Transcript: Episode 0049

“The Reformation, Its Causes, and Its Consequences”

This transcript:
  1. Was machine generated.
  2. Has not been checked for errors.
  3. May not be entirely accurate.
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00:00:00 – 00:00:19:	This is going to be real loose there.

00:00:19 – 00:00:45:	Welcome to the Stone Choir podcast. I am Corey J. Moeller, and I'm still woe.

00:00:45 – 00:00:50:	Today's Stone Choir, we're going to be discussing the Reformation. As many of you probably know,

00:00:51 – 00:00:58:	next week is the Reformation anniversary of what is observed as Reformation Day,

00:00:58 – 00:01:05:	also known as Halloween or All Hallows Eve. The recognized first Reformation Day, the day that's

00:01:05 – 00:01:13:	being commemorated, is of course Martin Luther nailing the 95 Theses in 1517. That has been

00:01:13 – 00:01:18:	marked as the beginning of what became the Reformation. Obviously, at the time, Luther didn't

00:01:18 – 00:01:23:	know quite what a firestorm he was going to be lighting by posting that, and we'll talk about

00:01:23 – 00:01:30:	that in a little bit. Today's discussion is going to be mostly historical. Basically, you want to

00:01:31 – 00:01:38:	the Reformation and what leapt into it and what came out of it. The books that have been written

00:01:38 – 00:01:43:	could easily fill multiple libraries, as Corey said before we started recording. They're men who

00:01:43 – 00:01:48:	have spent their entire lives dedicated to studying a small portion of the history of this.

00:01:49 – 00:01:55:	In a couple-hour podcast, we're only going to barely even scratch the surface on just the high

00:01:55 – 00:02:03:	notes. The specific overarching theme that I hope we can tease out of this, and the second reason

00:02:03 – 00:02:08:	that we're doing a Reformation episode this particular week, is that this is also the

00:02:08 – 00:02:13:	one-year anniversary of Stone Choir getting started. A year ago last week was the first

00:02:13 – 00:02:20:	episode that we dropped. When we had decided that we wanted to begin doing a podcast together,

00:02:20 – 00:02:27:	Corey and I talked about the reasons for it and what we hope to accomplish.

00:02:29 – 00:02:32:	One of the things we'll be talking about towards the end that we wanted to do was

00:02:32 – 00:02:39:	not to be an overtly Lutheran podcast just for Lutherans. This isn't all about Luther. This

00:02:39 – 00:02:44:	isn't all about Lutheran doctrine. We do talk about it sometimes. As we've said before, when

00:02:44 – 00:02:50:	we are discussing something that we know Lutherans believe one thing and others believe something

00:02:50 – 00:02:55:	different, we try to lay that out clearly and say, here's the case for why Lutherans have

00:02:55 – 00:02:59:	historically believed this thing. Then maybe here's why you guys believe this other thing.

00:02:59 – 00:03:05:	One of the things that we often talk about is that it's okay for grown men to say,

00:03:05 – 00:03:11:	we disagree. I think you're wrong and you think I'm wrong. That's a starting place for a discussion.

00:03:11 – 00:03:14:	It doesn't mean to need to be a starting place for finger pointing or

00:03:15 – 00:03:21:	whining or pouting or name calling. Logically, at least one of us has to be wrong. Maybe both

00:03:21 – 00:03:27:	of us are wrong. For one denomination to say another denomination is wrong about something,

00:03:27 – 00:03:33:	can in some cases be the beginning of a fruitful discussion. Now, in the case of many of the things

00:03:33 – 00:03:39:	that went into and then came out of the Reformation, there hasn't really been much in the way of new

00:03:39 – 00:03:47:	disputes among us for five centuries. Pretty much everything important got hammered out in the 16th

00:03:47 – 00:03:53:	century. The second part of the episode, the latter portion, is going to be discussing

00:03:54 – 00:04:01:	the ecumenical nature of the audience of Stone Choir, how what it means that we have Methodists

00:04:01 – 00:04:08:	and Baptists and Lutherans and Reform Guys and Presbyterians and Roman Catholics all listening

00:04:08 – 00:04:15:	to the same podcast and also, incidentally, a lot of people who have either never had any church home

00:04:15 – 00:04:20:	or had left church a long time ago found Stone Choir and almost immediately start going back

00:04:20 – 00:04:28:	to church. The fact that we can all find any common ground on any of these issues is itself

00:04:28 – 00:04:33:	interesting. That's one of the reasons we want to do this episode is to talk about how is it that

00:04:33 – 00:04:39:	we can agree on this stuff when we disagree on so many other things. As we lay the historical

00:04:39 – 00:04:46:	framework for the disagreements in the past and how they shaped the various denominations today,

00:04:47 – 00:04:54:	I want to do it specifically in view of the fact that we can still have agreement on things today

00:04:54 – 00:04:59:	means that there is still common ground among us, even among Lutherans and Roman Catholics who have

00:05:00 – 00:05:05:	basically no shared priors apart from Scripture. That'll be part of what we talk about down the

