"Judge Not": What Does This REALLY Mean?

"But there is one more thing that we should be said about this text, because it is often used against Christians (or anyone, really) who would say that there's a right and a wrong in the world. ... Or especially thinking about the Supreme Court decision on Friday, when we say that marriage is for family, a man and a woman bound up together until death, we hear that same response, the words of Jesus quoted back to us, "Judge not, lest ye be judged."  Or this question, "Who are you to judge my love?" 

Now I think it is a bit ironic this weekend that the 'judge not' folks are rejoicing in the judgment of five people called judges.  But when Jesus forbids judging, He does not intend to destroy the law.  He's not smashing the Ten Commandments, like Moses in the wilderness.  He's not declaring an end of right and wrong. 

And the answer, by the way, to the question, "Who are you to judge?" is: "I'm a human being."  It's the fundamental act of human society, of ethics, to judge the things that we love, the things that we want, and the things that we do, to see if they are good or if they are bad. ... Making a judgment about what I love and what I want is the fundamental act of humanity, and the more we forget this, then the more lawless and dangerous our culture will become. 

But look, when Jesus says "Judge not," what He is doing is reserving the final judgment for Himself.  Jesus knows that if we are the judge, there are only two judgments that are possible: either the prideful judgment of ourselves and each other, that we're all good, which is the dangerous delusion leading to hell--self-justification and self-righteousness; or the despairing judgment that we are sinners beyond the hope of redemption.  Those are the only two options when man is judge.  But when Jesus is judge, there is a third, and a correct, and blessed option.  He judges us guilty of our sin--all of them--but then, by His blood, by His death, by His resurrection, by His lovingkindness, and by His mercy, He judges us--He judges you--to be innocent, clean, guiltless, righteous, and holy.  So we judge not, because Jesus, who died and rose again, is our judge in mercy and kindness."

Pr. Bryan Wolfmueller

Full sermon audio can be found here--it is well worth the listen, as this was the end of the sermon.

Heresy of the Week: Ophitism

This week's heresy is the "parent" heresy to last week's heresy.

Ophitism (also known as Ophianism) was a 2nd century Gnosticism sect. From what little survives about their sect today, they regarded the serpent from the Garden of Eden as heroic, superior and preferable to Christ, and that the God of the Old Testament is the enemy. They also believed in the Monophysitism teaching that Christ did not exist in the flesh. They believed that Christ was an imitator of Moses’ serpent’s power. Like other Gnosticism-family sects, they believed in multiple heavens and that the Creator God was to be despised. They believed the ultimate Father was Bythos (meaning “Depth”) and from him came the Father of All (or First Man), Ennoia, the Son of Man (or Second Man) and the Holy Spirit (or First Woman). From the Spirit came water, darkness, the abyss and chaos. Both the First and Second Men became so enamored with the beauty of the Holy Spirit, the three generated a third man, Christ, the Incorruptible Light. The myth goes on to tell of the creation of the evil material world. More than any other Gnostic sect, it appears that Ophitism most closely follows the Bible in their story of creation, the fall and redemption.

Hearing Voices

I've seen several posts about this on Facebook in recent weeks, and then we talked about this in Confirmation Class tonight (I'll have notes up later this week--we missed the last two weeks because we were out of town, so I want to watch the videos from those and post those notes first before I post tonight's class notes because I'm OCD like that).  So, of course, I have to commentate on it. 

One of my biggest frustrations with my protestant friends is hearing about how “God spoke to me,” as if it is some kind of conversation.  It isn’t.  There’s more that goes bump in the night than God—and if you can’t test the spirit from which your voice came and unequivocally prove it is Biblical, then you can pretty safely assume it wasn’t God.  If you’re still convinced it is of God, even if what was said isn’t Biblical, then, my dear friend, you are a Gnostic—getting secret knowledge from God that has not been revealed to anyone else, any time else, anywhere else.

“But God has plans for me—plans for good, and plans for me to prosper!” you may say (Jeremiah 29:11).  That is, perhaps, the single most consistently ripped-out-of-context verse in the entire Bible.  It is a specific promise to a specific people in a specific time and specific place—it is not a blanket promise to and for you.  God’s promise to and for you is His Son—Christ and Him crucified for your sins, and all you need to do is not reject that promise.

