SPIRITUAL COUNSEL FOR CHURCH OFFICERS.
1. This epistle selection treats of spiritual things, things which chiefly pertain to the office of the ministry and concern the Church authorities. Paul instructs how those in office should employ their gifts for the benefit of one another and thus further the unity and advancement of the Churches. Inharmony is a deplorable offense in the case of Christians, putting them in the worst possible light, and making it impossible for them to steer clear of factions. Divisions are an offense to the world"s wisest and best, who cry out, "If the Christians" doctrine were true, they would preserve unity among themselves, but as it is they envy and slander and devour one another." For, though the world carries its own great beam in its eye, it cannot refrain from judging us for our mote, and thus exalting itself as if it were pure and beautiful.
PERFECT HARMONY NOT TO BE EXPECTED.
2. Well, we cannot altogether prevent inharmony in the Church. Paul says (1 Cor 11, 19), "For there must be also factions among you, that they that are approved may be made manifest among you." Wherever the Word of G.o.d has a foothold, there the devil will be. By the agency of his factions he will always build his taverns and kitchens beside G.o.d"s house. So he did at first, in Paradise. In the family of Adam he entrenched himself, establishing there his church. And such has been his practice ever since, and doubtless will ever be. He who takes offense at differences in the Church, who when he sees any inharmony at once concludes there is no Church there, will in the end miss both the Church and Christ. You will never find any congregation of such purity that all its members are unanimous on every point of belief and teaching and all live in perfect harmony.
3. Paul had experience in this matter in the case of the beautiful and famed Church at Corinth in Achaia, which he himself planted and where he taught two years. Soon after his departure they began to disagree about their preachers and to attach themselves to certain ones--some to Paul, some to Peter, some to Apollos. Though these had all taught correctly, though they had been unanimous in their doctrine, yet men would cleave to a certain one because he was more or differently gifted than the others, could speak better, or was more attractive in personal appearance. And among the ministers of the Church, if one had a special gift or office, he thought he ought to be a little better and a little greater than the others.
Necessarily, from such division and inharmony, grew hatred, strife and jealousy, resulting in great injury and disorder to the Church.
4. We must, then, so far as possible, guard against this fatal evil, though we cannot altogether keep it out of the Church. Were we to offer no resistance at all, the devil would seize all authority and bring every element into discord. But when we resist Satan, G.o.d will continue to extend his grace and favor, and some fruit and improvement will follow. Even were it not possible for us to accomplish anything, yet as faithful ministers we must not keep silent if we would not be regarded indolent hirelings who flee when the wolf comes. See Jn 10, 12.
5. Such is the tenor of this text from Paul. He begins by preaching on spiritual gifts and admonishing the Corinthians how to conduct themselves in respect to them. In proportion to the greatness and excellence of the gifts are flesh and blood inclined to discord and to coveting personal honor. Let one have a good understanding of the Scriptures and be able to explain them, or let him have the power to work miracles, and he will soon begin to have an extravagantly good opinion of himself, deeming himself worthy the honor of all men, desiring the mult.i.tude to follow only him, and positively refusing to regard anyone his equal. He will seek to create something new in doctrine, to change the old order, as if he could introduce something better than others, who must be infinitely below him or at least his inferiors.
6. The same thing has taken place in our day--and will continue to take place--with respect to the Gospel. But through the grace of G.o.d that Gospel is brought to light again, and rightly instructs and harmonizes the people. The devil, unable to rest, had to rouse his factious rabble, his selfish souls, who desired the name of being superior and inspired people, a people who could preach, write and explain the Scriptures better than others; for they had learned a little from us. They conceded that the Gospel had indeed made a beginning, had somewhat purified ecclesiastical doctrine, but claimed it had not gone far enough; it was necessary that greater improvement be made--Church doctrine must be brought to far greater perfection.
But as Paul says (1 Cor 3, 11), they could, with their doctrine, lay no other foundation, could preach no other Christ, than the Christ of the Gospel. Nevertheless, they pretended to teach something better and higher. They hindered and perverted the true doctrine. Their work could not be called building up the faith, but was rather breaking up and destroying its foundation and leading the people back into error and blindness. So Paul begins his admonition in these words:
"Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led."
