Tag Archives: Martin Luther

Spiritual? Cut it out! Isn’t it time to get serious about Jesus?!

“If you live in me and what I say lives in you, then ask for anything you want, and it will be yours.” John 15: 7

Why do we study history? There is such great wisdom, people who’ve confronted the same issues we’re confronting today and have given us such deep thought. Dr Martin Luther wrote voluminously is his time. He has created such incredible wisdom, he really did conflate the left and right hand kingdoms (the left is the government/society, the right is the church) in that both are in God, and both need to be focused on God’s will and not man’s. He gave us so much guidance in how we should deal with trials, he spent a good deal of his life being a marked man by the Roman Catholic church which wanted Luther burned at the stake. He certainly knew how to deal with the trials in his life. He gave us so much on how we as Christians should see those who are lost in the world.

I refer you to Dr Luther in a particular writing on prayer. I would stipulate that many people who pray and who are not Christians, and what Dr Luther points out as the profound difference between the two types of people:

“This is a miserable world for unbelievers. They work so hard, yet accomplish nothing. They may even pray a lot, search all over and knock at the door. Yet nothing is gained, found, or achieved, for they’ve knocking on the wrong door. They do all this without any faith. That’s why they can’t really pray.”

“Prayer is the work of faith alone. No one, except a believer, can truly pray. Believers don’t pray on their own merits, but in the name of the Son of God, in whom they were baptized. They’re certain that their prayers please God because he commanded them to pray in the name of Christ and promised he would listen to them. But the others don’t know this. Instead, they pray in their own name and believe they can prepare themselves. They think they can read enough to make themselves worthy and smart enough to make prayer into an acceptable work. And when we ask them whether their prayers have been heard, they reply, ‘I prayed, but if my prayers were heard only God knows.’ If you don’t know what you are doing or whether God is listening, what kind of a prayer is that?”

“But Christians don’t approach prayer this way. We pray in response to God’s command and promise. We offer our prayers to God in the name of Christ, and we know that what we ask for will be given to us. We experience God’s help in all kinds of needy situations. And if relief doesn’t come soon, we still know that our prayers are pleasing to God. We know that God has answered us because he gives us the strength to endure.” ( Martin Luther quoted in “Through Faith Alone” Concordia Publishing House 1999 Jun 11 page)

I’ve seen many genuine Christians pray, and yes I understand we all know to where/whom, they are praying. But I would certainly encourage Christians to end all their prayers “In the Name of Jesus Christ, I pray, Amen”. Then there’s no doubt what you are doing, that our prayers are only in the Holy Spirit to our Lord Jesus Christ. Any other prayer just doesn’t matter, so why even pray it? I was asked to open sessions of county commissioners meeting. The only caveat was not to pray in Jesus’ name. I respectfully refused. Why would I do that? What’s the point? I’m a Christian pastor, there’s only one way I’m going to pray. I understand in today’s world of American Christianity (which is at best nominally “Christian”), we have accepted this civic sort of “To whom it may concern” prayer. Again what’s the point? I’m frankly a little afraid of what/who we’re praying to if not in Jesus’ Name. Which of the many idols we see in America are we actually offering prayer? Jesus tells His disciples in John 14:13 that we should pray in His Name. There’s only one, God Father, Son and Holy Spirit, and it is in the all powerful Name of Jesus Christ our Lord that I offer any prayer.

Scripture over tradition, yes, no, maybe, what makes me happy?

A very large part of the debate between Lutherans and Roman Catholics was and still is, the importance of Scripture versus that of tradition. Luther and others, Martin Chemnitz in this particular case, felt that the Roman Church was much more interested in elevating the importance of tradition and the ruling of the Church, via the Pope and the Cardinals. This was in reality, probably much more of a hot button issue in the debate than the discussion over indulgences. The debate over the unique and sole authority of Scripture certainly being inclusive of the debate over indulgences.

I’m reading Chemnitz’s “Examination of the Council of Trent” (Part 1 Translated by Fred Kramer, published by Concordia Publishing House copyright 1971). This council was called by Pope Paul III, as a reply to the Lutheran Reformation in 1547. The original intent was to try and reconcile some of the issues, I do believe it was a good faith attempt by the church to examine if maybe, just maybe, Luther might have a point in some areas. The result didn’t come close, in fact it hardened the position the Roman church held before the Reformation.

But as Martin Luther and Philip Melanchthon left the scene a new voice stepped in to further the cause of the Reformation and Christianity. Martin Chemnitz wrote extensively and persuasively in order for the Lutheran Reformation to continue to advance Christianity. Well could be if it weren’t for Chemnitz, the Lutheran Reformation might have been a brief bright flash in the Church, only to be repressed by the Roman Church or limited to an obscure corner of the church.