Don’t worry about tomorrow (Matthew 6).  Instead, focus on your vocations: wife, mother, sister, daughter, cousin, political activist, friend… tomorrow will worry about itself.

And next time you hear what you think is a still, small voice—test it (1 John 4).  If it isn’t of God (i.e. clearly found in the written words of the Bible), ignore it.  If you don’t ignore it, you’re either a Gnostic or listening to spirits not of God.  Neither is a good option… since they are essentially the same thing.

My Pastor made a great point in class tonight about having heard what he thought were voices of God himself--only to find out they weren't, and it was a disappointment and a faith-shaking experience.  That is what happens when we let things other than God into our faith.  That's why sound doctrine is so important.

Another good resource is the current (Fall 2013) issue of the Around the Word Journal on the Internal vs. External Word.

Adult Confirmation: Ten Commandments--First Table

Tonight we had a brief review of Law and Gospel, an overview of the Ten Commandments, and talked a little more in-depth about the first table of the Law (see below for a definition of that).  Here are my notes.

Law and Gospel (review)

See my notes from last week's class for more on Law and Gospel.

Briefly, the Law condemns, and the Gospel brings salvation.

There are three uses of the Law:

1. Curb (for all people)
2. Mirror (the primary purpose of the Law, for all people)
3. Guide or Rule (exclusive to Christians)

The Holy Ghost drives us in different directions based on Law and Gospel, but always towards the same place.

Forgiveness of sins is meaningless without a knowledge of sin.

Ten Commandments Overview

There are two tables to the Ten Commandments:

The First Table is God's table, or how we relate to God, and is the first three commandments.

The Second Table is our neighbor's table, or how we interact with our neighbor, and is the last seven commandments.

Note: Lutherans and Catholics number our commandments a little differently than protestantism.  This is because when God gave the commandments, He didn't number them, just said there were 10, and as Pastor pointed out last week, there really should be 9 or 11 "logically", so we make them work as 10 as best we can.  Protestantism separates our first commandment into two, and combines our ninth and tenth into one.  I'll say what each commandment is when I talk about it to hopefully help avoid confusion.  I don't know if there is a right or wrong way to number then, this is just how we do it.

The First Table drives us vertically in faith towards God; the Second Table drives us horizontally in love towards our neighbor.

If you were to boil down the Ten Commandments even further from the two tables, they can be summarized in one word: love.

Love is a very deadly word.  Love ensures that we know we have never fulfilled the Law.  Remember, the Law always accuses.

The Ten Commandments are institutions that establish order in this world.  The commandments protect what God institutes.  The commandments are less of a "leash" (to yank us back when we sin), and more of a fence (to protect God's institutions).  In each commandment, God gives us these gifts:

• God Himself (in the first commandment, "Thou shalt have no other gods," God take everything else away from us and gives us the gift of Himself)
• His Name (in the second commandment, "Thou shalt not take the name of the Lord, thy God, in vain," God gives us the gifts of prayer, worship, and right doctrine)
• Holiness (in the third commandment, "Thou shalt sanctify the holy-day," God gives us the gift of His Word and the Church)
• Authority (in the fourth commandment, "Thou shalt honor thy father and thy mother [that it may be well with thee and thou mayest live long upon the earth]," God gives us the gift of family and the state)
• Life (in the fifth commandment, "Thou shalt not murder," God gives us the gift of life)
• Marriage (in the sixth commandment, "Thou shalt not commit adultery," God gives us the gifts of marriage and sex)
• Property (in the seventh commandment, "Thou shalt not steal," God gives us the gifts of money, labor, and possessions)
• Honor (in the eighth commandment, "Thou shalt not bear false witness against thy neighbor," God gives us the gifts of reputation and our good name)
• Contentment (in the ninth and tenth commandments, "Thou shalt not covet thy neighbor's house," and "Thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his cattle, nor anything that is his," God gives us the gift of contentment)

First Table

Below are specific notes on each commandment from the first table.  The questions are diagnostic questions to help self-examine when reflecting on the commandments.

