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When discussing theology, I've come to realize that not only is personal study of doctrine a necessary component to faith, but it is something that shouldn't be kept to oneself. I want to share my journey, both past and ongoing, into the realm of theology. Through this, I hope that you will gain insight into the Christian faith as a whole. Before reading anything else, I suggest you read the introduction and definitions (found in the pages tabs above) so you may better understand where I am coming from in everything I write. Because many of my posts are on heresies, there is also a page above with a family tree of heresies and links to all the posts I have so far on the topic.

31 October, 2012

Reformation Day

Today, for many individuals, is a strange custom known as "Halloween".  I never really saw the point in it, so I generally choose to avoid participating in it (costumes are fun, though, so I enjoy the dances, parties and such that spring up at this time of year with masks and disguises).

However, for Lutherans, today is Reformation Day.  495 years ago on 31 October, 1517, Dr. Martin Luther nailed his "Ninety-Five Theses on the Power and Efficacy of Indulgences" on the door of the Wittenberg Castle Church.  At that time, the door was much like a bulletin board, with all forms of notices posted there--this notice being one for debate on the topic of Indulgences.

Luther's Rose (or Luther's Seal), enshrining the core of our beliefs in Sola Fida, Sola Gratia and Sola Scriptora: Faith Alone by Grace Alone as taught to us in Scripture Alone

Before I get into more about the Theses, I came across two interesting links in looking for further information on this topic.  One from what appears to be a Catholic source, actually speaks very kindly of the Theses, which is encouraging to me and I would like to hear from my Catholic friends to see if this is common sentiment or just someone posting on the internet.  Another is an article from The Economist on 17 December 2011, addressing how Luther "went viral" in his day.  If you haven't seen the more recent Luther movie, you're missing out.  Below you can watch the 95 Theses scene--but seriously, watch the whole movie as soon as possible.  It is excellent.




Why did Luther write these 95 Theses in the first place?  Briefly, Luther strongly (and rightly) opposed the practice of purchasing the forgiveness of sins and giving false hope to sinners and believers about their salvation and forgiveness being just a few coins away.

Indulgences are pieces of paper you can could once buy (edit: per a Catholic friend, you cannot still purchase indulgences, however you may still earn or gain them and it appears to me the practice has been somewhat reformed, addressing issues of contrition and repentance now at least) from the Roman Catholic Church for absolution of your sins, or removing dead relatives from Purgatory.  Johann Tetzel, the hand of Pope Leo X in the selling of indulgences, had a nice little ditty: "As soon as the coin in the coffer rings, the soul from purgatory springs!"  These pieces of paper are, of course, utterly meaningless for forgiveness of sins (particularly since Purgatory does not even exist) and were simply a means of raising money for building projects and to finance the exceedingly extravagant lifestyle of the Pope at that time.  In order to sell more indulgences, the priest Tetzel began to claim that all sins (past, present and future, with no further need for confession and absolution) were forgiven with his indulgences--for just a little more money.

Additionally, it was said that veneration of relics would allow the sinner to receive pardon for their sins by "skipping" Purgatory.  Wittenberg, because of Prince Frederick III of Saxony, held a large collection of relics at that time, reportedly over 5,000--and, like most relics, they were frauds.

Luther was rightly outraged that the Church would charge money for a gift freely offered and already paid for by Christ.  In order to expose this fraud, Luther, being a scholar, requested a public debate at the University of Wittenberg, with the 95 Theses being the outline of topics for discussion.  They also were the challenge to anyone who would come and defend the appalling practice of selling Indulgences.

After posting the 95 Theses, Luther also sent copies to the Archbishop Albert of Mainz (who authorized the selling of Indulgences in his area) and to the Bishop of Brandenburg, Luther's superior.  Within two weeks, the Theses had spread across the country with the aid of the printing press.  Within two months, copies could be found all over Europe.  In January 1518, friends of Luther's translated the Theses from Latin to German, and further distributed them so that even the common man could understand.

