The Epiphany of Our Lord - The Christian and the State

The Hymn # 132                O God of God, O Light of Light
The Order of Vespers p. 41
The Psalmody Psalm 2 on page 123
The Lections

Isaiah 60:1-6

Matthew 2:1-12

The Sermon Hymn #575        Before the Lord We Bow

The Christian and the State

The Litany and the Lord’s Prayer p. 44
The Collect for Peace p. 45
The Benediction p. 45
The Hymn # 558             All Praise to Thee

Isaiah 60

Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. 2 For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. 3 And the Gentiles shall come to thy light, and kings to the brightness of thy rising. 4 Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. 5 Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.

Matthew 2

2 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. 3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5 And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. 7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. 8 And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. 9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10 When they saw the star, they rejoiced with exceeding great joy. 11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense and myrrh. 12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.

The Christian and the State

A lady in this area was talking about her worship services at church - outside. I said, "I wish people would declare their First Amendment rights instead of saying - the strip clubs are open, so we should be, too."

She seemed a bit confused by what I said, so I said, "Free exercise of religion is a First Amendment right, which is beyond the control of any lawmaker or policeman."

She said, "Right. That is why we are worshiping in the parking lot. Freedom of religion."

I decided not to go over our inborn - inherent rights, because that concept is being lost quickly. It is very common to hear people say, "Don't even talk about that topic because it offends me."

The same is true of the Second Amendment. I have had students worry about their innate right to protect themselves.

The trouble with our society is the loss of literacy in general and that includes the concept of government. We have best possible Constitution, unrivaled by any other country's. However, we need to articulate our rights and our history rather than listen to blame from those who strive for another form of government.

I do not feel any sense of alarm about Washington DC, because the current disturbance was obviously planned, funded, and coordinated with those who would benefit from it. Many times people are stricken bad, unexpected events. Rather than blame the peace, why not ask, "Who benefits from this?"

Most of the news coverage is almost completely lacking in knowledge of the US Constitution. For example, we do not have a direct election of the President and Vice-President. Nobody votes for President. We only vote for a slate of electors. With slight variations, the state either pledges all electors to one candidate or another.

No one is elected or President Elect until the electors have voted and their slate has been accepted by the House. This balances the influence of the region with the influence of the population.

Lutherans should not be shocked. What protected Luther from the Emperor (who hated Germans and Lutherans) was his ruler being an Elector of the Emperor. Frederick the Wise had the power to say "No!" to the Emperor and the Pope. That is ironic especially this year - because that protection changed the world.

Our Founders anticipated the issue of population massed in certain places and controlling everything beneficial to them alone. The idea of electors was not new to them, but borrowed. There are many benefits, such as having presidential candidates pay attention to tiny states and big states with tiny populations. One state can make the difference in the election.

The individual state legislatures alone have the right to set the rules for their elections. Judges do not have that authority, and governors do not have that authority - under the US Constitution. There can be adjustments from the House of Representatives, but it really depends on them and the state legislatures to keep the votes honest.

God has given America a great place in the history of the world, great leaders as founders, a long-lasting Constitution, great mineral wealth and fertile soil, lakes and rivers to provide water and transportation, two oceans to provide safe distance from the covetous.

We seem so small and insignificant as a congregation, but the Savior was born in a town barely known, placed in a manger rather than the Temple or a ruler's home, not even in a scholar's home. The great power of Jesus came from the Truth rather than political standing. Truth is often persecuted but God's truth in the Word remains and grows until the end of time.

The fog was so bad, they could not see where they were going. The Durham boats took their half-frozen and ill-equipped army to the Hessian mercenaries, where they surprised them and began the march to freedom for us all. Washington gave credit to God.

+++

The Litany of Martin Luther, 1529.

 

℣: O Lord,	℟: Have mercy upon us.
℣: O Christ,	℟: Have mercy upon us.
℣: O Lord,	℟: Have mercy upon us.
℣: O Christ,	℟: Hear Thou us.
℣: O God the Father in heaven,	℟: Have mercy upon us.
℣: O God the Son, Redeemer of the world,	℟: Have mercy upon us.
℣: O God the Holy Ghost,	℟: Have mercy upon us.

 

℣: Be gracious unto us.	℟: Spare us, good Lord.
℣: Be gracious unto us.	℟: Help us, good Lord.

                                                               

℣: From all sin;	℟: Good Lord, deliver us.
℣: From all error;	℟: Good Lord, deliver us.
℣: From all evil:	℟: Good Lord, deliver us.

