Antinomianism vs. Legalism

The term "Antinomianism" was coined by Martin Luther during the Reformation, to criticize extreme interpretations of the new Lutheran soteriology. The Lutheran Church benefited from early Antinomian controversies by becoming more precise in distinguishing between Law and gospel and justification and sanctification.  An Antinomian is defined as "one who holds that under the gospel dispensation of grace the moral law is of no use or obligation because faith alone is necessary to salvation."

Erlangen school of Neo-Lutheranism, tried to combine Lutheran theology with modern thought and focused on the second use of the law (which is it's primary function). Mainline protestants who are essentially moving toward Antinomianism, accepting secular things into their theology, essentially abolishing the law altogether.

Erring on the other side, the reformed, baptists, and new evangelicals have been preaching almost exclusively the third use of the law to the neglect of not only the other uses, but to the neglect of the gospel.  The so-called called Keswick theology focuses on a two-tiered  Christianity, where justification/salvation is only the first small step and sanctification occupies the majority of their preaching and teaching. Finally, then there are the legalists, who have little to no use for the Gospel at all and preach true works righteousness.

As a confessional Lutheran, I have been called both an Antinomian and a Pharisee by people on the opposite sides. Be that as it may, I will continue to go the middle (and correct path) of acknowledging all uses of the law, while keeping in mind the second use is its primary function because the Gospel must predominate.

The Slippery Slope Into Evangelicalism

Here is the slippery slope that I have, unfortunately seen.

• Nothing Evangelicals teach is inconsistent with what Lutherans teach (Syncratism)
• We are all "Just Christian", with the same basics, major in the majors (Reductionism)
• Doctrine (teaching) is not what is important. We should focus on, "deeds not creeds" (Confusion of Law and Gospel)
• Evangelicals know the Bible better, because they preach on more than just salvation, but also sanctification (Backward Law and Gospel)
• Evangelical teaching is better than Lutheran teaching (Heterodoxy)

Evening in the Lutheran Church?

As Th. Engelder stated in 1934,  “The Lutheran Church is the TRUE VISIBLE CHURCH; not the universal Church, not the only saving Church, not the only Christian Church, but the true visible Church; that is to say, the Church of the pure Word and the pure Sacraments…. Deriving all her doctrines from Scripture (formal principle) and coordinating them with the cardinal doctrine of Scripture, justification by faith (material principle), she confesses and teaches the full Christian truth. The life of the Lutheran Christians is far from perfect, but the doctrine of the Lutheran Confessions is absolutely pure. Not one of her doctrines needs correction.”*

This brings to mind a quote of Pastor Brian Wolfmueller, "Not everyone who goes to heaven will be Lutheran, but everyone will be Lutheran once they are in heaven." However, in reality, as Herman Sasse made the point that our loyalties lie not with the Lutheran Church, itself, but with the word of God.  While the Lutheran Confessions properly confess the Word of God, if Lutheran churches do not confess or practice it, then the  church has strayed.

Sasse also stated, "To give [confession] up or to let it rise or fall in the general confession of sins of the congregation would be a corruption of the Lutheran Sacrament and would open the door to a false understanding of the Lord’s Supper.”  He also made the point that “A Lord’s Day without the Lord’s Supper is absolutely unthinkable in the New Testament. Without the Eucharist the church would have ceased to be church.... The Lord’s Super is proclaiming the gospel (1 Corinthians 11:26)."**

Writing before the Semenix issues of the 1970's Sasse pointed out an issue that is still going on today, "The liturgical movement in the Lutheran church is part of a large movement that goes through all of Christendom and perhaps also touches humanity outside the church.... It came about with the end of the dominance of rank individualism and rationalism…. But it remains a tragedy that in the past generation the confessional movement and the liturgical movement did not find the way to each other. Liturgy is prayed dogma; dogma is the doctrinal content of the liturgy…. If this serious reflection does not take place, then the liturgical movement will become what it has become already for many of its adherents: the end of Lutheranism and the road to Rome [or the East].”**

Sasse then stated, “Evening is falling also upon the Lutheran Church.” as well as “Everything is waiting for the fall of Missouri.” Os Guinness stated about the decline of Christianity in the West, "Spiritual movements, even in the Bible, don’t last for more than three generations before they need a renewal." Pastor Will Weedon years ago thought that fall was eminent and inevitable, but he now has hope.

