Chaplain Mike on the Sacraments

The third installment from Chaplain Mike on what he is appreciating so much from  his new Lutheranism.  This time he focuses on the Sacraments.  Read the whole post, but here is a sample:

The sacramental perspective takes God’s presence and action in the midst of his creation seriously. Some expressions of faith are essentially world-denying and more akin to forms of Platonism or gnosticism that make radical distinctions between the material and spiritual worlds. From this perspective, God works and we grow “spiritually,” and this world is one we are “passing through” on our way to an ethereal heaven. The Lutheran tradition, on the other hand, rejoices that God is present and working throughout his creation, and that he especially works in and through simple elements like water, bread, wine, paper and ink to communicate his truth and love to his people. He meets us here, and he is leading us to a renewed creation.

Sacramental theology takes the Incarnation seriously. Jesus the Eternal Word, “became flesh and lived among us” (John 1:14). Sharing fully in our humanity and the experiences of life in this world, God visited his creation personally, spoke, broke bread with us, wept, touched broken bodies, and even died himself to identify with and redeem all who are in bondage to sin, evil, and death. The Spirit he sent now works through the Word and the Sacraments in the midst of his gathered people to apply the benefits of his saving work.

There is  much to learn about the Sacraments, but the primary shift for me, coming from the evangelical world, was simple. It involved coming to understand them as God’s works, not mine.

I no longer see baptism as something I do to profess my faith in Christ. I see it as something done to me through which God acts savingly. I no longer see Communion merely as something I do to remember Jesus. I see it as his Table, to which he invites me and at which he feeds me.

These practices are the means by which God’s grace in Christ is communicated to me, for in them his promises are made real in my life.

via How the Lutheran Tradition Answers Many Post-Evangelical Concerns (3) | internetmonk.com.

 

The beam in our Missouri Synod eyes

Friends, you should read the comments on Chaplain Mike’s sacrament post at Internet monk, linked above.  It’s touching how some of his evangelical readers are responding to what he is saying.

I have to say, though, that I’m kind of ashamed that some of these potential Lutherans have come to THIS blog, which Chaplain Mike links to, and are marveling about how all we Missouri Synod Lutherans can say about his joy in discovering Lutheran theology  is to castigate him for joining the ELCA!  There are comments to the effect that, I’m staying away from those LCMS types, but I might investigate the ELCA.   Thus our polemics against the ELCA turn people away from us and make the ELCA more attractive!  That’s not very effective argumentation, to make people agree more with your opponent than with you!

But there is something else that we Missouri Synod Lutherans need to face up to.  Say you are a disaffected “post-evangelical” who hears about Lutheranism.  It sounds like the kind of Christianity you are yearning for.  You are especially fed up with what passes for worship where you are now, and the sacramental spirituality that you are reading about in Lutheranism is more than compelling.  So you visit the local Missouri Synod congregation.   Isn’t it true that it is extremely likely that you will walk into a contemporary worship service with a pastor that is trying to out-evangelical the evangelicals?  You will go into an LCMS congregation looking for Lutheranism, but it may well be that you won’t find it!

I don’t know how many times I have heard about this happening, including from people who read my book Spirituality of the Cross:  The Way of the First Evangelicals.  (In fact, I know that this happened with some of you regular readers and commenters on this blog.)  So if someone finds Lutheranism in another synod–WELS, ELS, even ELCA–do we have the standing to complain?

What percentage of LCMS congregations do you think follow the historical Lutheran liturgy?  Half?  Less than half?  In some areas of the country, far less than that?   I have been in lots of Lutheran services and heard lots of sermons, not all of which distinguished Law & Gospel or even preached the Gospel.  Some of them were as therapeutic and as “theology of glory” and as “power of positive thinking” oriented as Joel Osteen.

I know these congregations all pledge allegiance to the same doctrinal standards, to the Scriptures and the Lutheran confessions.   But do they really hold them in actuality?  Perhaps someone could explain to me, humble layman that I am, why, if we demand doctrinal agreement for pulpit and altar fellowship, we can commune with a congregation that exhibits no visible Lutheranism in its public teaching but simply is on the same LCMS roster.

Don’t get me wrong:  I’m as supportive of the LCMS and as critical of liberal theology as anyone can be.  But to say that Chaplain Mike, in joining the ELCA, is just joining mainline liberal Protestantism is manifestly not true.  What he is finding in his congregation that he is responding to so gladly is not leftwing politics or feminism or gay marriages.  Rather, as he says, he is finding the centrality of Christ, Law & Gospel, vocation, worship, the sacraments, and the other things he is discussing in his three posts.

Now the problem with the ELCA is that many of their congregations do not concentrate on those Lutheran teachings and that our hypothetical seeker-after-Lutheranism may well not find them there either.  I would go so far as to say that he or she would be more likely to find them in the LCMS, for all of our problems, or in WELS or ELS or another conservative synod.  The problem in American Lutheranism has always been the temptation to conform to some variety of American Protestantism–whether mainline liberal (the ELCA’s temptation) or generic evangelicalism (the LCMS’s temptation)–rather than just being Lutheran.   Chaplain Mike will doubtless find that out.  In the meantime, we Lutherans need to welcome him into our tradition.  We might also think how we might welcome more like him, rather than scaring them away.