Not much happened until Albert of Mainz decided to score some political points with the Pope.  As mentioned below, had Albert not made the "big deal" of these theses and that monk he had, Luther would likely have been largely unknown today.  The response to Luther, besides greatly angering Johann Tetzel, came on 15 June, 1520 from Pope Leo X in the Exsurge Domine.

Within two years, Wittenberg had turned away from many (what they considered to be heretical) Catholic practices and Luther became much more popular than he ever desired.  From testimony of witnesses to his own writings, he never meant to start a "revolution", merely sought to reform what he considered false teachings within the Church he so dearly loved.  From there, Luther was excommunicated within a few years, within a decade, the Lutheran Princes issued the Augsburg Confession, and the rest, as they say, is history.

To the credit of the Roman Catholic Church, some of the most egregious practices that Luther opposed have been addressed at least to some extent, but it took centuries for that to occur.  By then, they had already severed ties with Luther, and Lutherans, and certainly did not address all concerns that were later laid out in the Augsburg Confession and other portions of the Book of Concord.

To close, I thought I would share a few quotes from those far more eloquent and smart than I.

Some great general commentary on Luther's role in the Reformation from Dr. Gene Edward Veith:
"Luther's goal was to reform the church, but the church repudiated him and what he was trying to do. It is often said that Luther split from the Roman Catholic Church. That is not true. He was thrown out of the Roman Catholic Church. There is a huge difference. Luther was no schismatic. He did not start some new religion on his own authority. He did not dream up some new theology. He was trying to bring the church back to its true nature and its true message, as defined by the Word of God, which the church itself professed to believe. 
The Roman Church, in turn, refused to take the concerns seriously, much less give them a genuine hearing. The pope refused to address even the most flagrant abuses that were obvious to everyone. Instead of listening to those who questioned its direction, the Roman Church tried to destroy them. Thus the Roman Catholic Church created Protestantism." 

Interesting perspective on what might have been had not a church bureaucrat seized what he thought was an opportunity to gain favor with Rome from Pr. Donavon Riley:
"What happened when Luther posted the 95 Theses on the church door? Nothing. An irrelevant monk posted his theses for academic debate on the church doors in an irrelevant city, in an irrelevant part of Saxony, known for its fish, beer, and prostitutes. Several months later the theses were read by Albrecht, "Bishop" of Mainz, who used them as an [political] opportunity for himself to garner more favors from Rome. If not for him ... Obscurity for our frail friar."

"The World's Most Interesting Reformer..." 

30 October, 2012

Pastoral Appreciation

Apparently I missed the memo that October is Pastor Appreciation Month.  I couldn't let the month slip away without thanking all the dear Pastors in my life, most especially...
  • Pr. DuWayne Kirkeide -- the Pastor who baptized, first communed and confirmed me
  • Pr. Donal Widger -- my Pastor in Colorado Springs the last several years (after Pr. Kirkeide retired), and the one who married me
  • Pr. Brian Wolfmueller -- my current Pastor, who has made moving to Denver and finding a church that much better (and been an incredible and helpful resource for all my annoying theological questions)


And all my other Pastor friends--most of whom I know online or from the District Synodical Convention this summer:
  • Pr. George Borghardt
  • Pr. Daniel Burhop
  • Pr. William Cwirla
  • Pr. Jonathan Fisk
  • Pr. Carlton Hein
  • Pr. Steven Hein
  • Pr. Adam Lehman
  • Pr. Brian Kachelmeier
  • Pr. Alan Kornacki
  • Pr. Jared Melius
  • Pr. Mark Preus
  • Pr. Donavon Reily
  • Pr. Walter Snyder
  • Pr. Geoffrey Wagner
  • Pr. William Weedon
  • Pr. Todd Wilken

I'm sure there are more that I've forgotten (I have to know more than just Lutheran Pastors, right?), but thank you to all Pastors who care for their flocks, and preach the Word in its entirety and purity--both Law and Gospel.

