Full Text for The Evangelical Way (Text)

THE SPRINGFIELDER EDITORIAL COMMITTEE ERICH H. HEINTZEN, Editor ~ ~ A Y M O N D F. SURBURG, Book Review Editw Davm P. SCAER, Associate Editor JOHN D. FRITZ, Associate Editor PRESIDENT J . A. 0. PREUS, ex officio Contents EDITORIAL LOUIS H. BET0 IvlEMORIAL LECTURE RICHARD R. NIEBURR, Professor of Divinity, Harvard University C. A. GAERTNER, Zion Lutheran Church, Dallas, T Indexed in INDEX TO RELIGIOUS ~ O D I C A L L r r ~ ~ ~ l ~ a a , American Theological Librmy Association, Speer Library, logical Seminary, Princeton, New Jersey. of address should be sent to the Business Manager of The Sprhr rflrclii~ I'h~nlogical Seminary, Springfield, Illinois 62702. Address communications to the Editor, Erich H. Heintzen, logical Seminary, Sprin&eld, Illinois 62702. The Evangelical Way Dr. Gaert~zer is pastor of Zion Lutheran Church, Dallas, Texas, and a me~nher of the Co:orrl,,zission on Theology and CJz:hlmk Rela- tions of the Lzrthernrr Chzlrch-Missozrri Synod. HE INDIVIDUAL CHRISTIAN believer, the Christian con- T gregation, and tho Christian ch~lrch inirinsiolllj; are involved in the e\rsngelical rvay of being. Scripturallr and theologically this is a valid subject for study and the applic;;tion of the clrangelicnl principIcs arc critic all^ vitd in the life of the Cllristian c h u r ~ h . This is a ti~uelv and urgent consideration in our secularistic culture when the church on everv hand is being ~llallcnged for reformati011 and renervsl to justifv its existence and its claim 011 the hearts and lives of men. The ch;lrch \\~ith a truly evallplicsl mes- sage and way of life alone can scrlrc effectively as a \alil! sldritual institution in our troublec? \vorld. An understanding of this subect has unique signihc:ll~ce for the Lutheran Church. The challenrrc to T~ \ -~n t j r th Century Luthcral~ism to be truly Luthcren is call to bc er;~ngelical. O n k in f~ l l l commitn~eht to the evangelical arnr c;ln the Lothcra~~ ~h;irch recap- ture her true identity and in 1llatlI;r srIf-un&rstanding c ~ u r ~ ~ ~ ~ o t l s l ? ~13end herself ill thefull lnission of Christ's Church. Our introductory' re~rlarks assert far-reitchirrg conclusiu~ls rcgartl- ing the Church and her need to br cv;~ngrlical. It i > impcrati\:c that understand this terlninology, espcciall! since i t i a quite obvious that the term "evange:elicnl" currently is being urccl in n different connotation tha~ l its true thcologicnl mcilning. The definition gi\,en by most dictiorlarics rcii~tt. c \ ~ i ~ r ~ ~ ~ ~ f ical to the Four Gospel accounts in the Sc\v Tct;tamc.nt, o r ro thc'ir record of Christ's life. They also define el,angc.jic.;~l i ls hayin,< to d o with the spirit of the Gospel. or teachi~lgs of tlic Selr Tc.;t;lmc.nt. The dictionaries also point out the fact tha t thc tcrlt~ is 11scr1 as n designation for protestants in distinction to Konl;~n C:;ithoficr I:efer- ence is also made to the fact that in more rcccnt ),cars the tcrm is used to designate some of the Inore thro1ogic;ill v i.onserra t i rc dcnom- inations in djstinctjon to those ]abc.led as lihera/istic or mtxlcrnisric. There is a trend today among those deno~~~iniitions thiit h i i y ~ been known as h i n g fundamentalists in their thcolog) to call ihmfiel~es evangelicals. This trend is rccognilcd in the definitions \VC find in t h e Lutheratl CTrlopedir? (page 349; "erangelici~l-- ii trmm rlml to de- note loyalty to the Gospel of Jrsus Christ in contrast to rationalistic and jegajjstjc Chrjsljanjty Thus, the Lutheran Rcform;ition evangelical. In the course of time, the term was used to describe those who emphasized the doctrine of atoneillcnt for sin and the inerrancy of the Scriptures." We find a similar statement in The Encyclopedia of The Lutheran Church (page 818) "evangelical- ism-an emphasis in the doctriile and work of the Church which stresses the simple proclamation of the Gospel, seeks conscious conversion experiences, and stresses evangelism on the home and world mission fields. Theologically it is usually fundamentalistic." This paper does not operate with such definitions of the word "evangelical". The word "evangelical" is derivcd froill the New Testament Greek word "euaggelion" which means God's good news of salvation for men in Christ Jesus. Evangelicalism, therefore, has to do with the Gospel of Jesus Christ as the center of Christian theology and as the controlling factor in the life of the Christian believer and in the life of the Christian church. This understanding and emphasis is the heart of the Lutheran Reformation with its insistence on the Scriptural teaching of justification by grace through faith in Christ Jesus without the deeds of the Law. This is why the call to evangeli- calism is a unique challenge to the Lutheran Church for self-under- standing and identity. In evangelical Lutheran theology, therefore, there can be no room for a legalistic approach to faith and life for the Christian believer and the Church. Legalism negates the Gospel and is there- fore contrary to everything that is truly evangelical. In legalism, the center of theology is shifted from God and His saving grace toward inan to inan and his striving for self-justification on the basis of the Law. The evangelical way, rather than the legalistic way, offers to man freely and graciously forgiveness, peace, coniidence, fellowship, ioy, hope, life; truly everything that he by nature lacks and that he desperately needs to be the comdete man God designed him to be. In spite of this wonderful Gospel offer, however, it is a curious fact that it is difficult for the individual and for the church to maintain the evangelical lvav and continue in it. The reason for this is that man, in his fallen state, is legal- istic. He thinks in terms of the Law. This explains all of the religions developed by man. Man strives to justify himself before God on a legal basis, taking pride in his own achievements and seek- ing in them security. This is such a universal fallacy in the thinking of man that it had to be refuted with the express statement of Scripture that no human being will be justified before God by the works of the Law. Ps. 143: 2; Roni. 3 :20; Gal. 2: 16. Another difficulty for the evangelical way is that in the minds of most people the legalistic way is more impressive. The man who fearfully lives under the threat of the Law and mightily strives to keep all rules and regulations imposed on him, usually is regarded as the truly pious and Godly man. The pastor in the congregation and the church that make rigid demands of the parishioners fre- The Evangelical W a y 2 1 - -- quently arc held in higher regard than the pastor and the church that seek to lead the parishoners into a truly evangelical way of life. I t also is true that in theological discussions and controversies, the legalist can easily appear in the role of the great champion of God's truth and "savior of orthodoxy". His stern stand against many things and his rigid insistence on a single human formulation as the only expression of pure doctrine is most impressive, even though the Gospel may be tragically compromised or con~pletely blacked out by such tactics. The evangelical theologian in such a confrontation may appear weak and quite ineffective. The evangelical man may even be considered liberal in his theology in contrast to the legalist. T h e evangelical way can be difficult. Let i t be stated emphatically, however, that the evangelical way is the better way. The central theme of the Holy Scriptures is the Gospel, the good news that God loved the world and spared not His own Son, but delivered Him up for all, that man might have for- giveness of sin and be God's free man for time and for eternity. 