Chemnitz argued that none of the early church fathers had favored the canon of Scripture that had been organized by the church in the 4th century. While there was a time that the apostles and early church leaders did not have canon and had to preserve and pass on Scripture orally, they never intended for that to be the practice. They had written down the books of the New Testament and as much as possible intended all Christians to rely on the written, universally agreed on, books of the New Testament.

Chemnitz writes: “…Irenaeus says: ‘The apostles delivered to us in the Scriptures what they had preached.’ And for what purpose? What use did the apostles want the church to make of this their Scripture? Irenaeus answers: ‘That that which they delivered to us in writing might in the future be the foundation and pillar of our faith,’ namely, of that faith which the church received from the apostles and delivered to her children. Therefore we have in the Scriptures which the apostles delivered to us by the will of God the foundation and pillar of the only true and life-giving faith of the primitive church, received from the apostles. It is called the foundation of faith, because faith is learned, known, built up and received from it. It is called a pillar because through it that faith which alone is true and gives life is proved, confirmed, defended against all corruptions, and preserved. A faith, therefore, which is built up, received, proved and confirmed from any other source than from the Scriptures transmitted by the apostles is not the true, life-giving, apostolic faith of the primitive church. This lies most clearly and firmly in the argumentation of Irenaeus. And later he says that those are heretics who do not agree with the apostolic writings, and he describes the marks of the heretics in these words in chapter 2: ‘When they are proved wrong from the Scriptures, they turn and accuse the Scriptures themselves, as if they were not correct and were without authority [wow! where do we see that today? Everywhere including the churches from across the spectrum who don’t like to get too dogmatic. Basically so much of Christianity today that likes to pick and choose and make it up]. “both because they speak now one way, now another, and also because the truth cannot be found from Scripture by those who do not know the tradition; for (so they say) the truth was not given through epistles, but through the living voice” etc [kind of the same whiney make-believe rationalism of today].

Chemnitz goes on to quote Irenaeus that the apostles had passed on God’s word and did not intend to leave room for tradition and additions to God’s word, that their writings were to be the foundation of the church: “…Irenaeus shows in this statement for what purpose the apostles delivered their doctrine to us in the Scriptures and what use they wanted made of this Scripture in the church, namely, that it should be the foundation and pillar of our faith who have not heard the living voice of the apostles. And he adds that those are heretics who either cast away those Scriptures or turn and accuse them of speaking inconsistently and say that the truth cannot be found in them, unless besides these Scriptures the traditions are added which are treated as having been handed down by the apostles orally.”

Chemnitz put a lot of weight on Irenaeus’ word on Scripture. Irenaeus was a very early defender of the Christian Church, going back to the second century. He was also a leader in opposing the heresies of the period. He took Scripture seriously and did not take lightly any attempts to dilute what was written by the apostles only about 100 years earlier and passed on through the church from all over the Christian world, Asia, Europe, Africa, which generally subscribed to the canon of the New Testament.

 

Luther’s Reformation of Beer NOVEMBER 3, 2017 BY GENE VEITH

 

Not only did Martin Luther reform the church.  He also reformed beer too.  Specifically, the Reformation gave us beer brewed with hops.

So says Nina Martyris, who takes the prize for an influence-of-the-Reformation-on-its-500th-anniversary story with The Other Reformation: How Martin Luther Changed Our Beer, Too : The Salt : NPR.  She is drawing on a book by William Bostwick, the beer critic for TheWall Street Journal:  The Brewer’s Tale: A History of the World According to Beer. 

So how did Luther give us hoppy beer?

The story begins with another prominent figure in religious history:  St. Hildegard of Bingen.  Recently canonized by Pope Benedict XVI and made a “doctor of the church,” this 12th century abbess was a talented musical composer, an innovative playwright, a mystic, a theologian, and an influential herbalist.  She taught against the use of hops, saying they “make the soul of a man sad and weigh down his inner organs.”

So the church said that beer should no longer be made with hops.  More to the point, the church established a  monopoly on gruit — as Bostwick explains it, “the mixture of herbs and botanicals (sweet gale, mug wort, yarrow, ground ivy, heather, rosemary, juniper berries, ginger, cinnamon)” that took the place of hops.  Beer made with this gruit was also subject to a heavy church tax.

But with the Reformation, brewers celebrated their freedom from the tyranny of the pope by renouncing gruit!  Instead, they turned to hops!  Just as Luther recovered the Gospel, as taught in the New Testament church, after it was covered over by accretions of human teaching, the Lutheran brewers recovered beer with hops, as brewed in older days, despite the accretions of human innovations such as mug wort, heather, and ivy!  (My analogy.)

There were other financial advantages to making beer with hops.  The flower was plentiful.  And beer made with that ingredient was not taxed at all.  Furthermore, says Bostwick, hops are a preservative, making it possible for beer to be a trading commodity.  The making and selling of beer thus became part of the new commercial growth that accompanied the Reformation, fueled mainly by the “work ethic” associated with the doctrine of vocation.

