 |
| Jen Psaki |
ICHABOD, THE GLORY HAS DEPARTED - explores the Age of Apostasy, predicted in 2 Thessalonians 2:3, to attack Objective Faithless Justification, Church Growth Clowns, and their ringmasters. The antidote is trusting the efficacious Word in the Means of Grace. John 16:8. Isaiah 55:8ff. Romans 10. Most readers are WELS, LCMS, ELS, or ELCA. This blog also covers the Roman Catholic Church, Eastern Orthodoxy, and the National Council of Churches.
Monday, March 3, 2025
Daily Luther Sermon Quote - Matthew 4:1-11 - "Christ rather followed the example of Moses, who fasted also forty days and nights, when he received the law of God on mount Sinai. Thus Christ also wished to fast when he was about to bring to us, and give expression to, the new law. In the second place, Lent has become mere mockery because our fasting is a perversion and an institution of man. For although Christ did fast forty days, yet there is no word of his that he requires us to do the same and fast as he did."
Luther's Sermons - Matthew 4:1-11.
Invocavit. First Sunday in Lent
Text
Matthew 4:1-11. Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he afterward hungered. And the tempter came and said unto him, If thou art the Son of God, command that these stones become bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him into the holy city; and he set him on the pinnacle of the temple, and saith unto him, if thou art the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and, On their hands they shall bear thee up, lest haply thou dash thy foot against a stone.
Jesus said unto him, Again it is written, Thou shalt not make trial of the Lord thy God. Again, the devil taketh him unto an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them; and he said unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him; and behold, angels came and ministered unto him.
I. THE FASTING OF CHRIST.
1. This Gospel is read today at the beginning of Lent in order to picture before Christians the example of Christ, that they may rightly observe Lent, which has become mere mockery: first, because no one can follow this example and fast forty days and nights as Christ did without eating any food. Christ rather followed the example of Moses, who fasted also forty days and nights, when he received the law of God on mount Sinai. Thus Christ also wished to fast when he was about to bring to us, and give expression to, the new law. In the second place, Lent has become mere mockery because our fasting is a perversion and an institution of man. For although Christ did fast forty days, yet there is no word of his that he requires us to do the same and fast as he did. Indeed he did many other things, which he wishes us not to do; but whatever he calls us to do or leave undone, we should see to it that we have his Word to support our actions.
2. But the worst of all is that we have adopted and practiced fasting as a good work: not to bring our flesh into subjection; but, as a meritorious work before God, to atone for our sins and obtain grace. And it is this that has made our fasting a stench and so blasphemous and shameful, so that no drinking and eating, no gluttony and drunkenness, could have been as bad and foul. It would have been better had people been drunk day and night than to fast thus. Moreover, even if all had gone well and right, so that their fasting had been applied to the mortification of the flesh; but since it was not voluntary, and it was not left to each to do according to their own free will, but was compulsory by virtue of human commandment, and they did it unwillingly, it was all lost and to no purpose. I will not mention the many other evils as the consequences, as that pregnant mothers and their offspring, the sick and the weak, were thereby ruined, so that it might be called a fasting of Satan instead of a fasting unto holiness. Therefore we will carefully consider how this Gospel teaches us by the example of Christ what true fasting is.
3. The Scriptures present to us two kinds of true fasting: one, by which we try to bring the flesh into subjection to the spirit, of which St. Paul speaks in 2 Corinthians 6:5: “ In labors, in watchings, in fastings.” The other is that which we must bear patiently, and yet receive willingly because of our need and poverty, of which St. Paul speaks in 1 Corinthians 4:11: “Even unto this present hour we both hunger, and thirst,” and Christ in Matthew 9:15: “When the bridegroom shall be taken away from them, then will they fast.” This kind of fasting Christ teaches us here while in the wilderness alone without anything to eat, and while he suffers his penury without murmuring. The first kind of fasting, one can end whenever he wills, and can satisfy it by food; but the other kind we must observe and bear until God himself changes it and satisfies us. Hence it is much more precious than the first, because it moves in greater faith.