 

℣: From the crafts and assaults of the devil;	℟: Good Lord, deliver us.
℣: From sudden and evil death;	℟: Good Lord, deliver us.
℣: From pestilence and famine;	℟: Good Lord, deliver us.
℣: From war and bloodshed;	℟: Good Lord, deliver us.
℣: From sedition and rebellion;	℟: Good Lord, deliver us.
℣: From lightning and tempest;	℟: Good Lord, deliver us.
℣: From all calamity by fire and water;	℟: Good Lord, deliver us.
℣: And from everlasting death:	℟: Good Lord, deliver us.

 

℣: By the mystery of Thy holy Incarnation;	℟: Help us, good Lord.
℣: By Thy holy Nativity;	℟: Help us, good Lord.
℣: By Thy baptism, fasting, and temptation;	℟: Help us, good Lord.
℣: By Thine agony and bloody sweat;	℟: Help us, good Lord.
℣: By Thy cross and Passion;	℟: Help us, good Lord.
℣: By Thy precious death and burial;	℟: Help us, good Lord.
℣: By Thy glorious resurrection and ascension;	℟: Help us, good Lord.
℣: And by the coming of the Holy Ghost, the Comforter:	℟: Help us, good Lord.

 

℣: In all time of our tribulation;	℟: Help us, good Lord.
℣: In all time of our prosperity;	℟: Help us, good Lord.
℣: In the hour of death;	℟: Help us, good Lord.
℣: And in the day of Judgment:	℟: Help us, good Lord.

 

℣: We poor sinners do beseech Thee

℟: To hear us, O Lord God,

 

℣: And to rule and govern Thy holy Christian Church;	℟: We beseech Thee to hear us, good Lord.
℣: To preserve all pastors and ministers of Thy Church in the true knowledge and understanding of Thy Word and in holiness of life;	℟: We beseech Thee to hear us, good Lord.
℣: To put an end to all schisms and causes of offense;	℟: We beseech Thee to hear us, good Lord.
℣: To bring into the way of truth all such as have erred and are deceived;	℟: We beseech Thee to hear us, good Lord.
℣: To beat down Satan under our feet;	℟: We beseech Thee to hear us, good Lord.
℣: To send faithful laborers into Thy harvest;	℟: We beseech Thee to hear us, good Lord.
℣: To accompany Thy Word with Thy Spirit and grace;	℟: We beseech Thee to hear us, good Lord.
℣: To raise up them that fall and to strengthen such as do stand;	℟: We beseech Thee to hear us, good Lord.
℣: And to comfort and help the weak-hearted and the distressed:	℟: We beseech Thee to hear us, good Lord.

 

℣: To give all nations peace and concord;	℟: We beseech Thee to hear us, good Lord.
℣: To preserve our country from discord and contention;	℟: We beseech Thee to hear us, good Lord.
℣: To give to our nation perpetual victory over all its enemies;	℟: We beseech Thee to hear us, good Lord.
℣: To direct and defend our President and all in authority;	℟: We beseech Thee to hear us, good Lord.
℣: And to bless and keep our magistrates and all our people:	℟: We beseech Thee to hear us, good Lord.

 

℣: To behold and succor all who are in danger, necessity, and tribulation;	℟: We beseech Thee to hear us, good Lord.
℣: To protect all who travel by land or water;	℟: We beseech Thee to hear us, good Lord.
℣: To preserve all women in the perils of childbirth;	℟: We beseech Thee to hear us, good Lord.
℣: To strengthen and keep all sick persons and young children;	℟: We beseech Thee to hear us, good Lord.
℣: To set free all who are innocently imprisoned;	℟: We beseech Thee to hear us, good Lord.
℣: To defend and provide for all fatherless children and widows;	℟: We beseech Thee to hear us, good Lord.
℣: And to have mercy upon all men:	℟: We beseech Thee to hear us, good Lord.

 

℣: To forgive our enemies, persecutors, and slanderers and to turn their hearts;	℟: We beseech Thee to hear us, good Lord.
℣: To give and preserve to our use the fruits of the earth;	℟: We beseech Thee to hear us, good Lord.
℣: And graciously to hear our prayers:	℟: We beseech Thee to hear us, good Lord.

 

℣: O Lord Jesus Christ, Son of God,

℟: We beseech Thee to hear us, good Lord.

 

℣: O Lamb of God, that takest away the sin of the world,	℟: Have mercy upon us.
℣: O Lamb of God, that takest away the sin of the world,	℟: Have mercy upon us.
℣: O Lamb of God, that takest away the sin of the world,	℟: Grant us Thy peace.