7. Paul reminds the Corinthians of their manner of life before they became Christians, for he would have them pause to think that their gifts, past and present, are not of their own procuring, nor are any gifts bestowed upon them because of merit on their part. It is his intent to restrain them from pride in their gifts and from disputations concerning them; to keep them from divisions and from pretending to teach and introduce into the Church something new and better. But at the same time he deals a blow to those who take offense at inharmony among Christians.
8. "Recall, all of you," Paul would say, "your manner of life before you came to Christ. What were you? Mere darkened heathen, having no knowledge of G.o.d but suffering yourselves blindly to be led by anyone who should say aught to you of G.o.d. All your devotion was but a discordant worship. Each one--even the child in the cradle, the infant at the mother"s breast--must find his own idol wherever he might turn." St. Augustine tells us that the city of Rome alone had more than four hundred G.o.ds, and that it erected a church for all the G.o.ds in the world, which building still stands--the Pantheon.
"These superst.i.tions," Paul"s words imply, "you followed as you were led; you flocked after them, praying and sacrificing, hanging your hearts upon dumb idols which could not teach and advise you, could not comfort, relieve or help you. In return for your devotion you obtained only the privilege of being a blind, wretched, divided, miserable people, unable to fortify yourselves against any error, and allowing yourselves to be distracted by the advocate of any doctrine.
You were like a flock of helpless sheep scattered by wolves.
9. "But now you have been turned from that manifold idolatry to the one true worship and have been enlightened by G.o.d"s Word. More than that, in Christ have been bestowed upon you great and glorious gifts--discerning of the Scriptures, diversities of tongues, power to work miracles--things impossible to the world. It is unmistakably evident that you embrace the true G.o.d, who does not, like dumb idols, leave you to wander in the error of your own speculations, uncounseled by the Word; a living G.o.d, who speaks to you that you may know what to expect from him, and works among you publicly and visibly.
"Therefore, it is not for you to make divisions among yourselves after the manner of the heathen as you see in the great Babel confusion and divisions of the world, where no one agrees with another, where one runs to this his idol and another to that, each claiming superiority for his own. Knowing that you all embrace the one true G.o.d and his Word, you are to hold together in one faith and one mind, not disagreeing among yourselves as if you had a variety of G.o.ds, of faiths, of baptisms, spirits and salvations."
CAVILERS THEMSELVES LED ASTRAY.
10. Paul speaks with particular plainness to the fault-finding and insolent cavilers against Christians and to other factious leaders when he says, "Ye were led away unto those dumb idols, howsoever ye might be led." This cla.s.s peremptorily judge and criticise the life and doctrine of the Church because they see therein a measure of defects, and even some divisions and disagreements; notwithstanding the fact is plainly evident to them that the Church possesses the Word of G.o.d in purity, a knowledge of Christ, an illumined understanding of G.o.d"s will and his grace, and true comfort for all distress of conscience, and that, in addition to all these, the Holy Spirit manifestly operates with them. At the same time, these same uncalled-for and self-const.i.tuted critics would never have been able to say anything about the Christian religion had they not witnessed that religion in the little company of Christians who have the Word of G.o.d and the Spirit"s gifts.
11. These fault-finders were individuals who, undoubtedly to a greater extent than others, suffered themselves to be blindly led in whatever way was pointed out, and who gave credence to what was taught and preached to them concerning the way to serve G.o.d, yet who all the time were but worshipers of dumb idols, possessing not the Word of G.o.d and having no witness to the truth of their faith and their works. Each believed and followed the devices of his own imagination or the popular choice. No man was able to teach anything certain and steadfast, anything to give the heart satisfaction and perfect security. They continually changed from one thing to another, accepting every new thing presented as real worship and true doctrine.
