The solution for a bleak world

Why me?

I ask this question every so often, in a positive tone.

We like to portray God as a cosmic king who sits on his throne and judges the world. Actually, he’s just the opposite.

Why me?

It’s easy to find fault with anyone and everyone, including me. We’re all guilty of something, actually lots of things. God doesn’t need to judge us. We’re very good at doing that ourselves.

No, God’s specialty is not judgment, but mercy. Despite the fact that we’re all guilty of lots of things, God chooses to save some of us, even though not one of us deserves it.

Why me? That’s why I ask this question.

Real life encouragement

Mercy is receiving something we don’t deserve.

It’s a Bible word, but it works in “real life,” too.

One of the youth directors at our church offers a three-times-a-week after-school basketball program for inner-city high school students. Sometimes, two dozen of them show up.

Joe doesn’t have to do that. But he does, because he wants to give these young men something they don’t have.

Hope. Encouragement. A safe place to play ball (this is not as easy as it sounds). A father figure. An introduction to the living God.

Most of these young men have no church background. They might be experiencing this side of “real life” for the first time.

Mercy lets us look up, and look beyond ourselves.

The apostle Paul wishes mercy for Timothy, a young pastor he mentored. Paul wrote two letters to Timothy that are included in the New Testament, one detailing the qualifications of church leaders, the other a personal letter of encouragement.

The best gifts

Paul wished two other things for Timothy as well: grace and peace (1 Timothy 1:2, 2 Timothy 1:2).

Indeed, Paul wrote more than a dozen letters to New Testament audiences (and to us), and in all of them he wished his readers grace and peace (Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, Titus and Philemon).

Some of these letters were written to churches, others to specific individuals. He prayed for grace and peace for all of them. Those themes are repeated throughout his letters.

Grace, mercy and peace are gifts to us from God. We cannot give any of them back to God. If we give grace, mercy or peace to each other, we learn how to do that from God.

‘We cannot remain insensitive’

We need those desperately in our world today.  We don’t have to attend church to see that.

In today’s local newspaper, there are several articles – just today – that bear this out.

In one article, Associated Press writer Ted Anthony summed up the world scene this way:

 

There are those mornings when you come into work and everyone seems cranky. That’s how it felt at the United Nations this past week during the annual gathering of world leaders. Speech after gloomy speech by leaders from all corners of the planet pointed toward one bleaker-than-thou condition: Humanity clearly needs a spa day.

 

A spa day. Actually, the world needs more than that. It needs a new direction. Grace, mercy and peace would go a long way toward the world’s people – ie, you and I – learning how to get along with each other. Just saying.

In another article, Pope Francis offered this take on the world:

Vatican Pope Migrants

“We cannot be indifferent to the tragedy of old and new forms of poverty, to the bleak isolation, contempt and discrimination experienced by those who do not belong to ‘our group.’ We cannot remain insensitive, our hearts deadened, before the misery of so many innocent people. We must not fail to weep. We must not fail to respond.”

 

Is the Pope correct? Why do we reject the Scriptures, when they have the answers to what the world is longing for? We learn to not be indifferent to poverty and other struggles of fellow human beings because God placed a caring heart inside each of us. Are we listening?

The issues of life on Earth are that basic and universal.

A third article offers this assessment:

Afghanistan Elections

The latest election seems unlikely to bring the peace sought by Afghans tired of an increasingly brutal war, or an easy exit for the United States, seeking to end its longest military engagement.

 

Many of these issues don’t have easy solutions. Fighting in Afghanistan has gone on for what seems like forever.

The only game plan that works

Where is peace? When will we understand that the benefits of peace far outweigh the disadvantages?

When we submit to God, that’s when. No human being or government can bring lasting peace.

We’ve tried in our own country, and done pretty well at it over the past two centuries, actually.

But look at us now. Even the U.S. Constitution can’t guarantee peace.

If we can’t get along with our neighbors, how can we possibly get along with the rest of the world? If our own families are in disarray, how can we promote peace elsewhere?

By returning to God, that’s how. The God of the Old and New Testaments has the game plan for grace and peace, not just in the next life, but right here, right now.

The key is not judgment, but mercy. Every one of us is guilty. We need to look beyond ourselves and seek a higher truth, since none of us – no, not one – has the ultimate truth in and of ourselves.

Your truth may not work for me. My truth likely won’t work for you. We argue on this level all the time.

We’re missing the point. Neither of us has a truth worth defending.

God does.

Men and women struggle to implement God’s truths. We screw it up. That doesn’t mean God, or His truths, are wrong. It means we humans are messed up. That’s all.

News flash: We’re all messed up. We’re all messed up.

Grace, mercy and peace are possible. They are available to us, today.

We have to ask the God of the Bible for them, because none of us is capable of offering grace, mercy and peace to anyone.

It’s not about us. We can’t earn grace, mercy and peace. The other world religions – all of them – do not understand this. That’s why Jesus said, in no uncertain terms, that His way is the only way to meet God.

One person at a time.

 

Speech after gloomy speech … We cannot be indifferent … seems unlikely to bring the peace …

 

The need is obvious, is it not?

So is the solution.

The futility of trying to explain the unexplainable

A woman comforts a man who cries after discovering his shattered house and not knowing anything about his 8 relatives who lived in the house, missing in the aftermath of hurricane Dorian, in High Rock, Grand Bahama, Bahamas, on Sept. 5, 2019. (AP Photo/Ramon Espinosa)

 

Why would an all-powerful God allow hurricane Dorian to decimate the Bahamas?

