God the Crucified

Saturday, September 7, 2024

Christian Funeral - Edward Paul WIttrock

Obituary

Readings: Job 19:23-27; 1 Corinthians 15:50-57; John 11:17-35

Sermon

Wednesday, August 7, 2024

CrossTalk: Forgiveness: Earned and Delivered

On the cross of Calvary, Jesus did two things for the forgiveness of the world. He died and He prayed. By His death, He paid the price of sin—the “wages of death”—and, thus, retired our debts. And, while He was being nailed to the cross, He repeatedly prayed, “Father, forgive them; for they know not what they do” (Luke 23:34).

St. John, the apostle, calls this “propitiation.” He wrote, “if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:1-2 ESV). And St. John, the baptizer, bids us to “Behold, the Lamb of God who takes away the sins of the world” (John 1:29).

Sadly, while Jesus paid for the sins of the whole world on Calvary, not everybody receives this forgiveness—either now or in eternity. Repentance is key. Jesus warns, “[U]nless you repent you will likewise perish” (Luke 13:3 and 5). And, on the Day of Pentecost, Peter preached, “Repent therefore, and turn back, that your sins may be blotted out” (Acts 3:19).

So, when we speak of God’s forgiveness, we are talking about two distinct actions of God—what He accomplished once and for all on Calvary and what He is doing in the here and now. On Calvary Jesus paid the price of your debt in full; and now, in the Church Jesus takes the I.O.U. from your hands and places it on His account.

When Christians understand the bifold nature of God’s forgiveness, it helps them better to understand how they, themselves should forgive. After all, Jesus clearly bids us to pray, “Forgive us our debts as we forgive our debtors” (Matthew 6:12). By these words, we ask that Jesus’ forgiveness be replicated in us—both in the forgiveness itself and in the way that it is done.

Just as Jesus first paid the price of our sins—before we were even aware of them—so also, those who have the Spirit of Christ pay off other people’s sins without requiring a pound of flesh—or even their awareness of the sin.

This means that you are not dependent upon another person’s coming to repentance before you can let it go. I have seen too many people eaten up by their gnawing desire for justice. They can find no peace until the person who sinned against them gives a satisfactory apology—and it’s rarely satisfactory enough. Thus, they are more harmed by this unsatisfied desire than they were by the original wrongdoing.

But God frees you of this unbearable burden by assuring you that he will both see to it that justice is accomplished, and take care of your physical, emotional, and spiritual needs by Himself. Jesus doesn’t require the repentance of others before He takes care of you.

Therefore, your well-being is not held hostage while someone who hurt you remains unrepentant. And Jesus does not require you to hold a grudge until repentance happens.

But neither does He require you to go and tell them words of forgiveness that they are not ready to hear. He may give you that opportunity, or He may not. Your task is to commit your cause to God and pray for them and their well-being. God’s task is to work on your enemy’s heart to bring repentance.

Sometimes that repentance happens in such a way that you will get the opportunity to speak forgiveness aloud. Sometimes it happens after you are dead and gone. Sometimes it doesn’t happen at all.

But whatever God’s timing, you are free—free from the awful burden of holding others to account. You are free to love and serve—even those who have done you wrong. And that’s a freedom that no one can take from you.

Thursday, June 27, 2024

Christian Marriage - Christian and Rachel Lange

University Lutheran Church at Purdue University

June 27, 2024

What God Has Joined Together

Monday, June 17, 2024

CrossTalk: How to live at peace when surrounded by evil

“Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all” Romans 12:17-18.

The Apostle, Paul, wrote these words to the Christians in the heart of the Roman Empire. Rome was the Washington D.C. of its day—the place of unprincipled power and backstabbing.

Against the backdrop of this brutal regime, Paul teaches how a Christian should behave. More than that, he teaches how all people should live. God does not have two standards of justice. But He holds all people accountable to the same standard.

It is a common lament today that public discourse has become nasty, brutal, and mean. Without actually citing Romans 12:17-18, critics of Christianity apply these biblical standards just as stringently to anyone else.

Humility is the foundation of true humanity. “Do not be haughty.” This is not a behavior, but an attitude and an orientation. As Rick Warren put it: “Humility is not thinking less of yourself, it’s thinking of yourself less.” Humility treats every single person as your equal, including your opponent and adversary.

Pride is poison. It enables one person to treat another like dirt while feeling self-justified in doing so. Pride applies stringent standards to “thee” while carving out exceptions for “me.” It makes a person judge, jury, and executioner over everyone else.