Furthermore, Reformation beer had different effects than Catholic beer.  I’ll let Nina Martyris, via William Bostwick, explain it:

Another virtue in hops’ favor was their sedative properties. The mystic Hildegard was right in saying hops weighed down one’s innards. “I sleep six or seven hours running, and afterwards two or three. I am sure it is owing to the beer,” wrote Luther to his wife, Katharina, from the town of Torgau, renowned for its beer. The soporific, mellowing effect of hops might seem like a drawback, but in fact it offered a welcome alternative to many of the spices and herbs used by the church that had hallucinogenic and aphrodisiacal properties. “Fueled by these potent concoctions, church ales could be as boisterous as the Germanic drinking bouts church elders once frowned on,” writes Bostwick. “And so, to distance themselves further from papal excesses, when Protestants drank beer they preferred it hopped.”

Can we still see this, sort of, in obnoxious beer drunks who get loud, start fights, and “make poor sexual choices”?  Are they not always drinking tasteless mass-produced beer with few hops?  Whereas those who drink hoppy beers in brewpubs find themselves relaxing, becoming calm, and engaging in good conversations?  Or not?

The reporter asks Bostwick if the Reformer could be considered the patron saint of beer:

“Luther might blanch a bit as a good Protestant at being called a saint,” points out Bostwick, “and there’s already a brewery saint called St. Arnold, who saved his congregation from the plague by making them drink beer. In the interests of Protestantism, I wouldn’t call him a saint, but he was certainly a beer enthusiast, and many a beer bar and brewery today has a picture of Martin Luther on their wall. So let’s say that while we certainly don’t genuflect to him, he’s known and appreciated.”

Well, Luther’s kind of Protestants still have the category of “saint,” though I’m not sure about “patron saint.”  (Can anyone address that?)  All Christians, he said, by virtue of their salvation by Christ, are simultaneously sinners and saints.

But remember Luther and the Gospel the next time you taste hops in your beer.

God places us in our vocation

C.F.W. Walther was the first president of the Lutheran Church in the United States. The following is from a collection of his sermons from Concordia Publishing House. He talks about how we are placed in and used by the Holy Spirit in the vocation we are in for a reason. Dr Martin Luther made vocation an important part of his issues with the Roman Catholic Church. The Roman Church had been teaching that those who are in “religious” vocations are on a higher level than the rest of the worldly vocations. That somehow priests, nuns, monks, do work that is more important. Luther took issue with that in that we are all placed in our vocation by God for His purposes. Therefore since we are in those vocations at God’s behest, we are serving Him to the best of our abilities in that vocation.

As a good Lutheran pastor, Dr. Walther certainly is in tune with Dr Luther’s views. The following is from a sermon he gave based on Luke 5: 1-11:

“In today’s reading, we encounter Saint Peter working diligently in his earthly calling. He explains to Christ that he has worked patiently through the entire night. Although he has caught nothing [no fish], he does not give up the difficult vocation of fishing to seek something more rewarding. Instead, we find him the next morning washing his nets with his partners and preparing to try again.

Every true Christian will work diligently and untiringly. He will not leave his chosen vocation without real cause, recalling the words of the apostle Paul; ‘So, brothers, in whatever condition each was called, there let him remain with God’ (1 Corinthians 7:24). This is not, however, a distinguishing mark of the Christian since unbelievers can also pursue a vocation with dedication and endurance. In some cases, a non-Christian may even surpass a Christian in his devotion to his work.

How, then, does the true Christian show himself to be such by his earthly work? The first thing we notice from Peter’s example is that, although he was very industrious, he laid his net aside and carefully listened to Jesus as soon as He began to preach. Moreover, he permitted Jesus to use his boat as a pulpit when the people on the shore crowded Him from all sides. Finally, when Jesus called him to be a fisher of men, Peter immediately ‘left everything and followed Him’ (Luke 5:11)'”

In the midst of his earthly work, a true Christian shows that it is not the principal activity of his life. Indeed, he places his heavenly calling above his earthly one. He seeks first the kingdom of God and His righteousness. He does not let his bodily work be a hindrance in caring for his soul. He would rather interrupt his bodily support than be without nourishment for his soul from the precious Word of God.

Today’s text tells us even more about Peter. When he let down his net and caught such a great number of fish that the net tore, he did not in any way attribute the success to himself, his diligence, his wisdom, or his worthiness. Instead, ‘he fell down at Jesus’ knees saying, ‘Depart from me, for I am a sinful man, O Lord!’ (Luke 5:8). He regarded his great success as a blessing of Christ alone that he did not earn. Here we see the second way a person reveals in his earthly work that he is a true Christian. He does not believe he can preserve himself by his work, his diligence, and his wisdom. but only be awaiting his daily bread from God’s faithfulness. He does not lose heart if his worked proves fruitless, but instead places his reliance upon God. If his work is crowned with success, he receives it as a gift of grace from His heavenly Father. He does not bind himself to earthly things, but separates himself from them that he might be drawn to Christ all the more.