Weltschmerz is a Germans word that translates as world-weariness, but has a meaning of depression or apathy caused by comparison of the actual state of the world with an ideal state.

Welt means world

Schmerz means pain, but an aching grief kind of pain

Kirche means church

Kircheschmerz I think is a good description of how a lot of Confessional Lutherans feel.

*Th. Engelder, W. Arndt, Th. Graebner, and F. E. Mayer’s book Popular Symbolics: The Doctrines of the Churches of Christendom and of Other Religious Bodies Examined in the Light of Scripture, published by Concordia Publishing House in 1934

**Herman Sasse in his "We Confess Anthology" between 1952-1961

Differences between the LCMS and WELS

 

In the US, the two largest confessional Lutheran synods are the Lutheran Church-Missouri Synod (LCMS) and the Wisconsin Evangelical Lutheran Synod (WELS). The next two largest synods are the AALC, which is in full fellowship with the LCMS and the ELS, which is in fellowship with WELS. Therefore, since the vast majority of Confessional Lutherans fall into one of these two groups, it is worth evaluating the differences. From my studies, there appear to be a few main theological differences between the LCMS and the WELS.

 

The first, and main difference, is the understanding of fellowship. The WELS holds to what is called the "unit concept" of fellowship, which places virtually all joint expressions of the Christian faith on the same level. In an official statement made in 1960 the WELS states, "Church fellowship should therefore be treated as a unit concept, covering every joint expression, manifestation, and demonstration of a common faith" (Doctrinal Statements of the Wisconsin Evangelical Lutheran Synod, 1970, pp. 51-52). The LCMS, however, has historically not understood or practiced church fellowship in this way, but has made a distinction between altar and pulpit fellowship (for which full doctrinal agreement is required) and other manifestations of Christian fellowship, such as prayer fellowship (which do not necessarily require full doctrinal agreement). Disagreements on this issue led the Wisconsin to break fellowship with the LCMS in 1961.

 

In 2002, in order to defend the actions of one District President, the LCMS adopted the view that public serial prayer is not an act of fellowship because prayer isn’t worship. However, Martin Luther claims that prayer is an act of worship as follows:

"But the Scripture teaches not the invocation of saints, or to ask help of saints, since it sets before us the one Christ as the Mediator, Propitiation, High Priest, and Intercessor.  He is to be PRAYED to, and has promised that He will hear our PRAYER; and this WORSHIP He approves above all, to wit, that in all afflictions He be called upon, 1 John 2,1:  'If any man sin, we have an Advocate with the Father, etc.'" (Augsburg Confession Article XXI.3 Concordia Triglotta page 57

"The First Commandment demands faith, that you believe that God is a Helper in due time, as Ps. 9:9 declares. The Second demands confession and prayer, that we call upon the name of God in danger and give thanks to God. The Third, that we teach the truth and defend and preserve sound doctrine. These are the true and only forms of worship of God, which God demands . . ." LW1:328-329

"Because no law had yet been given about worship in a certain place, they were free to sacrifice everywhere, just as we today are free to pray everywhere." LW2:192

". . . the real kernel of worship, which is to give thanks, pray, hope, and confess even under the cross and in disaster." LW6:237

Luther says: "In our days they [the papists] let obedience lie and lead us so deeply into works, that we have completely drifted from obedience, and we gape at works and despise our own mission and calling. Hence there is no doubt it is Satan's own doings that divine worship is confined only to churches, altars, masses, singing, reading, offerings and the like, as if all other works were vain or of no use whatever. How could Satan mislead us more completely from the right way than when he confines God's worship within such narrow limits, only to the church and whatever is done it?" In "Sermons of Martin Luther" [Lenker Edition], Vol. 1, page 245.