An excellent question.

A friend posted that question, and got various responses. Here’s my comment:

 

Would you rather God be a robot? The fact that we don’t understand why things happen proves that God is God. He is much bigger than the human mind. Perhaps that is the point.

 

That didn’t change my friend’s viewpoint, or anyone else’s, for that matter.

But sometimes, as Christians, we try to explain the unexplainable.

It confuses people – including ourselves – when we do that.

Why does a hurricane act the way it does? Even more to the point, why did Dorian destroy the Bahamas and then bypass Florida?

Did our prayers to protect Florida get answered? If so, does that mean no one prayed for the Bahamas, or that God didn’t hear anyone who did?

No one can answer these questions. So, why do we even try?

Let’s acknowledge that God is God. We don’t understand everything He does. We don’t see the big picture of life the way the living God sees it.

We just don’t.

A family’s tragedies

A guy in his 50s at the church I attend died about a month ago. He was a strong Christian. He left a wife and four children, none of whom have a strong faith. He was their witness, their example, their leader in so many ways.

Why would God take him?

Then, I found out this week that one of his children, who had medical issues, also died.

What must the wife/mother be going through at this moment?

Where is God in this family’s situation?

Perhaps here is an opportunity for our church to be the church for this family. But is that really an adequate answer?

Perhaps we truly do not know why two family members died suddenly within a month of each other. But we try to explain the unexplainable.

This hurts our faith, and our witness.

Lifting up our hands

We think there’s an explanation for everything, don’t we? We can’t admit that we don’t know. That we can’t know. That God might allow something to happen for reasons we can’t fathom.

If there is an explanation for everything, then why believe in God?

We are our own gods, if we can wrap our minds around everything that happens in the world.

Yes, God gave us curious minds to learn new things. We discover new ideas and ways to live all the time.

By studying hurricanes, perhaps one day we will understand how and why they move, and be better prepared to survive them.

But will we ever have the capability to actually guide a 185-mph hurricane away from land and into the ocean, preventing severe flooding and loss of life and property?

Why do some parts of the world see more hurricanes, while others face tornadoes and still others severe earthquakes? And while we know where these weather catastrophes often hit, we still choose to live in those places. Is that God’s fault?

We love our tropical islands and beaches, sure. Nothing wrong with that. We live in New Orleans, even though it’s below sea level on a coastline. We live in Houston even though it’s solid concrete, and then wonder why it floods so badly during severe storms.

Our fault

Were severe storms part of God’s original plan for Earth? I don’t think so, actually. The Garden of Eden was a perfect place in every sense of the word. Adam and Eve didn’t even need to wear clothes to live there. Temperatures and the climate were that comfortable.

Except for that wily serpent, who spoiled the party.

The serpent forced Adam and Eve to make a choice.

The choice they made got Adam and Eve kicked out of Eden. There were consequences. Man was forced to work hard. Woman was given pain in childbirth. The serpent was forced to the ground, and to be trod underfoot. Many other bad things followed.

Why did God allow so many bad things to happen? Because that is what we – Adam, in particular – wanted. God said, Fine. Have it your way.

Seriously.

All the bad stuff in the world is our fault, not God’s.

That’s a simplistic explanation, I know. There are spiritual forces at work that we cannot see. Very strong spiritual forces. For good and for evil.

And we can’t fix it. As humans, we don’t have the power to get rid of all the bad stuff that happens in the world, much less the spiritual world.

We try. We legislate morality, whatever that is.

We have no answers

We can’t even agree on what good and evil are, so there’s no way we can do anything about them.

That’s why some of us believe in Jesus Christ.

Not only did He tell us what good and evil are – I came not to abolish the law (the Old Testament), but to fulfill it, He said – He showed us what good and evil are by the life He lived.

And died.

However, even Jesus Himself, while He could explain the unexplainable, couldn’t bring it about in His own life. He died a horrible, painful death on a cross, and that would have been it.

Except that the living God, His Father, kept the story going. He resurrected Jesus, not only with a physical resurrection, but with a spiritual one. That allows Jesus to forgive our sins and mistakes.

If only we will accept that gift of forgiveness from Him.

This just might be the best explanation we get about how God works in this world.

But even that is above our comprehension. How do we explain death and resurrection? How is forgiveness of sins rational? Why can none of us find meaning in life unless we understand the reasons Jesus lived, died and lives again?

Even my friend who questions why an all-powerful God would allow a hurricane to devastate a country doesn’t have an answer for how the world works. He can’t explain it any more than I can.

Perhaps it’s time for us to acknowledge what’s real. How does the world work? That question doesn’t have a complete answer that we can know.

Our Florida friends are grateful, certainly. And they should be. Our friends in the Bahamas need help starting over.

Life happens. We can find God everywhere. Our responses to God, and to each other, are different in Florida and the Bahamas this week.

Because we worship a God who is bigger than we are. Much bigger. Sometimes we have to trust Him, because there’s no other way to understand Him.

