Tension rises between Martin and his father. Luther takes his monastic vows, and is loyal to the Augustinian order until his excommunication from the church of Rome. Ordained after a couple of years, and faced with conducting his first Mass, he expresses inordinate fear at the thought of the presence of God as he performs what he believed would be the miracle of transubstantiation.He rises through the ranks due to exemplary dedication. He is rewarded by being appointed to take a pilgrimage to Rome. This trip proves seriously disillusioning for Luther, as he witnesses many corruptions among the clergy there. He also sees the faithful coming to Rome and being taken advantage of by the hierarchy. Other accounts corroborate Luther’s claims of the rampant corruption in Rome, so although his account is written after his excommunication, his account is not entirely to be discounted. Among Luther’s concerns was that when the laity seek to do penance, their spiritual concerns should not be met with a sort of spiritual-monetary transaction. Sin is serious, Luther believed, and the Church ought to treat it as such.
A few years later he earns his doctorate, and is invited to be a professor of theology at a new university in Wittenberg, a small town in northeast Germany, quite out of the way of the more influential centers across the German provinces. Luther becomes quite a popular figure, and some time into this new phase of Luther’s life, the scandalous abuse of indulgences reaches Wittenberg. While they were not allowed to be sold in Wittenberg by the local prince, Wittenbergers crossed the river to purchase indulgences from the charismatic indulgence preacher, Johann Tetzel, who marketed them in an excessively crass way which even Catholic authorities today admit were not based in any teaching or practice commended by the Church of the day.
Luther’s response was to post ninety-five theses to organize a formal debate among scholars on the power and efficacy of indulgences. Written in Latin, Luther posted his theses to the door of the Castle Church in Wittenberg on the eve of All Saints’ Day, October 31, 1517. Luther’s theology has not at this point changed, and his theses were no revolutionary stance, although he does make some valuable statements that reflect the teaching of Scripture and are rooted in sound logic.
It may be January 2018 now, but I am finally taking time to post the videos I made of our 2017 DFW Reformation Conference at Mid-Cities Presbyterian Church (OPC) in Bedford, TX the weekend prior to the 500th anniversary of the Protestant Reformation. The camera we used was borrowed from a generous member who did not attend the conference, and we were unable to prevent the camera from shutting off after about 15 or so minutes, so each lecture is uploaded in parts, with only a minute or so of material lost. Today, I am sharing part one of three of Dr. Jonathan Master’s opening lecture, “Martin Luther and the Ninety-Five Theses” along with my own summary which follows.
Background summary of church history.
Rise of Islam (7th-8th centuries) is the most significant event that changed the landscape of the church in history. All the most significant, influential churches, councils and debates, took place in the eastern half of the Roman Empire, centered in Constantinople in Asia Minor (modern day Istanbul, Turkey).
Rise of the Papacy With the fall of Constantinople to Islam, Rome in western Europe arises as the more prominent city among the five Patriarchates across the empire. It is only after this that the Roman Popes begin to assume and claim primacy over other bishops.
Rise of Purgatory Vague references in the ancient era of church history to an intermediate state develop in the Middle Ages to become the penitential system that deals with sins after death. Medieval papal pronouncements establish the teaching of a “treasury of merits” and offer “indulgences” by which the Papacy holds out the hope of a shortened time in Purgatory in exchange for acts of charity. By the time of Luther, this had degenerated to a crass exchange of spiritual benefits for oneself and his loved ones for money.
Background of Martin Luther
Luther’s Father a Successful Entrepreneur who intends to educate his son for a profitable law practice which will not only give Martin a comfortable life, but also benefit the family business. Luther wavers about this life plan before he reaches a crisis point during a lightning storm in a field as he walks one night, pledging to Saint Anne that if he survives, he’ll become a monk.
On October 31, 1517, a German monk and professor of theology by the name of Martin Luther posted a notice proposing a public debate to discuss abuses on the part of his Church by which she was taking advantage of the poor, distorting her teachings, and potentially endangering the souls of the faithful. Little did he know that this simple act would spark one of the great historic movements in world history which played a role in bringing the Western world into the modern era, and plant the roots of what would come to be known as the Protestant branch of the Christian Church.
