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
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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,
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Tlte Evangelical Way 2 3
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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 I