First Commandment: There is no fear left.  God, who can destroy our body and soul, won't because He destroyed his Son instead of us.

• Primary: Of what am I afraid?  What do I fear?
• Secondary: In what do I trust?  What do I love?

Second Commandment: God is trusting us to rightly use His name, not to hide it away.  Jews, for fear of misusing God's name, wouldn't use it, however, we are sinning when we don't use His name rightly--which also means when we don't use it at all.  When praying, you ask (because that is who He is) and give thanks (for what He gives).

• Primary: How are my prayers?

Third Commandment: The way something is made holy is by having God's name put on it.  Holy means to be set apart.  Holiness isn't a form of morality.

• Primary: What is my attitude towards worship?

The Importance of Doctrine

The second and third commandments in particular warn against false doctrine.  Dr. Luther said that all false doctrines strike at Christ.  We misuse the name of God when we teach something false in His name.  We do not worship God when we teach false doctrine in our churches or use it in worship.  That is why right doctrine is so important.  The one of the most loving things we can do for our neighbor is insist on sound doctrine.  Other forms of prevalent false worship today are:

• Unionism: joining in worship with other denominations who teach incorrect doctrine
• Syncretism: worshiping with those of other religions, giving the impression that "all paths lead to God"

That is why, as Lutherans, we practice closed communion, because we cannot partake of a table where false doctrine is the confession.  We also do not allow those we know do not confess as we do to commune with us.  This is a loving, not mean, thing.  It protects the Pastor (who is accountable for those he communes), the congregation (who then would partake in a unified confession of false doctrine), and you (who may potentially eat the Body and drink the Blood to your damnation, as 1 Corthinians 15 says).

Adult Confirmation: Introduction, Law/Gospel, Scripture

Today was the start of Adult Confirmation at my church.  I'm going just as a refresher (I was confirmed when I was 14) and so my husband would have company while attending.  Since I took copious notes (5 notebook pages), I thought I would share them here.

Catechism

What is a catechism? A catechism is the Bible boiled down, like Cliff Notes.  Luther's Small Catechism, the basis of our confirmation studies in the LCMS, consists of several parts:

• Six Chief Parts:
• 10 Commandments
• Apostles' Creed
• Lord's Prayer
• Baptism
• Confession and Absolution
• Lord's Supper
• Explanation (what is properly Luther's Small Catechism)
• Short explanation (added on later)

Law and Gospel

Boiled down even further, the Bible can be summed up in two words: Law and Gospel.  These two words are the very essence of the Bible.

Law	Gospel
Word of Command	Word of Promise
God’s “Do”s	God’s “Done” (it is finished)
Description of God’s Holiness and command to be holy like God	Declares “You are holy.” (by faith and not works)
Summarized in the 10 Commandments (Natural Law)	Summarized in the Creeds
Shows us our sin and the need for a Savior	Shows us our Savior
Can only condemn	Comforts
Threatens	Saves

There are 3 uses of the law:

1. As a Curb
2. As a Mirror
3. As a Guide (or rule)

The necessary conclusion of the Law is: I need help.  I need a Savior.

Old Testament Law is divided into three categories:

1. Moral Law (Natural Law, the 10 Commandments)
2. Civil Law (bound up to Israel, our civil law is now bound to secular governments)
3. Ceremonial Law (fulfilled in Christ)

Ceremonial law:

• Belongs only to the Old Testament
• Points us to Christ
• To now practice any ceremonial law is to deny the work, life, death, and resurrection of Christ: it denies Him as the fulfillment of the law and as Savior of the world

(an interesting note about Hebrew: the word for "whole burnt offering" is holocaust)

New Testament "ceremonial law":

• Baptism
• Confession and Absolution
• Lord's Supper

There are only two religions in the world:

• The Religion of Law (all religions except...)
• The Religion of Gospel (...Christianity)

It is very important for a proper distinction of Law and Gospel. "Glawspel" is nothing more than diluted law.  We confess that, outside of the Lutheran church, the proper distinction between Law and Gospel does not exist.

There are two sources for knowledge about God: Natural and Revealed.  Natural knowledge of God comes through Creation and the Conscience.  Revealed knowledge of God comes through Scripture.