6s These are written that you mav believe that Jesus is the Christ. the Son of God, and that believing you may have life in His name". John 2 0 : 3 1. TO teach and promote legalism, even a legalistic Gospel, comes under the judgment of Galatians 1: 6-9. There is no sub- stitute for the evangelical way for the Christian believer, the Christian congregation, and for the church. O n l y by l>erwnal faith in the Christ of the Gospel can lnan receive the full blessings which God has intended for him in His Son, Jesus Christ. The evangelical assurance to the believer is this, "God, who is rich in mercy, out of the great love with which He loved us, even when we were dead through trespasses, made us alive together with Christ (by grace You have been saved), and raised us up with Him and made US sit with Him in the heavenly places in Christ Tcsus, that in the coming ages H e might show the immeasurable riches of His grace in kind- ness toward us in Christ Jesus". Eph. 2 : 4-7. It is only through the Gospel, through the evangelical way, that man can have the abun- dan t life and rejoice in the hope of the glory of God. If the church is to bring these great blessings of God's grace in Christ to all men, then the church must live and work in the evan- gelical rvay for only in this way can the church truly fulfill her mission for God and for man. The church, like her Head, the Savior Jesus Christ, has been sent into the world not to condemn the world, bu t that the world through Christ might be sared. This Feat Pur- pose of God can be fulfilled for men only in the d!.nsnljc of the Gospel, for it is the power of God unto salvation to all who are brought to faith. Since the church is Christ's Church and His mission, the church has a comlnitment to the evangelical \way- 11. As we discuss the evangelical way, it is important to understand that this subject not is \%ell suited for intensive Scriptura1 Study and theological research and formulation, but that is has practical application for the individual Christian in his daily life. I t is in this practical every-day life of the believer that thc evangelical way really conles into its own and shines forth in all of its beauty and glory. The evangelical way has to do with living in the Gospel of forgiveness. The Christian man does not live in a land of fantasy, but he realistically faces up to the reality of sin. He has heard the Law of God and its terrifying judgment on sin. He has faced him- self in the mirror of the Law and has con~e to a knowledge of his sin. Rorn. 3 : 20. The confession, "I a poor, miserable s~nner" is not just a worn-out churchly fornlulation, but for the thoughtful believer an honest acknowledgnlent of his failure of living up to the requirements of the Law. SurprisingIy, however, he is not depressed w i d a destructive guilt complex or self pity. He lives in the evangelical way, accepting God's Forgiveness by faith in Christ Jesus at fate value. 1 John 1 : 5-10. He has a good conscience, remembering his covenant relationship to God, established for him by God in holy baptism. 1 Peter 3 : 2 1-22. Being assured in the Gospel of reconciliation unto God with all his sins cancelled out, the Christian lives out his life in deep contentment, rejoicing in the peace that passes all understanding. Phil. 4:4-7. There truly is no one who shall judge or condemn him, not even his own heart, be- cause Gocl is greater and He it is that justifies. Romans S : 3 1-34; 1 John 3 : 19-20. The Christian, living in the Gospel of forgiveness, walks with confident steps in his pilgrima e through this complex, hazardous, changing, and challenging wor f d. Being led by the Spirit of God, walking not by sight but by faith, he faces the realities of his existence courageously, for God's love in Christ perfected in him has cast out all fear. 1 John 4: 13-1 8; Ronlans 8 : 14- 18. This thrilling security for the: believer groir7s as he lives in the Gospel of forgiveness. This is why the evangelical way becomes a doxological way of life. When a man is free from sin and its damning power, he sings praise and thanksgiving to the God of all mercy and grace. \lJhen a man in faith hears Christ's absolution, "Son, be of oood cheer, thy sins be forgiven thee". hlatthew 9:2, he not only 9 Iivcs a dosological life, but he begins to live under grace and not under the Law. This is the evangelical way of the sanctified life. Living in the Gospel of forgiveness, the Christian is motivated to livc for God in righteousness and holiness not by compulsion and threat of the Law, but by divine grace. Hc strives for goodness in living not because he is afraid to be bad, but because he truly wants to bc good. living in the warm glow of God's forgiving love in Christ Jesus. The Apostle Paul, in explaining his great striving for perfec- tion in the cvangylical way, expressed it in these words, "not that I have already attalned this or am already perfect; but I press on to make it nly own, because Christ Jesus has made me His own." Phil. 3 ; 12, -~~ - - . . - -- Tlte Evangelical Way 2 3 -- i\fi interesting study of the evangelical way in sanctification is to exanlille the numerous passages of exhortation to righteous living in the Epistles of the New Testament and see how these are always related to the Gospel of salvation. See for instance Romans 6 and 12; Ephesians 4 and 5; 2 Corinthians 8; Galatians 5; Colossians 3; 1 Peter 2 and 4; 1 John 2 and 3. There also are references in the Lutheran confessional writings to this evangelical approach to right- eous living. See for instance, Apology, Article X I , 8 2 ; Formula of Concord, Epitonze, Article IV, 1 0 , 1 1 , 12; Article 1'1, 2, 6, 7. The believer thus is lnotivatcd in his Christian living by the He strives mightily against sin and earnestly seeks to serve God ill holiness and righteousness all the days of his life, remcnlber- ing gratefully that in Christ he has been delivered from the 11ands of his enemies. Luke 2 : 73-75. Having been q~lickened by the Holy from spiritual death and walking hv the Spirit, his life becomes productive in the fruit of the spirit-love, joy, pence, patience, kindness, goodness, faithfulness, gentleness, and self