Repentance is a practice, and other truths

 

Nuggets of truth I learned in a year-long study through several Old Testament books:

 

  • God’s definition of success is to be faithful, and we do that by meditating on His word.
  • We are on God’s team. He is not on our team.
  • Sometimes, we don’t understand God’s directions. But He sees the big picture.
  • The Christian life is a marathon. Jesus has already finished the race, and returned to help us through it.
  • What are my gods? Where do I spend my time? What do I think about during the day, and at night? What do I worry about?
  • God sometimes empties us before He can fill us.
  • Kindness leads people to repentance.
  • Christ redeems us, even if we are foreigners (as Boaz did for Ruth).
  • What do we do with our idols when they don’t work? We often prop them up, and keep using them – to our destruction.
  • Repentance: Turn away from sin, turn to God.
  • We have to ask for deliverance continually. This is sanctification.
  • I need to lead with confidence where God has given me influence.
  • The Psalms are like a waterfall. Singular verses are good, but they aren’t a waterfall.
  • The Psalms have the power to realign our hearts to God. They are cracking the vault of my buried emotions.
  • God used both success and trouble to shape David’s life.
  • Do I want to let God write my story, or do I want to write it for Him?
  • Hopelessness is pervasive today. We look in all the wrong places for hope.
  • Am I looking for relief, or relationship?
  • David inquired of the Lord …
  • I don’t know God’s timing.
  • We are living our lives in the middle of God’s throne room. We get to join God in what He is doing.
  • Win or lose, I should worship God.
  • Do I reflect on how merciful God is in my life? What do I dream about? Probably about me, not God. He rested on the seventh day to reflect on what He’d created.
  • Israel is a great nation because it has a great God.
  • Am I willing to trade my plan for His, even if I don’t see it fulfilled?
  • Many of our battles are internal – lust, greed, pride, self-centeredness. But the victory has already been won.
  • Repentance is a practice. I have to get rid of sin. Otherwise, the pain stays.
  • Obedience brings blessing. Disobedience brings judgment.
  • Church attendance isn’t enough. A personal encounter with God changes lives.
  • Israel trusted in the ark of God, instead of the God of the ark.
  • God will not be mocked. He expects His people to live differently than everyone else does.
  • God intends us to build each other up, even if others hurt us – the way David respected Saul.
  • God rested on the seventh day – not just to rest, but to reflect on what He’d done.
  • When a prophet shows up, usually there’s a reason and it doesn’t go well.
  • We can choose to sin, but we cannot choose the consequences. Stop before it starts. The longer we wait, the harder it gets.
  • God is just. We blow off sin. God does not. (For example, when David took a census of Israel toward the end of his life, he wanted to celebrate Israel’s size, not God’s power. God’s judgment for that cost 70,000 people their lives.)
  • God limited places of worship to keep pagan practices out, but Solomon worshiped at high places of pagan gods.
  • The focus is not what I need, but who I need.
  • God’s gifts do not ensure that we use them wisely.
  • We do not create wisdom. We discover it.
  • Learn from the mistakes of others. We don’t have to experience everything to learn lessons.
  • Even when we are distant from God, we can call out to Him for forgiveness.
  • The central Temple building is no longer needed. Our bodies are God’s temple.
  • Solomon fulfilled the Temple obligation; that was not devotion.
  • Leaders are to execute justice and righteousness.
  • Each day presents new opportunities to trust God or go our own way.
  • Not all adversity is because of sin, but if we face adversity, a heart check is a good idea.
  • Pleasure is only for a moment. God is forever.

 

 

 

500 years of truth continue on

Martin Luther got it right.

Luther, a German monk born in 1483, discovered that his church was teaching heresies, according to the Bible. His passion for Biblical truth became so strong, he eventually, nailed his “95 Theses” to the door of Castle Church in Wittenberg. He did that 500 years ago this week.

(It was not an act of vandalism; propositions for discussion or debate were commonly posted on the church door. The title of Luther’s document? “Disputation for Clarification of the Power of Indulgences.”)

http://www.bibleinfo.com/en/questions/who-was-martin-luther

Luther came to adopt two of Augustine’s beliefs: that the Bible, not the church, was ultimately authoritative; and that salvation is by God’s grace alone, not by good works.

On a visit to Rome, Luther was troubled by the extravagance and corruption of the Pope and clergy. He began specifically to question the sale of indulgences, purported to absolve sinners. Believing the sale of indulgences to be corrupt, Luther posted his 95 Theses to invite scholarly debate on the subject.

https://www.gotquestions.org/Martin-Luther.html

Here’s an overview of his theses.

Repentance

  1. When our Lord and Master Jesus Christ said, “Repent” (Matthew 4:17), he willed the entire life of believers to be one of repentance.
  2. This word cannot be understood as referring to the sacrament of penance, that is, confession and satisfaction, as administered by the clergy.
  3. Yet it does not mean solely inner repentance; such inner repentance is worthless unless it produces various outward mortification of the flesh.
  4. The penalty of sin remains as long as the hatred of self (that is, true inner repentance), namely till our entrance into the kingdom of heaven.

Luther started his scholarly debate with four theses on repentance. Luther saw repentance as a complete lifestyle change, with inner and outward responses to God.

Guilt

  1. The pope cannot remit any guilt, except by declaring and showing that it has been remitted by God; or, to be sure, by remitting guilt in cases reserved to his judgment. If his right to grant remission in these cases were disregarded, the guilt would certainly remain unforgiven.

God, not the pope, has the authority to remit (cancel) guilt.