4. This is also the reason that the Evangelist with great care places it first:
Then was Jesus led up of the Spirit into the wilderness, that he might there fast and be tempted, so that no one might imitate his example of their own choice and make of it a selfish, arbitrary, and pleasant fasting; but instead wait for the Spirit, who will send him enough fastings and temptations. For whoever, without being led by the Spirit, wantonly resorts to the danger of hunger or to any temptation, when it is truly a blessing of God that he can eat and drink and have other comforts, tempts God. We should not seek want and temptation, they will surely come of themselves; we ought then do our best and act honestly. The text reads: Jesus was led up of the Spirit into the wilderness; and not: Jesus himself chose to go into the wilderness. “For as many as are led by the Spirit of God, these are sons of God.” Romans 8:14. God gives his blessings for the purpose that we may use them with thanksgiving, and not that we may let them lie idle, and thus tempt him; for he wishes it, and forces us to fast by the Spirit or by a need which we cannot avoid.
1. This Gospel is read today at the beginning of Lent in order to picture before Christians the example of Christ, that they may rightly observe Lent, which has become mere mockery: first, because no one can follow this example and fast forty days and nights as Christ did without eating any food. Christ rather followed the example of Moses, who fasted also forty days and nights, when he received the law of God on mount Sinai. Thus Christ also wished to fast when he was about to bring to us, and give expression to, the new law. In the second place, Lent has become mere mockery because our fasting is a perversion and an institution of man. For although Christ did fast forty days, yet there is no word of his that he requires us to do the same and fast as he did. Indeed he did many other things, which he wishes us not to do; but whatever he calls us to do or leave undone, we should see to it that we have his Word to support our actions.
2. But the worst of all is that we have adopted and practiced fasting as a good work: not to bring our flesh into subjection; but, as a meritorious work before God, to atone for our sins and obtain grace. And it is this that has made our fasting a stench and so blasphemous and shameful, so that no drinking and eating, no gluttony and drunkenness, could have been as bad and foul. It would have been better had people been drunk day and night than to fast thus. Moreover, even if all had gone well and right, so that their fasting had been applied to the mortification of the flesh; but since it was not voluntary, and it was not left to each to do according to their own free will, but was compulsory by virtue of human commandment, and they did it unwillingly, it was all lost and to no purpose. I will not mention the many other evils as the consequences, as that pregnant mothers and their offspring, the sick and the weak, were thereby ruined, so that it might be called a fasting of Satan instead of a fasting unto holiness. Therefore we will carefully consider how this Gospel teaches us by the example of Christ what true fasting is.
3. The Scriptures present to us two kinds of true fasting: one, by which we try to bring the flesh into subjection to the spirit, of which St. Paul speaks in 2 Corinthians 6:5: “ In labors, in watchings, in fastings.” The other is that which we must bear patiently, and yet receive willingly because of our need and poverty, of which St. Paul speaks in 1 Corinthians 4:11: “Even unto this present hour we both hunger, and thirst,” and Christ in Matthew 9:15: “When the bridegroom shall be taken away from them, then will they fast.” This kind of fasting Christ teaches us here while in the wilderness alone without anything to eat, and while he suffers his penury without murmuring. The first kind of fasting, one can end whenever he wills, and can satisfy it by food; but the other kind we must observe and bear until God himself changes it and satisfies us. Hence it is much more precious than the first, because it moves in greater faith.
4. This is also the reason that the Evangelist with great care places it first:
Then was Jesus led up of the Spirit into the wilderness, that he might there fast and be tempted, so that no one might imitate his example of their own choice and make of it a selfish, arbitrary, and pleasant fasting; but instead wait for the Spirit, who will send him enough fastings and temptations. For whoever, without being led by the Spirit, wantonly resorts to the danger of hunger or to any temptation, when it is truly a blessing of God that he can eat and drink and have other comforts, tempts God. We should not seek want and temptation, they will surely come of themselves; we ought then do our best and act honestly. The text reads: Jesus was led up of the Spirit into the wilderness; and not: Jesus himself chose to go into the wilderness. “For as many as are led by the Spirit of God, these are sons of God.” Romans 8:14. God gives his blessings for the purpose that we may use them with thanksgiving, and not that we may let them lie idle, and thus tempt him; for he wishes it, and forces us to fast by the Spirit or by a need which we cannot avoid.
Daffodils Are Blooming - March 3, 2025
Ah, yes. You almost wanted to plant daffodils last fall. The ground was either dry and hard to manage or soggy and discouraging. Oh - and the bulb packages were so expensive.