 

The second is the doctrine of the ministry. With respect to the doctrine of the ministry, since the days of C. F. W. Walther the LCMS has held that the office of the public ministry (the pastoral office) according to Scripture is the one divinely established office in the church, while the church possesses the freedom to create other offices, by human institution, from time to time to assist in the carrying out of the functions of the pastoral ministry. The WELS' Theses on Church and Ministry, expressly deny that the pastoral ministry is specifically instituted by the Lord in contrast to other forms of public ministry, such as teaching Bible studies.

The third is the role of women in the church. While both the LCMS and the WELS strongly oppose the ordination of women to the pastoral office on Scriptural grounds, most of the LCMS officially has concluded that the Scriptures do not forbid woman suffrage in the church (although some disagree). The WELS opposes woman suffrage in the church as contrary to Scripture.

The fourth is that on the "Church" the LCMS focuses on the local congregation as Church, pointing out that this is where the marks of the Church, the preaching of the Gospel and administration of the Sacrament, are found. In the LCMS view, things like Districts or Synod are not, strictly speaking, “Church”. The WELS, on the other hand notes that when the District or Synod gathers, it is still a gathering amongst Christians, often where the preaching of the Gospel and the Administration of the Sacraments are present. To its credit, the WELS is a bit more consistent on this than the LCMS, which gets around the whole District and Synod not being church and yet having a church service at such gatherings by having a local congregation “adopt” such a gathering (or school/university chapel).

Why Have a Synod, or Denomination?

With so many non-denominational, or unaffiliated churches nowadays many people ask why do we have denominations or synods anyway. It is important to remember that the word synod means walking or journeying together, which really means having the same faith. Below is the 14 reasons that the LCMS was formed, taken from its first constitution. Look how many of these have to do with purity of doctrine. On a separate note, why in the world have we gotten rid of number 10?!?

1. To stand guard over the purity and unity of doctrine within the synodical circle, and to oppose false doctrine.
2. Supervision over the performance of the official duties on the part of the pastors and teachers of Synod.
3. Common protection and extension of the church.
4. Publication and distribution of a church periodical.
5. Conscientious examination of candidates for the ministry and teaching profession.
6. To provide for ecclesiastical ordination and induction into office.
7. The preparation of future preachers and teachers for service in the Church.
8. To provide for congregations with out pastors, if the former apply to Synod.
9. To give theological opinions, also to settle disputes between single persons or between parties in the congregations. But the latter is to take place only in cases where all persons involved have applied to Synod for arbitration.
10. To strive after the greatest possible uniformity in ceremonies.
11. To have concern for the faithful execution of all the duties of the ministry, especially of the truly evangelical cure of souls in all its branches; in this respect also to help advance sound catechumen instruction above all, and especially with reference to the false doctrines of the prominent sects; also to institute and maintain catechizations every Sunday for the, confirmed youth.
12. To support indigent congregations who are members of Synod, that they may obtain the regular service of a pastor.
13. To gather church statistics within Synod and also to start a chronicle of American Lutheranism.
14. To establish connections with the Lutheran Church in foreign countries, especially Germany.

What's Wrong With the Modern Church?

“How can something be possible today that the church regarded as impossible for the first 1,700 years and that is till today regarded by most of Christendom as impossible?” -Herman Sasse

“The whole system of penance was faulty, yes, a denial of the Gospel. Yet the observation of Claus Harms remains true: At that time people at least still felt sin and let forgiveness cost them something, and therefore, the Middle Ages stood higher than the modern world.” -Herman Sasse

Some like to talk about "Cheap Grace", but no matter how cheap it is, we still can't afford it. Only free Grace will do.

