upright and I ought not to allow even you, excellent though your intentions honest your heart may be, your speech (which they say is the are, to be led astray by this idea. For it is not the mark of a index of the heart) is not so. Christian mind to take no delight in assertions; on the contrary, For if you think that free choice is a subject we need know a man must delight in assertions or he will be no Christian. And nothing about, and one that has nothing to do with Christ, then by assertion—in order that we may not be misled by words—I your language is correct, but your thought is impious. If, on the mean a constant adhering, affirming, confessing, maintaining, other hand, you think it is a necessary subject, then your lan- and an invincible persevering; nor, I think, does the word mean guage is impious, though your thought is correct. And in that anything else either as used by the Latins or by us in our time. case, there was no room for such a mass of complaints about I am speaking, moreover, about the assertion of those things useless assertions and wranglings, for what have these to do which have been divinely transmitted to us in the sacred writ- with the question at issue? ings. Elsewhere we have no need either of Erasmus or any other But what will you say about this statement of yours, in which instructor to teach us that in matters which are doubtful or use- you do not refer to the subject of free choice alone, but to all less and unnecessary, assertions, disputings, and wranglings are religious dogmas in general, when you say that if it were not only foolish but impious, and Paul condemns them in more allowed by the inviolable authority of the divine writings and than one place. Nor are you, I think, speaking of such things in the decrees of the Church, you would take refuge in the opinion this place unless, in the manner of some foolish orator, you of the Skeptics, so far are you from delighting in assertions? have chosen to announce one topic and discuss another, like the What a Proteus is in these words “inviolable authority” and man with the turbot, or else, with the craziness of some ungod- “decrees of the Church”! You pose as having a great reverence ly writer, you are contending that the article about free choice for the Scriptures and the Church, and yet make it plain that is doubtful or unnecessary. you wish you were at liberty to be a Skeptic. What Christian Let Skeptics and Academics keep well away from us Christ- would talk like that? ians, but let there be among us “assertors” twice as unyielding If you are speaking about useless and indifferent dogmas, as the Stoics themselves. How often, I ask you, does the apostle what are you saying that is new? Who would not wish for the Paul demand that plerophoria (as he terms it) —that most sure liberty to adopt a skeptical attitude here? Indeed, what Christian and unyielding assertion of conscience? In Romans [:] he does not in fact freely make use of this liberty, and condemn calls it ‘confession,” saying, “with the mouth confession is made those who are committed and bound to any particular opinion? unto salvation.” And Christ says: “Everyone who confesses me Unless you take Christians in general (as your words almost before men, I also will confess before my Father” [Matt. :]. suggest) to be the kind of people who hold useless dogmas over Peter bids us give a reason for the hope that is in us [I Peter which they stupidly wrangle and wage battles of assertions. If :]. What need is there to dwell on this? on the other hand you are speaking of dogmas that are vital,   what more ungodly assertion could anyone make than that he :], and is not deceived by cleverly devised phrases. For wished for the liberty of asserting nothing in such cases? I have said all this so that you may henceforward cease from This is how a Christian will rather speak: So far am I from charging me with obstinacy and willfulness in this matter. By delighting in the opinion of the Skeptics that, whenever the such tactics you only succeed in showing that you foster in infirmity of the flesh will permit, I will not only consistently your heart a Lucian, or some other pig from Epicurus’ sty who, adhere to and assert the sacred writings, everywhere and in all having no belief in God himself, secretly ridicules all who have parts of them, but I will also wish to be as certain as possible a belief and confess it. Permit us to be assertors, to be devoted in things that are not vital and that lie outside of Scripture. to assertions and delight in them, while you stick to your For what is more miserable than uncertainty? Skeptics and Academics till Christ calls you too. The Holy What, furthermore, are we to say of the comment you add: Spirit is no Skeptic, and it is not doubts or mere opinions that “To which I everywhere willingly submit my personal feelings, he has written on our hearts, but assertions more sure and cer- whether I grasp what it prescribes or not”? What are you say- tain than life itself and all experience. ing, Erasmus? Is it not enough to have submitted your person- al feelings to the Scriptures? Do you submit them to the decrees of the Church as well? What can she decree that is not decreed in the Scriptures?   