 

 

More from Chaplain Mike on Lutheranism

Chaplain Mike over at the blog Internet Monk has more to say about his conversion to Lutheranism. He focuses here on how helpful he is finding the Christ-centeredness of Lutheranism and the distinction between Law and Gospel:  How the Lutheran Tradition Answers Many Post-Evangelical Concerns (2) | internetmonk.com.

Read the comments too.  Other evangelicals there are drawn to these teachings, though some of them are stumbling over major misconceptions.  Maybe some of you could help.

[The discussion yesterday focused nearly exclusively on how Chaplain Mike has ended up at an ELCA congregation rather than at a more conservative congregation, such as one affiliated with the LCMS. Perhaps now we could discuss his larger point, how he has found his "post-evangelical concerns" answered in the Lutheran tradition.]

Chaplain Mike at Internet Monk becomes a Lutheran

Michael Spencer ran the blog Internet Monk, which became an important forum for Christians struggling with a whole range of issues in the evangelical world.  Spencer, a Baptist, found lots of help in Lutheran theology, especially in its understanding of the Gospel.  Spencer died of cancer not too long ago.  His blog, though, continues under his successor who goes by the handle “Chaplain Mike.”

Chaplain Mike has just announced that he has taken the step of becoming a Lutheran.

He has started a series of posts explaining how he sees Lutheranism as uniquely addressing the concerns of “post-evangelical” Christians.  Here is the conclusion of his long post, which surveys aspects of contemporary  evangelicalism that he has been struggling with:

 Let me say, by way of concluding this overview, that I have been thrilled with what I have learned and experienced in the Lutheran tradition with regard to these three areas.

The Word and Table liturgy of the Lutheran church, rooted in the historic tradition of the church rather than the revivalist movement, restores the priority of worship in the local congregation.

Pastors are not CEO’s or program directors in the Lutheran church as they have become in much of evangelicalism. Rather, they represent Christ in distributing the means of grace through Word and Sacrament. Preaching is embedded in the liturgy so that worship does not revolve around the charisma of the preacher, but the Word Himself who meets us in the gathering of his people. Pastoral care and catechizing the congregation are essential components of his or her work.

The doctrine of vocation is one of the gifts the Lutheran tradition has given to the larger Church. Luther, himself a monk, came to appreciate the priesthood of all believers and the integrity of every calling, “sacred” or “secular,” as a means of showing Christ’s love to the world.

This is just a start in showing how the Lutheran tradition has answered some of my concerns with the system of evangelicalism dominant in America today.

More to come.

via How the Lutheran Tradition Answers Many Post-Evangelical Concerns (1) | internetmonk.com#comment-613544.

HT:  Rod Rosenbladt

Death of the Internet Monk

Michael Spencer, a.k.a. Internet Monk, has died of cancer.  (Not to be confused with our own commenter on this blog Webmonk, who is still alive.)  His <a href=”http://www.internetmonk.com/”>blog</a>, subtitled “Dispatches from the post-evangelical wilderness,” was a favorite site for honest theological and spiritual discussions.  A Baptist minister who strugged with some of the trappings of evangelicalism, Spencer was influenced by, among others, the Christ-centered, Gospel-centered emphasis of Lutheranism, though he bemoaned the way Lutherans tend to shut themselves off from other Christians.

Trevin Wax has gleaned some of his favorite posts:

I Like the Prayer List

The prayer list frees us from the notion that the people of God are the healthy, happy ones who turned up for worship today. It reminds us that our community is extended into hospitals, nursing homes, psych hospitals, the homes of the poor, the relationships we have with other kinds of Christians and the mission we’re on together.

The prayer list is a picture of the broken and humbled body of Christ. It has a particular kind of beauty, and I’m glad our church- which hasn’t gotten around to a confession, covenant or constitution- has that prayer list.

It’s part of my journey these days to know that my name will one day be on that list, and these will be the people who will love and pray for me when my place in the church is to be ministered unto by the praying people of God.

Grace is as Dangerous as Ever

When the quality of God’s mercy in the Gospel no longer amazes you, you will begin to justify the dilution of amazing grace into religious grace, or moral grace, or grace in response to something.

Real grace is simply inexplicable, inappropriate, out of the box, out of bounds, offensive, excessive, too much, given to the wrong people and all those things.

The Question is God; the Answer is Jesus

If you are going to think about God, go to Jesus and start there, stay there and end there.

This simple rule is too simple for the religious, the worldly wise, the power seeking and the proud.

It is infuriating to those who want to manipulate for money or distract for some personal agenda.

Jesus will break our idols, complicate our assumptions, overturn our tables and put himself squarely in the center of every question. He is the way, the truth, the life. He is the answer. He is the one way we think about, know, love, worship and relate to God.

When you think about God, go to Jesus.

via In Memory of Michael Spencer 1956-2010 : Kingdom People.

HT: Mary


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