Fear and love

  1. Imperfect piety or love on the part of the dying person necessarily brings with it great fear; and the smaller the love, the greater the fear.
  2. This fear or horror is sufficient in itself, to say nothing of other things, to constitute the penalty of purgatory, since it is very near to the horror of despair.
  3. Hell, purgatory, and heaven seem to differ the same as despair, fear, and assurance of salvation.

Purgatory, in accordance with Catholic teaching, is a place or condition of temporal punishment for those who, departing this life in God’s grace, are not entirely free from venial faults (a sin that is not regarded as depriving the soul of divine grace), or have not fully paid the satisfaction due to their transgressions.

http://www.newadvent.org/cathen/12575a.htm

Remission of sins

  1. Therefore the pope, when he uses the words “plenary remission of all penalties,” does not actually mean “all penalties,” but only those imposed by himself.
  2. Thus those indulgence preachers are in error who say that a man is absolved from every penalty and saved by papal indulgences.

Again, Luther challenged the authority of the pope on the forgiveness of sins.

Indulgences

  1. They preach only human doctrines who say that as soon as the money clinks into the money chest, the soul flies out of purgatory.
  2. It is certain that when money clinks in the money chest, greed and avarice can be increased; but when the church intercedes, the result is in the hands of God alone.
  3. Those who believe that they can be certain of their salvation because they have indulgence letters will be eternally damned, together with their teachers.

According to the Catechism of the Catholic Church, an indulgence is “the remission before God of the temporal punishment due to sin whose guilt has already been forgiven. A properly disposed member of the Christian faithful can obtain an indulgence under prescribed conditions through the help of the Church … An indulgence is partial if it removes part of the temporal punishment due to sin, or plenary if it removes all punishment.” …

https://www.gotquestions.org/plenary-indulgences.html

God alone determines salvation, Luther proclaimed. Salvation cannot be bought with any amount of money.

Penalties for sin

  1. A Christian who is truly contrite seeks and loves to pay penalties for his sins; the bounty of indulgences, however, relaxes penalties and causes men to hate them — at least it furnishes occasion for hating them.
  2. Because love grows by works of love, man thereby becomes better. Man does not, however, become better by means of indulgences but is merely freed from penalties.

Luther claimed the Bible urges repentant Christians to “pay penalties for his sins.” Indulgences did the opposite: They reduced or eliminated penalties for sin – or, even worse, caused people to hate repentance altogether.

The Bible and indulgences

  1. It is vain to trust in salvation by indulgence letters, even though the indulgence commissary, or even the pope, were to offer his soul as security.
  2. They are the enemies of Christ and the pope who forbid altogether the preaching of the Word of God in some churches in order that indulgences may be preached in others.
  3. Injury is done to the Word of God when, in the same sermon, an equal or larger amount of time is devoted to indulgences than to the Word.

Luther clearly favored the Bible over the preaching of indulgences.

  1. The true treasure of the church is the most holy gospel of the glory and grace of God.
  2. But this treasure is naturally most odious, for it makes the first to be last (Matthew 20:16).
  3. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first.

While the Biblical gospel appears “odious” to mankind and indulgences are “naturally” acceptable, Luther knew that the reverse is true in God’s eyes.

  1. To consider papal indulgences so great that they could absolve a man even if he had done the impossible and had violated the mother of God is madness.
  2. We say on the contrary that papal indulgences cannot remove the very least of venial sins as far as guilt is concerned.

Venial (minor) sin does not cause “eternal punishment” but does cause “temporal punishment.” … The Roman Catholic Church sees venial sins as creating a debt to God’s justice that must be atoned for in a way that is distinct from Christ’s atonement for eternal punishment. The Roman Catholic Church teaches that because of the unity of the Body of Christ (the Communion of the Saints, including living believers, believers in heaven, Roman Catholic saints in heaven, Christ, Mary, and the imperfect believers in purgatory), it is possible for the merit generated by the good works, prayers, almsgiving, sufferings, etc., of one or more of these members of the Body to be applied to the temporal debt of another.

https://www.gotquestions.org/plenary-indulgences.html

Luther declared that indulgences had no power to do anything.

Following Christ

  1. Christians should be exhorted to be diligent in following Christ, their Head, through penalties, death and hell.
  2. And thus be confident of entering into heaven through many tribulations rather than through the false security of peace (Acts 14:22).

Luther closed his side of the debate with two theses on the authority of Jesus Christ, who alone offers salvation, according to the Bible.

Protestant Reformation

Luther’s 95 Theses began a movement that created new churches.

At the heart of the Protestant Reformation lay four basic questions: How is a person saved? Where does religious authority lie? What is the church? What is the essence of Christian living?

In answering these questions, Protestant Reformers developed what would be known as the “Five Solas” (sola being the Latin word for “alone”).

1 – Sola Scriptura, “Scripture Alone.” The Bible alone is the sole authority for all matters of faith and practice.

2 – Sola Gratia, “Salvation by Grace Alone.” Salvation is proof of God’s undeserved favor; we are rescued from God’s wrath by His grace alone, not by any work we do.

3 – Sola Fide, “Salvation by Faith Alone.” We are justified by faith in Christ alone, not by the works of the Law.

4 – Solus Christus, “In Christ Alone.” Salvation is found in Jesus Christ alone; no one and nothing else can save.