con tml. Gal. 5: 22-23. rllc.rc* is no la\\. against stlch spiritlrnl manifcstntions and they ; I I - ~ tljc. \\arks of thc I A \ I . - I I l c .x . slliritr~al chnr;lcteristics and the P o d works that accon,psn\ thcln f l o ~ out of the Gospel. "E\.en though the men. ohedirnre is obcdiellcr to Gorl's I.aw, the good ruorhs not decds of the La\\-, but fruits of thc Spirit: the). are not products of the Ten Commandmrnts, hu t of the Gospel." I'heolog of the Lxthernn Confesriorrs by Fdnlund SchlioL, Page I I 2. See also Formztla of Co~~cord, Solid Dwlnmtio~l, Article IV. 1 0 to 1 2 ). T h e Christian ill the evano_rlical i li\.es not under thc Law. but un t l~r - gr;lc.c.. -1'11is t1oc.s not nlearl, I~o\ve\cr, that the believcr, li\.ing in the c\ angelical \\.ay is Even though he is free from t l ~ c I-.aw and Chl-jst is the end of the La\\- for c\rcrvonc n.ho is justified by faith (Rom. 10: 4)' the Christian rec.ognizCs God's Lan' as good and as belonging to God's re\.caled \\rord to man. \\'hilu rejoicing in his salvation, he stj ] ] contellds \\.jth his old ildam ilnd hears thc judg- ment of God's J,a\r against all e\-il, but I I ~ livcs in thc Gospel. The believer has been delivered througll the GospcI from the c.oerc:ion and threats of thc Law, hut he still tincls thc I_;a\v useful. E\.. the Law he contint~es to l ~ a \ ~ knowledge of his sin (]:om. 3 : 2 0 ) and therefore also an undrrstilnding of his abiding nccd for God's forgiving grace in Christ. He also still nccds tllc I-a\v to keep in subje:~tioI1 the flesll \\-ith its erif passions and cksires. fi0111. 7 : 16. 19, 23; Gal. 5: I 7; Corn 9:27.) 'The Christian living in thc c \ m - WJica] \va), hilnself as a Christian (Il0111. 7 : 4-2 5'. does not despise the restraining help of the L a i r in his determined against the forces of evil within and \ r h h o ~ t . has beer, stated before, the Christian is not under the 1 . a ~ . ~ , ~ ~ t p a : , e , yeyerthe]ess, he is not le\i.lrss or ercn indifferent to the I,;,,, of ~ ~ 4 . ~ - l ( l sees in the I aw the imrnutahle ill of G d . Edmond Sch}ink in TheJnyj of 1-hc Llithcran Confcssjons. Page 110, has a helpful statement in this connection. "The activity of the Holy Spirit is in harmony with the Lam. To be sure, the mode of activity of these two is entirely different: the Moly Spirit operates in the sinner; the Law stands above the sinner and in opposition to him. The effect of both too is diametrically opposite: the Holy Spirit produces good works; the Law causes sin to grow in the sinner. 'The law of the mind' is not a demand, but a reall~ed demand. The law of the Spirit comprises the works and fruits of the Spirit, and His lam is a gift. The Law in which the believer lives is the ~ roduc t of the Spirit of God in the believers ~ 7 h o have been liberated from the Law through Christ. In spite of all these differences, however, God's Law in the Decalogue and God's activity througl~ the Holy Spirit have this content in common-that the Holy Spirit bestows the same gifts which the Law demands. The Law forbids murder, adultery, etc., and the Holy Spirit, likewise does not produce murder and adultery, but gentleness and chastity." A statement from Formula of Concord, Solid Deckration, Article VI, 18 is pertinent to this discussion. "According to the inmost self they delight in the Law of God; but the law in their members is at war against the law of their mind. Thus, though they are never without law, they are not under but in the Law, they live and walk in the Law of the Lord, and yet do nothing by the compulsion of the Law". In connection with the Christian's relation with the Law, even though he lives under grace, something needs to be said about the current agitation in regard to the so-called third use of the Law. Article VI of the Epitome of the Forlnula o f Concord shows that this matter was in controversy as early as the Sixteenth Century. This article clearly states that there is according to the Scriptures a proper use of the Law in the sanctified life of the Christian. This usage, how- ever, must be properly understood and carefully stated, lest the Christian who is not under the Law is insiduously sidetracked from the evangelical way and once again brought under the intolerable coercion and terror of the Law. The question arises whether it is proper in encouraging the believer to live a Christian life to insist that he has to meet the requirements of the Law. Many see in this the threat of legalism and therefore urge that the so-called third use of the Law is not compatible with the evangelical way. Rather than argue about the advisability of the use of the term "the third use of the Law", perhaps it would be helpful to clirect the Christian believer to the will of God in the Law as goals to be attained in Christian living for the glory of God as Paul expresses it in Philippians 3: 12- 13. "Not that I have already attained this, or am already perfect; but I press on to make it my own, because Christ Jesus has made me His own. Brethren, I do not consider that I have made it my own; but one thing I do, forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus." Another subject of current interest in this connection is the "new morality" advocated for our society by many. This approach The Evangelical Way 2 5 found a ready acceptance in our day, because the popular concept of the Christian religion is that it is a morality religion based on a rigid set of laws which dominate the lives of its adherents with a multitude of "dds" and "don'ts". \ilithout question, many have tau&t the Christian (I way in a harshIy legalistic, pietistic manner. The term new morality" is an expression of rebellion against this type of religiosity and that can be said to its credit, even though its v a y e permissiveness without the true evangelical motivation makes it totally inadequate for the Christian's happy commitment to righteous- ness and holiness. In another sense "the new morality" is a felicitous expression for the evangelical Christian. He is a new creation in Christ. His approach to g d l g living is entirely new and unique. The old has passed away and the ncrv has come. Being reconciled to God in Christ, h e now lives no longer for himself, but living in the Gospel of forgiveness, he lives for Him who died and rose again. 