New Reformation Press has made the classic Rod Rosenbladt lecture, The Gospel for Those Broken by the Church, available as a free download (it used to be for sale only). You can get both the audio (mp3) and the text (pdf) from here.

Later this year, the lecture will also become available as a HD video. Watch this space.

Homily on the 3rd Sunday after Pentecost, 13 June 2010, at Our Saviour Lutheran Church, Fareham (UK).

Text: Luke 7:36—8:3

Jesus with ChildrenThis morning, the teacher of the Sunday school at my congregation reported the following conversation she had with one of the children, a 6-year-old boy:

Teacher: Why do we read so many different stories about Jesus in Sunday school?
Boy: So that we get to know Jesus.
T: What do you mean?
B: Not just know about Jesus, but to get to know Him.

Couldn’t put it better myself!

How often do people — both Christians and non-Christians — criticise the notion that being a Christian is about holding certain facts about Jesus in your head, rather than, say, living a certain kind of life? And often they do it with considerable justification, when theologians, individual Christians, and whole churches reduce the Christian faith to the facts of the faith. To knowing about Jesus.

The key to being a child of God is not knowing about Jesus, but knowing Him. What in some circles is called a “personal relationship with Jesus”.

However, this relationship with Jesus is not distinct from facts about a person. No sensible person would go about human relationships that way. Can you imagine it? “I don’t know the slightest thing about my fiancée. For me that’s not important. What matters to me is to know her.” What sort of odds would a marriage based on that sort of foundation get from a bookie, I wonder.

No, the aim is to get to know Jesus. But we only get to know Him by finding out about Him. As we read and hear about Jesus speaking and acting, we get to know Him as He is. The dogmaticians have referred to these two facets of the faith fides qua and fides quae, the “faith which” is believed, and the “faith by which” one believes. The former informs and creates the latter, the latter receives what the former states.

As Martin Luther might have put it: Thank God that even a six-year-old child knows what the proper relationship between propositional truth and personal faith is!

Saint Luke iconWhile reading Luke 8 with my wife last night, I noticed something that had passed me by before:

Soon afterward he [Jesus] went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. (Luke 8:1)

Proclaiming and bringing. That’s a lovely summary of how the Gospel works: Jesus proclaims and brings the good news, all in one. The proclamation brings what it proclaims.

Or looked another way: preaching is at its heart spiritual care, because preaching is a public exercise of the office of the keys. The preaching of the Law brings about guilt, because it proclaims the condemnation of God on sin. And the preaching of the Gospel brings about absolution, because it proclaims the forgiveness of sins.

All in one neat pair of verbs: proclaiming and bringing.

HT: Cyberbrethren

Saying “Preach the gospel; if necessary use words” is like saying “Tell me your phone number; if necessary use digits.”

GiftI was planning to write a short post on why it is better to receive than to give at Christmas. However, a far more professional and prolific blogger beat me to it. Read it.