Christ for Us

Episode 17: Is the Pope the Head of the Church?

Episode 17 of the Christ for Us Bible Study Podcast answers the question, "Is the pope the head of the church? You can follow along to the outline at Christforus.org. 
#theology #Catholicism #pope #papalsupremacy #Lutheran
According to the Catechism of the Catholic Church the Pope is “The successor of St. Peter as Bishop of Rome and Pontiff of the universal Catholic Church. The pope exercises a primacy of authority as Vicar of Christ and shepherd of the whole Church; he receives the divine assistance promised by Christ to the Church when he defines infallibly a doctrine of faith or morals.”
The Catechism of the Catholic Church defines Papacy: “The supreme jurisdiction and ministry of the pope as shepherd of the Whole Church. As successor of St. Peter, and therefore Bishop of Rome and Vicar of Christ, the pope is the perpetual and visible principle of unity in faith and communion in the Church.”
CCC 881 states, “The Lord made Simon alone, whom he called Peter, the ‘rock’ of his Church. He gave him the keys of his Church and instituted him shepherd of the Whole flock (Mt 16:18-19; Jn 21:15-17). ‘The office of the binding and loosing which was given to Peter was also assigned to the college of apostles united to its head.’ (Lumen Gentium* 22) This pastoral office of Peter and the other apostles belongs to the Church’s very foundation and is continued by the bishops under the primacy of the Pope.”
CCC 882 states, “The Pope Bishop of Rome and Peter’s successor, ‘is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful.’ (Lumen Gentium 23) ‘For the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered.’ (Lumen Gentium 22; cf. Christus Dominus** 2, 9)”
* Lumen Gentium is a document of Vatican II, November 21, 1964, which defines the nature and mission of the Catholic Church.
** Christus Dominus is the Vatican II Council “Decree on the Pastoral Office of Bishops,” October 28, 1965.
Summary of Catholic Position on the Pope
The Papacy is the supreme office of the Church, the Pope, being that Office holder. He is the Vicar of Christ.
Jesus appointed Peter as Pope and pastor of the entire Church (Matt. 16:18-19; John 21:15-17)
The Bishop of Rome is Peter’s successor and visible source of unity of the bishops and of the entire Church.
The bishops, who are successors of the apostles, and the entire priesthood receive the binding and loosing office from Peter.
The pope, as pastor of the entire Church has full, supreme, and universal power over the whole Church. This means he has the right and authority to “infallibly” define Church doctrine of faith and morals.
Defense of the Primacy of Peter
By James A. Corbett from The Papacy: A Brief History
The Primacy of Peter. The first and best source of our knowledge about the origin of the papacy is, of course, the New Testament. From it we learn that the first pope was Peter, a fisherman from Bethsaida on the left bank of the Jordan. Until he met Christ, he was called Simon, son of Jona. It was his brother Andrew who brought Simon to Christ. At this very first meeting Christ gave Simon a new name, one full of meaning for the role he was chosen to play. He renamed him Cepha, the Aramaic word for rock. The Greek word for rock is petros, whence the English Peter. The reason for giving him a new name was only made clear on another occasion before the Crucifixion when Christ said to Peter: “Thou art Peter, and it is upon this rock that I shall build my church, and the gates of hell shall not prevail against it; and I will give to thee the keys of the kingdom of heaven, and whatever thou shalt bind on earth shall be bound in heaven and whatever thou shalt loose on earth shall be loosed in heaven.” In these simple but momentous words Christ singles out Peter from all the others to be the head of the Church and to have supreme power over it after Christ should have left them. The appointment was confirmed on His third appearance to the disciples after the Resurrection. Then He asked Peter three times whether he loved Him more than the other disciples. To Peter’s affirmative answers Christ replied: “Feed my lambs, feed my sheep.” Peter, then was entrusted with the tremendous responsibility of teaching and caring for the whole body of the faith. Matthew, Mark, Luke, and John never doubted the primacy which had been given to Peter: when naming the Apostles they always name Peter first.
Peter himself had no doubt of it. As the Apostles assembled in Jerusalem after the Ascension, it was Peter who presided at the election of Matthias to replace Judas. Ten days later when at Pentecost the Apostles received the gift of tongues, it was again Peter who explained to the astounded crowds how Christ had fulfilled the prophecies of the Old Testament about Him. It was Peter who, first of all the Apostles, performed a miracle by restoring a lame man to health, and who told the rulers and elders of Jerusalem by what power he had cured the cripple. It was Peter to whom the vision was given which explained that Christianity was to be for the Gentiles also, and who answered those insisting that the Gentiles be circumcised. “There was much disputing over it until Peter rose and said to them: Brethren, you know well enough how from early days it has been God’s choice that the Gentiles should hear the message of the Gospel from the lips and so learn to believe.”