Then what becomes of the liberty and power to judge those A M C who make the decrees, as Paul teaches in  Corinthians [:]: From The Medieval Papacy, by Geoffrey Barraclough (Harcourt, “Let the others judge”? Does it displease you that anyone Brace  World, Inc., ), pages –. should sit in judgment on the decrees of the Church, although Paul enjoins it? What new religion, what new humility is this, It is one of the great paradoxes of history that the papacy, as that you would deprive us by your own example of the power we think of it today, is in most essential ways a creation of of judging the decrees—of men, and subject us in uncritical medieval Europe. According to the dogma of the Catholic submission—to men? Where does the Scripture of God church, as defined at the First Vatican Council in , the impose this on us? papacy owed its institution to St Peter, and the Roman pontiff, Then again, what Christian would so throw the injunctions as St Peter’s successor, inherited the supreme authority of Scripture and the Church to the winds, as to say, “Whether bestowed by Christ upon the “prince of the apostles.” I grasp them or not”? Do you submit yourself without caring Nevertheless the exercise of this authority, as one of the great- at all whether you grasp them? Anathema be the Christian est Catholic canon lawyers of the nineteenth century pointed who is not certain and does not grasp what is prescribed for out, was always subject to circumstances of time and place. him! How can he believe what he does not grasp? For by Even the concept of papal primacy was only established by “grasp” you must mean here to “apprehend with certainty” slow and painful stages, and many centuries were to pass after and not to “doubt like a Skeptic”; for otherwise, what is there its theoretical formulation in the days of pope Leo  (–) in any creature that any man could “grasp” if “grasp” meant before theory was translated into practice. The establishment perfect knowledge and insight? In that case, there would be of an effective papal monarchy, exercising a “plenitude of no possibility that anyone should at the same time grasp some power” over the whole Catholic church, was still far from things and not others; for if he had grasped one thing, he completion when the twelfth century began. would have grasped all—in God, I mean, since whoever does When we say that the papacy was a creation of medieval not “grasp” God never “grasps” any part of his creation. Europe, what we mean, therefore, is that it was during the In short, what you say here seems to mean that it does not middle ages that the Roman church developed from obscure matter to you what anyone believes anywhere, so long as the beginnings as a small persecuted community in the capital of peace of the world is undisturbed, and that in case of danger the Roman empire, into a world-embracing institution to life, reputation, property, and goodwill, it is permissible to act endowed, as the First Vatican Council affirmed, with “the like the fellow who said, “Say they yea, yea say I; say they nay, supreme power of governing the universal church.” It was not nay say I,” and to regard Christian dogmas as no better than until the sixth century, and then only in the west, that the title philosophical and human opinions, about which it is quite stu- “papa”—originally used to express the fatherly care bestowed pid to wrangle, contend, and assert, since nothing comes of that by any and every bishop on his flock—began to be reserved but strife and the disturbance of outward peace. Things that are for the bishop of Rome. Even as late as  it was still neces- above us, you would say, are no concern of ours. So, with a view sary for Gregory  to insist that there was only one pope in to ending our conflicts, you come forward as a mediator, calling the world. There is a great temptation for the historian to a halt to both sides, and trying to persuade us that we are flour- regard the history of the papacy as a logical process, dominat- ishing our swords about things that are stupid and useless. ed by the unswerving application of a few fundamental princi- That, I say, is what your words seem to mean; and I think ples, and to admire the tenacity of purpose through which, you understand, my dear Erasmus, what I am driving at. But step by step, the popes realized a pre-existing “doctrinal pro- as I have said, let the words pass. Meanwhile, I absolve your gramme.” In reality, this picture of “steady continuity,” though heart so long as you display it no further. See that you fear the it dominated both Catholic and Protestant writing for many Spirit of God, who tries the minds and hearts [Ps. :; Jer. generations, reflects a one-sided, aprioristic approach to the    historical facts. Many of the developments which contributed D’ Q— A to the rise of the papacy were accidental and unforeseen, and From Chesterton’s column in the Illustrated London News, quite outside the pope’s control; and papal decisions which in March , . retrospect seem to form part of a coherent plan, were in reality piecemeal reactions to particular circumstances and situations. People generally quarrel because they cannot argue. And it is It was only in the eleventh century that a generation inspired extraordinary to notice how few people in the modern world by hierocratic ideals saw them as links in a chain reaching can argue. That is why there are so many quarrels, breaking out back in unbroken continuity to St Peter. again and again, and never coming to any natural end. People do If it would be unhistorical and misleading to suggest that not seem