29 October, 2012

Infant Faith and Paedobaptism

After my miscarriage earlier this year, I spent a lot of time thinking about infant faith.  I took great comfort in the fact that while I was pregnant for those few short weeks, I was able to attend our district synodical convention and hear the Word preached several times there, along with attending church when the campaign schedule allowed.  As a Lutheran, or maybe more broadly, as someone who believes sincerely in infant faith and infant baptism, that gave me the hope that my child did hear the Word, which is all that is needed for faith.  God is good and faithful, and I will trust in His mercies with my child that I will never get to meet here on earth.

While Lutherans (and other subscribers to paedobaptism--another name for infant baptism) believe that we are conceived with Original Sin present from that very first moment that sparks life, we also believe that because faith comes through hearing, that faith, too, can follow at a very early age--perhaps even before birth.  Who are we to say what God may or may not be able to accomplish?  There is no "age of accountability  (for that denies Original Sin being from conception), nor is there a need for a believer's baptism.

Now that I'm expecting again (14 weeks now!), it has been on my mind once more.  At least in our Lutheran synod (LC-MS), the Pastor blesses the children who are not receiving communion with a remembrance of their baptism.  I was so moved yesterday while we celebrated the Lord's Supper.  Perhaps I've just never noticed this, or perhaps it is something that not all Pastors do, but my Pastor also blessed my unborn child, asking for God to guard it and bring it safely to His promises in baptism.  What an incredible statement of our beliefs and our faith that even the littlest among us may also be worked upon by the Holy Ghost to be brought to faith!

I was two weeks old when I was baptized, and I do not remember a single day when I didn't have faith.  For me, it was never a question of when I had faith, but perhaps when didn't I?  I certainly can't remember.

When I was younger (maybe 7-8 years ago), I started writing a paper on why infant baptism is Biblically sound doctrine.  I've since updated it several times, and it only seems to get longer every time I look at it.  However, since 50-ish pages in a word document do not translate well into a blog post (particularly when there are lengthy appendices), I'm simply going to share some of the highlights here (mostly related Bible Verses and Early Church Father quotes).  If you'd like to see the whole thing, feel free to comment or shoot me an email and I'll send it your way.