Some bargain bags might arrive very late, the chilling winds less than welcoming. As one helper said, "You have enough daffodils." That has become a garden joke mantra, along with "You have enough roses." I am third generation in growing flowers, so I will face the wind and pollens steadfastly.
Impulsively, I planted enough Joe Pye Weed to welcome every butterfly and bee in Northwest Arkansas. I coddled Clethra until I began to realize their aggressiveness once planted, coddled, earthwormed, and manured.
An anti-gardener said, "You paid money for a weed? Honeysuckle? I had to tear it out!" I set aside a sunny patch next to the garage. I obtained cow squares to support the vines. I was given a rain barrel to water the honeysuckle and the roses. The fragile looking vine now looks like it is going to cover the county in time.
 |
| Clethra aroma? Cinnabon! |
Sunday, March 2, 2025
The Beautiful Girls
 |
| Bethany had big smiles and plenty of mischief, even though she could not speak words or even roll over. Nurses loved to call her Angel for her natural, blond, curly-cue hair. Bethany was easy to pose with a smile. All she needed was to hear her Aunt Maria's voice saying "Bethany!" The photographer did just as well, because Bethany loved her so much |
I was teaching a class where the students had already earned advanced degrees in nursing, medical care, therapy, and specialties. We got into a discussion about Bethany Joan Marie (Angel) and Erin Joy (Joy...to the max).
 |
This Angel photograph featured Angel's curly blond hair, beautiful smiles, perfect eyesight, and adoring mother Christina. Bethany loved the photographer.  Joy     We prayed that Erin Joy would be healthy, but also that we would create as much happiness as possible if the same undiagnosed condition repeated itself. Joy was the perfect echo of Luther writing "You have as much laughter as you have faith." We got to know some really sour Lutheran, LCMS, WELS, and CLC (sic) potentates. They certainly found ways to make us laugh as often as possible. When a CLC (sic) official sent a letter around that I was showing contempt for their official statements, I denied it, writing back, "No I am doing my best to hide it." (They did not catch the humor.) Yes, we had a nurse scold us for having too much fun with Erin Joy in her room. After I got my beat-down, Erin listened to us whispering the crimes and the potential punishments. Can a tiny child absorb so much? I placed her along-side a former pilot, who was slowly dying of disorder similar to hers. I got so involved with him that Erin began to cry for lack of attention. I explained that to the pilot, who said very slowly, "She has to learn to take her turn." I said in a semi-serious response, "YOU tell her!" Erin laughed from hearing her priority recognized - the baby of the family, the entertainer, the patient with all the nurses on her side. |
Quinquagesima Sunday - 2025,
The Confession of Sins
The Absolution
The Introit p. 16
The Absolution
The Introit p. 16
Introit
Be Thou my strong Rock: for an house of defense to save me.
Thou art my Rock and my Fortress: therefore for Thy name’s sake lead me and guide me.
Psalm. In Thee, O Lord, do I put my trust; let me never be ashamed: deliver me in Thy righteousness.
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
Collect
O Lord, we beseech Thee, mercifully hear our prayers and, having set us free from the bonds of sin, defend us from all evil; through Jesus Christ, Thy Son, our Lord, who liveth, etc.
The EpistleThe Epistle. 1 Corinthians 13
Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
6 Rejoiceth not in iniquity, but rejoiceth in the truth;
7 Beareth all things, believeth all things, hopeth all things, endureth all things.
8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
9 For we know in part, and we prophesy in part.
10 But when that which is perfect is come, then that which is in part shall be done away.
11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.
Gradual
V. Thou hast with Thine arm redeemed Thy people: the sons of Jacob and Joseph.
Tract. Make a joyful noise unto the Lord, all ye lands: serve the Lord with gladness.
V. Enter into His gates with thanksgiving.
V. Know ye that the Lord, He is God.
V. It is He that hath made us and not we ourselves: we are His people and the sheep of his pasture.
The Gospel
Luke 18:31 Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.
32 For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:
33 And they shall scourge him, and put him to death: and the third day he shall rise again.
34 And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.
35 And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:
36 And hearing the multitude pass by, he asked what it meant.
37 And they told him, that Jesus of Nazareth passeth by.
38 And he cried, saying, Jesus, thou son of David, have mercy on me.
39 And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou son of David, have mercy on me.
40 And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,
41 Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight.