Your neighbors at Mid-Cities Presbyterian Church, along with Protestant churches around the world, are commemorating this event which happened exactly 500 years ago as of this October 31st, by hosting a conference presenting the life of Martin Luther, his posting of the famous “Ninety-Five Theses,” his teachings on the Cross of Christ, and the power of the Holy Scriptures in shaping the Christian life of the believer. We cordially invite you to join us at this special observance of our annual DFW Reformation Conference Friday through Sunday, October 20-22, 2017.
Cairn University Professor of Theology, Dr. Jonathan Master will introduce us to the historic life, theology and spirituality of the Father of the Protestant Reformation, Dr. Martin Luther (1483-1546).
Dr. Master teaches theology, church history, and New Testament at Cairn. He also oversees Cairn’s honors program, part of Cairn’s Center for University Studies.
Dr. Master also serves as executive editor of the online magazine Place for Truth, as well as host of the podcast Theology on the Go (both sponsored by the Alliance of Confessing Evangelicals). He has authored the book A Question of Consensus (Fortress Press) and a number of articles, in addition to editing The God We Worship (P&R). Prior to teaching, he served in pastoral ministry for ten years.
Friday 10/20 7:00PM “Martin Luther and the 95 Theses”
Saturday 10/21 9:00 AM “Martin Luther’s Theology of the Cross”
Saturday 10/21 10:30 AM “Martin Luther and a Life Shaped by the Word”
Sunday 10/22 10:30 AM Dr. Master preaches “A Mighty Fortress” in morning worship at Mid-Cities Presbyterian Church
Southwestern Baptist Theological Seminary in Fort Worth, Texas, hosts the Day-Higginbotham Lectures each year. “…[E]stablished by an endowment fund in 1965 donated by Mrs. Edwin M. Reardon, III as a memorial to the late Paul Clanton Higginbotham and to Mr. and Mrs. Riley Day, Mrs. Reardon’s parents.” In 2014, when Southwestern Seminary President Dr. Paige Patterson introduced Carl Trueman (Paul Wooley Chair of Church History at Westminster Theological Seminary in Philadelphia, Pennsylvania) who preached on Elijah in a chapel service (see my post on that), Patterson said while he generally “has no use for Calvinists,” he does appreciate Carl Trueman’s work as “a critic of the culture.” The lectures Dr. Trueman delivered at the 2016 Day-Higginbothm Lectures certainly demonstrate what Patterson appreciates most about him.
In his introduction to the second lecture, Dr. Trueman explains that his denomination, the Orthodox Presbyterian Church, is known more for the “spirituality of the church”, rather than for “engaging the culture,” and that social commentary has not always been his focus, but that the rapid change in modern American culture toward the LGBTQ movement is a case of “the culture engaging the church,” making it a moral issue which stands to trigger important changes in the way the Christian church relates to the issues of sexual identity politics in the years to come.
The title for Trueman’s series of lectures is “Christiantiy and Its Discontents,” a title which alludes to Sigmund Freud’s Civilization and Its Discontents. He also cited much from another early twentieth century philosopher, Wilhelm Reich, and Trueman shows how much of what both writers thought about issues related to sexual identity so many decades ago is bearing fruit in today’s rapid change of attitudes about the definition of marriage and more recently with the issue of transgenderism. He also recommends Phillip Rieff’s book Triumph of the Therapeutic, now available in it’s 50th anniversary 2016 edition (couldn’t find a link to it, but here’s its 40th anniversary edition).
Dr. Trueman opened his first lecture on Thursday morning with a reading of Genesis 2:15-25, focusing on verse 24:
The LORD God took the man and put him in the garden of Eden to work it and keep it. And the LORD God commanded the man, saying, “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”
Then the LORD God said, “It is not good that the man should be alone; I will make him a helper fit for him.” Now out of the ground the LORD God had formed every beast of the field and every bird of the heavens and brought them to the man to see what he would call them. And whatever the man called every living creature, that was its name. The man gave names to all livestock and to the birds of the heavens and to every beast of the field. But for Adam there was not found a helper fit for him. So the LORD God caused a deep sleep to fall upon the man, and while he slept took one of his ribs and closed up its place with flesh. And the rib that the LORD God had taken from the man he made into a woman and brought her to the man. Then the man said,
“This at last is bone of my bones
and flesh of my flesh;
she shall be called Woman,
because she was taken out of Man.”
Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh. And the man and his wife were both naked and were not ashamed. (Genesis 2:15-25 ESV)
In his second lecture Thursday night, Trueman explained that verse 24 was not a sentimental or emotional description of human sexuality, but that it focuses on the way sexuality serves as a social rite of passage to adulthood in the ancient world, and continued to do so even in the peasant societies of the late medieval and early modern eras of Western civilization, evidenced by the fact that marriage was consummated in the view of witnesses, if not put on public display as a means of making this formal relationship a matter of public record, so far from being some form of voyeurism.
Trueman helps us understand that when Christians argue that what it is they are against is homosexual activity, the broader culture still insists on seeing it as an attack on the very psychological identity of a segment of society, and therefore the Christian’s words fall on deaf ears at best, and are taken as a form of political oppression at worst. We aren’t conceding the presuppositions of the world, therefore the world rejects our attempts to explain our rejection of homosexual behavior.
Trueman discusses pornography, explaining that it is a perennial problem which has existed for as long as humans have had the capacity to convey images of sexuality, but that it’s recent sharp increase in accessibility by everyone who has internet access is unprecedented in history and is now the #1 pastoral problem in the Christian church, even seeing a sharp increase in usage among females.
I was unable to take down a precise outline of Dr. Trueman’s remarks, but the above is an introduction to the issues he describes as currently changing the modern world and challenging the Christian church.
Congratulations to Rev. Jeremy Boothby, the newly ordained and installed pastor of Christ Covenant OPC in Amarillo, Texas. This is a sister church in my church’s Presbytery of the Southwest, which facilitates the connectedness of our Orthodox Presbyterian congregations located in Texas, Oklahoma and New Mexico. Last Friday was the day of the installation service, where Drs. Lane Tipton and K. Scott Oliphint both spoke. Amarillo is the hometown of Dr. Oliphint, along with his brother, Rev. Kyle Oliphint, who is now pastor of Grace Community PCA on the north side of Fort Worth, near Keller, Texas. I decided to post this playlist because I knew there would be a few of you out there who just have to see Lane Tipton and Scott Oliphint doing what they do. I can’t say that I blame you. The videos are courtesy of Pastor Andrew Moody of San Antonio Reformed Church. Don’t let the YouTube channel confuse you, the events in the videos take place in Amarillo, even though they are posted by a guy from San Antonio.
I got to know Pastor Boothby when my wife and I were counselors at camp down in Leakey, Texas. Jeremy and I led a team of campers in putting together a skit featuring the camp’s theme. Jeremy had the idea to imitate those commercials with the guy sitting at a table asking a group of kids “Which is better?” in which hilarity ensued. We had a unique combination of personalities on our team, which gave us some good “Kids Say the Darnedest Things” moments. I also got to see what a capable athlete he was on the basketball court, which I suppose is why I commented on the video of the newly installed Pastor Boothby giving his first real live benediction that his smile looks like he’s repressing the urge to dance in the end zone or something. I wish I could find those camp pictures but we’ve been slowly transferring files from an old computer to a new one and I haven’t been able to locate them, not even on our Carbonite account. If I find them soon, maybe I’ll update the post.
May Pastor Jeremy Boothby enjoy many fruitful and happy years pastoring Christ Covenant OPC in Amarillo, Texas!