12. And the world, ever from the beginning, has had naught but dumb idols in the countless forms of worship offered to the numerous G.o.ds--G.o.ds which never existed, but of which images were made and to which divine honors were shown. Worship has been rendered to the mere names of misfortune, disaster and disease, of all sorts; yes, to insects, and to garlic and onions even. Yet, in the practice of all this idolatry, supposed to be evidence of great holiness, each one sacrificing to the idol of his choice--in it all no one could have the a.s.surance of being heard and answered by his G.o.d. Men had no word or sign of the divine will or work; they possessed naught but a vain dream and delusion of the human imagination; man devised and made his own idols.
13. And what did we under the papacy but walk blindly? We suffered ourselves to be led just as we were directed by the names of G.o.d and the saints. I was myself a pious monk and priest, holding ma.s.s daily, wherein I worshiped St. Barbara, St. Anna, St. Christopher and others--more saints than the calendar mentions, some of whom no one knew anything about. I had no knowledge of Christ, I knew not why I should find comfort in him nor what I should expect of him. I was as much afraid of him as of the devil himself, regarding him more a stern Judge than a Saviour. How many shameful pilgrimages were made to dead idols of wood and stone, images of Mary and of the saints!
How many were the pilgrimages to the graves of the dead, and to bones called "holy relics"! These relics were mere open deception, devised by shameless impostors; yet such worship was established by popes and bishops, and indulgences granted therefor.
14. How many new saints, new brotherhoods, new psalms to Mary, and new rosaries and crowns did the monks daily invent? In fact, everything each individual monk might dream of had to be a special form of worship, and no one inquired whether or not it was at all authorized by G.o.d"s Word. When we had done all, we were uncertain that we had pleased G.o.d. What was this sort of worship but a worship of dumb idols in the place of the living G.o.d--idols which could not talk with us and could not give any definite information or comfort, but left the people fettered and ruined with eternal doubts?
FAITH IN THE ONE CHRIST PRODUCTIVE OF UNITY.
15. But Christians, as Paul says, have not a dead and dumb G.o.d, for which the Lord be praised! Nor will we countenance such idols. We have a living, speaking G.o.d, who gives us his infallible Word. We know how he is disposed toward us and what we may expect from him; namely: through faith in Christ we have forgiveness of sins and are his beloved children; and as evidence of acceptance with G.o.d, we have baptism and the Holy Supper, the office and gifts of the Holy Spirit, by which he works in our hearts. We know that in the faith of Christ our works and lives are pleasing to G.o.d, and that he will hear and help when in our distress and weakness we cry unto him.
16. Where this confidence obtains, where hearts enjoy such faith, there will be unity in the Church; for verily no one then will allow himself to be led into the manifold doctrines of insensible idols.
But dissensions, sects and divisions are sure signs that the true doctrine is either ignored or misunderstood, men thus being left in a condition to be "tossed to and fro and carried about with every wind of doctrine," as Paul says (Eph 4, 14); which is indisputably the case with these same schismatics who condemn the Church and her doctrines because of some discordant ones.
The schismatics show by their very instability that they do not embrace the true, uniform and established doctrine, nor can exhibit any subst.i.tute for it. They refuse to see that in cases where the Christian doctrine does not obtain, there is only blindness, distraction and confusion, and warring factions and sects, none agreeing with another, each claiming to be better than the other.
Numerous have been the sects of monks, and of saints of the Pope and his G.o.d the devil, no two of which agreed. Each cla.s.s regarded its own whims and speculations, and claimed to be holier than the others.
The Pope, however, gave validity to them all, granting great indulgence to these factious fraternities. And I am not saying anything of other discords in the papacy--among the monasteries and in the parishes, and between these and the cloisters everywhere, perpetual quarreling, rioting and bitter contention. Such is inevitably the case when righteousness and divine worship are made to consist in external self-devised works and forms, for then each individual, pleased with his own ideas, thinks his way right; under such circ.u.mstances, there can never be unanimity of opinion as to what is right and the best.
17. "From these numerous sources of disunion and idolatry," Paul would say to the Corinthians, "you are now delivered. You know you embrace the real Word of G.o.d, the true faith. You worship one G.o.d, one Lord, and enjoy the same grace, the same Spirit, the same salvation. You need not seek other forms and ceremonies as essential to salvation--wearing a white or a gray cowl, refraining from this or that food, forbearing to touch certain things. No diversity of external service, of persons, offices and conditions, destroys the unity in Christ.