2 Gar. 5 : 14-1 9. This is the genuine new morality and it 1s a glorious, free, happy way of life. A free man in Christ! \\'hat a wonderful idea! But, what does i t mean? Freedom always implies deliverance from forces or con- ditions of enslavement and at the same time liberty to be and to do what one chooses for himself. The Christian, living in the Gospel of forgiveness, enjoys a radical freedom. Our Lord gave expression to this in John S : 3 1, 3 2, "Jesus then said to the Jews who had believed i n Him, if you continue in my \\'ord, rou are truly my disciples, and you will know the truth, and the truch will make you free". Jesus emphasized in this passage that it is the truth that makes free. T h e truth that makes free is the Gospel, the \vord of absolution. Christ identifies Himself as the truth. John 14: 6. That freedom alone is in the Gospel comes through loud and clear in the Epistle to the Galatians. A fine sulnmarv statement in Galatians 5 : 1 reads, 1 6 fo r freedom, Christ has set us frke: stand fast therefore, and do not submit again to a yoke of slavery". Man in his native unspiritual condition is in traqic slavery under the rule of sin and its consequences. Aware of his failure and fearful of impending judgment, he strives for escape from the slavery the only way he knows-through the Imv. This worsens his predicament, for the power of sin is the Law. Gal. 3 : 10, 1 9; Rom. 3 : 19; 5 : 20. For man to seek deliverance under the Law from the slavery of sin is to wind up in 3 dead end alley. Only he who truly con~es to see the total and eternal tragedy of this enslavement can conle to appreciate under the convertjng Im\ver of the Holy Spirit the evangelical way and the glorious freedom in t h e Gospel of forgiveness. The power of the Gospel can set man free when he believes that "where sin increased, gpce abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness to eternal life through Jesus Christ, our ~ o r d . " Ram. 5: 20,21. GodPs gracious pronouncenlcnt sets man free. "for sin will have no donlinion over you, since you are not under Law but under grace". Rom. 6 : 11. Thus, the evangelical way is living in a unique, radical free- dom. There truly is a complete break with the system of living under the Law. I t is a deliberate turning away from the coercive demands and the defeating threats of the Law to the glorious free- dom and the aliveness of being God's own children in Christ. Gal. 3 : 23-29. This radical freedom in thc Gospel gives the Christian the freedoin to be and tlo what lie chooses as he livcs it up in the evan- uelical way. Delivered from the darkness of sin and death, he now h. l~ves in joyous response to Christ's salvatory death and resurrcction in a consuming conlnlitlllent to righteousness and holiness before God all the days of his life. Being alive unto God and re~nen~bering with joy the full significance of his baptism, hc chooses to become a slave of righteousness, happily anticipating in God's saving grace eternal life In heaven. Rom. 6. This is the evangelical way for the believing Christian. In this s c a t freedom, the Christian life takes on new meaning. There is no longer a wall of separation between him and God. The universe with all its bounties and all its mystcries takes on new dimcnsions because God, the Creator, is the believer's Father in heaven with \\'horn he is in communication as a dear child with his dear father, as Luther expressed it. Being led by the Spirit of God, as a son of God, the Christian without fear rejoices in his fellowship with God. Ron]. 8 : 14-1 6. Conscious of his son-ship in God's family, the Christian finds meaning in his existence and purposc in his life. The believer, walking in the evangelical way, is humble, under- standing that he is what he is alone by the grace of God. 1 Cor. 15 : 10. This understanding transfor~lls his rclationship to all people. He recogni~es that before God's quickening grace made him a new creation in Christ, he, too, canlc under the general indictment of Rom. 3: 23, "for there is no tlistinction; since all have sinned, and fall short of the glory of God". This helps hinl to understand people and see in them, no matter who or what they are, the great pos- sibilities of God's renewing grace to make of them k i n g and priests of the most high God. Being a recipient of God's forg~ventss, eternal life, and adoption into God's family, the Christian has acceptance, love, coml3assion. and forgiveness for all men. The evangelical way breaks down barriers among men and establishes an openness in relations ainong men that can undo the devastating estrangement that sin has brought into the experience of mankind. Thcrc is in this evangelical way a most enriching relationship for all who live in it. I t is the felIowship of believers in the body of Christ, the Church. Not strangers or sojourners, but fellow citizens with holy people, brothers and sisters in God's family, acknowledging a kinship regardless of life's situations that have to do with race, nationalities, econonlics, society, age, or even denominationalism. Eph. 2 : 1 1-2 2. There is in this Gospel fel1on;ship a tremendous ?'he Evangelical Way 2 7 spirit of ministry which finds greatness in following the cxaillple of Him, Who came "not to be served but to serve, and to give His life as aransom for many." Matt. 20:28 ; Eph. 4: 1-16; Kom. 12; 1 Cor. 12. The man who lives in the Gospel is greatly blessed. Ile lives courageously and victoriously by faith in the Son of God, who loved him and redeemed him. It is in this Spirit-given faith that the Christian dares to pray the 23rd Psalm, trusting that God, Who spared not His own Son surely will give hinl all things. Living in the evangelical way does not exempt the Christian from the hardships and tribulations of life to lvhich all men are sub- ject in this sin-plagued world. There is a significant plus, however, in his life. God has made him in thc Gospel n~orc than conqueror Over all the testing experiences of life, giving him the full assurance that nothing shall separate him from the love of God in Christ Jesus. Rom. 8:31-39. Truly, the evangelical \ray for the Christian is a good way. \Vhatever his station in life may be, or whatever his circumstances are, he joins with the Apostle Paul and says, "thercfore, since a.c are justified by faith, \re have peace with God through our Lord Jesus Christ. Through Him we have obtaincd ;rccss to this grace in which we stand, and we rejoice in our hope of sharing the glory of God. hlore than that, \vr rejoice in our sufferings, hnonring that cuffc~ing 131-otlucrs cnditrance, and endurance produces character, ~ ~ ~ l ( ~ I1clr;~r~cl- IN-otlucc.5 I;opc., ;in(: !~r,pc docs not disappoint us, be- cause God's low has been poured into our hearts through thc FIol? Spirit \vhirh ins been given to uh." Rom. 5 : I - 5. Ill. If the individual Christian i\ LC, live on the high spiritual plateau of the evangelical wav, then surely his congregatiorl ancl the church nlust supply him a su'pgortivc. nlinistrv to direct him in this way and establish him in it. Ernst Icts?" The church should have no hesitation in ans~vcring s u c h qucstioils ancl in gi\-ing some nleasuring rod to the earnest Christ ian on thc basis of thc Iloly Scriptures. There is much encouragement and instructio:~ in the \\'ord of God to give adequate direction to t h e Christian in his steiiardship life ant1 the church need not to be apologetic in teaching this, but a h ays, evangelically. hlatt. 