 

℣: O Christ,	℟: Hear Thou us.
℣: O Lord,	℟: Have mercy upon us.
℣: O Christ,	℟: Have mercy upon us.

Minister and Congregation:

Lord have mercy upon us. Amen.

 

 

                                                                          

The Epiphany - Service Tonight at 7 PM Central

Perceptions will change today. 

Whatever our thoughts were before, we must take our citizenship seriously before we become serfs, slaves, beholden to foreign powers.

Brief Statements - From One More Researcher

Many people contribute research, ideas, and findings. Below is an extensive lesson on the Brief Statements of the LCMS. I have permission to copy and paste it.

***

Dear Pastor Jackson,

You have posted regarding catechisms of the Missouri Synod.  I draw your attention to three versions of a brief statement: 1897, 1922 and 1932.  Franz Pieper was primarily responsible for the first two and perhaps for the third, as far as I know.

The 1897 brief statement lacks universal justification.  It says, “faith in Christ as the only way to obtain salvation, the Scripture sums up in the article of justification.” It quotes John 3:36. And, “alone by grace, on account of the perfect merit of Christ, He justifies them, i.e. He regards as righteous all those who believe in Christ, i.e., who believe on the authority of the Gospel, that for Christ’s sake their sins are forgiven them.”  Furthermore, it says, “this doctrine we hold, in harmony with our fathers, that it is the principal article of the Christian doctrine.”

I know universal or objective justification was held and debated before 1897, such as in the 1872 conference when the Synodical Council was formed.  Yet, it doesn’t appear in this brief statement.

The 1922 brief statement inches closer.  It says, “Since all mankind is reconciled with God through Christ’s vicarious life and passion, and God has the reconciliation brought about through Christ proclaimed in the Gospel that it might be believed by men; hence, for all men faith in Christ is the only way to obtain forgiveness of sins and salvation, as the Scripture of the Old and New Testament teaches (Acts 10:43; John 3:17, 17, 36). Under faith in Christ we understand faith in the Gospel, that is, faith in the forgiveness of sins purchased by Christ, not the human attempts, to fulfill God’s Law.”  Under justification, it says, “For the Christian religion is the faith that we have forgiveness of sins and salvation through faith in Christ without [our] own works and worthiness.”

I think these statements could be understood without universal justification in mind or with universal justification in mind, depending on the understanding of reconciliation and “faith in the forgiveness of sins.”  Note that there is no mention of 2 Cor. 5:19.

The 1932 brief statement, as you know, brings universal justification into full bloom, but without as much emphasis and defense as in later statements, especially the 1983 theses.  Of reconciliation under the topic of redemption, it says, “In this manner God reconciled the whole sinful world unto Himself, Gal. 4:4, 5; 3:13; 2 Cor. 5:18, 19.” It repeats this under “Faith in Christ” and says, “faith in Christ is the only way for men to obtain personal reconciliation with God, that is, the forgiveness of sins, as both the Old and New Testament Scriptures testify, Acts 10:43; John 3:16-18, 36.”  Note the creation of a world justification and a personal justification.

Under “Justification,” it builds to a crescendo. “Scripture teaches that God has already declared the whole world to be righteous in Christ, Rom. 5:19; 2 Cor. 5:18-21; Rom 4:25; . . . He justifies, that is, accounts a righteous, all those who believe, accept, and rely on, the fact that for Christ’s sake their sins are forgiven.”

I don't understand how the whole world is righteous on the one hand, and God accounts as righteous all who believe (presumably without holding unbelievers as righteous).

Note the addition of the Romans and 2 Corinthians “sedes doctrinae” for universal justification.  Of course, by this time, Franz Pieper (1852-1931) had already produced Christian Dogmatics ca. 1917.  It is a surprise that the 1922 statement did not treat universal justification more thoroughly.

                          1897

A Brief Statement of the Doctrinal Position of the Missouri Synod by F. Pieper, 1897

Of Faith

Since Christ by His vicarious life, suffering, and death is the sole Redeemer of men, and since God has the salvation, which was wrought out by Christ, proclaimed to men through the Gospel, to the end that they may believe this salvation, and thus become sharers therein, we profess that faith in Christ is the only way for men to obtain salvation, as Christ Himself testifies: “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him,” John 3, 36.

However, by faith in Christ we understand faith in the forgiveness of sins for Christ’s sake, i.e., this confidence of the heart, that God by grace, for Christ’s sake, without our works, forgives all our sins, and receives us to everlasting life.