5 – Soli Deo Gloria, “For the Glory of God Alone.” Salvation is of God and has been accomplished by God for His glory alone.

https://www.gotquestions.org/Protestant-Reformation.html

The 95 Theses

  1. When our Lord and Master Jesus Christ said, “Repent” (Mt 4:17), he willed the entire life of believers to be one of repentance.
  2. This word cannot be understood as referring to the sacrament of penance, that is, confession and satisfaction, as administered by the clergy.
  3. Yet it does not mean solely inner repentance; such inner repentance is worthless unless it produces various outward mortification of the flesh.
  4. The penalty of sin remains as long as the hatred of self (that is, true inner repentance), namely till our entrance into the kingdom of heaven.
  5. The pope neither desires nor is able to remit any penalties except those imposed by his own authority or that of the canons.
  6. The pope cannot remit any guilt, except by declaring and showing that it has been remitted by God; or, to be sure, by remitting guilt in cases reserved to his judgment. If his right to grant remission in these cases were disregarded, the guilt would certainly remain unforgiven.
  7. God remits guilt to no one unless at the same time he humbles him in all things and makes him submissive to the vicar, the priest.
  8. The penitential canons are imposed only on the living, and, according to the canons themselves, nothing should be imposed on the dying.
  9. Therefore the Holy Spirit through the pope is kind to us insofar as the pope in his decrees always makes exception of the article of death and of necessity.
  10. Those priests act ignorantly and wickedly who, in the case of the dying, reserve canonical penalties for purgatory.
  11. Those tares of changing the canonical penalty to the penalty of purgatory were evidently sown while the bishops slept (Mt 13:25).
  12. In former times canonical penalties were imposed, not after, but before absolution, as tests of true contrition.
  13. The dying are freed by death from all penalties, are already dead as far as the canon laws are concerned, and have a right to be released from them.
  14. Imperfect piety or love on the part of the dying person necessarily brings with it great fear; and the smaller the love, the greater the fear.
  15. This fear or horror is sufficient in itself, to say nothing of other things, to constitute the penalty of purgatory, since it is very near to the horror of despair.
  16. Hell, purgatory, and heaven seem to differ the same as despair, fear, and assurance of salvation.
  17. It seems as though for the souls in purgatory fear should necessarily decrease and love increase.
  18. Furthermore, it does not seem proved, either by reason or by Scripture, that souls in purgatory are outside the state of merit, that is, unable to grow in love.
  19. Nor does it seem proved that souls in purgatory, at least not all of them, are certain and assured of their own salvation, even if we ourselves may be entirely certain of it.
  20. Therefore the pope, when he uses the words “plenary remission of all penalties,” does not actually mean “all penalties,” but only those imposed by himself.
  21. Thus those indulgence preachers are in error who say that a man is absolved from every penalty and saved by papal indulgences.
  22. As a matter of fact, the pope remits to souls in purgatory no penalty which, according to canon law, they should have paid in this life.
  23. If remission of all penalties whatsoever could be granted to anyone at all, certainly it would be granted only to the most perfect, that is, to very few.
  24. For this reason most people are necessarily deceived by that indiscriminate and high-sounding promise of release from penalty.
  25. That power which the pope has in general over purgatory corresponds to the power which any bishop or curate has in a particular way in his own diocese and parish.
  26. The pope does very well when he grants remission to souls in purgatory, not by the power of the keys, which he does not have, but by way of intercession for them.
  27. They preach only human doctrines who say that as soon as the money clinks into the money chest, the soul flies out of purgatory.
  28. It is certain that when money clinks in the money chest, greed and avarice can be increased; but when the church intercedes, the result is in the hands of God alone.
  29. Who knows whether all souls in purgatory wish to be redeemed, since we have exceptions in St. Severinus and St. Paschal, as related in a legend.
  30. No one is sure of the integrity of his own contrition, much less of having received plenary remission.
  31. The man who actually buys indulgences is as rare as he who is really penitent; indeed, he is exceedingly rare.
  32. Those who believe that they can be certain of their salvation because they have indulgence letters will be eternally damned, together with their teachers.
  33. Men must especially be on guard against those who say that the pope’s pardons are that inestimable gift of God by which man is reconciled to him.
  34. For the graces of indulgences are concerned only with the penalties of sacramental satisfaction established by man.
  35. They who teach that contrition is not necessary on the part of those who intend to buy souls out of purgatory or to buy confessional privileges preach unchristian doctrine.
  36. Any truly repentant Christian has a right to full remission of penalty and guilt, even without indulgence letters.
  37. Any true Christian, whether living or dead, participates in all the blessings of Christ and the church; and this is granted him by God, even without indulgence letters.
  38. Nevertheless, papal remission and blessing are by no means to be disregarded, for they are, as I have said (Thesis 6), the proclamation of the divine remission.
  39. It is very difficult, even for the most learned theologians, at one and the same time to commend to the people the bounty of indulgences and the need of true contrition.
  40. A Christian who is truly contrite seeks and loves to pay penalties for his sins; the bounty of indulgences, however, relaxes penalties and causes men to hate them — at least it furnishes occasion for hating them.
  41. Papal indulgences must be preached with caution, lest people erroneously think that they are preferable to other good works of love.
  42. Christians are to be taught that the pope does not intend that the buying of indulgences should in any way be compared with works of mercy.
  43. Christians are to be taught that he who gives to the poor or lends to the needy does a better deed than he who buys indulgences.
  44. Because love grows by works of love, man thereby becomes better. Man does not, however, become better by means of indulgences but is merely freed from penalties.
  45. Christians are to be taught that he who sees a needy man and passes him by, yet gives his money for indulgences, does not buy papal indulgences but God’s wrath.
  46. Christians are to be taught that, unless they have more than they need, they must reserve enough for their family needs and by no means squander it on indulgences.
  47. Christians are to be taught that they buying of indulgences is a matter of free choice, not commanded.
  48. Christians are to be taught that the pope, in granting indulgences, needs and thus desires their devout prayer more than their money.