After a number of years of preaching in the Near East, Peter went to Rome and was martyred there. These two historical facts are no longer seriously questioned by historians of the early Church. There is still, however, strong disagreement as to whether the supreme jurisdiction entrusted by Christ to Peter devolved upon his successors, the bishops of Rome.
The Church teaches, and it has always taught, that the primacy of Peter is held by all the successors of Peter. The popes, like Peter, are the vicars of Christ. Christ founded the Church and remains its true, though invisible, head. The popes, as successors of Peter, are the visible heads of the Church in this world and have the same powers and duties which Christ gave to Peter: to preserve intact the original deposit of faith entrusted to the Apostles by Christ, to teach it with authority and without error to all nations, to be the center of unity with supreme jurisdiction over the Church.
This teaching has been and remains a great stumbling block for those outside the Church. It has led historians to interpretations that differ all the way from complete acceptance to complete rejection. This does not mean that the methods of historical research are faulty, but rather that every historian has a philosophy or theology which will influence his interpretations of the documents he studies.
The Historian is limited in his search for the truth not only by the great loss and destruction of documents of other ages, but by the nature of historical knowledge, its methods and limitations. History is not the only way of knowing. The philosopher and the theologian use different methods to discover truths of a different and even higher order. Their conclusions do not contradict the truths learned by the historian; rather, they complete them and give us a richer and deeper understanding of reality.
The documents which have survived indicate an almost universal acceptance in the early Church of a belief that the Bishop of Rome actually possessed supreme authority. They indicate the continuing presence of a strong tradition in favor of the primacy of Rome.
Actually, the successors of Peter did not claim a primacy, they exercised it. Before the end of the first century, Pope Clement I, who had known Peter and Paul, intervened with gentle firmness in a schism in the church of Corinth: “If some shall disobey the words which have been spoken by Him through us,” Clement writes, “Let them know, that they will involve themselves in no small transgression.” Although St. John the Apostle was still living at Ephesus and there were other bishops closer to Corinth, it was the Bishop of Rome who exercised the right to settle the dispute. Corinth recognized the right of Rome to intervene by accepting the decision.
The letter of Bishop Ignatius of Antioch, which he wrote to the Roman church in 107 while on his way to Rome to be martyred, indicates the special position this eastern bishop recognized Rome as possessing: “Never have you envied anyone. You have been others’ teachers. I trust that what you have taught and prescribed to others may now be applied to yourselves.”
The pre-eminence of Rome is seen again in the book of Irenaeus, Bishop of Lyons, Against Heretics, written towards the end of the second century. In this, desiring to offer a simple means of learning with security what is the true tradition of Christian belief, Irenaeus refers his reader to the tradition of the Bishop of Rome, whose succession from Peter and Paul, he says, all men know. He adds a further reason for the security of the Roman tradition: “With this church, on account of its greater authority, every church must agree.”
When the churches of Asia were in disagreement as to the proper time to celebrate Easter, about the year 190, Pope Victor did not hesitate to intervene and to excommunicate those churches that refused to follow the Roman custom. There was a great controversy and Victor’s severity was blamed. But no one questioned his right to act. Later, in 260, Pope Dionysius condemned the bishop of the great and ancient see of Alexandria in Egypt, and Alexandria accepted the decision.
In this same third century, Cyprian, the Roman lawyer who after his conversion became Bishop of Carthage, was no doubt an independent-minded bishop, yet he recognized Rome as the center of unity of faith. Although he disagreed with Pope Stephen on the question of rebaptizing converts from heresy, he saw clearly the true position of the pope in the Church.
These examples bring out the traditional teaching of the Church and show that even in the early times there was a widespread acceptance of the special, though undefined, position of the Bishop of Rome. The many visits of outstanding Christian leaders to Rome from all over the empire, and numerous letters of Popes, condemning heresy and correcting discipline, indicate the prestige that the papacy enjoyed. Its prominence was recognized, not because the popes of the early centuries had great personal merits comparable to those of Cyprian, an Ambrose, or an Augustine, but because the see of Rome, no matter who held it, was founded by Peter to whom the keys had been entrusted. To be sure, the jurisdiction of the popes was not exercised as often as in later centuries, but exercised it was, even though the Church was outlawed and its heads lived in the very city of the emperors who were determined to destroy Christianity altogether.