There is one more way in which Peter demonstrated in his work that he was a true Christian. When Jesus had stopped speaking, ‘He said to Simon, ‘Put out into the deep and let down your nets for a catch”’ (Luke 5:4). His command was completely contrary to the rules of fishing and Peter’s own experience. The best fishing is not in the depths of the open sea but close to shore; it is also not during the day but at night. How does Peter respond? ‘And Simon answered, ‘Master, we toiled all night and took nothing! But at Your word I will let down the nets'” (Luke 5:5). This is how all true Christians work. They are motivated by God’s command because His Word says, ‘By the sweat of your face you shall eat bread’ (Genesis 3:19). Christians therefore daily say, in the conviction of their heart, ‘But at Your word I will let down the nets.”‘

“And gently grant Thy blessing That we may do Thy will, No more Thy ways transgressing, Our proper task fulfill, With Peter’s full assurance Let down our nets again. Success will crown endurance If faithful we remain. Amen (The Lutheran Hymnal p 544:5)

(Translated by Gerhard P. Grabenhofer “God Grant it: Daily Devotions from C.F.W. Walther” pp 551-553)

Justified and sanctified in Jesus

I have been asked on a regular basis if Lutheranism is Christian. For all the denominations and “independents” and so many of these faux attempts at Christianity, YES! All of these other denominations and other presumed attempts at Christianity came from Martin Luther. In fact if your non-denominational “pastor” has any training at all (so many don’t and just presume to hand out a shingle calling themselves a church) but if he has any grounding in genuine Christianity he will, on a regular basis, quote Martin Luther. Dr Luther is the one who called out and broke away from the Roman Catholic Church. The Roman’s were right on one score, you open up Christianity, and you risk having a lot of presumptuous people thinking they know the drill who will pose themselves as “Christian” teachers and preachers. On the other hand the Roman Church was so wrong on many counts and we see those errors seeping into Reformed Christianity. Mainly in terms of “works-righteousness”. That is the idea that while Jesus saved us, you still have to do a few things to get you over that line into salvation. Make no mistake, we can reject our salvation. But as one Concordia seminary professor puts it, “God does the verbs”. That is God does what is necessary for us to be saved, there isn’t one thing we can add to what Jesus did for us to have salvation. It’s either all about him and nothing about me, or salvation doesn’t happen. There is also what is called antinomianism. That is that the Law doesn’t have any effect on Christians, we can go about and do just whatever we want and because of the grace of salvation, we’re forgiven of everything while we just flout God’s Law. There is no sin that Jesus didn’t die for. That doesn’t mean we can just go off and do whatever we like. There are consequences to our sin and at some point God decides that you really don’t have the fruits of the Spirit and that you’re just not really saved.

The point of this blog, though, is about the Lutheran teaching in terms of how our salvation is worked out. So for you who like to play at being a Christian, take some serious note here. We are saved because we are justified in Jesus. Justified, coming from the root word “justice” that we are completely innocent, completely guiltless because Jesus paid the price of our sin by dying on the cross. He took the punishment that we should have in order for us to be free of the guilt of our sin.

We are also sanctified, from the Latin “sanctus” completely holy, set apart, totally God’s man or woman. Again, that is only because we have been clothed in the holiness of Christ because of His sacrifice for us. If we are not completely justified, if we are not completely sanctified, and the only way that can happen is in Jesus, then we can not be saved. We cannot die and come into the presence of a completely holy and innocent God, God the Father of Jesus Christ.

One of the greatest Lutheran teachers, was C.F.W. Walther, the first president of the Lutheran Church in the United States. I’ve started a book by Concordia Publishing House which is a collection of Walther’s writings in a daily devotional, translated by Gerhard Grabenhofer.

Walther writes: “Justification happens in a blink of an eye. As soon as a sinner, in despair, recognizes his sin and desires grace and redemption, God speaks a word in heaven and justification takes place.” ( p 670) Walther wrote in the mid 1800s and I really like the style of writing from that period and Walther doesn’t disappoint. Likewise, he doesn’t pull any punches.

While we are immediately justified in Jesus, there is a process of sanctification, of growing in holiness. “Sanctification, on the contrary, does not happen suddenly. It occurs gradually and it continues until the end of our life. Justification is immediately perfect. Each one who is justified instantly receives the full forgiveness of his sins, the complete righteousness of Christ, and a new status as a child of God. Sanctification, which follows justification , begins weakly and grows until death, but it never comes to perfection.” ( pp 670-671).