"But take heed to continue in unity, to hold fast to it.
Unquestionably, you should be made wiser by the experience you have had with error; in the future you ought to be prudent, and watchful against being allured from the unity of this settled mind and true faith into your former blindness again. But so it will certainly befall you if you forget such grace and seek your own honor and praise more than the doctrine of the Holy Spirit and his gifts, and come to despise one another and to conduct yourselves as if you had many and not the same G.o.d, the same Christ, the same Spirit. G.o.d"s gifts cannot be different from, but must be one with his nature, and hence he cannot give to one a better Gospel or a different baptism from that given another."
In short, Paul teaches there must be unity in Christ, otherwise we have no Christ, no G.o.d and Holy Spirit, no grace nor salvation; as the next verse emphasizes.
"Wherefore I make known unto you that no man speaking in the Spirit of G.o.d saith, Jesus is anathema [calleth Jesus accursed]; and no man can say, Jesus is Lord, but in the Holy Spirit."
18. "Why make divisions and differences," Paul inquires, "in the doctrine and faith of the Church, which rests wholly upon the one Christ? In him you are to be one if you are Christians at all; you must harmoniously praise him, according to your individual gifts. No one can possibly possess the Holy Spirit if he does not regard Christ as the Lord, much less if he call him accursed. Destroy the foundation and you destroy all; there will be no G.o.d, no Spirit, and all your claims, teaching and works are naught. You must recognize and be governed by the fact that either Christ must be received and believed in as the one true Lord, and praised and glorified as such, or else he will be cursed; between these alternatives is no medium."
THE SPIRIT, THE TEST OF THE TRUE TEACHER.
It is easy, then, to judge the doctrine of every official teacher of the Christian Church. No one need resort to faction, no one need gaze hither and thither in uncertainty and hesitate as to which gift or which person is most to be regarded. We are to make the doctrine of this verse the standard and authority as to what and how we preach concerning Christ. He who speaks by inspiration of the Holy Spirit certainly will not curse Christ; he will glorify and praise him. So doing, he surely will not teach error, or give occasion for divisions. If his teaching is not to the glory of G.o.d, you may safely conclude that he is not true, not inspired by the Holy Spirit.
19. Thus Paul rejects the glorying and boasting of the sects over their offices and gifts--they who pretend to be filled with the Spirit and to teach the people correctly, and who make out that Paul and other teachers are of no consequence. Themselves the chief of apostles, the people must hear them and accept their baptism. More than that, they demand a higher attainment in the Spirit for Gospel ministers, deeming faith, the Sacrament and the outward office not sufficient.
But Paul says: "Boast as you will about the great measure of the Spirit you possess, it is certain that the Spirit-inspired teacher will not curse Christ." In other words, such boasting of the Spirit will not answer the purpose. What you believe and teach concerning Christ must receive attention. You are either reproaching and cursing Jesus, or praising him and owning him your Lord. If your preaching and teaching fail to point to Christ, something else being offered, and you nevertheless boast of the Spirit, you are already judged: the spirit you boast is not the Holy Spirit, not the true Spirit, but a false one. To it we are not to listen. Rather we are to condemn it to the abyss of h.e.l.l, as Paul declares (Gal 1, 8), saying: "But though we, or an angel from heaven, should preach unto you any Gospel other than that which we preached unto you, let him be anathema."
20. When Paul here speaks of calling Jesus accursed, he does not only have reference to openly blaspheming or cursing Christ"s name or person after the manner of heathen and of unG.o.dly Jews; with them Paul has nothing to do here, nor are the Corinthians supposed to be of that character. Paul refers rather to the Christian who, though boasting of the Holy Spirit, does not preach Christ as the ground of our salvation as he should, but, neglecting this truth, points the soul away to something else, pretending that this subst.i.tute is of the Holy Spirit and is something better and more essential than the common doctrine of the Gospel.