The issue of baptism, or more specifically, infant baptism, often boils down to three simple questions.  First, what is the purpose of baptism?  Second, can an infant, who cannot make a “choice”, have faith?  Third, can a “choice” to believe bring salvation to you, and if so, what is the role of the Godhead in this “choice”? (note: those are the basis for the rest of the paper)
  • Genesis 7:1-9:17; Exodus 14:13-31; Numbers 20:1-13; Joshua 3-4; 2 Kings 5:1-19; Ezekiel 36:22-29; Matthew 3:1-12; Mark 1:4-9; Luke 3:3-18 and 1 Corinthians 10:2, 11—the promises of water connected with the house of Israel (including John the Baptist, who prepared the way for Israel’s redeemer) are used to save and destroy, a dichotomy shown distinctly in baptism through the drowning of the Old Adam and birth of regeneration baptism gives; also showing the promise to all people of God.
  • Psalm 51:2; Isaiah 1:16; Isaiah 4:4; Isaiah 12:2-3; Ezekiel 36:22-29 and Zechariah 13:1—the Old Testament points to salvation through baptism.
  • Isaiah 32:15-17; Isaiah 44:3-5; Ezekiel 36:26-27; Ezekiel 39:29; Joel 2:28-32; Zechariah 12:10; Matthew 3:11; Mark 1:7-8; Luke 3:16; Luke 11:13; Luke 24:49; John 1:33; John 4:10-14; John 7:37-39; John 14:16-17; John 15:26-27; John 16:7-14; Acts 1:4-5, 8; Acts 2:1-21, 32-39; Acts 10:43-48; Acts 11:15-18; Acts 15:7-9; Romans 8:11-13; Romans 14:17 and Ephesians 3:16—the promise of the Holy Spirit in the Old Testament is fulfilled in the New Testament; the promise of the Holy Spirit in the New Testament is fulfilled through the rest of the Testament and through our baptism into Christ.
  • 1 Peter 3:20-21—baptism actually redeems not through the power of the individual but of the resurrected Christ.
  • John 3:5-8 and Galatians 3:27-28—the effects of being in the flesh could only be countered by water and Spirit, by a baptism that brings with it the power of the Spirit.
  • Romans 6 and Hebrews 2:14-15—one participates in Christ's death through baptism.
  • Job 14:1; Psalm 51:5; Psalm 58:3; Ecclesiastes 7:20; John 3:5-6; Romans 3:20, 23; Romans 5:12, 18; Romans 8:6-8; Ephesians 2:1 and 1 John 1:10—speak of original sin and the necessity of baptism for ALL.
  • 1 Corinthians 2:14, 1 Corinthians 15:50 and Romans 8:6-8—we cannot, of our own will, submit to God.  The Holy Spirit, through the Word, causes faith in us.
  • Luke 3:3, 6—baptism is for the forgiveness of sins, for salvation.
  • John 15:16; Ephesians 1:4-5, 11 and Ephesians 2:9-10—we are predestined to faith, that is, it is not the work of man but of God by which we are atoned.
  • Romans 10:14-15, 17—faith comes from what is heard - faith is a miraculous result of the Word of God.
  • Romans 9:16 and Philippians 2:12-13—salvation cannot come by the hands of any man, but through the work of God in you.
  • John 4:14; Ephesians 2:8-10; Romans 10:9-12, 14 and James 2:14-19—faith is the only way to salvation.
  • Matthew 14:22-33—we come to Christ on (in) the water.
  • Hebrews 6:4-6; Hebrews 10:26-27; 2 Peter 2:20-22; Matthew 13:5-7, 18, 20-22 and Luke 8:13—we can fall away from our faith, once saved is not always saved.
  • Colossians 2:11-13—baptism is the new circumcision.
  • Exodus 4:24-26—the importance of circumcision and of obedience to God’s commands.
  • Matthew 28:19-20; Mark 16:15-16; Acts 2:37-39; Acts 11:14, Acts 16:14-15, 30-31, 33; Acts 18:8; 1 Corinthians 1:16-17 and Colossians 2:11-12—who is to be baptized - whole households, which includes infants, were baptized.
  • Joshua 8:35—infants have always been included in the Biblical understanding of family and nations.
  • Psalm 8:2; Psalm 22:9-10; Psalm 71:5-6; Isaiah 49:1; Jeremiah 1:5; Matthew 18:1-6; Matthew 21:15-16; Luke 1:15, 41, 44; Luke 18:15-17—infants can (and do) have faith.
  • 2 Timothy 3: 14-16Timothy had faith from infancy.
  • Matthew 18:1-6; Mark 10:14; Luke 10:21; Luke 18:15-17; Acts 11:14; Acts 16:15, 33 and 1 Corinthians 1:16—the Kingdom of Heaven belongs to children.
  • Mark 16:16; Acts 2:37-39; Acts 22:16; Romans 6:3-10; 1 Corinthians 6:11; 1 Corinthians 12:13; Galatians 3:25-28; Ephesians 5:26; Colossians 2:11-14; 1 Peter 3:20-21 and Titus 3:5the blessings of baptism.