The history of the popes of the first three centuries is not well known. Often forced to live in hiding, they were hunted down and martyred like other members of the Church. We have few documents which relate their lives and deeds—only occasional glimpses, sometimes only their names; but always they are acting like men conscious of their supreme authority. The see of Rome is the only one for which we have a complete list of names of the bishops. (James A. Corbett [professor of history, University of Notre Dame], The Papacy: A Brief History, D. Van Nostrand Company, Inc. Princeton, New Jersey, 1956. Pages 9-13).
Quick Points
There is no question that St. Peter had a special place among the Apostles.
Along with James and John, he witnessed the resurrection of Jairus’s daughter (Luke 8:51), the Transfiguration (Matthew 17:1), and was brought with Jesus to Gethsemane (Matthew 26:37).
Peter has the most private conversations with Jesus.
Paul calls Peter, along with James and John, pillars of the Church (Galatians 2:9).
There is no question that Bishop of Rome has had a special significance in church history, including the recognition of papal supremacy from many early and throughout history.
But, does Scripture teach that Jesus gave Peter and all his successors supremacy over the Church on earth?
Has the entire church unanimously believed the Pope to have supremacy over the Church?
Does Scripture give the pope authority to establish or even change doctrine?
Relevant Biblical Texts
ἀποκριθεὶς δὲ Σίμων Πέτρος εἶπεν· Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος. 17 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ· Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλ’ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς· 18 κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς· 19 δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ [n]ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ [o]ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς. ΚΑΤΑ ΜΑΤΘΑΙΟΝ 16:16-20
Simon Peter replied, “You are the Christ, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”  Matthew 16:16-20
Jesus calls Simon, Peter, which sounds like the Greek for rock. He then says, “on this rock I will build My Church.” Is Jesus saying the Church is built on Peter or on the confession, which Peter just made? Consider how the Lord is called a Rock throughout the Old Testament. Consider also how Jesus finishes the sermon on the Mount (Matthew 7:24-27). The one who hears Jesus’ Words and does them is like a man who builds his house on a rock.
Jesus uses the singular form of you σοι, whoever, later He repeats almost the exact same words and addresses all the Apostles, using the plural form of you, ὑμῖν.
ἀμὴν λέγω ὑμῖν, ὅσα [q]ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα [r]ἐν οὐρανῷ καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα [s]ἐν οὐρανῷ.
Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed[f] in heaven.  Matt. 18:18
Power and Primacy of the Pope by Philip Melanchthon:
They cite against us certain passages, namely, [Matthew 16:18-19,] “You are Peter, and on this rock I will build My church.” Also, “I will give you the keys.” Also, [John 21:15,] “Feed My lambs,” and some others. … In all these passages, Peter is representative of the entire assembly of apostles, as appears from the text itself. Christ does not ask Peter alone, when He says, “Who do you say that I am? [Matt. 16:15]. What is said here to Peter alone in the singular number, “I will give you [singular] the keys; and whatever you [singular] bind” [16:19], is elsewhere expressed in the plural [e.g., Matthew 18:18,] “Whatever you [plural] bind”; [John 20:23,] “if you [plural] forgive the sins of anyone”). These words show that the Keys are given to all the apostles alike and that all the apostles are sent forth alike.In addition, it must be recognized that the keys belong not to the person of one particular man, but to the Church. Many most clear and firm arguments show this. For Christ, speaking about the keys, adds, for example, “If two of you agree on earth” (Matthew 18:19). Therefore, He grants the Keys first and directly to the Church. This is why it is first the Church that has the right of calling. For just as the promise of the Gospel belongs certainly and immediately to the entire Church, so the Keys belong immediately to the entire Church, because the Keys are nothing else than the office whereby this promise is communicated to every one who desires it, just as it is actually manifested that the Church has the power to ordain ministers of the Church. And Christ speaks in these words: Whatsoever you shall bind, etc., and indicates to whom He has given the Keys, namely, to the Church: Where two or three are gathered together in My name. Likewise, Christ gives supreme and final jurisdiction to the Church when He says: Tell it unto the Church.Therefore, these passages demonstrate that Peter is the representative of the entire assembly of the apostles. They do not grant Peter any privilege or superiority or lordship. As for the declaration “on this rock I will build My church” [Matthew 16:18}, certainly the Church has not been built upon the authority of a man. Rather, it has been built upon the ministry of the confession Peter made, in which he proclaims that Jesus is the Christ, the Son of God [Matt. 16:16]. Therefore, Christ addresses Peter as a minister, “On this Rock, that is, this ministry. Therefore, He addresses him as a minister of this office in which this confession, and doctrine is to be in operation and says: “Upon this rock,” i.e., this preaching and preaching office. PPP 22-25.