Of Justification

All its teachings regarding the love of God to a sinner-world, regarding the salvation wrought out by Christ, regarding the insufficiency of all men to acquire salvation through themselves, and regarding faith in Christ as the only way to obtain salvation, the Scripture sums up in the article of justification, by which it teaches the reason why, and the manner in which, a person is accounted righteous before God, and received unto eternal life. Holy Scripture, namely, teaches that God does not receive men on a basis of their own work and their own merit, as the blind world and nominal Christians imagine Him to do, but that without the deeds of the Law, alone by grace, on account of the perfect merit of Christ, He justifies them, i.e., He regards as righteous all those who believe in Christ, i.e., who believe on the authority of the Gospel, that for Christ’s sake their sins are forgiven them. Thus the Holy Spirit testifies through St. Paul: “There is no difference: for all have sinned, and come short of the glory of God; being justified freely by His grace through the redemption that is in Christ Jesus,” Rom. 3:22-24. And again: “Therefore we conclude that a man is justified by faith without the deeds of the Law,” Rom. 3,28.

This doctrine we believe with all our heart, and pray God to graciously preserve us and our posterity in the same. For this doctrine Christ is given the honor due Him., viz., that by His life, suffering, and death He is our only Redeemer, and only by this doctrine poor sinners receive this abiding comfort, that God is assuredly gracious to them. Regarding this doctrine we hold, in harmony with our fathers, that it is the principal article of the Christian doctrine;” this doctrine is the real secret of Scripture, by which Scripture is distinguished from all false books of religion; for only Scripture teaches this article, that men are saved by faith in Christ crucified, and not by their own works. We also profess that only where this article has entered into a heart by faith there are Christians, and there is the Christian Church found, while all men who do not believe this article must be numbered with the unbelieving, even though they are found in external communion with the Church.

 1922

The 1922 Brief Statement, F. Pieper

Of Redemption [final sentence]

This divine wonder of the incarnation of the Son of God occurred to the end that He might be the Mediator between God and man, viz., that [He] might fulfill the divine Law in man’s place, suffer and die, and in this way reconcile all mankind with God.

Of Faith in Christ

Since all mankind is reconciled with God through Christ’s vicarious life and passion, and God has the reconciliation brought about through Christ proclaimed in the Gospel that it might be believed by men; hence, for all men faith in Christ is the only way to obtain forgiveness of sins and salvation, as the Scripture of the Old and New Testament teaches (Acts 10:43; John 3:16, 17, 36). Under faith in Christ we understand faith in the Gospel, that is, faith in the forgiveness of sins purchased by Christ, not the human attempts, to fulfill God’s Law.

Scripture teaches, viz., that God does not accept men on the basis of their own works, but without the works of the Law by grace alone for the sake of Christ’s perfect obedience does He justify all of them, that is, He reckons righteous those who believe in Christ, that is, believe that they are forgiven for Christ’s sake.

Of Justification

Thus the Holy Spirit testifies through St. Paul: “there is no distinction; they are altogether sinners and lack the glory, which they should have in God, and are justified freely by His grace through the redemption effected through Christ Jesus” (Romans 3:23, 24).

And again: “so we now maintain that man is justified without the works of the Law, only through faith” (Romans 3:28). Only through this doctrine will Christ be given His glory that He is our Savior through His holy life and His innocent suffering and death, and only through this doctrine do poor sinners have continual comfort that God is truly gracious. We reject all doctrine in which human works and worthiness are mingled with Justification before God as apostasy from the Christian religion. For the Christian religion is the faith that we have forgiveness of sins and salvation through faith in Christ without [our] own works and worthiness.

                            1932

Brief Statement of the Doctrinal Position of the Missouri Synod (Adopted 1932)

Of Redemption

8. We teach that in the fulness of time the eternal Son of God was made man by assuming, from the Virgin Mary through the operation of the Holy Ghost, a human nature like unto ours, yet without sin, and receiving it unto His divine person. Jesus Christ is therefore “true God, begotten of the Father from eternity, and also true man, born of the Virgin Mary,” true God and true man in one undivided and indivisible person. The purpose of this miraculous incarnation of the Son of God was that He might become the Mediator between God and men, both fulfilling the divine Law and suffering and dying in the place of mankind. In this manner God reconciled the whole sinful world unto Himself, Gal. 4:4, 5; 3:13; 2 Cor. 5:18, 19.