Adapted below from two article (found here and here) are just a few examples from early church fathers (many more exist), showing how infant baptism has been practiced since the inception of Christianity.
  • Polycarp (69-155), at his martyrdom, said, “Eighty and six years have I served the Lord Christ.”
  • Justin Martyr (100 - 166) stated that, “Many, both men and women, who have been Christ’s disciples since childhood, remain pure at the age of sixty or seventy years.”
  • Irenaeus (130 - 200) wrote in his Against Heresies II 22:4 that Jesus “came to save all through means of Himself - all, I say, who through Him are born again to God - infants and children, boys and youth, and old men.”
  • All 66 bishops at the Council of Carthage in 254 stated that, “We ought not hinder any person from Baptism and the grace of God... especially infants... those newly born.”
  • Origen (185 - 254), in his Commentary on Romans 5: 9, said that “For this also it was that the church had from the Apostles a tradition to give baptism even to infants. For they to whom the divine mysteries were committed knew that there is in all persons a natural pollution of sin which must be done away by water and the Spirit.”  He continues: “The Church has received from the apostles the custom of administering baptism even to infants. For those who have been entrusted with the secrets of divine mysteries, knew very well that all are tainted with the stain of original sin, which must be washed off by water and spirit.”  Origen also stated in his Homily on Luke 14, that “Infants are to be baptized for the remission of sins.”
  • Cyprian (215 - 258) writes, “In respect of the case of infants, which you say ought not to be baptized within the second or third day after birth, and that the law of ancient circumcision should be regarded, so that you think that one who is just born should not be baptized and sanctified within the eighth day, we all thought very differently in our council. For in this course which you thought was to be taken, no one agreed; but we all rather judge that the mercy and grace of God is not to be refused to any one born of man... Spiritual circumcision ought not to be hindered by carnal circumcision... we ought to shrink from hindering an infant, who, being lately born, has not sinned, except in that, being born after the flesh according to Adam, he has contracted the contagion of the ancient death at its earliest birth, who approaches the more easily on this very account to the reception of the forgiveness of sins - that to him are remitted, not his own sins, but the sins of another.”
  • The Sixteenth Council of Carthage in 418 unequivocally stated: “If any man says that newborn children need not be baptized... let him be anathema.”
  • Augustine (354 - 430), declared in De Genesi Ad Literam, X: 39, that, “If you wish to be a Christian, do not believe, nor say, nor teach, that infants who die before baptism can obtain the remission of original sin.” And again, “Whoever says that even infants are vivified in Christ when they depart this life without participation in His sacrament (Baptism), both opposes the Apostolic preaching and condemns the whole church which hastens to baptize infants, because it unhesitatingly believes that otherwise they cannot possibly be vivified in Christ.”  In Enchiridion, Augustine declares, “For from the infant newly born to the old man bent with age, as there is none shut out from baptism, so there is none who in baptism does not die to sin.”

As we can see, just from this, infant baptism is not only the Biblically accurate doctrine on baptism, but it has been in practice since the beginning of Christianity (I would especially point out Polycarp, one of the Apostle John’s disciples—look how long he lived (86 years) and how long he had been a faithful servant of the Lord Christ (86 years)—coincidence?  I think not…).  Believer’s baptism, relatively speaking, is a new idea that was developed during the reformation by protestants.  There is simply no Biblical or historical precedent to show that it was practiced in any way prior to then.  Now, obviously, adults were baptized, but those are instances of conversion, which is an entirely separate matter.  We notice that when God says confess with your mouth and be baptized, that there is not a priority in it, no need for one always to come before the other (particularly if you understand Greek).  As long as you confess and believe, you are justified, sanctified and atoned for.  Why would you deny baptism to the believers when God commands that all His children be baptized?

There was only ONE major opponent to infant baptism can be found before the 1520s.  From the second article linked above: 
“In the 1,500 years from the time of Christ to the Protestant Reformation, the only bonafide opponent to infant Baptism was Tertullian (160 - 215), bishop of Carthage, Africa. His superficial objection was to the unfair responsibility laid on godparents when the children of pagans joined the church. However, his real opposition was more fundamental. It was his view that sinfulness begins at the "puberty, of the soul," that is "about the fourteenth year of life" and "it drives man out of the paradise of innocence" (De Anima 38:2). This rules out the belief in original sin.  Tertullian’s stance, together with other unorthodox views, led him to embrace Montanism in 207. Montanism denied the total corruption and sinfulness of human nature. With its emphasis upon the supernatural gifts of the Holy Spirit, it was the precursor to the modern Charismatic Movement.”

The Lutheran Confessions (Book of Concord) address Baptism (in general) and Infant Baptism (in specific) numerous times.
  • Augsburg Confession: Article IX: Of Baptism.
  • Apology to the Augsburg Confession: Article IX: Of Baptism.
  • Smalcald Articles: V. Of Baptism.
  • Small Catechism: The Sacrament of Holy Baptism.
  • Large Catechism: Holy Baptism. and Of Infant Baptism.
  • Visitation Articles: Concerning Holy Baptism.

Why Doctrine Matters...