to understand even the first principle of all argument: successive popes pursued one consistent policy, directed to that people must agree in order to disagree. Still less do their a single clearly conceived end, it is also true that this fact does imaginations stretch to anything so remote as the end or object not detract from the significance of the story. For six centuries of all argument: that they should disagree in order to agree. or more the papacy was a major force shaping the destinies of Europe. The success of the Roman church in weathering the storms of centuries may seem, to some, so remarkable that it can only be rationally explained as the result of the working of divine providence; while others will admire at least its abili-  ty to adapt itself—as it is still doing today—to the circum- A stances of a changing world. Luther, from his commentary on Genesis :–; AE : –. Few institutions in the whole of history have shown an equal capacity for survival. Its history is the story of the way For an allegory is like a beautiful harlot who fondles men in it came to terms with the different environments in which it such a way that it is impossible for her not to be loved, espe- was placed: the Roman empire, the Germanic kingdoms of the cially by idle men who are free from a trial. Men of this kind early middle ages, the national states which were visibly rising think that they are in the middle of Paradise and on God’s lap in the fifteenth century, and today the “third world” of Asia whenever they indulge in such speculations. At first, allegories and Africa. It is characteristic of the church, whose ultimate originated from stupid and idle monks. Finally they spread so end is not in this world, that it has never irrevocably identified widely that some men turned Ovid’s Metamorphoses into alle- itself with any existing social or political system. From most it gories. They made a laurel tree Mary and Apollo they made has taken, and to all it has given; and in the process it has Christ. Although this is absurd, nevertheless, when it is set transformed itself and its position in the world. It is this forth to youths who lack experience but are lovers and stu- process that we shall follow in the succeeding pages of this dents of literature, it is so pleasing to them at the outset that book beginning with the impact on the Roman church of the they devote themselves completely to those interpretations. Roman empire, which contributed so much to its organiza- Consequently, I hate allegories. But if anyone wants to make tion, and of the Germanic peoples, particularly the Anglo- use of them, let him see to it that he handles them with discre- Saxons, who contributed so much to its moral standing. tion. For first of all the historical sense must be sought. It gives The bishop of Rome, at the time of Constantine the Great, us correct and solid instruction; it fights, defends, conquers, was in no sense a pope and laid no claim to the position of and builds. If this is genuine and pure, an allegory may be pope. The very idea of the papacy had still to be formulated, sought later, not a monastic allegory or one concerning the and if we use the word to describe the position of the bishop speculative life but one that is in agreement with the history of Rome at this early period, we must never forget that we are and embraces the sacred matters pertaining to the holy cross, referring to something very different in essence from the papa- that is, the doctrine of the cross, of faith, of hope, of love, and cy of later times. It is true, of course, that the early centuries, of patience, not a monk who sits and speaks with Christ and which saw the gradual rise of the bishop of Rome to a position boasts of visions and of having heard the voices of angels or of primacy, prepared the way for the emergence of the papacy; the voice of the Blessed Virgin Mary. For he sits in idleness and for that reason they have an integral place in the story. without a cross and trial. Such a speculative life is cursed and They were nevertheless only a period of preparation; and for damned. that reason we shall pass over them shortly, without entering Therefore an allegory should agree with the history, and on into all the controversies to which they have given rise. It was it as on a foundation one should build precious stones, gold, when the bishop of Rome became more than a bishop of and silver (cf.  Cor. :). Otherwise an allegory is pernicious Rome, and more than the first bishop of the Roman empire, and produces only errors; or, if it is exceptionally good, the that the history of the papacy began; and this was only after result is merely stubble and absurdities pure and simple. And the dark days of the seventh century, when (as Ferdinand Lot one must distinguish carefully between the foundation or the once wrote) it seemed as though Mediterranean civilization doctrine itself and the building which is constructed on it. The was on the point of collapse and would drag the church down allegory should not be the foundation. No, it should be the with it into bankruptcy. It was not until this crisis had been upper side, whether it is gold or gems or even straw, provided surmounted that the papacy emerged as one of the great for- that it rests on the foundation. Otherwise they are diabolical mative influences in European history. allurements if they disagree with the foundation.”  