We learn from Nature that God is:

• Big (creation)
• Good (order)
• Mad (we are bad)

Nature shows us only law.

Revealed to us in Scripture is:

• God's name
• Triune nature
• Salvation

The revealed God is Gospel.

Consciences can be broken when:

• It tells us we are guilty when we are not
• It tells us we are not guilty when we are
• It tells us we are condemned when we are saved

The Devil works on two things:

• Your conscience
• The Church

The Bible

This was the "Bible in 15 minutes" summary given by Pastor.

Old Testament:

• Written by the prophets
• Written in Hebrew
• 39 books in 5 'sections':
• Torah (Books of Moses, 5 books)
• History (12 books)
• Wisdom (5 books)
• Major Prophets (4 books)
• Minor Prophets (13 books)
• The major theme running through the whole Old Testament is the promise of Jesus, the seed--every word, every person, every event is driving you towards Christ.

Between the Testaments is the Apocrypha (mostly written in Greek).  We believe it to be helpful, but not sacred or inspired.

New Testament:

• Written by the Apostles
• Written in Greek
• 27 books in 5 'sections':
• Gospels (4 books)
• Each book follows the same basic pattern with two major sections in each: the birth and ministry of Jesus; and His death and resurrection
• Acts (history of the early Church, 1 book)
• Pauline Epistles (named for "to whom", 13 books)
• Catholic (universal) Epistles (named mostly for "by whom" because they were addressed to the whole church, 8 books)
• Prophesy (Revelations, 1 book)
• Three major authors in the New Testament:
• Luke: author of Luke and Acts
• Paul: oversaw the writing of the Gospel of Luke and book of Acts, authored the 13 Pauline Epistles
• Peter: oversaw the writing of the Gospel of Mark, authored 1 and 2 Peter

Next week, we tackle the first table of the law (Commandments 1-3, by the Lutheran numbering--there are about 5 different ways to number the Commandments, which we will talk about next week).

Hopefully you can make sense of my notes, if not--please comment and I'll be happy to clarify!

Heresy of the Week: Mohammedanism

I am largely including this in my list because it is listed in the Book of Concord as a heresy.  What say you as to its status as a heresy?

Mohammedanism: Mohammedanism is listed by Lutherans as a heresy in the 1530 Augsburg Confession. While Islam is not usually considered a Christian heresy, there is some significant evidence suggesting a link to Arianism, and that Mohammed likely based what he used in the Qu’ran from the Bible out of an Arian Bible. Clearly, the Islamic view of Jesus is in line with Arianism by denying His deity. Since they deny the Trinity, this is also an antitrinitarian heresy.

Okay, if You say so...

I was listening to the latest Table Talk Radio episode last night, and my Pastor said something that struck me as brilliant in its simplicity.  I've been told many things by fellow Christians about being a Lutheran, from "You're all the intellectual Christians, and I couldn't understand theology the way you do because I'm not smart enough," to "You're just lazy and you don't try to solve every equation for 'x'."  Yes, gotta love the variety there.  Both are right and wrong in their own way, I suppose (although it doesn't take an astrophysicist to figure out Lutheranism or Christianity in general), but neither really hit where I'm going with this.

The beauty and comfort of Lutheranism is that we don't feel like we have to know or understand everything.  We kind of take God at His Word.  I know, crazy isn't it?

The Bible is an incredibly clear book if you read it in context (and context is absolutely key), and you know what?  The parts that I can't always understand I don't worry about.  I kind of figure that God, being all powerful and knowing way more than I do, might actually know what He's doing and if I don't always follow along, I'm okay with that.  I don't need to spend my time worrying about things my finite human mind can't understand.

The problem with Christendom today is two-fold (kind of like the comments I get about Lutherans): on the one hand, many don't care to actually know what Scripture says, they just take whatever their poorly trained, heretical Pastor gives them and accept it as Gospel (pun somewhat intentional); and on the other hand, some want to write themselves and their own meanings into God's Word (narsegete, as Chris Roseborough likes to call is).  Both miss the point: you have to read what is there, IN CONTEXT, before you can do anything else.  Yes, we all come into things with biases--we are, after all, human.  But the more you can remove yourself and your biases from your reading, the more likely it is that you will understand what you are reading, and that applies to all things... not just Scripture.