  49. Christians are to be taught that papal indulgences are useful only if they do not put their trust in them, but very harmful if they lose their fear of God because of them.
  50. Christians are to be taught that if the pope knew the exactions of the indulgence preachers, he would rather that the basilica of St. Peter were burned to ashes than built up with the skin, flesh, and bones of his sheep.
  51. Christians are to be taught that the pope would and should wish to give of his own money, even though he had to sell the basilica of St. Peter, to many of those from whom certain hawkers of indulgences cajole money.
  52. It is vain to trust in salvation by indulgence letters, even though the indulgence commissary, or even the pope, were to offer his soul as security.
  53. They are the enemies of Christ and the pope who forbid altogether the preaching of the Word of God in some churches in order that indulgences may be preached in others.
  54. Injury is done to the Word of God when, in the same sermon, an equal or larger amount of time is devoted to indulgences than to the Word.
  55. It is certainly the pope’s sentiment that if indulgences, which are a very insignificant thing, are celebrated with one bell, one procession, and one ceremony, then the gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies.
  56. The true treasures of the church, out of which the pope distributes indulgences, are not sufficiently discussed or known among the people of Christ.
  57. That indulgences are not temporal treasures is certainly clear, for many indulgence sellers do not distribute them freely but only gather them.
  58. Nor are they the merits of Christ and the saints, for, even without the pope, the latter always work grace for the inner man, and the cross, death, and hell for the outer man.
  59. St. Lawrence said that the poor of the church were the treasures of the church, but he spoke according to the usage of the word in his own time.
  60. Without want of consideration we say that the keys of the church, given by the merits of Christ, are that treasure.
  61. For it is clear that the pope’s power is of itself sufficient for the remission of penalties and cases reserved by himself.
  62. The true treasure of the church is the most holy gospel of the glory and grace of God.
  63. But this treasure is naturally most odious, for it makes the first to be last (Mt. 20:16).
  64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first.
  65. Therefore the treasures of the gospel are nets with which one formerly fished for men of wealth.
  66. The treasures of indulgences are nets with which one now fishes for the wealth of men.
  67. The indulgences which the demagogues acclaim as the greatest graces are actually understood to be such only insofar as they promote gain.
  68. They are nevertheless in truth the most insignificant graces when compared with the grace of God and the piety of the cross.
  69. Bishops and curates are bound to admit the commissaries of papal indulgences with all reverence.
  70. But they are much more bound to strain their eyes and ears lest these men preach their own dreams instead of what the pope has commissioned.
  71. Let him who speaks against the truth concerning papal indulgences be anathema and accursed.
  72. But let him who guards against the lust and license of the indulgence preachers be blessed.
  73. Just as the pope justly thunders against those who by any means whatever contrive harm to the sale of indulgences.
  74. Much more does he intend to thunder against those who use indulgences as a pretext to contrive harm to holy love and truth.
  75. To consider papal indulgences so great that they could absolve a man even if he had done the impossible and had violated the mother of God is madness.
  76. We say on the contrary that papal indulgences cannot remove the very least of venial sins as far as guilt is concerned.
  77. To say that even St. Peter if he were now pope, could not grant greater graces is blasphemy against St. Peter and the pope.
  78. We say on the contrary that even the present pope, or any pope whatsoever, has greater graces at his disposal, that is, the gospel, spiritual powers, gifts of healing, etc., as it is written. (1 Co 12[:28])
  79. To say that the cross emblazoned with the papal coat of arms, and set up by the indulgence preachers is equal in worth to the cross of Christ is blasphemy.
  80. The bishops, curates, and theologians who permit such talk to be spread among the people will have to answer for this.
  81. This unbridled preaching of indulgences makes it difficult even for learned men to rescue the reverence which is due the pope from slander or from the shrewd questions of the laity.
  82. Such as: “Why does not the pope empty purgatory for the sake of holy love and the dire need of the souls that are there if he redeems an infinite number of souls for the sake of miserable money with which to build a church?” The former reason would be most just; the latter is most trivial.
  83. Again, “Why are funeral and anniversary masses for the dead continued and why does he not return or permit the withdrawal of the endowments founded for them, since it is wrong to pray for the redeemed?”
  84. Again, “What is this new piety of God and the pope that for a consideration of money they permit a man who is impious and their enemy to buy out of purgatory the pious soul of a friend of God and do not rather, beca use of the need of that pious and beloved soul, free it for pure love’s sake?”
  85. Again, “Why are the penitential canons, long since abrogated and dead in actual fact and through disuse, now satisfied by the granting of indulgences as though they were still alive and in force?”
  86. Again, “Why does not the pope, whose wealth is today greater than the wealth of the richest Crassus, build this one basilica of St. Peter with his own money rather than with the money of poor believers?”
  87. Again, “What does the pope remit or grant to those who by perfect contrition already have a right to full remission and blessings?”
  88. Again, “What greater blessing could come to the church than if the pope were to bestow these remissions and blessings on every believer a hundred times a day, as he now does but once?”
  89. “Since the pope seeks the salvation of souls rather than money by his indulgences, why does he suspend the indulgences and pardons previously granted when they have equal efficacy?”
  90. To repress these very sharp arguments of the laity by force alone, and not to resolve them by giving reasons, is to expose the church and the pope to the ridicule of their enemies and to make Christians unhappy.
  91. If, therefore, indulgences were preached according to the spirit and intention of the pope, all these doubts would be readily resolved. Indeed, they would not exist.
  92. Away, then, with all those prophets who say to the people of Christ, “Peace, peace,” and there is no peace! (Jer 6:14)
  93. Blessed be all those prophets who say to the people of Christ, “Cross, cross,” and there is no cross!
  94. Christians should be exhorted to be diligent in following Christ, their Head, through penalties, death and hell.
  95. And thus be confident of entering into heaven through many tribulations rather than through the false security of peace (Acts 14:22).