I should have included this in yesterday's Sermon Notes post.  I made this several months ago after another Sermon from my Pastor talking about false doctrine meaning spiritual death for folks--I couldn't help but think of this analogy.  Pictures of many, many individuals could go on here, but I figured since I named a whole heresy after him, Joel Osteen was prime target number one.  Maybe I'll make more at some point with other pictures.  Got suggestions?  Post in the comments.  Enjoy!

Yes, I made it in Paint.

Heresy of the Week: Gnosticism

This week's heresy, Gnosticism, is actually a branch of heresy, not generally thought of as a heresy itself.  There are many, many Gnostic heresies (I've found about 50 distinct branches), which we shall cover in later weeks.  I wanted to set the stage for it now, however.

Gnosticism (meaning “learned”, from the Greek for “knowledge”) is an early church heresy that actually predates Christianity (dating all the way back to Zoroastrianism, an ancient Persian religion), but became a coherent movement in Christianity during the second century. There are several key ideas in Gnosticism, predominantly a dualistic theology (good creator God who rules the spiritual world and evil god, usually Satan and/or the God of the Old Testament, who rules the material world). Gnosticism runs the gauntlet as far as its dualistic theology goes: Manichaeism (a “radical dualist” movement) and Mandaeism are two common derivatives of Gnosticism, classic Gnosticism, such as Sethianism is considered to be “mitigated dualism”, whereas Valentinianism teaches qualified monism. Mitigated dualism teaches that there are two principal forces, one of whom is inferior to the other. In the case of classical Gnosticism, the material world was created by a lesser being than the spiritual world. Their goal, through obtaining higher or “secret” knowledge to throw off the constraints of the physical world and ascend to a spiritual plane. Nearly all Gnostic believed in Docetism (known as Gnostic-Docets), that there was no incarnation of Christ and denied He existed as a human.

All forms of Gnosticism share the following beliefs (although they are often manifested very differently):
  • Dualistic theology (god of good vs. god of evil)
  • Layers or multiple heavens/spiritual planes of existence
  • Seeking of "secret" knowledge
  • Material world = evil; spiritual world = good
  • Because the material is bad, Christ could never be a human, though some teach that he "appeared" to be human (like a ghost or spirit)
  • In almost all, some form of reincarnation is present
  • Bondage of the spirit (good) to the material/body (evil), which can only be overcome through "secret" knowledge
Interestingly, there's a pretty even split on those who are absolute Ascetics (deny all physical pleasures) and those who are absolute heathens (to throw off the physical, one must experience it all--the sooner, the better, especially if it can be in one lifetime).

These groups are from where many of the non-canonical books (most famously, the Gnostic Gospels) come.  As we get into specific Gnostic heresies, we'll talk about the books connected with that sect (if any).

Gnosticism, used sometimes interchangeably with Mysticism in many circles (not identical, but similar enough that it often works), has had heavy influence on many religions throughout history, including several Christian sects today.  Luther calls the Mohammedans (Islam) mystics in the Book of Concord.  Many include Mormonism in this as well, along with folks like the Christian Scientists.  There are even Jewish Mystics, and most Eastern religions were heavily influenced by Mysticism.  Most of the "Christian" Gnostic sects don't deal with those outside religions, but some have had impacts on demonomations today, which will be discussed when we cover individual Gnostic heresies later.

28 October, 2012

The Church Year and Liturgical Colors

As the church year comes to a close over the next month, I thought it might be of benefit to share the beauty of our church calendar with you.  This will look familiar (probably identical) to many denominations, but to far too many--it will be foreign, which I think is a tragedy, but sadly to be expected with the lack of emphasis on tradition in most protestant churches.  In any liturgical church you attend (Roman Catholic, Lutheran, Episcopalian, Orthodox, etc.), you will likely notice that the colors around the church change at different times of the year as well.  That's included and explained below, from the Lutheran perspective (again, fairly similar in all liturgical churches).

There are three seasons to the church year: the Season of Christmas, the Season of Easter and the Season of the Church.  The LC-MS website has a good summary of these seasons, with details on what all the colors mean here.