Having said that I would point out that while we are, hopefully, always growing in sanctification, when we die as directed by God, the Lord of our life, we come into His presence completely justified, completely sanctified, completely righteous, but not due to anything we’ve done, only due to what Jesus has done for us. In baptism we become that new child in God, therefore we become completely justified. Baptism is the “new birth” in Jesus. We become completely saved in Jesus. Yes people are baptized, then become as lost as anyone else in the world, through their own bad choices. But not because God failed them in anyway, they chose the way of the world, and the way of the world is sin, death and eternal condemnation in Hell. Sure, lots of people would like to amend that and make it according to their own plan, but this is God’s plan and that’s just the way it’s going to happen. You can continue to live in your little world of denial or realize that the only Lord of life is Jesus and He has revealed salvation to us and that’s the way it’s going to be.

Walther writes: “Perfection for the Christian is the clear recognition that he is imperfect in himself, but nevertheless perfect in Christ Jesus”. For those who think that they’re “all that and a bag of chips”, don’t need Jesus, ok, how’s that going to work out. While you’ve made an idol of yourself, because you think you know what it’s all about, the only way to eternal life is through Christ. You can make it up, but it’s pure fiction and you’ve basically told God “yea, not really happy about your way, I’ve got a better idea”. You may think it’s better, but without anyway to save yourself, again eternal condemnation. Harsh? Not really, we want to know how to be saved, but when we get God’s way and decide it just doesn’t work for us, well it’s God’s way or no way and you’re not god, deal with it.

“When a person is justified, God generally lets him taste the sweetness of His grace in order to draw the sinner from the world to Himself. At this point, many a beginner in Christ thinks he is rid of the world, sin and Satan. but if that were truly the case, it would not be long before such a person became secure and proud. Therefore, our faithful God removes the sweet feelings of grace and power from most of His believers and from that time on, He bestows such blessings meagerly and allows His Christians to grow in humility. When a person becomes truly poor, he must daily beg God for everything and adhere to Jesus’ word of grace so he is not lost. He also comes to realize that God’s work of grace in sanctification is revealed in the fact that his spirit continues to struggle against his flesh. If he feels that sin rages in him, but something else in him prevents sin from gaining dominion over him, this moves him to prayer and to the word of God.If he succumbs to sinful temptations, he goes to Jesus and prays to Him for forgiveness. Such a person is not dead, for a dead heart no longer beats.”

“We have been reborn into true life in Jesus in our baptism. We were dead in our sin with the rest of the world, now we have true life. When we are given that new life, we become completely righteous in Christ and as a new child in Jesus we begin the journey of Christian maturity in our sanctification in Jesus.” (pp 671-672)

This is what is truly important about being saved in Jesus. We can get into a lot of mushy, pointless, emotionalism, or we can understand that we are sinners, that our only salvation is in Jesus and only through Jesus do we become justified and sanctified and truly fit to be made a child of God and to be in His presence and to live in the resurrected, eternal, perfect world that God had always intended for us.

Servir a Dios en sus dones nos 1 Corintios 12: 1-11 Primera Saint Johns 17 de enero 2016

[for the audio version of this sermon click on the above link]

Hacemos nuestro comienzo en el Nombre de Dios el Padre y en el nombre de Dios el Hijo y en el nombre de Dios el Espíritu Santo, y todos aquellos que utilizan lo que Dios les dio para servir a los demás y su iglesia dijo … AMEN!

Como cristianos tenemos un montón de “vocaciones”, a menudo algo de la vocación como una especie escuela de comercio de cosas, pero lo que realmente significa la llamada. Nuestra muy poco estudio de la Biblia que hacemos miércoles por la mañana, se trata de nuestras diferentes vocaciones como cristianos, la forma en que servimos en esas vocaciones como un cristiano. Utilizamos un libro por el Dr. Gen Veith, luterano, que tiene una visión muy Luterana de vocación o llamado de un cristiano. Dr. Veith hace hincapié en que estamos llamados a vivir nuestra vida cristiana en nuestra vida laboral, como ciudadanos, como padres, hijos, vecinos, nuestra iglesia, todo para la gloria de Dios. Dr. Lutero tenía una visión muy diferente de la vocación / llamada entonces la iglesia romana. La iglesia de la época e incluso ahora vio vocación cristiana en un sentido muy limitado, sólo las “vocaciones” que fueron considerados como “religioso”, eran un llamado válida, es decir los sacerdotes; de la parroquia a un obispo, cardenal, papa, monjes, monjas, otros tipos de auxiliares de los funcionarios de la iglesia. Estas personas tenían una vocación cristiana y por su vocación, que estaban sirviendo directamente a la iglesia y por lo tanto la iglesia vieron esas vocaciones como “santo”. Todas las demás vocaciones eran seculares y no tan importante. La palabra vocación viene del vocatio latín o voces, que significa “llamar”. Lutero vio toda vocación en términos de nuestra vida cristiana. Usted puede ser un plomero, pero como cristiano estáis llamados a esa vocación por Dios, usted es para servir como un plomero cristiano.