25 : 14-46. good esample of evangelical encouragement for faithful perfornlance of stewardship obligatim also is available in 2 Cor. 8 and 9; 1 Cor. 15:58-1632. Perhaps solme \vould beconle critical at this point and state that this evangelical \.r a) sounds good and idealistic, but in actual practice -- The Evangelical Way 3 1 it just doesn't work. T h e plain fact is, they argue, that yo11 are dealing with imperfect Christians, with sinners and they do not adequately respond to evangelical motivation. This observation could be made about many other areas of congregational life. The argument against the evangelical rvay is not acceptable, but it is important to recognize that all Christians, though they have full forgiveness of sin and are saints, are at the same time still sinners -sirnul justus et peccator. The church's ministry must take this into account. This relates to what has been said above in connection with the proper use and distinction of the Law and the Gospel. From the perspective of the evangelical way, it seems ~lecessary to say that though sinners, believing members of the church are God's people. They are beloved brethren in Christ. They ~110uld be addressed as such and the\> should he valued as such, regardless of provocation at times. hi Apostle l1;lul gives us a rerllarkitble Pattern for this in his Epistles to \rarious congregations where there were all kinds of difficulties, including factions. false teachers. laxity in moral standards, questions about his 0n.n apostleship, and involvment in \\70rldly thii~gs, he still addresses thcm ;IS "brethren. my brethren, faithful brethren, saints" and he givcs thanks to God for them, expressing the longing of llis heart to bt. in their presence again. \Vhere the Gospel rules in a Christian congrcgi~tion, there is l o w and forgiveness ancl this is the rr,;~ngclical \\a! in the church. This strong note of God's forgi\;ino 1or.c in Cllrist Jcst~s must come ? through in the entire ministry of thc chirrch. T-;I\\; and Gospel arc to be preached in love for 'tho edification 2nd colnfol-t of God's jleople. This Gospcl approach is of prime in~portance \vhcn in the , congregation or in the S \ . n d , c]lllrch c]iscil,linc becorncs necessary. Regardless of the off'ensc; hc it scandalol~s life or falsc teaching. the Christians in such difficulties need the lo\^. of thcir- brcthrcn. The - e\'angelical way has the Gosl,cl goal oC \,inning the erring 1)rother for repc.ntance and forgi\.cness and for restoration tn tflc ha~13). fcllo\\.- ship of t ]~ r churclj. Our Sa\.ior tcilchcs this in a cor~~pclling :r113nllcl. in the three parables in Luke, chapter 1 5 , cven stating that tflcrcb 15 joy bcfore the angels in heur.c.n o\.cr one sinncr \\ 110 rcpcnts. The evangelical spirit in discipline is cwprc.sscci in Gill. 6: 1-1. "tircthrcn, if a man is o \c r taken in any trespass. \ou \vho 3rc ~~) i r i t i 1 ;11 ~ l l ~ ~ l l d restore him in a spirit of gentlcncss. Look to ).ourself. lest !Ou to0 bc: tclnptrd. Bear one ;,nother's hurclcns, . ~ n d SO fulfill the of Christ". \\?Ilcn such a brother has I~een rc.storci1, he hholll~l cx- j>erience in the fe]Ionship of the cb111.cI1 forgi\-C~CSS, ~ o l n h r t . a \\-arnI loye lvllich lvi]] bring rc3ssurant.c and j ~ \ . to him. This is the evangclica] may ar~nons those I \ . ~ o Arc sirnu] i u t ~ l s V t 13cccator. The test for the n.a). in the ch11~1 , is in nlat ters that are neither commanded nor forbidden. Christian c.ongrcg:)tions church bodies, i n the iilterest of good Ord~r 2nd efficicnt opera- tion, have the liberty to cstabli,h \.olllntar\ practircs and rilles in of adiaphora and rcqlrcst the mo~lbcrship in Christian love to cooperate. Christians must exercise care that customs and manmade regulations do not become legalistic requirements in the church and at the same time that a spirit of disorderliness and irre- sponsibility in such matters be not tolerated. Both such abuses would be contrary to the evangelical way. Here, we quote from "Instructions to 'The \ATeak And The Strong According to Romans 14", Cotzcordia Theological A4onthly, X X I , Page 659 , "Legalism and license always have been and still are the implacable foes of Christian liberty and ultimately of the Gospel itself". A summary statement from this same paper on Page 673 is helpful in this connection, "let us so teach the \Vord of God that all our members will be 'strong Christians,' understanding thei~ Christian liberty in things neither commanded nor forbidden. If a brother is 'weak in the faith,' let us bear with him and deal with him according to Christian charity and receive him into our Christian fellowship as a fellow servant of Christ. Adiaphora will then cease to be a problem, and all members of the congregation, the weak and the strong, will work together in a God-pleasing manner. Everyone will then live unto the Lord and die unto the Lord, holding precious as the cssentials of his faith righteousness, peace, and joy in the Holy Ghost." Much could be written about various practices in contenlporary church life which in many instances have become unevangelical, that is legalistic. \Ye shall merely list a number of such areas in church life and suggest that it would be profitable to explore the actual practice with a test of whether or not it is compatable with the e\~angelical way. Here we think of liturgical practices; registration for t!?e Tmrd's Supper and practices that devoloped around the concept of "close" communion; extra-Biblical qualifications for church membership; confirmation instruction and public examination of cate:.humenj; homemade rituals for the public reception of new members by trans- fer from sister congregations; fiscal matters, such as use of \veekly envelopes, annual pledges, quarterly reports of individual contribu- tions; practices connected with the sacrament of hnptisnl-tr-hn to be baptized by a pastor? are sponsors or godparents a requirement for infant baptism? who can serve as an acceptable sponsor?; rules and regulations for the pastor's service for marriages and funerals; me~llbership in auxiliary church organizations; the pastor's involv- ment in comniunity life and civic responsibilities; nursery care for small children during worship services, etc. One facet in contemporary church life that has become a great *Y' challenge for evanuelical ministry has to do with the many cases of marital problems, Xivorces, single divorced members in the church, and additional marria es for divorced people. A rigid, legalistic handling of such prob f ems can quite readily eliminate them from the congregation, because the people in such involvments either leave the church or are excom 'cated from it. The pastor and his congregation in such unevangelical -p actice can even be tempted with The Evangelical Way 3 3 pride in their strict enforcement of what they consider Biblical standards. But, what about the Gospel of forgiveness for these many people caught u p in the web of domestic discord and marriage failure? Surely, here there must be room for what