Did the Ancient Church Agree that the Pope was the Head of the Church?
Origen (d. 253): And also the saying, “Upon this rock I will build My church”? Are the keys of the kingdom of heaven given by the Lord to Peter only, and will no other of the blessed receive them? But if this promise, “I will give unto thee the keys of the kingdom of heaven, “ be common to the others, how shall not all the things previously spoken of, and the things which are subjoined as have been addressed to Peter, be common to them? For in this place these words seem to be addressed to Peter only, “Whatever thou shalt bind on earth shall be bound in heaven,” etc; but in the Gospel of John the Saviour having given the Holy Spirit unto the disciples by breathing upon them said, “Receive ye the Holy Spirit,” etc. … And if anyone says this (namely, “Thou art the Christ, the Son of the living God.”) to Him, not by flesh and blood revealing it unto Him but through the Father in heaven, he will obtain the things that were spoken according to the letter of the Gospel to that Peter, but, as the spirit of the Gospel teaches, to everyone who becomes such as Peter was. For all bear the surname of “rock” who are imitators of Christ, that is, of the spiritual rock…” Origen’s Commentary on Matthew 11. ANF 9:456.
Cyprian (d. 258): And although to all the apostles, after His resurrection, He gives an equal power, and says, “As the Father hath sent me, even so send I you: Receive ye the Holy Ghost: Whose soever sins ye remit, they shall be remitted unto him; and whose soever sins ye retain, they shall be retained;” yet, that He might set forth unity, He arranged by His authority the origin of that unity, as beginning from one. Assuredly the rest of the apostles were also the same as was Peter, endowed with a like partnership both of honor and power; but the beginning proceeds from unity.”  ANF 5:422.
Chrysostom (347-407): “Upon this rock,” not upon Peter. For He built His Church not upon man, but upon the faith of Peter. But what was his faith? “You are the Christ, the Son of the living God.”
Hilary (d. 367): The Father revealed to Peter that he should say, “You are the Son of the living God” [Matthew 16:17}. Therefore, the building of the Church is upon this rock of confession. This faith is the foundation of the Church.
Pope Gregory (590-604) OBJECTED TO BEING CALLED NIVERSAL BISHOP (Gregory I, Epistles, bk. VIII, no. 30, to Eulogius, bishop of Alexandria (NPNF, ser. 2, 12:241))
“you address me saying, As you have commanded. This word, command, I beg you to remove from my hearing, since I know who I am, and who you are. For in position you are my brethren, in character my fathers. I did not, then, command, but was desirous of indicating what seemed to be profitable. Yet I do not find that your Blessedness has been willing to remember perfectly this very thing that I brought to your recollection. For I said that neither to me nor to any one else ought you to write anything of the kind; and lo, in the preface of the epistle which you have addressed to myself who forbade it, you have thought fit to make use of a proud appellation, calling me Universal Pope. But I beg your most sweet Holiness to do this no more, since what is given to another beyond reason demands is subtracted from yourself. For as for me, I do not seek to be prospered by words but by my conduct,. Nor do I regard that as an honour whereby I know that my brethren lose their honor. For my honour is the honour of the universal Church: my honour is the solid vigour of my brethren. Then am I truly honoured when the honour due to all and each is not denied them. For if your Holiness calls me Universal Pope, you deny that you are yourself what you call me universally. But far be this from us. Away with words that inflate vanity and wound charity.And, indeed, in the synod of Chalcedon, and afterwards by subsequent Fathers, your Holiness knows that this was offered to my predecessors. And yet not one of them would ever use this title, that, while regarding the honour of all priests in this world, they might keep their own before Almighty God.”
Conclusion
Scripture does not say that Jesus made Peter the head of the entire Church nor does it teach that Peter’s successors receive the office of Vicar of Christ. Rather, Jesus says, whoever would be great must be a servant. The rock referred to by Christ in Matthew 16 refers to Peter’s confession, which is common to the entire Church. Jesus repeatedly gives the Power of the Keys to the entire Church, to all the disciples, and not just to Peter, even saying, “Wherever two or three are gathered in my name, there am I among them.” And “Whatever two of you agree it will be done.”
The early Church by no means universally agreed that the Pope was supreme over the Church. Not even all the popes agreed to this.
The Eastern Orthodox have never acknowledged the Pope’s supremacy.
The teaching that the Pope is the head of the Church usurps the place of Christ and Holy Scripture. Christ alone is the Lord of the Church. And Scripture alone is the source of the Church’s teaching.
the household of God, 20 built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, Ephesians 2:19-20
The teaching that the Pope is the head of the Church has lead to great danger, as many popes have been immoral and corrupt and have changed Church doctrine. This was predicted in 2 Thessalonians 2: “For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, 4 who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. Vs. 3-4