O   M  B all teachers know. Mohammed had brought the mountain to us,  a kind of field trip in reverse. For the record, the student was a — A member of an ELCA congregation and intended to serve as a pastor in that church. He was not an LCMS plant. Experience may not be the best teacher, but it is certainly the The article provides the names of the professors, so we are most convincing. This means we cannot have certainty about not dealing with such generalities of “ELCA professors teach.” anything we are taught in a classroom until we actually get into Recorded in the article are observations and not deductions. a hands-on situation. In medicine this requires that after two Names of the professors are not included here, but interested years of classes, future physicians actually go to hospitals and do persons can search for the issue in which the article appears. rounds in the sub-disciplines of orthopaedics, ophthalmology, Searching belongs to the fun of research. The professors men- gynecology, pediatrics, obstetrics, oncology, and so forth. Is tioned in the article will be identified by their disciplines. So there any reason we cannot do the same thing in theology? let us begin. Part of teaching dogmatics is addressing false doctrines. This Old Testament class was team taught by a Lutheran clergy- is not done because we Lutherans want to be negative, but true man and a female Presbyterian minister who had left the doctrine implies false doctrine in the same way a good God Lutheran church because “she was ‘tired of leaving her mind at implies an evil Satan. Should the case arise that a false doctrine the sanctuary door.’” A full exercise in higher criticism was sup- is not obvious in teaching the true doctrine, it will sooner or plied by the Lutheran minister and feminist theology offered by later surface. My suspicions are that seminary students are not his Presbyterian counterpart, who provided “postmodern femi- convinced that what the instructor says about other churches nist readings of the texts.” (This is the usual fare at mainline and their false teachings is really so. seminaries and at meetings of the Society of Biblical Literature.) Some years ago I thought that a course in dogmatics should Also, Genesis is a collection of stories of ancestor worship. include visiting other seminaries in the United States or even (Abraham, Isaac, Jacob and the twelve patriarchs were really visiting the theological schools of German universities and gods of separate tribes. This is old hat.) attending the lectures and where possible, meeting with the The Greek  professor denied the “‘Real Presence’ of Christ’s professors to discuss how they do theology. This would not be body and blood at the eucharist.” Hebrew class informed the a fact-finding trip, though some might suspect that this was the students that Adam was sexless until Eve was created. (If this motive. Imposing on someone else’s hospitality for purposes of were indeed the case, he [it] hardly needed Eve.) A tutor in interrogation is minimally unethical and assures that a return Hebrew was surprised when she was invited to speak in chapel, trip will be denied. since she was neither an M. Div. student nor in the ministry, Field trips are standard in colleges. In seminaries students are and to boot she was “an open lesbian.” given the opportunity to visit the Holy Land and museums Introduction to Theological Studies emphasized different where artifacts from the biblical period are collected. How aspects of liberation theology. The positive side of the course about a field trip in dogmatics? If students learn to preach by was learning Luther’s explanations of the Apostles’ Creed in the listening to and watching others preach, they can develop theo- Small Catechism, and the downside was learning of “the semi- logically by hearing theologians whose books they have read or, nary’s unofficial policy to refrain from using masculine names more likely, whose positions heard about from others. Hearsay and imagery for God.” (Would this include Father and Son?) is never really good enough. Organizing these kinds of field Now to the chapel. For a “joint Jewish-Lutheran chapel ser- trips to other theological schools would be complex and not vice” all Christian symbols that could possibly offend the Jews likely to happen. Besides, it would take away valuable time from were removed. With this development Episcopalian students students who have family obligations that require at least part- removed themselves to celebrate their own eucharist. Thank time and sometimes full-time employment. heavens for sectarian Anglicans! Should it prove impossible for the mountain to come to Of course, there is much more to what happens at this ELCA Mohammed, Mohammed can come to the mountain, or he can seminary and others. For starters, our readers can do their own bring the mountain with him. This happened when an ELCA research in finding