42 And Jesus said unto him, Receive thy sight: thy faith hath saved thee.
43 And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.
The Nicene Creed p. 22
The Sermon Hymn #142 A Lamb Goes Uncomplaining Forth
The Sermon Hymn #142 A Lamb Goes Uncomplaining Forth
The Eyes of Faith
The Hymn #311 Jesus Christ, Our Blessed Savior - John Huss, above
The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn #657 Beautiful Savior
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn #657 Beautiful Savior
The Eyes of Faith
Luke 18:31 Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. 32 For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: 33 And they shall scourge him, and put him to death: and the third day he shall rise again. 34 And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.
At first it seems that these two passages are put together awkwardly, starting with the lack of understanding of the disciples. Although Jesus taught them carefully, they showed many examples of not really grasping the divinity and future of their Savior. Being very clear about what they heard, the disciples were even more lost - "they understood none of these things."
Nils Dahl quoted a description of this - (from class) - "The disciples were the dark background which made the brightness of Jesus all the more brilliant." That is a concise reflection. Modernists have their own ideas, which means they hear and read the words about Christ, but they treat the Savior as a very good person but not miraculous or divine.
This introduction reminds us of how much we are like the disciples. Our lives of faith can be in the background. We have learned a lot about the Scriptures, but the divine message is not so clear and forceful. Pastors fall into this just as much - if not more - than the typical church member. And we wonder what "typical" means now.
It is good to remember that the disciples are going up toward Jerusalem. That is symbolic and real at the same time.
35 And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: 36 And hearing the multitude pass by, he asked what it meant. 37 And they told him, that Jesus of Nazareth passeth by. 38 And he cried, saying, Jesus, thou son of David, have mercy on me.
This is the great contrast which many overlook. We take these things for granted. The description is important - a certain blind man was on the side begging. He heard the noise of the crowd, which alerted him. But he did not know. They told the beggar what they did not realize. They only said "Jesus of Nazareth is passing by."
That was important but the blind man knew so much more - not simply "Jesus of Nazareth" but "Jesus You (singular) Son of David. The crowd with eyesight could not see what the blindman saw and embraced - "have mercy on me."
Even today, the crowds rush by and create a commotion.
39 And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou son of David, have mercy on me.
A large group of people came rushing by, but they only wanted to silence the blind man. Everything was upside-down, as it is today. Jesus the Savior is rebuked in every possible way and manner. The exception is being faithful and attentive toward the Good Shepherd, who not only protects them but also provides for them. Faith comes from hearing the Gospel in Isaiah 53 and Romans 10, plus many other sources.
40 And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, 41 Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. 42 And Jesus said unto him, Receive thy sight: thy faith hath saved thee. 43 And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.
Clearly the crowd were not believers but the blind beggar already confessed his faith in Jesus. The ratio continues - "Many are called but few are chosen." All the people praised God but the days in Jerusalem showed that the same people cheering were also eager to jeer and mock Jesus.
There are many levels in this short passage, and they are worth considering.
1. Jesus described what would soon happen and argued - based on the Prophets, whose writings were preserved many centuries in the past. The Prophets had great authority, so they were the foundation of the New Testament .
2. Jesus Himself proclaimed His Messianic Promises, even though most did not believe unless given dramatic examples.
3. The blind man knew about Jesus in advance.
4. Jesus confirmed His David honor, through the blind man's faith and confession.
Prayers and Announcements
Tuesday 10 AM - Reformation Lecture, but not on Thursday this week
Ash Wednesday - 7 PM
In our prayers - Pastor and Chris Shrader - black mold; Sarah Buck, others in our prayers.
Saturday, March 1, 2025
Daily Luther Sermon Quote - Quinquagesima Epistle - "Justification of necessity precedes love. One does not love until he has become godly and righteous. Love does not make us godly, but when one has become godly love is the result. Faith, the Spirit and justification have love as effect and fruitage, and not as mere ornament and supplement. We maintain that faith alone justifies and saves."
Luther's Sermons - 1 Corinthians 13:1-13.
Quinquagesima. The Sunday before Lent
LOVE THE SPIRIT’S FRUIT RECEIVED BY FAITH.