In this day when America is, for better or worse, trying to wind down its war against radical Islamist jihadists, Skidmore College Professor and Director of Religious Studies, Mary Zeiss Stange, opines in a USA Today piece that we don’t think enough today about how religion can be a source of evil as well as good. Just let that sink in for a moment. But Stange’s focus is not on radical strains of Islam. Hers is on the Orthodox Presbyterian Church. You know, that “hyperconservative offshoot of the mainstream Presbyterian Church USA” which she calls “Calvinism on steroids” because it “sees the world in stark either/or terms” in which you are either “saved and bound for heaven. Or you are a sinner, treading a one-way path to the fiery pit of hell.” She characterizes the struggle to discern one’s eternal destiny as “making extraordinary demands on a sensitive young person’s conscience and conduct.” Having painted this dramatic portrait of my denomination with such colorful brush strokes, broad as they may be, she then proposes the possible diagnosis for the “chaotic mood swings” which lead to Bowe Bergdahl’s “transformation from gung-ho warrior to pacifistic deserter”: “The Orthodox Presbyterian Church compels followers to feel the inner spark of absolute certainty of one’s own God-given righteousness.” This is what we hyperconservative Calvinists on steroids call “assurance of salvation.” But Stange’s description of this teaching is overly simplistic, and with the use of the phrase “absolute certainty,” she is associating the OPC with that predominant flaws of the fundamentalist movement. In the doctrinal standard of the OPC, the Westminster Confession of Faith, we find a little more nuance in what we confess about the Bible’s teaching on assurance. Chapter 14, “Of Saving Faith,” section 3, reads,
This faith is different in degrees, weak or strong; may be often and many ways assailed, and weakened, but gets the victory: growing up in many to the attainment of a full assurance, through Christ, who is both the author and finisher of our faith.
Likewise, in Chapter 18, “Of the Assurance and Grace of Salvation,” the doctrine is treated more fully. Section 3 again demonstrates our allowance for degrees of assurance which may often fall far short of Stange’s portrayal of “absolute certainty.”
This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness.
These excerpts indicates that not all will come to “absolute certainty” regarding their assurance of salvation, but this lack of absolute certainty does not necessarily entail the absence of faith. A weak faith, maybe, but a saving faith nonetheless. Since 2012, the congregations of the OPC have been praying that Bowe Bergdahl would come to faith in Christ, if he truly does not believe, or, if he does, that the Lord would strengthen that faith, that he might grow up “to the attainment of a full assurance, through Christ, who is both the author and finisher of [Bowe’s] faith.” We are careful to point out that assurance is a goal, yet it is not a constant, unwavering quality of the genuine Christian life. For those who find this assurance of faith elusive, it is our desire to comfort, encourage, and point them again to the imputed righteousness which Christ procured by his humble, sinless life, propitiatory death and glorious resurrection in the Word of God preached, and signified and sealed to them in the sacraments of baptism and the Lord’s Supper. Each of these are ordinary means of God’s grace which can develop an assurance that is not contingent upon the strength of one’s faith, or the quality of his works. So it’s not as if those of us who believe in assurance of salvation strive to keep the heat turned up on people to make sure they get some “feeling” of certainty, or else they’re in trouble. That is mischaracterization of the doctrine of the grossest sort on the part of Professor Stange.
Yet it is just such a one-dimensional view of the doctrine of assurance which Professor Stange would have us believe makes my religion a “source of evil.” The idea that moral absolutes and the search for assurance of salvation are bad is consistent with the contemporary religious and philosophical culture in Western civilization, where secularism and relativism are the virtues of our time. I can’t help but see the climactic light saber duel between Obi Wan Kenobi and Anakin Skywalker in Star Wars Episode III: Revenge of the Sith, in which the latter paraphrases Jesus (and George W. Bush) by declaring the ultimate either/or proposition, “if you’re not with me, then you are my enemy,” to which the former replies, “only a Sith deals in absolutes.”
That’s right, dear reader, if you affirm the Ten Commandments, and believe that only through repentance of sin and faith in Christ can one find assurance of salvation from eternal conscious torment, then to liberals like Mary Zeiss Stange, whose kind of view is currently in favor, you have embraced the Dark Side, and your form of religious extremism is what makes people want to kill the innocent and take over the world, and it may even be what stresses our kids out when they can’t “feel” this “absolute certainty” and makes Bowe Bergdahls of them. I never cease to be amazed by the logical leaps which liberals make about orthodox Christianity. It’s positively fundamentalistic.
But Bergdahl’s woes cannot be the sole responsibility of the Orthodox Presbyterian Church, because, from what I’ve read, the Bergdahl family were members of two different OPC congregations in the past, neither of which exist today. I’ve heard that it is possible that they may remain under the oversight of their regional presbytery, and Bob and Jani do retain an ongoing relationship with pastor turned missionary Phil Proctor, but the OPC does not seem to be as solely influential in the life of the Bergdahl’s, Bowe least of all, as it may appear.