Luther called "God's higher Word", if the church is in the evangelical way. There are important questions to be answered in this connection. Can a divorced person who confesses fault in the failure of marriage and who finds it impossible emotionally to reestablish the marriage relationship with the former spouse be truly repentant and receive absolution and continue in membership in the church, a saint in God's family? Is it possible where the Gospel rules in 2 congregation for both former spouses in the same situation, forgiving each other but not bring able to reestablish the marriage, to cont~nue in the fellowship of the congregation, receiving absolution and the bless- ings of the Holy Supper? Is it right for d i v x p e o p l e to be stig matized in the congregation when in a spirit of repentance and faith they have found forgiveness and peace with God in Christ Jesus? Such questions do not arise out of idle speculation. They have become difficult challenges in the mutual ministry of God's people in the church. There is no room-for legalism and license in these matters, but there is a call for a truly evangelical ministry in the Proper use of Law and Gospel. The increasing frequency of marriage failure in our contempnrary culture makes it mandatory that the church develop an adequate evangelical ministry for such children of God enmeshed in the disaster of marriage failure. (See a number of articles on this subject by Harry C. Coiner in the Concordia Theological Monthly, XXXIV, page 54 I ; XXXIX, page 367; also by MTalter J. Bartling, CTLV XXXIX, page 355) Another sensitive area of church life for American Lutheran- ism that poses questions concerning evangelical practice has to do with unchristian and antichristian associations, including a number of fraternal organizations - known as lodges. It should be recognized with gratitude that Lutheran Churches have a conlmon commitnlent to the Gospel of Jesus Christ. There is general agree- ment that any organi~ation, having a religious charactcr, that teaches in its rituals and has in its principles a way of salvation other th&m by God's grace through faith in Christ Jesus comes under the judg- ment of Galatians 1 : 8-9, "but even if rve or an angel from heaven, should preach to you a Gospel contrary to that whlch 117e preach to you, let him be accursed. As we have said before, so now I say again, if anyone is preaching to you a Gospel contrary to that rvhich you received, let him be accursed." An uncompromising stand on the truth that there is salvation in no one else except Christ Jesus, for there is none other name under heaven given among men whereby we must be saved, is absolutely basic to evangelical practice in this matter. Acts 4: 12 . A number of questions nlay arise in this connection-can a man be a member of an evangelical church and at the same time be a member of an association that in teaching and practice is in con- tradiction to the Gospel of Christ? How can the church develop an evangelical practice in this matter that safeguards the Gospel and a t the same tiine adequately helps the Christian to the spiritual maturity to avoid involvnlent in unchristian and antichristian asso- ciations and, in the event he is involved, to disassociate himself in a happy loyalty to Christ and His Gospel? There are twin dangers in meeting the probleills of people involved in such antichristian associations. One is to put institutional policy above all other considerations and in a legalistic: manner make "either, or" denlands on individuals without considera tion for their spiritual maturity and understanding or lack of it. The other danger is to ignore the problenl and the implicit denial of the Gospel in such associations in their reli~ious rituals and give license to church members to continue affiliation in a religious system that is in contradiction to the Gospel. Neither approach is truly evangelical and in practice many congregations have becn guilty of one or the other. It is at this time that all Lutheran Churches in America need to reevaluate thcir practice in this area of concern and to3ether develop an approach that in practice is truly evanselical and that can consistently and effectively be applied. In striving for such an effective, consistent evangelical practice, a nuinber of the following basic principles must bc respected. Therc must be an over-riding concern for the salvation of the J individual Christian who may be enmeshed in this problem. There must be patient instruction related to the issues in~~olvecl. God's truth, including La111 and Gospel, must be taught consistently in love. Through the mcans of grace, the Christian believer should have every opportunity to grow in knowledge and in grace, to enable him in the assurance of faith to separate himself from antichristian entanglements, and glorify Christ as Lord and Savior. In a11 this, those who minister to such individuals i l~ust manifest the kind of patienK.e, understandin?. corn-assion, and love ~ v h i ~ h is born out of the Gospel of forgiveness. The evangelical way also in these mat- ters leads in thc way of the Good Shepherd who, leaving thc flock of ninety-nine, patiently and lovingly reaches out to rescue the sheep that is in danger of being forever lost. Thc church whose teaching and life is centered in the Gospel will not only demonstrate a deep concern for its o ~ v n membership, hut ivill also live and cvork in a conscious anrareness of its kinship in the Gospel with all believers in Christ, the Savior. The Gospel is the life source and the heartbeat of the one church of our Lord, Jesus Christ. There can be no separatistic spirit in the evangelical u7ay for the church. There are many helpful statements on this subje-t in L l - ~ s t kinder's b,~ok, Erangeli-nl-What Does It Really Mean? Some of which we now quote. "\\'hoever is genuinely convinced of the Gospel as the diviilc creative power for life and believes that it is the real heart and true center of thc church call believe in only one church . . . The one- The Evannelical W a r 3 5 ness of the church is by no means some desirable quality for which to strive as if it were part of its bene esse or ~ I e n e sse, but it belongs to the church's very essence, to its e s x pure and simple. For the church is essentially a unity by virtue of the one Gospel of Christ creatively ' a working through God the Holy Spirit." (ibid, p a p 59). It is wrong when the terms 'evangelical' and 'catholic' are placed in opposition to each other, as often occurs . . . An evangelical attitude that docs not include a trulr catholic perspective and a sense of genuine catholic r e~~mns ib i l i t~ s not genuinely evangelical and 0x1 the other hand, catholicity that is not lnotirated and determined by the Gospel as a genuine center of the cllurch is no genuine but forced catholicity". (ibid, p a g s 60 and 6 1 ). 