7. We hold, and unquestionably it is true, that it is faith which justifies and cleanses, Romans 1:17; Romans 10:10; Acts 15:9. But if it justifies and purifies, love must be present. The Spirit cannot but impart love together with faith. In fact, where true faith is, the Holy Spirit dwells; and where the Holy Spirit is, there must be love and every excellence. How is it, then, Paul speaks as if faith without love were possible? We reply, this one text cannot be understood as subverting and militating against all those texts which ascribe justification to faith alone. Even the sophists have not attributed justification to love, nor is this possible, for love is an effect, or fruit, of the Spirit, who is received through faith.
8. Three answers may be given to the question. First, Paul has not reference here to the Christian faith, which is inevitably accompanied by love, but to a general faith in God and his power. Such faith is a gift; as, for instance, the gift of tongues, the gift of knowledge, of prophecy, and the like. There is reason to believe Judas performed miracles in spite of the absence of Christian faith, according to John 6:70: “One of you is a devil.” This general faith, powerless to justify or to cleanse, permits the old man with his vices to remain, just as do the gifts of intellect, health, eloquence, riches.
9. A second answer is: Though Paul alludes to the true Christian faith, he has those in mind who have indeed attained to faith and performed miracles with it, but fall from grace through pride, thus losing their faith. Many begin but do not continue. They are like the seed in stony ground. They soon fall from faith. The temptations of vainglory are mightier than those of adversity. One who has the true faith and is at the same time able to perform miracles is likely to seek and to accept honor with such eagerness as to fall from both love and faith.
10. A third answer is: Paul in his effort to present the necessity of love, supposes an impossible condition. For instance, I might express myself in this way: “Though you were a god, if you lacked patience you would be nothing.” That is, patience is so essential to divinity that divinity itself could not exist without it, a proposition necessarily true. So Paul’s meaning is, not that faith could exist without love, but on the contrary, so much is love an essential of faith that even mountain-moving faith would be nothing without love, could we separate the two even in theory.
The third answer pleases me by far the best, though I do not reject the others, particularly the first. For Paul’s very first premise is impossible — “if I speak with the tongues of angels.” To speak with an angelic tongue is impossible for a human being, and he clearly emphasizes this impossibility making a distinction between the tongues of men and those of angels.
There is no angelic tongue; while angels may speak to us in a human tongue men can never speak in those of angels.
11. As we are to understand the first clause — “If I speak with the tongues of angels” — as meaning, Were it as possible as it is impossible for me to speak with the tongues of angels; so are we to understand the second clause — “If I have all faith, so as to remove mountains” — to mean, Were it as possible as it is impossible to have such faith. Equally impossible is the proposition of understanding all mysteries, and we must take it to mean, Were it possible for one to understand all mysteries, which, however, it is not. John, in the last chapter of his Gospel, asserts that the world could not contain all the books which might be written concerning the things of the kingdom. For no man can ever fathom the depths of these mysteries. Paul’s manner of expressing himself is but a very common one, such as: “Even if I were a Christian, if I believed not in Christ I would be nothing”; or, “Were you even a prince, if you neither ruled men nor possessed property you would be nothing.” “And if I bestow all my goods to feed the poor.”
12. In other words, “Were I to perform all the good works on earth and yet had not charity — having sought therein only my own honor and profit and not my neighbor’s — I would nevertheless be lost.” In the performance of external works so great as the surrender of property and life, Paul includes all works possible of performance, for he who would at all do these, would do any work. Just so, when he has reference to tongues he includes all good words and doctrines; and in prophecy, understanding and faith he comprises all wisdom and knowledge. Some may risk body and property for the sake of temporal glory. So Romans and pagans have done; but as love was lacking and they sought only their own interests, they practically gave nothing. It being generally impossible for men to give away all their property, and their bodies to be burned, the meaning must be: “Were it possible for me to give all my goods to the poor, and my body to be burned.”
13. The false reasoning of the sophists will not stand when they maliciously deduct from this text the theory that the Christian faith is not effectual to blot out sin and to justify. They say that before faith can justify it must be garnished with love; but justification and its distinctive qualities as well are beyond their ken. Justification of necessity precedes love. One does not love until he has become godly and righteous. Love does not make us godly, but when one has become godly love is the result. Faith, the Spirit and justification have love as effect and fruitage, and not as mere ornament and supplement. We maintain that faith alone justifies and saves. But that we may not deceive ourselves and put our trust in a false faith, God requires love from us as the evidence of our faith, so that we may be sure of our faith being real faith.