Season of Christmas

Advent is the first part of the Church Year.  There are four Sundays in Advent (as we get closer, I will be posting more about each Sunday):
  • First Sunday in Advent, or Ad Te Levavi 
  • Second Sunday in Advent, or Populus Zion
  • Third Sunday in Advent, or Gaudete
  • Fourth Sunday in Advent, or Rorate Coeli
The color of Advent is purple (penitence) or blue (hopefulness), with pink (joy) on Gaudete Sunday.

We then have Christmas Eve and Christmas Day.  White, the color of purity and Christ, is the color of these celebrations.

Following Christmas, we have Epiphany, and the several Sundays after Epiphany, leading us into the second church year season.  Epiphany, like Christmas, is white (purity), while the following Sundays are green (growth).  On the first Sunday after Epiphany, we celebrate the Baptism of our Lord (also white), and on the final Sunday after Epiphany, we celebrate Transfiguration Sunday (white).  How many Sundays in Epiphany there are depends on when Easter falls.  The earlier in the year, the shorter the Epiphany Season.


Season of Easter

My favorite season of the church year begins with Ash Wednesday and the 40 days of Lent.  The colors of these days are black (sobriety) for Ash Wednesday, and purple (penitence) for Lent.

We then come to Holy Week, beginning with the triumphal entrance into Jerusalem on Palm Sunday, the institution of the Last Supper and betrayal of Christ on Maundy Thursday, the crucifixion on Good Friday, and the Resurrection of Easter (or Resurrection Sunday).  The colors of Holy Week are scarlet (passion) for Palm Sunday and Maundy Thursday, black (sobriety) for Good Friday and white (purity and Christ) and gold (denoting value).

There are seven Sundays following Easter before the final church season, the second to last Sunday being the Ascension of our Lord, all Sundays being white (purity and Christ).

Finally, the last Sunday in this season is Pentecost.  The color of Pentecost is red (power and fire).


Season of the Church

The first Sunday in this season is Trinity Sunday, where the Lutheran Church celebrates our Godhead and the Trinity in Unity and Unity in Trinity with the Athenasian Creed.  The color of this Sunday is white (purity).  We then celebrate up to 25 more weeks of Pentecost, where the color is green (growth), until the final Sunday of the Church Year, then it all starts again.  Like Epiphany, the number of Sundays after Pentecost is determined by when Easter falls--the later in the year, the fewer Sundays after Pentecost there are.


Feast and Festivals, Commemorations

It surprises even some Lutherans I know to realize we have Feasts and Festivals, and Commemoration days in the Lutheran Church Calendar.

The list of Feasts and Festivals below comes from here.  For a list of all Commemoration days in the Lutheran Service Book, check here.  Most Feasts and Festivals are celebrated with red (power and fire).

November (30)
30 - St. Andrew, Apostle

December
21 - St. Thomas, Apostle
26 - St. Stephen, Martyr
27 - St. John, Apostle and Evangelist
28 - The Holy Innocents, Martyrs
31 - Eve of the Circumcision and Name of Jesus

January
18 - The Confession of St. Peter
24 - St. Timothy, Pastor and Confessor
25 - The Conversion of St. Paul
26 - St. Titus, Pastor and Confessor

February
2 - The Purification of Mary and the Presentation of Our Lord
24 - St. Matthias, Apostle

March
19 - St. Joseph, Guardian of Jesus
25 - The Annunciation of Our Lord

April
25 - St. Mark, Evangelist

May
1 - St. Philip and St. James, Apostles
31 - The Visitation (Three-Year Lectionary)

June
11 - St. Barnabas, Apostle
24 - The Nativity of St. John the Baptist
29 - St. Peter and St. Paul, Apostles

July
2 - The Visitation (One-Year Lectionary)
22 - St. Mary Magdalene
25 - St. James the Elder, Apostle

August
15 - St. Mary, Mother of Our Lord
24 - St. Bartholomew, Apostle
29 - The Martyrdom of St. John the Baptist

September
14 - Holy Cross Day
21 - St. Matthew, Apostle and Evangelist
29 - St. Michael and All Angels

October
18 - St. Luke, Evangelist
23 - St. James of Jerusalem, Brother of Jesus and Martyr
28 - St. Simon and St. Jude, Apostles
31 - Reformation Day

November (1-29)
1 - All Saints' Day

Sermon Notes: "It's more important for us to love each other, we shouldn't worry about Doctrine..."