Una de las discusiones que el Dr. Veith tiene es en cuanto a los cristianos que sirven como agentes de policía, militares, jueces, funcionarios de prisiones. Es posiciones en la que alguien podría tener que usar la fuerza letal para obligar a alguien a presentar o puede imponer la muerte de otra persona. Enseñanza luterana es muy clara en este ámbito, si estamos sirviendo a los que están, habla secularmente, víctimas inocentes, los que esperan la protección del gobierno, entonces, como cristianos, con el fin de obligar a la sumisión / cumplimiento, podemos usar la fuerza letal. Eso se aplica a aquellos que no hayan sido nombrados a puestos de seguridad pública, y ciertamente se aplica a los ciudadanos estadounidenses que pueden utilizar la fuerza letal para proteger a alguien que podría ser sometido a la fuerza violenta o mortal. Lutero realidad elogia a aquellos cristianos que están dispuestos a servir en las ocupaciones que podrían resultar en la muerte o lesiones graves. Esas sectas cristianas que se niegan a reconocer este principio son sólo mal. Afirman que los cristianos tienen prohibido matar a otro ser humano, que no es simplemente verdad. El sexto mandamiento nos dice que no “asesinato”, que es tomar la vida de alguien que es, de nuevo, inocente, no nos lo quiera tomar la vida de alguien que está tratando de dañar a otra persona. Apuesto a que si un terrorista está tratando de encender una bomba en una multitud que está y un oficial de la policía o de la persona militar mata para evitar que el terrorista de matar a otras personas, mujeres, ancianos, niños, usted no va a estar allí y menear el dedo en esa persona y decirle que son malos para el rodaje. Hay cristianos que van a hacer precisamente eso y no saben lo que están hablando. Dios tuvo ningún reparo decir figuras del Antiguo Testamento como Debroah, Josué, David a tomar a alguien que amenazaba a su pueblo.

Nosotros como cristianos estamos llamados a un número de vocaciones. Dios nos llama a esas vocaciones y Él quiere que nos servimos en esas vocaciones para su gloria. Así que si usted es un plomero cristiano, usted tiene tan santo un llamado como pastor de la iglesia. Si usted está llamado a ser un contador cristiana, no estás solo regulado bajo FASB, también están regulados en la medida de lo que Dios espera que usted sea como contador cristiana. Estoy seguro de que usted sabe que eso significa para un nivel mucho más alto que otros que son fontaneros, contadores, agentes de la policía, los militares, los titulares de cargos públicos, en un sobre. ¿Qué hay de nuestros jóvenes? “No estoy en la iglesia, estoy en mi aula de séptimo grado, por lo que no necesito para obtener todos atrapados en lo que Dios me llama a hacer como un estudiante.” Mi respuesta: “Wrongo, aliento tiza”, si usted está sirviendo a Dios como un estudiante, qué Él no tiene una razón y un plan para que usted pueda estar en esa clase en particular, el estudio de este tema en particular? Si usted decide, “eh, la historia no es tan importante, que puede perder el tiempo y aflojar en esta clase”. Una vez más, Wrongo. Dios te tiene en esa clase por una razón.

Si estamos fielmente sirviendo a Dios, los que nos rodean deben saber que, deben saber que somos cristianos. Sí, debemos profesar nuestra fe, decirle a la gente acerca de nuestra fe y lo que Jesús hace en nuestras vidas. Esa es una razón por la que tenemos “momentos de intercambio confesionales” al final de la adoración. Para que nos cuentes cómo te has compartido tu fe, y creo que todos entendemos que el Espíritu Santo nos puede llevar a hacer eso en el lugar de trabajo, el aula, el equipo de softbol, ​​el Elks Lodge, etc, etc, para nunca interrumpir lo que está pasando, pero en un momento en que usted sabe que debe, decirle a alguien acerca de Jesús, especialmente en el contexto de lo que ellos y / o que se trata de en el momento. Pero desde los que te rodean probablemente saben que eres un cristiano, pero también sabe que usted es perjudicial, poco fiable, no haces bien tu trabajo, o estudias bien, en general, no luchas por lo que es mejor y glorifica a Dios, crea problemas a los que te rodean. ¿Cómo crees que van a ver los cristianos y especialmente en términos de Dios. “Wow, ¿cómo puedo tomar a Dios en serio, cuando los cristianos a mi alrededor me digas que es todo acerca de Dios, y sin embargo, son pésimos estudiantes, inútil, incluso perjudicial en su trabajo?” Ellos no van a pensar mucho en Dios porque usted los ha demostrado que ser cristiano y su relación en Jesús no es grave en términos de toda la vida. Hemos de mostrar a la gente que somos serios acerca de nuestras vocaciones, que nuestro llamado no es sólo para hacer un buen trabajo, pero también para mostrar que todo lo que estamos haciendo, lo estamos haciendo para la gloria de Dios. Todo lo que hacemos debe ser para la gloria de Dios, y debe ser de una manera que realmente muestra la excelencia, trabajo en equipo, lealtad, honradez, y mucho más. Cualquier cosa menos shows otros que Dios no es realmente vale la pena conocer.