So, join me as a Lutheran, as a Christian, in reading the Word in context and simply saying, "Okay, God, if You say so," when we don't understand something.  Hate to bust your ego bubble, but you don't know everything.  Trust me.  You might figure it out later, you might never figure it out--both of which are just fine.  But don't worry about it.  It's refreshing.

"Sharing" Jesus and Our Faith (or... Flabby Theological Language)

After seeing an excellent quote from Pr. Donavon Reily on Facebook (like I see at least a few times a week), I share it.  And such a fascinating discussion ensued, I thought it would be worth documenting here as well.  I offer it to you without my commentary, but would be interested in your thoughts or comments on "sharing" vs. "fellowship" or "communion".

The initial quote (from Pr. Reily) says:

‎"Christians are not called and sent to share Jesus or worse, share their faith... We are to preach Christ, and Him crucified, for the forgiveness of sins. The world doesn't need us to share Jesus with them, they need to hear of God's free choosing of them through Jesus' dying and rising "for you." They don't need a toe, or a spleen, or a wisp of hair. They need Jesus: all of Him, or nothing at all."

To which he added:

"As a brother-pastor noted, because we have transliterated the word "koinonia" into "share," we now have "sharing" instead of "fellowship," or, "communion." In other words, we've allowing flabby language into our high-speed, highly-tuned theology."

And, of course, that is from where I got the title for this post. Then a friend of Pr. Reily, Larry Griffin, added:

"English Standard Version (©2001) 'and I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ.'"

Here is where it gets fun. from Pr. Riley:

"Larry Griffin, you can cite a poor (Reformed) translation, but that doesn't resolve the matter. It's properly translated as ‘close association, fellowship.’ That is, for example, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν ‘in order that you may have fellowship with us’ 1 Jn 1:3; δἰ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ ‘through whom you were called to have fellowship with his Son Jesus Christ’ 1 Cor 1:9."

Pr. David Juhl:

"The so-called "Koinonia Project" is not about "sharing" each other's faith. It is about restoring communion with one another. The German word is "Gemeinschaft", often translated "fellowship", but that doesn't catch what the Greek is saying. κοινωνία is oneness in the faith, a oneness that is not shared but believed. Therefore, we work together toward κοινωνία, oneness, intimacy of doctrine, not sharing."

Larry Griffin:

"I'm just not ready to say that the word "share" can never be used in a proper way. I am not a big fan of the word, but I have used it as an opposite of "keeping to myself" the truths that set us free."

Pr. Reily:

"You can use "share" as you so choose, but the Greek and the German don't support you. You're adding your own spin to the word. And that's what I (we) are getting at. It's not about what you want it to mean, but what the sources define it as ... as my brother also notes, "The word for "to share" as in to give another a portion of something is συγκοινωνέω." "

Pr. Juhl:

"Back to German for a bit. κοινωνία is not tranlated "Anteil". Anteil is "share" or "portion". The German word is "Gemeinschaft". Gemeinschaft is "community" or better "communion". Anteil denotes a part of something. Gemeinschaft is the fullness of something. Frankly, Brother Griffin, I would rather have the fullness, the Gemeinschaft, rather than the Anteil, the portion. I will grant you that "share" is a good word than can be used in a good way. I submit that "share" is not the best word to be used for κοινωνία. Let us not Anteil the κοινωνία, but Gemeinschaft!"

Pr. Brandt Hoffman:

"κοινωνία isn't some silly "mission project" or some popular buzz word. It is an actual reflection of the faith God has given us in His Word and Sacraments. There is a unity which is created by God's Holy Spirit. Consider Acts 4:32 and the use of koivwvia...
Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι ἀλλʼ ἦν αὐτοῖς ἅπαντα κοινά. 

That isn't a mission project, or some sort of bogus "sharing" language. That is the full and complete giving of EVERYTHING of Christ Himself. His very proclamation IS "fellowship" / "Life Together". The life we have together IS CHRIST."