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Episode 16: Early Church Fathers on Justification

Episode 17 of the Christ for Us Bible Study Podcast. Did the Lutheran Reformation invent a new teaching on justification not taught by the early church? In this episode Pastor Preus reveals quotes from church fathers over a thousand year period, which proclaim the doctrine of justification by grace through faith alone. Visit Christforus.org to learn more. 
#theology #earlychurch #Lutheran #justification 
Lutherans teach Sola Scriptura, Scripture alone. This means that only the Bible is the source and norm of all Christian doctrine. We call this the formal principle. We do not determine what we teach based on church councils, popes, or church fathers. We teach that a sinner is justified by grace through faith alone apart from his works when he believes that he is received into favor and that his sins are forgiven for Christ’s sake, not because this is taught by any man, but because it is the clear teaching of Holy Scripture. That a sinner is justified by grace through faith alone in Christ alone is the material principle, that is, the chief teaching of all of Scripture.
However, the writings of the church should not be ignored. We treat the writings of the church fathers as helpful witnesses of Holy Scripture. The reason for this episode is that I have been increasingly seeing claims by those in the Roman Catholic and Eastern Orthodox Church that their respective denominations were founded by Jesus Christ, while the Lutheran and Protestant churches were founded in the sixteenth century. And as we just a few years ago celebrated the 500th anniversary of the Lutheran Reformation, clarification is in order. Is the Lutheran Church only five centuries old? Meaning, is the doctrine of the Lutheran Church that a sinner is justified by grace through faith alone apart from works an invention of Lutheran theologians, or does this doctrine predate the Lutheran Reformation in the Church? I recently read a chapter from Martin Chemnitz’s Examination of the Council of Trent, which compiles a number of quotes from early church fathers, which proves that the doctrine of the Lutheran Church that a sinner is justified before God by grace through faith alone apart from works for the sake of the innocent bitter sufferings and death of Jesus Christ was taught in the Church long before the sixteenth century. And in fact, it is the doctrines of the Roman Catholic and Eastern Orthodox churches that teach that justification is not only the forgiveness of sins through faith, but the renewal of the interior man, that is a new (manmade) teaching within the church.
Martin Chemnitz, Examination of the Council of Trent vol. 1, translated by Fred Kramer, CPH, St. Louis. Pgs. 514-522.
Basil the Great: 330-378 AD
Origen: 185-253 AD
Hilary: 310-367 AD
Ambrose: 340-397 AD
Augustine: 354-430 AD
Jerome: 340s-420 AD
Gregory the Great: Pope from 590-603
Bernard of Clairvaux:1090-1153
Posidonius (Friend of Augustine)
Anselm of Cantebury: Archbishop from 1093-1109
Bonaventura: 13c
Gerson: 14-15c

