04-2 Hermeneutics.pdf

88 LOGIAWE REJECT the false teaching of a North American liberalChristianity that would substitute a politically-devised multiculturalismor inclusivism for the Church’s true catholic unity in thepreached Word and sacraments. We reject the false teaching of aNorth American conservative Protestantism that would substitutean invisible, spiritual experience of fellowship for the concretereality of the preached Word and sacraments.THE WORD OF GOD is silenced among us and driven out ofthe Church whenever the visible unity of the churches is notactively pursued in terms of the true God-given unity of theChurch in Word and Sacrament.8. THE PROPER DISTINCTION BETWEEN LAW AND GOSPELFor ‘no human being will be justified in his sight’ by deeds prescribedby the law, for through the law comes the knowledge of sin.(Romans 3:20)The Church teaches that both law and gospel must continuallybe preached in the congregation of the faithful: the law toconvict people of sin and to promote God’s temporal justice, thegospel to forgive people of sins and to proclaim God’s eternalrighteousness (Apology of the Augsburg Confession IV).WE REJECT the false teaching that would identify God’s lawwith achievable human goals rather than as the call to repentfrom sin and to amend one’s life before the holy God. We rejectthe false teaching that would redefine God’s gospel as a freedomwhich allows individuals to fulfill themselves and to do whateverpleases them.THE WORD OF GOD is silenced among us and driven out ofthe Church whenever it is no longer held that God Almighty whocreated everything and gave us his law is the one God whoredeemed the creation and renews it through his Holy Spirit.9. THE HOLY MINISTRYThink of us in this way, as servants of Christ and stewards of God’smysteries (1 Corinthians 4:1)The Church teaches that the holy Ministry is the divinelyinstituted public office of preaching the Word and sacraments inthe congregation of the faithful (Augsburg Confession V, XIV,XXVIII; cf. Occasional Services—“Ordination”).WE REJECT THE FALSE TEACHING that would define the holyMinistry as a “helping profession,” and so turn bishops and pastorsinto psychological counselors or social activists. We reject thefalse teaching that would fragment the one divinely institutedMinistry into so-called specialized ministries, as if the circumstancesof ministry determine its content and practice. We rejectthe false teaching that ordained ministers are not subject to anexemplary standard in their conduct and relationships, or thatthey may excuse immoral behavior by an appeal to privacy orgospel freedom.THE WORD OF GOD IS SILENCED AMONG US AND DRIVEN OUT OFTHE CHURCH whenever the holy Ministry becomes a looselydefined service to people rather than the specific divine call toserve the Word of God, and whenever bishops and pastors are notencouraged to adorn the holy Ministry with holy lives.9.5 [Conclusion]We believe that you will come and be our judge. Come, then, Lord,and help your people, bought with the price of your own blood, andbring us with your saints to glory everlasting. (Te Deum)Almighty God, grant to your Church your Holy Spirit and thewisdom which comes down from heaven, that your Word may notbe bound but have free course and be preached to the joy and edifyingof Christ’s holy people, that in steadfast faith we may serveyou and in the confession of your name may abide to the end;through Jesus Christ our Lord. Amen. (Lutheran Book ofWorship—Matins and Vespers).THE SCENT OF A FLOWER WE KNOW“To the one we are the smell of death; to the other, the fragranceof life” (2 Cor 2:16). Jeffery Neal Larson has become knownto many for his pen and ink illustrations, most recently in theprayer book For All the Saints, offered through the AmericanLutheran Publicity Bureau. Larson’s illustrations now move fromprinting to recording—from paper to tape—in his recording TheScent of a Flower We Know, volume 1.The “Flower,” calling to mind Luther’s rose, is the LutheranChurch. The “Scent” is the hint of what this music hopes toachieve. His main intention with this project is to encourage theuse of the arts in a way which confesses that “we are to God thearoma of Christ among those who are being saved and those whoare perishing” (2 Cor 2:15).This cassette recording consists of selections entitled“Fortress” (prelude), an instrumental into which is weaved themelody of Luther’s “A Mighty Fortress Is Our God.” Then follow“Salvation Unto Us Has Come,” a non traditional setting of thishymn for the church and to the world; “Come Unto Me,” the textof Matthew 11:28–30; “Lord, Keep Us Steadfast in Your Word,”Luther’s hymn accompanied by acoustic guitar; “The CheerfulGarden,” an instrumental inspired by Luther’s description ofheaven as a cheerful garden in a letter to his little son, Hans;“Jester’s Return,” an instrumental recalling Luther’s words “I shallfor the time being become a court jester”; “Water and the Word,”baptismal devotion; “In, With, and Under,” a hymn for the Lord’sSupper; “I Shall not Die, But Live,” the text of Psalm 118:17;“Angels of Heaven,” a cradle hymn in the Lutheran tradition; and“Fortress” (postlude), the closing instrumental incorporatingLuther’s “From Heaven Above to Earth I Come.”Larson notes that Luther remarked: “We sing as well as wecan here at table and afterward. If we make a few blunders, it isreally not your fault but our ability, which is still very slight even ifwe have sung [the piece] over two or three times.”A copy of this professionally produced cassette is available for$7 postpaid. Make your checks out to Jeffery Larson and mail to37645 Farwell Drive, Fremont, CA 94536. Volume 2 should beready by the end of 1995. Larson plans for the two volumes to beincluded on a single compact disc at that time. In the Trinity issueof LOGIA Forum we plan to include an essay by Larson entitled“Except for Rituals.”JAB