http://www.luther.de/en/95thesen.html

 

 

Defending a dress code

Someone asked online the other day whether the church I attend has a dress code, saying she didn’t have “dress-up” clothes and didn’t want to feel out of place. I responded by saying, no, there’s no dress code there. Come as you are!

She said thanks.

Someone else took that a step further, saying that any church that has a dress code is being exclusive.

I let that go because I didn’t want to get political over a sincere question. But I do have a response.

Dressing up

While churches should welcome all who visit, I grew up in a church that did have a dress code. I wore a suit and tie to church as a teenager. (Perhaps that’s where my lifelong rebellion to ties comes from.)

While a suit and tie (or a long dress) is not a symbol of comfort, it has a specific purpose. Those who wear formal clothes, in a business or church setting, are showing off their best side. Formality shows dignity and respect to those we interact with.

Again, formal clothes are not meant for comfort (although they shouldn’t be distractingly uncomfortable). They serve a higher purpose. We are giving our best. We have standards. It costs money to buy formal clothes, and in certain settings, they are necessary.

Weddings and funerals require more than T-shirt and flip-flops. Why? Respect for those we are honoring.

Dressing down

Having no dress code on Sunday mornings is fine, to make sure that no one is excluded. But I think we’ve taken that thought too far. We are so casual, we’ve forgotten who the God of the universe really is. It’s hard to offer respect in a T-shirt and flip-flops. We can start there with God, but should we remain there our whole lives?

I’m reading the book of Leviticus in the Bible with a group of friends. It’s a long list of rules for animal and grain sacrifices, purification rituals and standards for daily living. It’s hard reading. Does it even apply to 21st century America?

Oh, yes. My study Bible offers this commentary:

 

We may be tempted to dismiss Leviticus as a record of bizarre rituals of a different age. But its practices made sense to the people of the day and offer important insights for us into God’s nature and character.

 

Israel, from the day God formed the nation, had to follow different rules than every other nation did. Israel was set apart. Its standards for living were much higher. The Israelites didn’t always appreciate that. At one point they wanted a king, solely because every other nation had one. God said He was their king, but that wasn’t good enough for them. God said fine, but you’ll have problems as a result. And they did.

Holy standards

The higher standards remained, even as Israel rebelled.

The Ten Commandments, as well as all the Levitical laws and rules, didn’t apply outside Israel. But inside Israel, they did.

God had something special planned for the nation. The higher standards benefited Israel as much as it did giving God the honor and respect He deserved. Do not commit adultery, for example: When we do commit adultery, the side effects are obvious and horribly damaging. But we do it anyway, don’t we?

As Christians who inherit this lifestyle, we are held to this higher standard. It’s easy to point fingers at us when we fall short. We all do, you know, whether we admit it or not.

Here’s the kicker: Those outside the church by definition aren’t following God’s standards. They follow their own man- (and woman)-made rules, many of which are based on Biblical principles (again, whether we admit that or not).

Where God’s standards and man’s standards differ is where we clash. Hard. It’s difficult to find compromise when we see life through different eyes. I’m not talking Republican and Democrat; I’m talking much bigger than that. I’m talking Christian and non-Christian.

Those two groups read the Bible differently, and here’s the explanation. Do we read Leviticus, for example, as a list of bizarre rituals, or insight into our holy God? Same words, two totally different meanings.

Best foot forward

The business world understands this better than the church does. Business executives put their best foot forward to lure customers to their product or service. If a business cuts corners, customers eventually will find out – and leave for a competitor.

High standards have a cost. Businesses have to put out time and money to research and build the best products and services, and then they charge us accordingly to consume them.

With God, the high standards are a lifestyle choice. That choice affects the way we think and live, the lens through which we see life. Are we willing to submit to a high standard, or not?

There are consequences and side effects whichever choice we make.

With God, it’s not a decide-once-and-live-happily-ever-after decision. Perhaps that’s why so few people accept God’s standards. It’s a daily thing. When we fall short, we ask God (and each other, when necessary) for forgiveness. Then we do it again. Forgive, and be forgiven. Seventy times seven times, in Jesus’ words.

I wish more people in the church understood holiness. In our efforts at being casual, it’s a lost theme.