Pr. Reily

"Jacob Ehrhard writes: Koinonia is a noun, "a share of" something common.

If you run the verb form koinoneo, you get these uses in the NT (the thing which is shared is in parentheses):
Gal 6:6 (all good things, money, offerings)
Rom 12:13 (the needs of the saints)
Rom 15:27 (to have a share in the spirit with the Gentiles who have come to faith)
1 Tim 5:22 (sin)
2 John 11 (wicked works)
Heb 2:14 (flesh and blood of Jesus!)
1 Pet 4:13 (Christ's sufferings!)
And the best is Phil 4:15 (to have a share in the giving and receiving of St. Paul).

In most of these cases, the respective form of koinoneo has the understanding of "to have a share in" in a passive sense, rather than an active sharing of something that you have.

Also, in nearly every case, the sharing takes place with those who are already believers, that is, the "koino" stuff takes place between Christians and not from believers to unbelievers. In the cases where something is shared with an unbeliever, it's sin and wickedness."

Pr. Hoffman:

"Bringing down the requirements for Olympics runners so that guys like me can run in the Olympics only ruins the Olympics. The same is true for allowing flabby language into our high-speed, highly-tuned theology."

A brief note on hermeneutics

In listening to Issues, Etc. 24, Pr. Jonathan Fisk had great comments on hermeneutics before getting onto his given topic of the Lord's Supper--if you want to hear for yourself, they podcast all their broadcasts, and it would be well worth the listen once that podcast is available (probably later today or tomorrow).

What is hermeneutics?  Simply, it is the study of interpreting text, or in specific for our purposes, the study of interpreting the text of the Bible.

The greatest point that I heard was that we often bring the Devil's first question, "Did God really say that?" into our reading of the Bible.  Or, perhaps more specifically, when we come to a passage that we don't like or can't understand, we often seek other Scripture not to allow Scripture to interpret itselves, but to allow Scripture from somewhere else to trump that passage and explain it away.

As a child has faith their parents will protect them or feed them or love them, etc. without needing to understand "how" (they might ask, but generally they ultimately accept it without truly comprehending the entirety of "how"), there is no where in Scripture, other writings (Christian and secular) or anywhere else that says we, as humans, are to understand everything and know the "how" and "why" of absolutely everything.  Sometimes we simply need a child-like faith that understands stated truths without needing to realize everything behind it.

A specific example, and one I'm very familiar with, was that Ken Ham (Answers in Genesis) in most of his books and speaking engagements wonders why Christians cannot understand the plain language of a day meaning a day, and yet he does not hold the Bible to be clear and plain when Jesus gives us the Words of Institution.

Even other Christians who claim to hold a "literal" interpretation of Scripture often deny the Words of Institution and other clear, plain language in the Bible, while holding to figurative or non-literal passages as truth (i.e. Revelations).

After listening to a previous Issues, Etc. podcast on Dispensational Premillennialism, I made this comment on Facebook: "Great point re: Dispensational Premillennialism. Everyone I know who subscribes to that belief claims to be a "literalist" when it comes to Biblical exegesis and interpretation, and yet I don't know any Dispensational Premillennialist who also subscribes to a literal interpretation of the Words of Institution ("this IS My Body", "this IS My Blood of the NEW covenant"). So... are they only literalists when it comes to eschatology? If that is so, what other parts of the Bible don't they take literally, or is that only regarding the Eucharist? And how can they claim to be literalists if they don't believe in a literal interpretation of EVERYTHING the Bible says?"

Ultimately, proper hermeneutics means knowing what is being said (a study of the original languages is extremely helpful to this end), understanding the context (what do the verses around it say?  to whom was this written?  why was it written?  who wrote it?  when was it written? etc.), realizing that many translations are inaccurate to the context (surprisingly, humans tend to bring their bias into translation efforts--who would have thought that?), always allowing Scripture to interpret Scripture (even passages we don't like or make us uncomfortable), and most importantly, not allowing the Devil to creep in and cause us to ask, "Did God really say?".  Scripture never contradicts itself if you understand context, which is absolutely key in hermeneutics.  We don't need to know everything, we don't need to understand everything, we just need faith.