How can a judge and executioner “live at peace” with the one whom he condemns? And, if a judge’s duty is to condemn, wouldn’t it be wrong to let him off the hook?

In this way the devil uses our internal sense of justice to disrupt and destroy a peaceful society. God solves this problem by relieving you of the duty to judge. “Beloved, never avenge yourselves, but leave it to the wrath of God” (Romans 12:19).

You may be right in the way that you see the world. But if you are not the judge appointed to dish out vengeance, you are a fellow defendant before the judge of all. “Vengeance is Mine, I will repay, says the Lord.”

When you are relieved of the heavy responsibility of parceling out justice, you are free to “love your enemies and do good to those who hate you” (Luke 6:27).

This is not a neglect of justice. It does not require that you call good evil and evil good. The standards of right and wrong remain intact. God does, however, require you to see that He has taken the sword of justice from your hand and given it to another.

Six verses later, Paul writes that the governing authority “is the servant of God, an avenger who carries out God’s wrath on the wrongdoer” (Romans 13:4).

God provides for a peaceful society not by allowing evil and wrongdoing to go unpunished, but by assigning specific people to certain jurisdictions. Here—and here alone—they serve justice. This allows those without that assignment the freedom to love.

Parents have the job of disciplining their own children—so that others do not. Teachers have the job of correcting academic errors so that all of us need not act like schoolmarms. Judges have the job of sending people to prison or to the executioner so that we need not be vigilantes.

All these servants of God are responsible to God for how they judge. If they judge unrighteously, God will hold them to account by someone higher still. And ultimately, He Himself will act as judge.

Because God has promised to punish every evil and to right every wrong, you are free to live in harmony with one another and at peace with all.

Monday, May 6, 2024

CrossTalk: Religionless Christianity

“Religionless Christianity” is a phrase that has been around for as long as I can remember. But it is usually misunderstood. Too often it is hip lingo for tossing historic Christianity under the bus or for sneering at Christians who take worship, Bible, and Sacraments seriously. But none of these captures its true meaning.

Last week, Eric Metaxas released his latest book, “Religionless Christianity: God’s Answer to Evil.” It is a sequel to “Letter to the American Church” (2022) which was itself inspired by Metaxas’ biography, “Bonhoeffer: Pastor, Martyr, Prophet, Spy“ (2010). The phrase, “Religionless Christianity,” was first coined in a letter that Bonhoeffer sent to a friend 80 years ago this week (April 30, 1944). He wrote it a year before he was executed by the Nazis. And he had a very specific definition in mind.

“Religionless Christianity,” in Bonhoeffer’s vocabulary, is a Christianity that is not—and can never be—relegated to Sunday mornings or hemmed in by church doors. “Religionless Christianity” is Christianity lived out in the open. It refuses to “stay in its lane,” and rejects the Secularist/Marxist doctrine of “the separation of Church and state.”

“Religionless Christianity” does not oppose religious forms and formulations at all. It rejects the false doctrine that the only forms and formulations that matter are those spoken in Church institutions. “Religionless Christianity” understands that to agree with ungodly doctrines to “get along”—whether on campus, at work, or in the halls of power—is just as blasphemous as the recitation of a heretical creed in a pagan temple.

The first pastor of the Christian Church, St. James, wrote “Be doers of the word, and not hearers only, deceiving yourselves” (James 1:22). He is not telling you to bootstrap your way into heaven. “Doing the word” is not the religion that you perform to complete the work of Jesus. That would imply that Jesus lied when He said, “It is finished” (John 19:30)!

“Doing the word,” rather, means that the faith that saves you—the faith that is a pure gift of the Holy Spirit—the faith that you confess in the Creed—has a shape and a form in the world. What we do and say at work, at school, and in the public square are radically changed by saving faith.

And this change is so unalterable and so much at odds with the world that it may land you in jail. It may land you in school detention. It may get you a bad grade on a paper in which you refuse to recite the creeds of the world. It may prevent you from getting a promotion at work. It may get you written up by the Human Resources Department. It may even—as it did in Bonhoeffer’s case—end your life by government execution. Praise God!

“Religionless Christianity” frames your entire life in religious terms. That’s what James was getting at. “If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless. Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world” (James 1:26-27).

A Christian life lived in public requires boldness and courage. But this is not self-generated chutzpah and bravado. It is a gift and creation of God Himself. And it is given through the hearing of God’s Word (Romans 10:17) and through the “washing of regeneration and renewal of the Holy Spirit” (Titus 3:5). God, grant us these gifts in our generation! Amen.