THE NATURE OF CHRISTIAN LOVE.
“Love suffereth long, and is kind.”
14. Now Paul begins to mention the nature of love, enabling us to perceive where real love and faith are to be found. A haughty teacher does not possess the virtues the apostle enumerates. Lacking these, however many gifts the haughty have received through the Gospel, they are devoid of love.
First, love “suffereth long.” That is, it is patient; not sudden and swift to anger, not hasty to exercise revenge, impatience or blind rage. Rather it bears in patience with the wicked and the infirm until they yield. Haughty teachers can only judge, condemn and despise others, while justifying and exalting themselves.
15. Second, love is “kind.” In other words, it is pleasant to deal with; is not of forbidding aspect; ignores no one; is kind to all men, in words, acts and attitude.
16. Third, love “envieth not” — is not envious nor displeased at the greater prosperity of others; grudges no one property or honor. Haughty teachers, however, are envious and unkind. They begrudge everyone else both honor and possessions. Though with their lips they may pretend otherwise, these characteristics are plainly visible in their deeds.
17. Fourth, love “vaunteth not itself.” It is averse to knavery, to crafty guile and double-dealing. Haughty and deceptive spirits cannot refrain from such conduct, but love deals honestly and uprightly and face to face.
18. Fifth, love is not “puffed up,” as are false teachers, who swell themselves up like adders.
19. Sixth, love “doth not behave itself unseemly” after the manner of the passionate, impatient and obstinate, those who presume to be always in the right, who are opposed to all men and yield to none, and who insist on submission from every individual, otherwise they set the world on fire, bluster and fume, shriek and complain, and thirst for revenge. That is what such inflating pride and haughtiness of which we have just spoken lead to.
20. Seventh, love “seeketh not her own.” She seeks not financial advancement; not honor, profit, ease; not the preservation of body and life.
7. We hold, and unquestionably it is true, that it is faith which justifies and cleanses, Romans 1:17; Romans 10:10; Acts 15:9. But if it justifies and purifies, love must be present. The Spirit cannot but impart love together with faith. In fact, where true faith is, the Holy Spirit dwells; and where the Holy Spirit is, there must be love and every excellence. How is it, then, Paul speaks as if faith without love were possible? We reply, this one text cannot be understood as subverting and militating against all those texts which ascribe justification to faith alone. Even the sophists have not attributed justification to love, nor is this possible, for love is an effect, or fruit, of the Spirit, who is received through faith.
8. Three answers may be given to the question. First, Paul has not reference here to the Christian faith, which is inevitably accompanied by love, but to a general faith in God and his power. Such faith is a gift; as, for instance, the gift of tongues, the gift of knowledge, of prophecy, and the like. There is reason to believe Judas performed miracles in spite of the absence of Christian faith, according to John 6:70: “One of you is a devil.” This general faith, powerless to justify or to cleanse, permits the old man with his vices to remain, just as do the gifts of intellect, health, eloquence, riches.
9. A second answer is: Though Paul alludes to the true Christian faith, he has those in mind who have indeed attained to faith and performed miracles with it, but fall from grace through pride, thus losing their faith. Many begin but do not continue. They are like the seed in stony ground. They soon fall from faith. The temptations of vainglory are mightier than those of adversity. One who has the true faith and is at the same time able to perform miracles is likely to seek and to accept honor with such eagerness as to fall from both love and faith.
10. A third answer is: Paul in his effort to present the necessity of love, supposes an impossible condition. For instance, I might express myself in this way: “Though you were a god, if you lacked patience you would be nothing.” That is, patience is so essential to divinity that divinity itself could not exist without it, a proposition necessarily true. So Paul’s meaning is, not that faith could exist without love, but on the contrary, so much is love an essential of faith that even mountain-moving faith would be nothing without love, could we separate the two even in theory.
The third answer pleases me by far the best, though I do not reject the others, particularly the first. For Paul’s very first premise is impossible — “if I speak with the tongues of angels.” To speak with an angelic tongue is impossible for a human being, and he clearly emphasizes this impossibility making a distinction between the tongues of men and those of angels.
There is no angelic tongue; while angels may speak to us in a human tongue men can never speak in those of angels.