Going Home Justified: Trinity 11 Sermon by Rev.Rolf Preus 20009

You can read the entire sermon at Christforus.org. 

Everyone a Steward: Trinity 9 Sermon 2024

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What is a steward? How are you a steward? What does Jesus want you to do with your stewardship? You can read the entire sermon on Christforus.org. 

Episode 15: Justification

Episode 15 of the Christ for Us Bible Study Podcast is on Justification. You can read along at Christforus.org. 
 
#Justification #Lutheran #Biblestudy #Theology
Article IV of The Augsburg Confession: Our churches also teach that men cannot be justified before God by their own strength, merits, or works but are freely justified for Christ’s sake through faith when they believe that they are received into favor and that their sins are forgiven on account of Christ, who by his death made satisfaction for our sins. This faith God imputes for righteousness in his sight.” (Rom. 3 and 4).
Bible Passage: Romans 3:23-25a: For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, Whom God put forward as a propitiation by his blood, to be received by faith.”
What does it mean to justify?To justify means to declared or make righteous. To be righteous means to be without fault and pleasing in God’s eyes.
Justification, righteousness, righteous, just, all translations of the same Greek word δικαιοσύνη or δίκαιος, and the verb to justify or declare righteous is the same verb δικαιόω or the same Hebrew word צְדָקָה or צַדִּיק or the verb צָדַק. To justify and to declare righteous is the same thing. To be just and to be righteous is the same thing. Justification and righteousness are the same thing.
Righteousness can be determined either by one’s own merits under the law or it can be imputed as a gift through faith. Scripture does speak of righteousness under the law, but it also speaks of God’s wrath against those who do not follow the law perfectly. Righteousness that depends on faith does not depend on works.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. Romans 1:18
For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. Romans 3:20-22
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” Romans 1:16-17
Is justification and forgiveness the same thing?“Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: ‘Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin.'” (Romans 4:4-8)Yes.
The Catechism of the Catholic Church teaches, “Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.” Does the Roman Church and the Lutheran Church agree on justification?(Sanctification according to the CCC is, “An act whereby the sinner makes amends for sin, especially in reparation to God for offenses against him.” In other words, sanctification is the good works a sinner does to make up for his sins. “Renewal of the interior man” means that the person becomes a good person, before he is declared righteous).No. The Roman Catholic Church teaches that a sinner is justified by faith and works. The Lutheran Church teaches that a sinner is justified by faith alone. “For we hold that one is justified by faith apart from works of the law.” (Romans 3:28)
“Whom God put forward as a propitiation by his blood.” What does it mean to propitiate?To propitiate means to take away God’s wrath and to make God look with favor upon us. Propitiation can also be called a sacrifice of atonement.
This faith God imputes for righteousness in his sight.” What does it mean to impute?“For what does the Scripture say? ‘Abraham believed God, and it was counted to him as righteousness.’Now to the one who works, his wages are not counted as a gift but as his due.And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, …” (Romans 4:3-5)God imputes this faith for righteousness means that God counts us righteous through this faith.
What does it mean to have justifying faith? What must we believe/trust in to be counted righteous by God?It means that I not only believe that Jesus lived, died, and rose for me, but I trust that God actually forgives my sins on account of Christ and counts me as his child.
“See what kind of love the Father has given to us, that we should be called children of God; and so we are.” 1 John 3:1
“Now if we have died with Christ, we believe that we will also live with him.”
“But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind.” James 1:6
“yet we know that a person is not justified[ by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” Galatians 2:16
“And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness … In hope he believed against hope, that he should become the father of many nations, as he had been told, ‘So shall your offspring be.’” Romans 4:5, 18
What is the “Great or Blessed Exchange?”“For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” 2 Corinthians 5:21“For Christ also suffered once for sins, the righteous (in exchange) for the unrighteous, that he might bring us to God” 1 Peter 3:18“Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. All we like sheep have gone astray; we have turned—every one—to his own way;and the Lord has laid on him the iniquity of us all.” Isaiah 53:4-6The Great Exchange is that God exchanged the sinless and righteous Jesus for us poor miserable sinners. Christ Jesus became our substitute.
What does it mean to be saved by grace?“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God,not a result of works, so that no one may boast.” Ephesians 2:8-9“But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.” Romans 11:6“For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus.” Romans 3:23-24Salvation by grace is salvation as a free gift apart from works.
If you are justified by God, what does that say about your relationship with God?“Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” Romans 5:1I am at peace with God.
A merit is that which earns something. What is the sole merit of our justification? The merits of Christ, His perfect obedience and bitter suffering and death, which alone made atonement for our sins, merit our justification.
Romans 4:4-8, 14: Now to the one who works, his wages are not counted as a gift but as his due. 5 And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, 6 just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: 7 “Blessed are those whose lawless deeds are forgiven,    and whose sins are covered; 8 blessed is the man against whom the Lord will not count his sin. … For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. ”
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. Ephesians 2:8-9
who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began… 2 Tim. 1:9
“even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” Matthew 20:28
For there is one God, and there is one mediator between God and men, the man Christ Jesus, 6 who gave himself as a ransom for all, which is the testimony given at the proper time. 1 Timothy 2:5-6
But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. 2 He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. 1 John 2:1-2
33 Who shall bring any charge against God’s elect? It is God who justifies. 34 Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. Romans 8:33-34
As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me. John 6:57
And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. John 17:3
but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. John 20:31
And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” Acts 4:12
For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. Romans 6:23
But he was pierced for our transgressions;    he was crushed for our iniquities;upon him was the chastisement that brought us peace,    and with his wounds we are healed.6 All we like sheep have gone astray;    we have turned—every one—to his own way;and the Lord has laid on him    the iniquity of us all. Isaiah 53:4-6
Objective and Subjective Justification
Objective Justification: By His death and resurrection, Christ justified the entire world, that is, He declared the entire human population just/righteous.
All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. 20 Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. 1 Cor. 5:18-20who was delivered up for our trespasses and raised for our justification. Romans 4:25He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. 1 John 2:2
Subjective Justification: A sinner only receives this justification by grace through faith when He believes that His sins are forgiven for Christ’s sake.yet we know that a person is not justified[b] by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. Galatians 2:16For we hold that one is justified by faith apart from works of the law.
for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood (Objective Justification) to be received by faith.(Subjective Justification)
Justification must be true in order for it to be received by faith.
Conclusion
The Bible clearly teaches that we are justified, that is, declared righteous not because of our own works, but on account of Jesus’ perfect obedience and innocent sufferings and death by which He made satisfaction for all our sins. This justification is received by grace through faith in Jesus Christ alone. Jesus alone merits our salvation.