Of Faith in Christ

9. Since God has reconciled the whole world unto Himself through the vicarious life and death of His Son and has commanded that the reconciliation effected by Christ be proclaimed to men in the Gospel, to the end that they may believe it, 2 Cor. 5:18, 19; Rom. 1:5, therefore faith in Christ is the only way for men to obtain personal reconciliation with God, that is, forgiveness of sins, as both the Old and the New Testament Scriptures testify, Acts 10:43; John 3:16-18, 36. By this faith in Christ, through which men obtain the forgiveness of sins, is not meant any human effort to fulfill the Law of God after the example of Christ, but faith in the Gospel, that is, in the forgiveness of sins, or justification, which was fully earned for us by Christ and is offered by the Gospel. This faith justifies, not inasmuch as it is a work of man, but inasmuch as it lays hold of the grace offered, the forgiveness of sins, Rom. 4:16.

Of Justification

17. Holy Scripture sums up all its teachings regarding the love of God to the world of sinners, regarding the salvation wrought by Christ, and regarding faith in Christ as the only way to obtain salvation, in the article of justification. Scripture teaches that God has already declared the whole world to be righteous in Christ, Rom. 5:19; 2 Cor. 5:18-21; Rom. 4:25; that therefore not for the sake of their good works, but without the works of the Law, by grace, for Christ's sake, He justifies, that is, accounts as righteous, all those who believe, accept, and rely on, the fact that for Christ's sake their sins are forgiven. Thus the Holy Ghost testifies through St. Paul: “There is no difference; for all have sinned and come short of the glory of God, being justified freely by His grace, through the redemption that is in Christ Jesus,” Rom. 3:23, 24. And again: “Therefore we conclude that a man is justified by faith, without the deeds of the Law,” Rom. 3:28.

18. Through this doctrine alone Christ is given the honor due Him, namely, that through His holy life and innocent suffering and death He is our Savior. And through this doctrine alone can poor sinners have the abiding comfort that God is assuredly gracious to them. We reject as apostasy from the Christian religion all doctrines whereby man's own works and merit are mingled into the article of justification before God. For the Christian religion is the faith that we have forgiveness of sins and salvation through faith in Christ Jesus, Acts 10:43.

19. We reject as apostasy from the Christian religion not only the doctrine of the Unitarians, who promise the grace of God to men on the basis of their moral efforts; not only the gross work-doctrine of the papists, who expressly teach that good works are necessary to obtain justification; but also the doctrine of the synergists, who indeed use the terminology of the Christian Church and say that man is justified “by faith,” “by faith alone,” but again mix human works into the article of justification by ascribing to man a co-operation with God in the kindling of faith and thus stray into papistic territory.

Yours in Christ,

Biblical Research Next

I am doing more research on the Biblical project, and I expect to write Biblical books from now on. For example, the I AM sermons in John would be a good topic that many could use.

The original text is neglected almost universally. One reason is the lack of Biblical languages in college and seminary. Augustana College provided two years of Greek in the 1960s, for those planning to attend seminary. Years later, when we stopped at their book store, they no longer sold Greek New Testaments. When I told the dean at Waterloo Seminary, Ontario, that I was taking Hebrew, he said, "Why? You won't get academic credit." I said, "To read the Old Testament in its original language." He was obsessed with counselling. Now that school is a separate university where the pastoral track is the least populated. 

Yale Divinity had endless opportunities for Hebrew and Greek Biblical studies. I took Genes in Hebrew for a semester, Thessalonians in Greek, and NT Christology where the languages were assumed. Notre Dame was fairly limited, as one might expect.

All seminaries have weakened the Biblical language requirements, whittling them down to a "summer Greek class" at best. 

Like most, I have never touched an ancient manuscript - unless my college transcript counts. People can buy photographed manuscripts, but they are rare and expensive. A Greek New Testament has notes to indicate what was allowed or omitted, but that is pretty limiting and rarely used.

I am saying - it is easy to fool a clergy population with "little Latin, and less Greek" and no Hebrew. (That is an old jab at the actor Shakespeare, somewhat expanded, because he was the frontman for the Earl of Oxford.)

I am not sure the clergy really care to learn about manuscripts and translations, even though the information is fascinating - and definitely central for understanding the Bible.

The book will consist of three parts:

1. Introducing books on manuscripts and translations.
2. Showing how the "rules" can be used to water down the text and reverse meanings.
3. The issues concerning the Greek New Testament, replacing a good text with a horrible one - the 1880 swindle.
4. Deceitful translations building upon the freedom to butcher the original text.

This will be written largely for the laity. I am going to use a little Greek, but not much.

The fish symbol spells out the titles of Jesus, which helped early Christians connect when meeting strangers. One would make the arch in the sand or soil. The second would scratch the other half of the fish, if he was a Christian. Otherwise, the first mark really meant nothing by itself.