11. As we are to understand the first clause — “If I speak with the tongues of angels” — as meaning, Were it as possible as it is impossible for me to speak with the tongues of angels; so are we to understand the second clause — “If I have all faith, so as to remove mountains” — to mean, Were it as possible as it is impossible to have such faith. Equally impossible is the proposition of understanding all mysteries, and we must take it to mean, Were it possible for one to understand all mysteries, which, however, it is not. John, in the last chapter of his Gospel, asserts that the world could not contain all the books which might be written concerning the things of the kingdom. For no man can ever fathom the depths of these mysteries. Paul’s manner of expressing himself is but a very common one, such as: “Even if I were a Christian, if I believed not in Christ I would be nothing”; or, “Were you even a prince, if you neither ruled men nor possessed property you would be nothing.” “And if I bestow all my goods to feed the poor.”
12. In other words, “Were I to perform all the good works on earth and yet had not charity — having sought therein only my own honor and profit and not my neighbor’s — I would nevertheless be lost.” In the performance of external works so great as the surrender of property and life, Paul includes all works possible of performance, for he who would at all do these, would do any work. Just so, when he has reference to tongues he includes all good words and doctrines; and in prophecy, understanding and faith he comprises all wisdom and knowledge. Some may risk body and property for the sake of temporal glory. So Romans and pagans have done; but as love was lacking and they sought only their own interests, they practically gave nothing. It being generally impossible for men to give away all their property, and their bodies to be burned, the meaning must be: “Were it possible for me to give all my goods to the poor, and my body to be burned.”
13. The false reasoning of the sophists will not stand when they maliciously deduct from this text the theory that the Christian faith is not effectual to blot out sin and to justify. They say that before faith can justify it must be garnished with love; but justification and its distinctive qualities as well are beyond their ken. Justification of necessity precedes love. One does not love until he has become godly and righteous. Love does not make us godly, but when one has become godly love is the result. Faith, the Spirit and justification have love as effect and fruitage, and not as mere ornament and supplement. We maintain that faith alone justifies and saves. But that we may not deceive ourselves and put our trust in a false faith, God requires love from us as the evidence of our faith, so that we may be sure of our faith being real faith.
THE NATURE OF CHRISTIAN LOVE.
“Love suffereth long, and is kind.”
14. Now Paul begins to mention the nature of love, enabling us to perceive where real love and faith are to be found. A haughty teacher does not possess the virtues the apostle enumerates. Lacking these, however many gifts the haughty have received through the Gospel, they are devoid of love.
First, love “suffereth long.” That is, it is patient; not sudden and swift to anger, not hasty to exercise revenge, impatience or blind rage. Rather it bears in patience with the wicked and the infirm until they yield. Haughty teachers can only judge, condemn and despise others, while justifying and exalting themselves.
15. Second, love is “kind.” In other words, it is pleasant to deal with; is not of forbidding aspect; ignores no one; is kind to all men, in words, acts and attitude.
16. Third, love “envieth not” — is not envious nor displeased at the greater prosperity of others; grudges no one property or honor. Haughty teachers, however, are envious and unkind. They begrudge everyone else both honor and possessions. Though with their lips they may pretend otherwise, these characteristics are plainly visible in their deeds.
17. Fourth, love “vaunteth not itself.” It is averse to knavery, to crafty guile and double-dealing. Haughty and deceptive spirits cannot refrain from such conduct, but love deals honestly and uprightly and face to face.
18. Fifth, love is not “puffed up,” as are false teachers, who swell themselves up like adders.
19. Sixth, love “doth not behave itself unseemly” after the manner of the passionate, impatient and obstinate, those who presume to be always in the right, who are opposed to all men and yield to none, and who insist on submission from every individual, otherwise they set the world on fire, bluster and fume, shriek and complain, and thirst for revenge. That is what such inflating pride and haughtiness of which we have just spoken lead to.
20. Seventh, love “seeketh not her own.” She seeks not financial advancement; not honor, profit, ease; not the preservation of body and life.