Robert Preus Sermon Luke 18:9-14

Sermon preached by Rev. Dr. Robert Preus on the Pharisee and the Publican at Kramer Chapel on July 20, 1987. 
 

What Makes for Peace: Trinity 10 Sermon by Rev. Rolf Preus

Trinity 10 Sermon on Luke 19:41-48, preached in 2009. You can read the text of the sermon at Christforus.org. 
 

Episode 14: Closed Communion

Who receives this Sacrament worthily? Episode 14 of the Christ for Us Bible Study Podcast is part three of three episodes on the Sacrament of the Altar. I'll discuss who receives the Sacrament worthily and why we practice closed Communion from the Bible. You can follow along at Christforus.org. 
#theology #Lutheran #closedcommunion #Lord'sSupper 
The Sacrament of the Altar Part 3: Who receives this sacrament worthily?   
Fasting and bodily preparation are certainly fine outward training. But that person is truly worthy and well prepared who has faith in these words: “Given and shed for you for the forgiveness of sins.”  
But anyone who does not believe these words or doubts them is unworthy and unprepared, for the words “for you” require all hearts to believe.
“Fasting and bodily preparation are certainly fine outward training.” Are there spiritual benefits to fasting and bodily preparation?Yes, fasting and practicing self-control can help a person in his faith, but they do not make a person prepared to receive the Sacrament.“Bodily training is of some value, godliness is of value in every way.” 1 Timothy 4:8Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it.Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable.So I do not run aimlessly; I do not box as one beating the air.But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.” 1 Corinthians 9:24-27
What makes a person truly worthy and well prepared to receive the Sacrament of the Altar?Faith in these words: “Given and shed for you for the forgiveness of sins.”
Who is unworthy to receive the Sacrament of the Altar?Anyone who does not believe or doubts Christ’s words.
“We believe, teach, and confess also that there is only one kind of unworthy guests: those who do not believe. About these guests it is written in John 3:18, ‘Whoever does not believe is condemned already.’ And this judgment becomes clear and more  grievous, being aggravated by the unworthy of the Holy Supper (1 Cor. 11:29: For anyone who eats and drinks without discerning the body eats and drinks judgment on himself.) Epitome of the Formula of Concord VII:18.
How should you examine yourself before receiving the Sacrament?I should examine whether
I am sorry for my sins;“I confess my iniquity; I am sorry for my sin.” Psalm 38:18“Godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death. For see what earnestness this godly grief has produced in you.” 2 Corinthians 7:10-11
I believe in my Savior Jesus Christ and what he says about this Sacrament.“This is my body, which is given for you. …. This cup that is poured out for you is the new covenant in my blood.” Luke 22:19-20“Examine yourselves, to see whether you are in the faith. Test yourselves.” 2 Corinthians 3:15
I intend, with the help of the Holy Spirit, to amend my sinful life.“To put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness.”  Ephesians 4:22-23 (See Luther’s Christian Questions and Answers in the Small Catechism).
What if you’ve committed a terrible sin, but repented or you have a weak faith, does this make you unworthy to receive the Lord’s Supper?No, Christ instituted this Sacrament to strengthen and increase the faith of the forgiveness of sins.“I believe; help my unbelief!” Mark 9:24“Whoever comes to Me I will never cast out.” John 6:37
“We believe, teach, and confess that no believer—as long as he has living faith, however weak he may be—receives the Holy Supper to his judgment. For the Supper was instituted especially for Christians weak in faith, yet repentant. It was instituted for their consolation and to strengthen their weak faith [Matthew 9:12: Jesus said, “Those who are well have no need of a physician, but those who are sick.; 11:5, 28: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. … Come to me, all who labor and are heavy laden, and I will give you rest.].” Epitome VII:19
 We believe, teach, and confess that all the worthiness of guests of this heavenly feast is and is founded on Christ’s most holy obedience and perfect merit alone. We receive these for ourselves by true faith, and by the Sacrament we are assured of them. Our worthiness is not at all in our virtues or inward and outward preparations.” Epitome VII:20