All such teachers are in reality simply guilty of condemning, reproaching and cursing Christ, though themselves bearing and boasting that name. To slight Christ"s Word and ministry, and exalt in their stead other things as mediums for obtaining the Holy Spirit and eternal life, or at least as being equally efficacious and essential--what is this but scorning Christ and making him of no consequence? Indeed, according to Hebrews 6, 6 and 10, 29, it is crucifying the Son of G.o.d afresh, and treading under foot his blood.
21. Christ himself explains the office and ministry of the Holy Spirit--what he is to teach in the Church--saying (Jn 15, 26), "He shall bear witness of me." Again (Jn 16, 14): "He shall glorify me: for he shall take of mine, and shall declare it unto you." The tongue of a minister of Christ--the language he employs--must be of that simplicity which preaches naught but Christ. If he is to testify of the Saviour and glorify him, he cannot present other things whereby Christ would be ignored and robbed of his glory. He who does so, certainly is not inspired by the Holy Spirit, even though he possess great gifts and be called a teacher, a bishop, a pope, a council, an apostle even--yes, an angel from heaven. There were among the Corinthians some who thus neglected to preach only Christ, and presented instead the apostles, making choice of them--one Cephas, another Apollos and a third Paul.
And just so our monks have done. They have in a way highly extolled Jesus, have in words honored and worshiped his name and used it to clothe all their lying nonsense and idolatry. For instance, they exalt Mary as the mother of Jesus and Anna as his grandmother. But they have thus torn men"s hearts away from Christ, turning over to Mary and the saints the honor due him alone, and teaching the people to invoke these as mediators and intercessors having power to protect us in the hour of death. This is subst.i.tuting dumb idols for Christ.
No saint has ever taught such things; still less does the Word of G.o.d enjoin them. Thus the monks really curse and insult Christ.
22. The Pope, throughout his whole administration, has been guilty of such insult to Christ, notwithstanding his boast that his kingdom represents the Christian Church, that he truly possesses the Holy Spirit and that his decrees and ordinances must be respected. Nothing can dissuade the Papists from their practice. They ever boast of being led by the Spirit, yet their vaunting is mere malediction, not only of Christ in person, but of his Word and his sacraments. For they openly condemn, and denounce as heresy, the doctrine of the Gospel, which Gospel a.s.sures us that to Christ alone we owe the unmerited forgiveness of our sins; they condemn also the use of the sacraments according to Christ"s command and inst.i.tution. And they destroy the people who thus offend them.
The fact is, the Pope has in our doctrine nothing to curse but Jesus Christ, its foundation and principle, expressed by his Word and sacraments. The same is true of other factions--the Anabaptists and similar sects. What else do they but slander baptism and the Lord"s Supper when they pretend that the external Word and outward sacraments do not benefit the soul, that the Spirit alone can do that? But in these matters you have Paul"s sure word of judgment to strengthen your faith. You may be a.s.sured that the factions of the Pope and other sects are not, as they boast, the Church of Christ, but accursed schisms of the devil. The true Church, the righteous bride of Christ, certainly will not curse him nor persecute his Word.
Let no one be moved by hearing men loudly boast about Christ after the manner of the false apostles who called themselves disciples of the true apostles of Jesus, and claimed that certain of their number had even seen Christ in person. The Saviour himself warns us against this cla.s.s when he says (Mt 24, 5-24), "Many shall come in my name ... and shall show wonders"; and (Mt 7, 21), "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven."
HOLY SPIRIT ALONE GIVES a.s.sURANCE.
23. Paul has the same thought here when he says, "No man can say, Jesus is Lord, but in the Holy Spirit." To call Jesus "Lord" is to confess one"s self his servant and to seek his honor alone; to act as his messenger or the bearer of his Word and command. Paul"s reference here is chiefly to the office representative of Christ and bearing his Word. Where the office answers these conditions and points to Christ as the Lord, it is truly the message of the Holy Spirit, even though the occupant of the office does not in his own person possess the Spirit; the office itself is essentially the Holy Spirit.
Hypocrisy and invention have no place here. One must proceed in sincerity if he would be certain he is Christ"s minister, or apostle, and really handles his Word. Only the inspiration of the Holy Spirit can give one this a.s.surance.