'I'he Scripture speaks only of the one true church, the body of LL - Christ and the unity that is in Him. So, we, tl~ough many, are one body in Christ, and individuallv members one of another". Romans 12 : 5. Our Savior in His high 'priestlv prayer, prayed for the mani- festation of this unity, "1 do not prG for these only, but also for those who believe in Me through their word, that they ,nay all be one; even as Thou, Father, art in Ale, and I in Thee, that they also be in Us, so that the world rnav believe that Tho~l hast senr Me. The glory which Thou hast Ale I hare g i ~ m ts them, that they may be one even as IVe are One, I in them and Thou in Ale, that they become perfectly one, so that the \I-orld may know thlit Thou hast sent Me and hast lo~led them even as Thou hast lo~led Rlc". John 1 7 : 20-23. Believers are exhorted to mainlain this rrnity in the church, the body of Christ. "I therefore, a prisoner for the Lord, beg YOU to lcad a life ~vorthv of the calling to which you haire been called, with all lowliness' and meekness, n i th patience, forbearing one another in love, eager to maintain the unit\ of the spirit in the bond of peace. There is one body and onc ~ ~ ~ i ' r j t , jus as yo11 \\ere called to the one hope that belongs to vour call. one Lord, one faith, one baptism, one God and Father of 'us all, \\ ho is above ill1 and through all and in all" Eph. 4: 1-6. The unity of the church is in the Gospel of Christ and the Lord of the Church addresses strong ad~nonitions to His believers to safeguard this Gospel from all those uho den! it or compromise it. "Beware of false prophets. who coo~c to !ou in sheep's clothing but inwardly are ravenous tyolvcs". \latt. 7 : 1 5 . "I aplwnl to you, brethren, to take note of those n-ho create dissensions and difficulties, in opposition to the doctrine \I-hich vou hare been taught; avoid them for such persons do not serve our- Lord Christ, hut their oan a p petites, and by fair and flattering \\.ords the! deceive the hearts of the simple n~inded". Ron~ans 16, 17 and 18. See also 1 John 4 : 1-3; 2 John 9 to 1 1 . illthough frequentl! these l~assagcs have been applied incorrectly against fellorv Christians, thcse warnings like the I I - i t 1 1 , thc Gnlotinnc nrc in realit) directed against those w l ~ o seek to destrov the n angelical aa! , dell) ing the Gospel of Christ and seeking to substitute another way of life. The catholicity of the Christian faith and church is confessed in the ecumenical creeds. A careful study of the Lutheran symbols will show that they are evangelical, that is centered in the Gospel, and that they are ecumenical, calling for all Christians to be united in the Gospel and its articles of faith and in the Sacrements. The Augsburg Confession, Article Seven, clearly states that the unity of the church must be established in the Gospel. "For it is sufficient for the true unity of the Christian church that the Gospel be preached in conformity with a pure understanding of it and that the sacra- ments be administered in accordance with the divine Word". \Vhcn the Gospel of forgiveness controls the life of the church and the doctrine of justification is the center of its theology, there will be found a deep yearning in the hearts of God's people for lfellowship with all believers in the body of Christ and a true Scrip- tural desire for unity in Christ's church here on earth. Such convic- tions under the leadership of the Holy Spirit surely will be mani- P s t e d in responsible involvnlents in ecumenical endeavors. The lack of a manifested spiritual unity among Christian be- lievers has caused suffering and heartache for many. False teach- ing, disagreements in the interpretation of Scripture, theological controversies, and disturbing diversities in church practice have caused many divisions among Christian churches. Those true to the evangelical way have no desire to perpetuate these divisions, but under the guidance of the Holy Spirit must seek aggressively to promote unity in the Gospel of Christ. The evangelical church needs to understand its role of niinistry to the church, the body of Christ. Roinans 12; 1 Corinthians 12. See Affirnzniiolzs on God's Mission, adopted by The Lutheran Church-Missouri Synod at Detroit, 1965, specifically "The Church is Christ's Mission to The Church". A commitment to true ecumenism for the church does not in any way detract from a complete loyalty to the Holy Scriptures. The same loyalty to God's iVord also demands an evangelical approach to ecumenical involvillents and guards against legalism in these matters. Lutheran Churches, in their proper concern for Scrip- tural teaching, have to guard against unevangelical practices in church unity endeavors. A failure to remain evangelical has led some churches into separatistic practices which are not coinpatable with Scriptural teaching. Here, we wish to refer to an essay by J. Ph. Koehler entitled Gesetzlich Wesen Unter Uns, published in the Quartalschrift of the \Visconsin Evangelical Synod in October, 19 14 to July, 19 15. In 1959, the \Visconsilz Synod Proceedings published this essay in translation by the Reverend Alex Hillmer. This essay deals with the problem of legalisnl in the church. In the first of four statements on this subject, Dr. Koehler states, "Gesetzlich \iTesen among Christians consists in their taking the motivations and the forms of their actions from the Law lnstead of letting them flow freely out of thc Gospel. This proceeds out of our flesh, which injects this trait into every act of the Christian and externalizes it." In his second The Evangelical W a y 3 7 - statement, he takes up the matter of legalism in areas of the church's doctrinal concerns. He states, "in the Lutheran Churches this char- acteristic manifests itself first of all and I~rirnarily in the noisy self- satisfied to-do about pure doctrine. Paralleling this is a clamorous insistence on sanctification that everts itself especially in church government regulations". In discussing this matter, he states that legalism becomes a hindrance to the Gospel. In making a conlpari- son between the Lutheran emphasis with the Reformed approsch, he states, "On account of the Lutheran emphasis on justification in faith it is natural in our midst that exposition of doctrine takes Preeminence for the sake of the heralding of the Gospel; whereas the Reformed put their main effort into the develop~nent of the external life in church government and social ~relfare, we lay greater stress on doctrine, purity of doctrine. Legalism obtrudcs itself here in the form of harping on orthodoxy. Hereby is meant the insistence on the 'right faith' jvhere the empllasis has shifted from 'faith' to 'right' . . . This noisy ado about orthocloxy flourishes on Petty parochialism which is opposed to the ecumenical spirit, for that reason it clings to the lees of the letter instead of living in the facts. T h e end result is traditionalism, which has lost the spirit of language, thf spirit of the Gospel. There jeou have Icgalisn~, ~ h