the periodical in which the article in which seminary student transferred to Concordia Theological these tidbits are found. Then they can take their own field trips Seminary in Fort Wayne. In making references to what are cur- to the nearest ELCA seminaries and come to their own conclu- rent ELCA theological positions, the instructor was no longer sions and write their own articles. (Depending on length, liter- limited to official documents, which are sufficiently explicit, but ary style, and historical-critical analysis, they will be considered he could ask this student what he had learned from ELCA pro- for publication by the editors on these pages.) fessors. This student’s experiences were made more accessible After reading about this seminary student’s theological pil- when he set them down in the campus paper. grimage, I wondered how we could speak of our “fellow In spite of the brevity demanded by student publications, the Lutherans in the ELCA.” If this phrase has any meaning, it can- student’s article is a combination of a spiritual and a theological not refer to these seminary instructors but to a quickly dwin- autobiography. Our interest was not tracing his spiritual foot- dling lay remnant in the congregations. steps—after all, everyone has a spiritual biography—but to hear As mentioned, nothing is finally conclusive for us, unless we about what happens in ELCA seminaries. What do their stu- experience it for ourselves, and so everyone might want to con- dents hear? Hearing and learning are two different matters, as sider organizing her or his own field trip. The student author    was hesitant in jumping from one seminary to another and The pastor is a shadow figure in these people’s minds, a margin- from one church body to another. When he took the leap of al person vaguely connected with matters of God and good will. faith, he knew himself to be morally obligated to explain his Anything remotely religious or somehow well-intentioned can impending action to the congregation of which he was a mem- be properly assigned to the pastor. ber and which had spiritually supported him. He said that if he Because these assignments to pastoral service are made sin- believed in what that seminary taught him, he would have no cerely, I go along with them. It takes effort to refuse, and reason to belong to any church at all, or for that matter to be besides, there’s always the danger that the refusal will be inter- a Christian or even a believer in God. preted as a rebuff, a betrayal of religion, and a calloused disre- David P. Scaer gard for people in need. Fort Wayne, IN It was a favorite theme of C. S. Lewis that only lazy people work hard. By lazily abdicating the essential work of deciding and directing, establishing values and setting goals, other people do it for us; then we find ourselves frantically, at the last minute,    trying to satisfy a half dozen different demands on our time, T B P none of which is essential to our vocation, to stave off the disas- Are you busy? Then you may want to wedge into your schedule ter of disappointing someone. Eugene Peterson’s book from which this excerpt is taken: The But if I vainly crowd my day with conspicuous activity or let Contemplative Pastor (Carol Stream, IL: Word Publishing, ), others fill my day with imperious demands, I don’t have time pages –. to do my proper work, the work to which I have been called. How can I lead people into the quiet place beside the still waters The one piece of mail certain to go unread into my wastebasket if I am in perpetual motion? How can I persuade a person to is the letter addressed to the “busy pastor.” Not that the phrase live by faith and not by works if I have to juggle my schedule doesn’t describe me at times, but I refuse to give my attention constantly to make everything fit into place? to someone who encourages what is worst in me. I’m not arguing the accuracy of the adjective; I am, though, contesting the way it’s used to flatter and express sympathy. “The poor man,” we say. “He’s so devoted to his flock; the  ,   work is endless, and he sacrifices himself so unstintingly.” But H N H W the word busy is the symptom not of commitment but of What are we to do with the epistle of James —or better —what betrayal. It is not devotion but defection. The adjective busy set will the epistle of James have to do with us? A sermon on as a modifier to pastor should sound to our ears like adulterous James : by the Rev. Dr. Norman Nagel, Pentecost , . to characterize a wife or embezzling to describe a banker. It is an outrageous scandal, a blasphemous affront. Some Lutherans who follow the example of the Doctor seem Hilary of Tours diagnosed our pastoral busyness as irreli- to have a hard time with James. “If you’d only read your Bible giosa soicitudo pro Deo, a blasphemous anxiety to do God’s a bit more you’d know what’s going on in James,” but that, work for him. however, is not something