But God is God and the standards remain, whether anyone follows them or not. Israel learned that the hard way over time in Old Testament days. I fear we are learning that the hard way today as well.

Overcoming the Great Sadness

I think deeply, but I do not feel. I buried my feelings deep inside my heart a long time ago.

This is my escape, my way to conceal pain. I can’t remember the last time I cried. Seriously. I rarely laugh. I’ll share my thoughts, but rarely my longings and deep desires. It’s too much to expect that my deep desires might ever come true.

This is my Great Sadness.

And this is why I was moved by The Shack, showing in theaters now, based on the book by the same name (which I own).

Some Christians are bothered by the theology presented in the film. I think that misses the point. The main character in the movie suffers a horrible tragedy not of his doing. There’s a bad guy to blame. It’s totally unfair. The main character, Mack, has a right to be angry. Doesn’t he? Let the bad guy burn in hell!

The author calls the tragedy a Great Sadness.

Do you have a Great Sadness? The Shack is for you.

Returning to the scene of the crime

Mack’s Great Sadness is a dramatic event that most of us cannot relate to personally. But I’m sure each of us can point to “unfair” events in our lives.

Mack is drawn back to the shack, where the horrible crime was committed. He had to face his anger and bitterness head-on, in the very place where the anger began. Author John Eldredge, who wrote “Wild At Heart,” calls this re-entering your wound. Every man (and woman) has a deep wound in his life. To overcome that wound, we must re-enter it and let God heal it, Eldredge writes.

This is difficult. I haven’t figured out how to do that yet in my own life.

God as a woman?

While at the shack, Mack meets God. This is where the theology gets interesting. God is portrayed as a black woman. Jesus is a Middle Eastern-looking guy, an accurate representation, actually. The Holy Spirit is a tall, thin Asian woman.

Is representing God as a woman sacrilegious? I don’t think so. The Bible says “God created humankind in his image … male and female he created them.” (Genesis 1:27, emphasis added)

God has femaleness in Him. Otherwise, He could not have created women. We rarely acknowledge that.

For most of the movie, Mack needed a mother’s touch to face his deep wound. This is why God appeared to him as a woman. There’s one scene where God appears as a white man, because the lesson Mack needed to learn at that point required a man’s point of view. In the movie, then, God appears as a woman and a man, depending on the circumstances and the lesson Mack was being taught.

Can God not do this for us as well? The Bible calls God Father many times, but never specifically calls God “mother.” Does God have maternal qualities? Certainly. There’s no doubt.

As a man, it’s easy for me to bury my feelings deep in my heart. I’d rather do something than speak it. It’s the way I’m wired. Do I need maternal leadership to help me discover my feelings and share them? I’m sure I do.

Jesus did things in the movie that He would have done in real life as well. In the movie as in the Bible, He was a carpenter. He had a shed and built something (you’ll have to see the movie to find out what it was). He walked on water – there’s a pond behind the shack. Mack walked on water, too. Except when he tried to do it on his own; then he sank. “It works better if we do it together,” Jesus told him. Um, yes. The real Jesus would say something like that, too.

Finding justice

Jesus led Mack across the pond to meet another person, called Wisdom. This is a powerful scene that describes justice – real justice – better than I’ve seen or heard it described anywhere else. Life is not fair. How do we deal with the Great Sadness in our lives when it shows up unexpectedly? Where is God in the midst of pain and suffering? Why does God allow awful things to happen to us?

God hears us when we ask these deep questions, even if we ask in anger, sorrow and/or frustration. And we must re-enter the wound at its source to get the full answer.

The Holy Spirit tended a garden, which was a beautiful mess. Mack agreed with that assessment as he walked through it. The Spirit told Mack the garden represented his heart. You’ll have to watch the movie to see what the Holy Spirit does with that garden.

Finding forgiveness

When God appears to Mack as a man, He helps Mack forgive the evil man who caused the Great Sadness in his life. Whether the evil man deserves forgiveness or not is irrelevant. Whether the evil man accepts Mack’s forgiveness also is irrelevant.

Forgiveness is a decision Mack must make on his own.

Which he can’t, of course. That’s why God had to meet him at the shack and show him how to forgive.

Forgiveness does not reverse tragedy. It acknowledges that the Great Sadness is very real, but that the Great Sadness does not have to define who we are. By the hand of God, we can overcome it.

This takes time. It’s not a one-time deal, and the movie makes this clear. God gets it. He is patient, and helps us along this journey.

This message is so timely today. I see so much anger around me. I daresay many of us have a Great Sadness in our hearts, something unfair that happened that angers us and that it’s easy to blame God for. Even if He didn’t cause it, He allowed it, right?

See the movie. Take that question directly to God.

The God of the Bible will answer it. You and I both will find healing as we talk honestly with God, and follow His lead.

I haven’t figured it all out yet. I’m still a work in progress.

Finding healing

There’s hope. There is healing. It happens all the time. But our hearts have to be ready for it. God will not force His hand. He gave us free will; we can push Him away if we want to.

There are consequences for that, one of which is that we will miss out on so many blessings that God wants to give us.

One of His biggest blessings is joy, which comes when the Great Sadness is defeated in our hearts.

This is what I saw in The Shack. If you are analyzing the movie with your head only and not your heart, you’ll miss the big picture. Just as you’ll miss the big picture of life itself.

It’s not about judgment. It’s about forgiveness.

That’s the only way the Great Sadness disappears.