Reformation Sunday
"God for Us"
Text: Matthew 11:12-15

We so often here something to the effect of, "It's more important for us to love each other, we shouldn't worry about Doctrine..." today in modern Christianity.  The problem?  That's Satan speaking.

DOCTRINE IS IMPORTANT!

It is the Devil's hobby to tempt humans to sin.  His real work is in false doctrine.  He aims for the heart of the church--our doctrine, our Gospel.

Modern Christianity (especially non-denominational and/or mega-churches) often forget about doctrine and teachings--sometimes even saying that it is bad to be so divisive.  They want to focus on "deeds, not creeds".  Sadly, these are age-old heresies that Satan has used since the death of Christ to drive others away from the Gospel (which saves) and into the Law (which condemns).  If Satan takes our Gospel, he has won and he has us in his grasp.

Sadly, we live in an age of doctrinal indifference in all church bodies--Lutheranism is not exempt from this.  It is the same old struggle, the church's struggle.  Our fight for the Gospel--our fight for truth and salvation--is the history of the church.  In fact, every book of the Bible (some more obviously than others) was written to correct doctrinal error.

None of this is special to our modern times or even the Reformation.  The church has had false teachers from the beginning.  The church has had many "reformers" along the way.  So what made Luther different?  While other "reformers" were crying out against the sins of individuals in Rome, Luther was focused on false doctrine and false teaching.  While others were grasping at mere feathers, Luther grabbed "the goose by the neck, and set a knife to the throat." (from Table Talk)

The Reformation was a time of great theological controversy.  The chief question of the day was, "How is a man to gain salvation?"  Luther's answer was in Christ alone, through no work of our own, through Faith Alone given to us by Grace Alone as given to us in Scripture Alone.  Works are a mere result of faith, not what give us faith, nor can they earn us any form of merit.

Luther stood not only against Rome, but all false teaching in all churches (especially Arminian, Calvinist, Radical Reformed and Zwinglian).  Those divisions were largely (at the time) over the Lord's Supper.  Luther wrote more about the Lord's Supper than any other doctrinal topic because he knew that the Lord's Supper is the Gospel.

The Reformation was not about Luther, but about Jesus, about restoring the Gospel to primacy in the church.

There are probably more false teachings  and teachers now than ever before.  The sum total of modern theology seems to be: "God is a nice guy who wants us to be happy."  But the Scriptures say more--much, much more.  The Scriptures teach Christ crucified.  The Scriptures teach the Gospel.

At the end, Pastor read a beautifully dramatic rendition of "A Mighty Fortress", a hymn we had already sung in the service.  The words are truly incredible.

1 A mighty fortress is our God,
A trusty shield and weapon;
He helps us free from ev'ry need
That hath us now o'ertaken.
The old evil foe
Now means deadly woe;
Deep guile and great might
Are his dread arms in fight;
On earth is not his equal.

2 With might of ours can naught be done,
Soon were our loss effected;
But for us fights the Valiant One,
Whom God Himself elected.
Ask ye, Who is this?
Jesus Christ it is.
Of Sabaoth Lord,
And there's none other God;
He holds the field forever.

3 Though devils all the world should fill,
All eager to devour us.
We tremble not, we fear no ill,
They shall not overpow'r us.
This world's prince may still
Scowl fierce as he will,
He can harm us none,
He's judged; the deed is done;
One little word can fell him.

4 The Word they still shall let remain
Nor any thanks have for it;
He's by our side upon the plain
With His good gifts and Spirit.
And take they our life,
Goods, fame, child, and wife,
Let these all be gone,
Our vict'ry has been won;
The Kingdom ours remaineth.

(My favorite part of Reformation Sunday are all the wonderful hymns we get to sing, including one of my all-time favorites, "Thy Strong Word".)