you could say to those who first I (and most pastors, I believe) become busy for two reasons; heard it read in church. They knew their Scriptures very well, both are ignoble. thank you very much. I am busy because I am vain. I want to appear important. We have been confirmed, done Bar Mitzvah. You don’t have Significant. What better way than to be busy? The incredible to treat us as if we don’t know our Scriptures forwards and hours, the crowded schedule, and the heavy demands on my backwards already. So James doesn’t do that. He simply takes time are proof to myself—and to all who will notice —that I am all that for granted, and draws from it what they need to hear. important. If I go into a doctor’s office and find there’s no one And what’s that? Someone has suggested that James is really waiting, and I see through a half-open door the doctor reading a Jewish document with just a few Christian phrases popped a book, I wonder if he’s any good. A good doctor will have peo- in. You may have heard sermons like that. Actually, it’s the ple lined up waiting to see him; a good doctor will not have time Christian bits that everything hangs on. First off, James :, to read a book. Although I grumble about waiting my turn in a what’s with God is what’s with the Lord Jesus Christ. James busy doctor’s office, I am also impressed with his importance. is his servant for the Twelve Tribes in the diaspora. Chapter  Such experiences affect me. I live in a society in which crowd- begins with “the faith of our Lord Jesus Christ.” Some of the ed schedules and harassed conditions are evidence of impor- weightiest straight Christian stuff just seems to show up along tance, so I develop a crowded schedule and harassed conditions. the way, quite incidentally, yet ringing in what’s running it all, When others notice, they acknowledge my significance, and my like the name of God that was called upon you. vanity is fed. James :: “Is it not they who blaspheme that glorious name I am busy because I am lazy. I indolently let others decide that was called upon you,” the beautiful, the wondrous name what I will do instead of resolutely deciding myself. I let people that was called upon you? Say that to Christians and they are who do not understand the work of the pastor write the agenda put in mind of their baptism, but not just their own, but for my day’s work because I am too slipshod to write it myself. everybody’s baptism there in church. That is where you may   expect to find the baptized. There they are worth to each other of that name, treat you as if the Lord hadn’t put his name on what the name put upon them makes them worth. Primary fact you, or for that matter on them. Do you have to be broke for in church as we look at one another: he/she is a person bap- Jesus to bother about you? tized. Name and person go together. The Lord has watered his James does not leave his hearers railing against the fat cats, name upon them. If I treat such a person as trash I am trashing and how they act as having chucked their baptism; he reminds the name he has put upon him/her. If I treat such a one as not them of their own baptism. worth bothering about, that’s what I am doing also to the name, As Dr. Luther put it along with St. James: You’ve been carrying his name which the Lord put there for always. As Jesus said, on as if you’d never been baptized. Or better, maximum gospel what we do to one another he receives as done to him. He is with the Small Catechism: as those baptized begin each day where he puts his name. repeating the name he put upon you with the water. “In the This fact works as a sort of delayed-action bomb in chapter , morning when you get up, make the sign of the holy cross and where James has been describing what’s been going on in their say, ‘In the name of the Father and of the Son and of the Holy church. The fact that someone has had the Lord’s name put on Spirit.’” He can’t quit his name. Where he puts his name, he does him is not the primary fact about that person, but how much his name; he gives out of his name all that is there in it for our money he’s got. Is that the fact which determines how you treat salvation and for each day’s living out of his gifts. Faithful prayer people in church? Not much help with the budget or a likely pulls those gifts out of his name. And if that is when we wake up, benefactor if he’s just scraping by on Social Security. And isn’t it we might not be up to much for praying, so it is good to have a the rich who throw their weight around and demand to deter- good prayer provided. Then we go happily into the day trusting mine decisions with their money? the Lord to do his name on us and through us. We are baptized. What they are doing, James diagnoses as blaspheming the James then goes on to show how that works out in how we are name put upon you. They act in contradiction and contempt there for another counting on the baptizing Name. Amen.