Usted podría pensar que es bastante limitado lo que nuestros llamamientos son. Para la mayoría de personas en el mundo que ver a su “vocación” como su empleo y que nosotros, como cristianos, sin duda tienen una vocación en la vida 9-5 trabajo. Esa vocación no es sólo en términos de aparezco, hago lo que tengo que hacer, perforar, ir a casa y eso es todo. Como cristianos estamos llamados a un nivel mucho más alto. También tenemos que entender que en términos de “servir”

Finalmente servir quiere decir que lo mejor de nuestra capacidad en la iglesia. Recuerde, nosotros servimos, porque Dios es el que nos permite servir, en muchos sentidos, y después nos guía en el servicio que Él quiere que nosotros realizamos. Tenemos muchos aquí en la iglesia que ponen su tiempo, talento y tesoro en el servicio a Dios, a la iglesia. Dios les ha inspirado para estar donde están, haciendo lo que están haciendo para su gloria. Cuando estamos fielmente le seguían, le servimos a la medida de nuestras posibilidades, no sólo sentarse y dejar que otros llevan la carga. La mayordomía es una parte muy importante de ser un miembro de la iglesia. Es un tema que se me incluyo en mis sermones de ahora en adelante. No quiero hacer la administración de una serie de sermones cinco semanas. Pero sí quiero asegúrese de entender cómo Dios te está guiando a servir a su iglesia por el mejor uso de sus ofertas financieras, los talentos y habilidades que Dios te y el tiempo y la salud ha dado Dios te ha dado para dedicar a su iglesia . Mirar por encima de nuestra lectura en 1 Corintios. Pablo escribe que hay una variedad de servicios, actividades y dones que Dios nos da: “. A cada cual se le otorga la manifestación del Espíritu para el bien común” (12: 7) ¿Cómo desobediente es tener un dado por Dios, regalo , el talento, el tiempo, y mantenerlo por completo a ti mismo, dejar de hacer nada con ella con el fin de servir a su iglesia, su pueblo y la gente que te rodea? Nos gusta pensar que lo que tenemos es del todo porque estamos tan maravilloso, gente especial y nos merecemos todo lo que tenemos. Como cristianos, mejor sabemos mejor que eso! Lo que tenemos que se ha dado a nosotros por Dios y ciertamente podemos disfrutar de ella, se benefician de ella, crecer en ella, pero no se les permite acumular y no utilizarlo en servicio a los demás. La gente ha acumulado sus dones, y en algún momento Dios simplemente tira de esos regalos lejos de ellos. Podría ser dinero, podría ser un talento, podría ser su momento. Si mal uso de ella o no lo usa para la gloria de Dios, no podría decidir tomar de nuevo, otorgar en alguien a quien Dios puede confiar para utilizarlo para la construcción de su Reino en la tierra.

La paz de Dios que sobrepasa todo entendimiento, guardará vuestros corazones y vuestros pensamientos en Cristo Jesús. Amin y Shalom

Serving God in His gifts to us 1 Corinthians 12 First Saint Johns January 17, 2016

[for the audio version of this sermon please click the above link]

We make our beginning in the Name of God the Father and in the Name of God the Son and in the Name of God the Holy Spirit and all those who use what God gave them to serve others and His church said … AMEN!

As Christians we have a lot of “vocations”, we often thing of vocation as a trade school kind of thing, but it actually means calling. Our very little Bible study that we do on Wednesday mornings, is about our different vocations as Christians, how we serve in those vocations as a Christian. We use a book by Dr Gene Veith, a Lutheran, who has a very Lutheran view of a Christian’s vocation or calling. Dr Veith emphasizes that we are called to live our Christian life in our worklife, as citizens, as parents, children, neighbors, our church, all to the glory of God. Dr Luther had a very different view of vocation/calling then the Roman church. The church of the time and even now saw Christian vocation in a very limited sense, only those “vocations” that were considered to be “religious”, were a valid calling, that is priests; from the parish to a bishop, cardinal, pope, monks, nuns, other auxiliary types of church servants. These people had a Christian vocation and because of their vocation, they were directly serving the church and therefore the church saw those vocations as “holy”. All other vocations were secular and not as important. The word vocation is from the Latin vocatio or voces, meaning “calling”. Luther saw every vocation in terms of our Christian life. You might be a plumber, but as a Christian you are called to that vocation by God, you are to serve as a Christian plumber.