“It must also be carefully explained who the unworthy guests of this Supper are. They are those who go to this Sacrament without true repentance and sorrow for their sins, without true faith and the good intention of amending their lives. By their unworthy oral eating of Christ’s body, they load themselves with damnation (i.e., with temporal and eternal punishments) and become guilty of profaning Christ’s body and blood.Some Christians have a weak faith and are shy, troubled, and heartily terrified because of the great number of their sins. They think that in their great impurity they are not worthy of this precious treasure and Christ’s benefits. They feel their weakness of faith and lament it, and from their hearts desire that they may serve God with stronger, and more joyful faith and pure obedience. These are truly worthy guests for whom this highly venerated Sacrament has been especially instituted and appointed. For Christ says:“Come to Me, all who labor and are heavy laden, and I will give you rest. (Matthew 11:28)Those who are well have no need of a physician, but those who are sick. (Matthew 9:12)[God’s] power is made mighty in the weak. [2 Corinthians 12:9 Luther]As for the one who is weak in faith, welcome him; … for God has welcomed him. [Romans 14:1-3]Who believes in [the Son of God, be it with a strong or with a weak faith,] may have eternal life. [John 3:15]Worthiness does not depend on the greatness of smallness, the weakness or strength of faith. Instead, it depends on Christ’s merit, which the distressed father of little faith [Mark 9:24: “I believe; help my unbelief!”] enjoyed as well as Abraham, Paul, and others who have joyful and strong faith.” Solid Declaration of the Formula of Concord VII 69-71.
Agony and bitter laborWere the cost of God’s high favor;Do not come if you supposeYou need not Him who died and rose.Christ says: “Come, all you that labor,And receive My grace and favor:Those who feel no pain or illNeed no physician’s help or skill.“For what purpose was My dyingIf not for your justifying?And what use this precious foodIf you yourself were pure and good?”If your heart this truth professesAnd your mouth your sin confesses,You will be your Savior’s guest,Be at His banquet truly blest.Let this food your faith so nourishThat its fruit of love may flourishAnd your neighbor learn from youHow much God’s wondrous love can do. Jesus Christ, Our Blessed Savior, stanzas 7-10, LSB, John Hus (1369-1415, German version, Martin Luther, 1483-1546)
To whom should the Pastor not give the Lord’s Supper?
The publicly impenitent sinners, including those who belong to non-Christian religious groups.“You must not associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler- not even to eat with such a one. … ‘Purge the evil person from among you.'” 1 Corinthians 5:11, 13“What pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons.” 1 Corinthians 10:20-21
Those who refuse to forgive those who sin against them.“If you do not forgive others their trespasses, neither will your Father forgive your trespasses.” Matthew 6:15
Those of a different confession of faith, since the Lord’s Supper is a testimony of the unity of faith. Horizontal as well as vertical fellowship…“They devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.” Acts 2:42“Because there is one bread, we who are many are one body, for we all partake of the one bread.” 1 Corinthians 10:17“For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.” 1 Corinthians 11:26“Watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them.” Romans 16:17
Those who are not able to examine themselves, such as infants, people who have not received instruction, or the unconscious.“Let a person examine himself, then, and so eat of the bread and drink the cup.” 1 Corinthians 11:28
What is closed Communion and why do we practice it?Closed communion is the biblical practice of giving Christ’s body and blood only to those who have been instructed properly in the true Christian faith and who faithfully confess that faith. (This is why we don’t give communion to those who have not been instructed and examined or to those of different confessions).“Because there is one bread, we who are many are one body, for we all partake of the one bread. Consider the people of Israel: are not those who eat the sacrifices participants in the altar? What do I imply then? That food offered to idols is anything, or that an idol is anything? No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. Shall we provoke the Lord to jealousy? Are we stronger than he?.” 1 Corinthians 10:17-22“For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes.” 1 Corinthians 11:26“No one is admitted to the Sacrament without first being examined.” (ACXXIV:6)“Chrysostom (347-407AD) says “that the priest stands daily at the altar, inviting some to the Communion and keeping back others.” (ACXXIV:36)“To be sure; it is true that those who despise the Sacrament and live in an unchristian way receive it to their hurt and damnation [1 Corinthians 11:29:30]. Nothing shall be good or wholesome for them. It is just like a sick person who on a whim eats and drinks what is forbidden to him by the doctors.” Large Catechism, 69-70.“We believe, teach, and confess that not only the true believers in Christ and the worthy, but also the unworthy and unbelievers receive Christ’s true body and blood. However, they do not receive them for life and consolation, but for judgment and condemnation, if they are not converted and do not repent (1 Corinthians 11:27-29). (Formula of Concord, Epitome: VII:16).
Conclusion
The only true requirement to be worthy to receive the Sacrament of the Altar is faith, because the Sacrament is Gospel, it offers free forgiveness of sins and grace by the merits of Christ. Sinners and those weak in the faith should find consolation, forgiveness, and strengthening of faith in the Sacrament. However, unrepentant sinners, those who confess a contrary faith, and those who are unable to examine themselves should not receive Communion, because the unworthy take it to their own judgment and Communion is a public confession of fellowship.