REPRISTINATION PRESS Because the Truth never changes. ❖ Chytraeus on Sacrifice by David Chytraeus translated by Dr. John Warwick Montgomery ISBN 1-891469-23-1 • 152 pages • paperback • $12.95 Why Is Feminism So Hard to Resist? by Rev. Paul Harris ISBN 1-891469-21-5 • 155 pages • paperback • $10.95

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Please include $1.50 shipping per copy. REPRISTINATION PRESS Write to us for our 716 HCR 3424 E catalog, or send Malone, TX 76660 e-mail to (254) 533-2710 [email protected] CONTRIBUTING EDITORS Ulrich Asendorf Paul Lehninger Clarence Priebbenow Pastor, Hannover, Germany Professor, Wisconsin Lutheran College, Milwaukee, WI Pastor, Trinity Lutheran Church Oakey Queensland, Australia Burnell F. Eckardt Jr. Alan Ludwig Pastor, St. Paul Lutheran Church, Kewanee, IL Professor, Lutheran Theological Seminary Richard Resch Novosibirsk, Russia Kantor and Professor of Church Music Charles Evanson Concordia Theological Seminary, Fort Wayne, IN Professor, Seminary for Evangelical Theology Cameron MacKenzie Klaipeda, Lithuania Professor, Concordia Theological Seminary David P. Scaer Fort Wayne, IN Professor, Concordia Theological Seminary Ronald Feuerhahn Fort Wayne, IN Professor, Concordia Seminary, St. Louis, MO Gottfried Martens Pastor, St. Mary’s Lutheran Church, Berlin, Robert Schaibley Lowell Green Germany Pastor, Shepherd of the Springs Lutheran Church Professor, State Univer. of New York at Buffalo, NY Colorado Springs, CO Kurt Marquart Paul Grime Professor, Concordia Theological Seminary Jobst Schöne Executive Director, LCMS Commission on Fort Wayne, IN Bishop Emeritus, Selbständige Evangelische Worship, St. Louis, MO Lutherische Kirche, Germany Scott Murray Kenneth Hagen Pastor, Memorial Luth. Church, Houston, TX Bruce Schuchard Professor Emeritus, Marquette University Professor, Concordia Seminary, St. Louis, MO Lake Mills, Wisconsin Norman E. Nagel Professor, Concordia Seminary, St. Louis, MO Harold Senkbeil Matthew Harrison Pastor, Elm Grove Lutheran Church, Elm Grove, WI Pastor, Zion Lutheran Church, Fort Wayne, IN Oliver Olson Professor Emeritus, Marquette University Carl P. E. Springer Steven Hein Minneapolis, Minnesota Professor, Illinois State University, Normal, IL Headmaster, Shepherd of the Springs Lutheran High School, Colorado Springs, CO Wilhelm Petersen John Stephenson President Emeritus, Bethany Lutheran Professor, Concordia Seminary, St. Catharines Horace Hummel Seminary, Mankato, MN Ontario, Canada Professor Emeritus, Concordia Seminary St. Louis, MO Andrew Pfeiffer David Jay Webber Professor, Luther Seminary, Adelaide, Australia Rector, Saint Sophia Lutheran Theological Arthur Just Roger D. Pittelko Seminary Professor, Concordia Theological Seminary Ternopil', Ukraine Fort Wayne, IN Professor, Concordia Theological Seminary Fort Wayne, IN Jon D. Vieker John Kleinig Hans-Lutz Poetsch Assistant Director, LCMS Commission on Worship Professor, Luther Seminary, North Adelaide South St. Louis, MO Australia, Australia Pastor Emeritus, Lutheran Hour, Berlin, Germany William Weinrich Daniel Preus Arnold J. Koelpin Professor, Concordia Theological Seminary Director, Concordia Historical Institute Professor, Martin Luther College, New Ulm, MN Fort Wayne, IN St. Louis, MO Peter K. Lange George F. Wollenburg Pastor, St. John’s Lutheran Church, Topeka, KS President, Montana District LCMS, Billings, MT

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