One of the discussions that Dr Veith has is in terms of Christians serving as police officers, military, judges, corrections officers. That is positions where someone might have to use deadly force to compel someone to submit or can impose death on another person. Lutheran teaching is quite clear in this area, if we are serving those who are, secularly speaking, innocent victims, those who expect the government’s protection, then as Christians in order to compel submission /compliance, we can use deadly force. That applies to those who are duly appointed to positions of public safety, and it certainly applies to American citizens who can use deadly force in order to protect someone who might be subjected to violent or deadly force. Luther actually commends those Christians who are willing to serve in occupations that could result in death or serious injury. Those Christian sects which refuse to recognize this principle are just wrong. They claim that Christians are forbidden from killing another human being, that is just not true. The sixth commandment tells us not to “murder”, that is to take the life of someone who is, again, innocent, it does not forbid us from taking the life of someone who is trying to harm another person. I’ll bet if a terrorist is trying to ignite a bomb in a crowd you’re in and a police officer or military person kills to prevent the terrorist from killing others, women, elderly, children, you’re not going to stand there and wag your finger at that person and tell them they’re bad for shooting. There are Christians who will do just that and they don’t know what they’re talking about. God had no compunction telling Old Testament figures like Debroah, Joshua, David to take someone out who was threatening His people.

We as Christians are called to a number of vocations. God calls us to those vocations and He wants us to serve in those vocations to His glory. So if you are a Christian plumber, you have just as holy a calling as a church pastor. If you are called to be a Christian accountant, you are not just regulated under FASB, you are also regulated to the extent of what God expects you to be as a Christian accountant. I am sure that you know that means to a much higher standard than others who are plumbers, accountants, police officers, military, public office holders, on an on. How about our young people? “I’m not in church, I’m in my seventh grade classroom, so I don’t need to get all caught up in what God’s calling me to do as a student.” My response: “Wrongo, chalk breath”, if you are serving God as a student, does He not have a reason and a plan for you to be in that particular classroom, studying that particular subject? If you decide, “eh, history’s not that important, I can mess around and slack off in this class”. Again, wrongo. God has you in that class for a reason.

If we are faithfully serving God, those around us should know that, they should know we are Christians. Yes, we should profess our faith, tell people about our faith and what Jesus does in our lives. That’s one reason why we have “faith- sharing moments” at the end of worship. For you to tell us how you’ve shared your faith, and I think we all understand that the Holy Spirit can lead us to do that in the workplace, the classroom, the softball team, the Elks Lodge, etc, etc, never to disrupt what is going on, but at a time when you know you should, telling someone about Jesus, especially in the context of what they and/or you are dealing with at the moment. But since those around you probably know you’re a Christian, but they also know that you’re disruptive, unreliable, you don’t do your job well, or study well, in general you don’t strive for what is best and glorifies God, you create problems for those around you. How do you think they will view Christians and especially in terms of God. “Wow, how can I take God seriously, when the Christians around me tell me it’s all about God, and yet they’re lousy students, unhelpful, even harmful in their work?” They’re not going to think much of God because you’ve shown them that being a Christian and your relationship in Jesus isn’t serious in terms of your whole life. We are to show people that we are serious about our vocations, that our calling is not just to do a good job, but to also show that whatever we are doing, we are doing it to the glory of God. Everything we do should be to the glory of God, and should be in a way that truly shows excellence, team-building, loyalty, trustworthiness, and much more. Anything less shows others that God isn’t really worth knowing.

You might think it’s pretty limited what our callings are. For most people in the world they see their “vocation” as their employment and we, as Christians, certainly have a calling in our 9-5 work life. That calling is not just in terms of I show up, do what I’m supposed to do, punch out, go home and that’s that. As Christians we are called to a much higher standard. We also have to understand that in terms of “serving”

Finally serving does mean to the best of our ability in the church. Remember, we serve because it is God who enables us to serve, in many ways, and then guides us into the service that He wants us to perform. We have many here in the church that put their time, talent and treasure in service to God, to the church. God has inspired them to be where they are, doing what they’re doing to His glory. When we are faithfully following Him, we serve Him to the best of our ability, not just sit back and let others carry the load. Stewardship is a vitally important part of being a church member. It is a subject that I will be including in my sermons from now on. I don’t want to make stewardship a five week sermon series. But I do want to make sure you understand how God is leading you to serve His church by the best use of your financial offerings, the talents and skills that God has given you and the time and health God has given you to devote to His church. Look over our reading in 1 Corinthians. Paul writes that there are a variety of services, activities and gifts God gives us: “To each is given the manifestation of the Spirit for the common good.” (12:7) How disobedient is it to have a God-given, gift, talent, time, and keep it entirely to yourself, fail to do anything with it in order to serve His church, His people and the people around you? We like to think that what we have is entirely because we’re such wonderful, special people and we deserve everything we get. As Christians we better know better than that! Whatever we have has been given to us by God and certainly we can enjoy it, benefit from it, grow in it, but we are not allowed to hoard it and not use it in service to others. People have hoarded their gifts, and at some point God simply pulls those gifts away from them. Could be money, could be a talent, could be your time. If you misuse it or don’t use it for God’s glory, He could decide to take it back, bestow it on someone God can trust to use it to the building of His Kingdom on earth.

The peace of God that surpasses all understanding keep your hearts and minds through Christ Jesus. Amin and Shalom