United - Could Not Get Along - Lutheran Seminary: Aligning Its $100 Million
For a Gentle Landing, Socially Conscious And Effective Financial Management
 |
| LSTC began as a merger debacle. Now it rests in the bosom of Holy Mother Rome. |
 |
| "One sem to rule them all and in the darkness bind them." LSTC was sold to U. of Chicago for $19 million so they could sell their pipe organ and move to the fourth floor of a Catholic combination of their groups. |
 |
| Passavant bought the land that became Wrigley Stadium, moved to Maywood, and - OH NO! - merged with various small seminaries. |
Nothing is quite so hilarious as the solemn, empty declarations of the 21st century. The pompous United Lutheran Seminary announcement leaves one searching for meaning, unburdening the burdens that beset their weight.
February 27, 2025 - Let the trite declarations begin! CHICAGO and GETTYSBURG, PA. (Feb. 27, 2025) — The board of trustees of United Lutheran Seminary (ULS) has voted to transfer the institution’s endowment fund, valued at approximately $100 million, to the Evangelical Lutheran Church in America (ELCA) Foundation’s Endowment Fund Pooled Trust, also known as the Ministry Growth Fund. This strategic move aims to align the seminary’s financial resources with its mission and values, ensuring sustainable support for its educational and ministerial initiatives.
The Ministry Growth Fund is a long-term, stable and socially responsible endowment fund designed specifically for ELCA-affiliated ministries. With over $1 billion in assets under management, the fund offers participants the opportunity to collectively invest in a diversified portfolio that adheres to the ELCA’s guidelines for socially responsible investing.
By moving its endowment to the Ministry Growth Fund, ULS will benefit from stable, quarterly distributions to support the seminary’s mission of preparing leaders for the church, community and world. This decision reflects ULS’ commitment to responsible stewardship and its dedication to fostering spiritual leadership, public advocacy, impactful worship and care for neighbors.
“ULS is proud to partner with the ELCA Foundation, whose proven track record of prudent, socially conscious and effective financial management aligns with our values,” said Conor Brooks, vice president of Institutional Advancement. “As the stewards of resources entrusted by thousands of donors committed to raising future leaders for the church, we are confident that this decision will enhance the long-term impact of our endowment. This partnership empowers ULS to sustain and strengthen its mission, ensuring we continue forming faithful, innovative leaders for generations to come.”
Annette Shoemaker, interim president and CEO of the ELCA Foundation, welcomed ULS’ decision. “The Ministry Growth Fund exists to support and sustain the long-term financial health of ELCA ministries, and we are honored that United Lutheran Seminary has chosen to entrust their endowment to us,” Shoemaker said. “I look forward to seeing all the ways in which their commitment to theological education and leadership formation will continue to flourish through this partnership.”
ELCA's Broken Seminary System Sinking Fast
The infamous 2009 ELCA convention completed the errors of its 1988 birth. Men did not covet the strategic strategy; ELCA made it worse in every possible way. The seminaries were already shrinking faster than ever. "Discernment" meant they would find a new way to support the debacle.
The essence of Christianity is faith in Jesus Christ, so the ELCA embrace of The Sparkle Creed only accelerated their problems. I can look over the ELCA seminary list and point out the downward race. Endowments pile up but buildings demand people, like the eventual merger of seven (7) seminaries aligning at the Lutheran School of Theology at Chicago. Now they have one rented floor of a Catholic building where other dwindling groups also go to die.
 |
| Eaton took a six month leave of absence recently. |
 |
| Wouldn't Full Exclusion fit the ELCA style more effectively? This is the early poster for Elizabeth Eaton as ELCA's leader. |
The Big Five Apostates - ELCA-LCMS-WELS-ELS-CLC (sic) are aligned much more closely than people imagine. Thrivent is not a Lutheran entity but a generic creation.
Friday, February 28, 2025
Jerusalem - The English Anthem
‘Jerusalem’ is a beautiful by choral trailblazer , and a favourite for .
‘And did those feet in ancient time’ – also the hymn’s first line, and alternate title – is a poem written by William Blake around 1808. Taken from the preface to his great work Milton: A Poem in Two Books, the poem was inspired by the legend that Jesus might have travelled, with Joseph of Arimathea, to England – to Glastonbury, in Somerset.
According to its most common interpretation, Blake’s poem suggests that a visit from Jesus will create heaven in England, in contrast to the ‘dark Satanic Mills’ of the Industrial Revolution.
The tune to ‘Jerusalem’, written much later in 1917, was composed by Parry, who also wrote the choral favourite ‘’.
Subscribe to:
Posts (Atom)