The Eastern Church must remember that it is not enough to venerate the church fathers’ icons, but that their example must be followed and their teachings believed. – Paraphrasing Pastor Brian Wolfmuller, paraphrasing Herman Sasse.

“Liberalism makes the reason of the pious individual the final judge over the doctrine of the church.” -Herman Sasse

Almost every church takes major doctrine and turns it backwards like some kind of theological bizarro world. However, there is an explanation for this:
 

“It is the secret pride of man who cannot bear that he is dependent only on grace, only on the sacrifice that another offers for him, only on an “alien righteousness.” This is the terrible tragedy of church history.” -Herman Sasse

Bad Things Christians Say #3: WWJD

The phrase "What would Jesus do?" (often abbreviated to WWJD) became popular in the United States in the 1990s and as a personal motto for adherents of Evangelical Christianity who used the phrase as a reminder of their belief in a moral imperative to act in a manner that would demonstrate the love of Jesus through the actions of the adherents. The WWJD fad came out of the imitation of Christ movement. The originator of the WWJD bracelets is quoted as saying, “I wanted them to be a personal reminder that they [young believers] had made a conscious decision to live life by a new standard. It was also a counterpart or response to the CTR (choose the right) ring of the Mormons.

However, if you want to know what Jesus told you to do, it is in the Bible, not in your hearts. The Bible is what we know of the mind of Christ, because it is what he has revealed to us, nothing else. Therefore, we should not presume to know what Jesus would do.  We should pick up our Bibles and read what God tells us to do.

Romans 11:33-34:

How unsearchable are his judgments and how inscrutable his ways! “For who has known the mind of the Lord, or who has been his counselor?” 

Isaiah 55:8-9:

“For my thoughts are not your thoughts, neither are your ways my ways,”declares the Lord. “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.

In addition to not knowing what Jesus would do, we should not do everything that Jesus would do.

1)    There are several instances throughout the Scripture where we find Jesus receiving and accepting worship (Matthew 2:11, 14:33, 28:9, 28:17, John 9:38, and Revelation 5:14.). Yet, we are told in the book of Acts, when Peter visited the household of Cornelius, "it came about that Peter entered, Cornelius met him, and fell at his feet and worshiped him. But Peter raised him up, saying, 'Stand up; I too am just a man'" (Acts 10:25-26). Obviously, Peter did not do "what Jesus would do" in this situation.

2)    In Matthew chapter 23 Jesus pronounces His woes upon the scribes and Pharisees of His day. Jesus, the righteous Judge (John 5:22), peers into the hearts of the Pharisees and proclaims: "Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence . . .Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men's bones and all uncleanness. . .You serpents, you brood of vipers, how shall you escape the sentence of hell?" (Matthew 23:25,27,33). Since we are finite and sinful, we cannot judge as Jesus did (John 5:22). Nor do we know what lies in man as Jesus does (John 2:25). Therefore, again, if presented with this ethical situation we should not do "what Jesus would do.

3)    Lastly, what Jesus would do is to suffer and die to take the punishment of our sins.  I certainly don’t want to die to take the full punishment of my sins.  Jesus did that so that I don’t have to do what Jesus did. Jesus would also resurrect himself to prepare a place in heaven for us, which we cannot do.

So what does the Bible mean by following Jesus?

1 Peter 2:21:

 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.

In both 19 and 20 show that follow in his footsteps means to endure suffering, which we are able to do only through the Grace of God. This is not saying to muster our self-will to do the right thing.

For I have given you an example, that you also should do just as I have done to you.

What did he just do?

John 13:14

If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet.

Here he is talking about serving your fellow Christian, as he says in vs. 16, not as living his life to set a moral example.

WWJD is not Christ centered, just because the name Jesus is in it.  It is self-focused.  It is all about us and what we should be doing and does not point us to what Jesus did on the cross.  Therefore, the correct question is not, “What Would Jesus Do?”, but “What Did Jesus Do For You?”