i c h opposes the Gospel and sho\~-s that tllr iilsistence on orthodoxy during the course of a doctrinal contro\.ersy has forsaken the basis of the Gospel". Dr. Koehler has Inany statements nliich emphasize the neces- sity of being true to the teachings of the Holy Scripture. In his sharp statements against legrllism he does not approve of a watered down theology. He emphasizes, ho\rcrer, that to be e~anaelicnl has as its prmary aim the heralding of the Gospel and faith in Christ the Savior. He insists that this spirit lnust characterize the evangelical church's interest and involvment in ccun~enical affairs. H e writes, "no1v the ecunlenical spirit, a hcart b r the nhole house- hold of God, for the other sheep, not a part of the imnlcdiatc. foltl, flows immediately out of t]le Gospel . . . True ccumenica~ spirit is something within one, I~eculiar to the indi\idual through the Holy Ghost . . . If I at any time meet up nith someone that bclieces on the Lord Jesus, then the verv fact of his faith and that, through his faith, he has become a child'of God, mcrnbcr of the bod! of Christ, becomes the main thing and brarnls the rery heart. To this I 1viJJ give exl>ression by emphasizing those thing5 that umte us in faith and not open up \~.ith reproach and criticlso~ on those things that still divide us. Intellcctualisn~ and the lack of the cc~l~nentcal sense, condjtjonjng the other, on the other hand cxprers themselves predominately in judgment and condemnation. thus sho\\ing the character of the \\-arks of the Law. It goes without ho\\cver that evangelical sense docs not sacrifice truthfulness. Therefore. criticism \vill not be ruled out but it will be colored by the Gosl3cl". In taking a strong stalld against legalism in matters e~~lt lcnical . Dr. Koehler s]lo\vs how the Confessional ~ r i t l n g s orj~inall? \Wrc confessions of faith, preachments of the Gospel. Latcr, he explains, in the course of time legalisni entered into the lllatter of the Con- fessions and spoiled the Christian's consciousness of the one church. In discussiilg this, he states, "\Vhat is meant Ilere is the part\. spirit that stresses the external crowd of confessionalists olrer against the other. \j7hen our doctrinal discussioils are carried on in such a tone that we arc out to shovv the other; you are u-rong, \-our position is ill- correct, ours is correct; when correcting holds the spotlight and the regard for the growth of t he unifving bond of faith is cron.dcd into the dim background, then by all orthocloxy in Gospel m:ltters there is present an intermingling of La\\: and Gospel, the art of the legalist". In developin:: his argument against legalis111 in ecumcnicnl affairs? he also has soniething to say about trarlition:~lism, claiming that it can easily become the dccisi\re factor in discussicrns and argumcn- tations rather than the Gospel. Enough has been quoted froin the cited essrly to indicate that \re11 meaning Christians can easilv drift into a lesalistic stiincc over against ecumenical endeavors and can be more intrnscly exercised about safeguarding certain forinulations and traditions than for the healing work of the Gosl3cl of forgiveness among Christian people. If the Lutheran Church truly is evangelical, then the Lutheran Church under God can nlake a salutary contribution to the ecu- n~cnical movcment and has a great rcsponsibilit\ to do so. From the abo\:c discussion it is obvious t11at 11 church can be evangelical onlv if its theology is t r u l ~ c\.angclical. This placcs a heavy r c ~ ~ o n s i b i l i t ~ on the church's thcolo%ians, cspeciall!. those ~ v h o train future pastors and teachers for the clli~rcli and those \\.hose \vritings are published in periodicals, studv materials antl books. Thcologia~~s arc truly evangelical n-hen thcv arc cau~l i t u p jr1 the Gospcl of forgiveness and are Christ-centered nnd Gospel-oricntccl in thcir personal faith, thcir life and their thcologiclil \vork. 'Tlie ultimate aim of thcir labors coincides \\-it11 the purl~ose of C'l~rist's "scnt" church antl the Holy Scriptures, that men cvery\vhci-e ]nay believe that Jcsus is the Christ, thc Son of God, ant1 that bclic\.ing thCv may I~a\le life in His namc. john 20: 3 1. The t l~colo~ians in a church are in \.ital scrvic-c to thc church. It is illiportai~t, tllt'refore, that thc church's expectations of its thro- logians also be e\-angelical. This expectation, i f it is e\-lingclical. \\-ill not restrict thc theologians in t l~cir aciide~nic. gro\\-th and in their scholarly rescnrch. I t will not put a prize on obscurantism, nor rob thcm of crc.ati\fit); in csprcssing the infinite truths of God revealed in the Holv Scripture in forn~ulation anil languiige that arc menningful to thei; contcrnporaries and that can be addressed to their specific neetls. T h e church's el-angelical c\pectation of its theologians is siml,ly this, that thev bring 311 of their learning and all of their teaching and productiviiy into rapti\ity to tllc obedience of Christ, to the of God, and for the edification of His Church. TIle Cllurcll in-the \\.a\.; not only centers its theology in the Gospel and shapes its life hy the Gospel and treasilrcs the The Evangelical Way 3 9 Gospel, but it is happily and gratefully committed to sharing the Gospel of forgiveness and everlasting life in Christ with all the world. The evangelical church is conscious that it is Christ's mission to the whole world, still responding to the significant MTord of the resurrected Savior, "Peace be with vou. As my Father has sent htje, even so I send you". John 20: 2 1, See also Matthew 28 : 18-20. The evangelical church in its illission to the whole world pro- J ~lajnls the love of God in Christ not only in preaching and teaching and witnessing in the articulation of the Gospel, but also in the role of servanthood, making real to men in every segnlent of societ!. the compassion and love of God in Christ Jesus by being in nlission to the ~\rllole man. I t is thc Gospel that leads the church into social action, into a ministry that reaches out \vith understanding hearts and helping hands to man wherel-er he is in all of his shattering needs in a world of sin where so many are cruelly crusllcd and are existing without hope. There can be forgirlencss, peace, hope, joy and life. abundant and eternal, for inen in Gad's n-orla, if the church be trul!' cyan- gclical. COSCLUSION The evangelical way js not just another gimil~ick, nor is it a llovcl, new approach for a sul-fcited, bored It is the heart- beat of the Church of our Lord Jesus Christ and God's gracious answer to man's continuing need. It truly is the on$ po\lrr for renewal and refornlatioll and for a justitied con t in i~~~t ion OF the Christian Churc]~ in missjoll jn GoCl9s tvorld. 0 1 1 1 ~ b! li\.ing in tllc evangelical way can the indi\.idu;ll Chrjstinn. thc Cllristia~l congr~ga- tion and the church truIv come 3lii.c. to thc glory of God and for the redeinption of all people.