00:05:05 – 00:05:14:	road today. How is it that a Romanist who derives his beliefs from the authority of the Pope in

00:05:14 – 00:05:21:	the Magisterium and tradition? How can such a man reach the same moral conclusions as a couple

00:05:21 – 00:05:27:	Lutheran guys who reject all that stuff? All we have is Sol Scriptura. How do we reach the same

00:05:27 – 00:05:34:	conclusions? There's something going on there that I think sidesteps a lot of the 16th century

00:05:34 – 00:05:39:	doctrinal arguments we've had. At the end of the episode, we want to just kind of talk about where

00:05:40 – 00:05:45:	does this leave all of us today? Why is it that people from different denominations are listening

00:05:45 – 00:05:51:	to some random little podcast about theology and history and science and all these seemingly

00:05:51 – 00:05:57:	disparate subjects? I think we're going to lay out the case at the end that the one thing that

00:05:57 – 00:06:02:	is binding us together, apart from adherence to Scripture and belief in the one true God,

00:06:03 – 00:06:08:	is the fact that all of our bodies, all of our church bodies, are being attacked by Satan in

00:06:08 – 00:06:15:	the same way with the same subjects. That's a reason that Stonequires had an eclectic set of

00:06:15 – 00:06:21:	subjects that we've tackled, things that have upset a lot of pastors who really have no business

00:06:21 – 00:06:26:	talking about those subjects because they're not equipped, they're not intelligent enough,

00:06:26 – 00:06:31:	they're not informed enough, and they don't have either the spiritual or the intellectual grounding

00:06:31 – 00:06:35:	to deal with these subjects because they're completely outside of their expertise and

00:06:35 – 00:06:41:	outside of their abilities. They get really mad and say, you can't talk about that stuff because

00:06:41 – 00:06:46:	we're the experts, and I think what we're all realizing in our own denominations is that

00:06:46 – 00:06:54:	the men who have been erected to be the experts for us are in all cases failing to some degree,

00:06:54 – 00:06:59:	and it's usually failure from the top down. We're seeing the heads of virtually every church body

00:06:59 – 00:07:09:	today capitulating to the world religion, to the views of this modern age in opposition to scripture.

00:07:09 – 00:07:15:	The trick is that they're not doing it by saying what some of the very liberal denominations have

00:07:15 – 00:07:20:	done in the last 50 years. They're not going full-blown universalist, not yet, and they're

00:07:20 – 00:07:26:	not going full-blown rejection of scripture, not yet, but what they're doing is they're saying,

00:07:26 – 00:07:33:	yes, our church body has a shameful past that is tainted by racism and sexism and slavery,

00:07:33 – 00:07:41:	and write down the list of all the histanisms that every HR department in the country is also

00:07:41 – 00:07:47:	preaching. The church bodies from the top down are all preaching the same things, and they've

00:07:47 – 00:07:51:	all capitulated every single one of them. If you are listening, the people at the top of your church

00:07:51 – 00:07:56:	nomination are doing those things, and some of you object to it to some degree, maybe not to the

00:07:56 – 00:08:01:	degree that we do, Corey and I on Stone Choir, but at least some of it really has you nervous,

00:08:01 – 00:08:07:	if not angry, because you can see that there is a departure from the Christian faith, from the faith

00:08:07 – 00:08:14:	that we have all inherited from our fathers. As we go through the history of what led into the

00:08:14 – 00:08:21:	Reformation and what came after it, it is in view and part of all of those things being our

00:08:21 – 00:08:25:	inheritance as Christians. That's another point that I hope to get across in this episode. It's

00:08:25 – 00:08:33:	something that came up on Twitter this past week. A Protestant follower was arguing with me that we

00:08:33 – 00:08:40:	must credit all the cathedral building in the 11th and 12th centuries to the Roman Catholics,

00:08:40 – 00:08:44:	that somehow that belonged to the Pope. We're going to make the case today that that's

00:08:44 – 00:08:50:	completely nonsensical. It was not the Pope. It was not Roman Catholicism doing that. It was

00:08:50 – 00:08:55:	Christianity doing that. Yes, Roman Catholicism was the only Christianity in town, but they're

00:08:55 – 00:09:02:	not synonymous. That's one of the chief problems that Roman Catholics have today, because there are

00:09:02 – 00:09:08:	faithful Christians in Roman Catholicism. Quite a few of them listen, and I'm very grateful

00:09:09 – 00:09:13:	to be reminded that there are still Christians there, because on paper it doesn't look like it.

00:09:13 – 00:09:17:	And yet, if there are men who can agree with us that these moral issues are

00:09:18 – 00:09:24:	afflicting all the denominations in the same way, we at least have some spiritual predicate and

00:09:24 – 00:09:32:	actual grounded common faith of some sort. That's a place, if not for complete doctrinal uni, at

00:09:32 – 00:09:40:	least for mutual respect and recognition. And historically, I think it also calls into question

00:09:40 – 00:09:46:	some of the claims that Rome in particular is made. I've said in the past on Twitter, and we've said

00:09:46 – 00:09:56:	on here, it's tragic to me. It makes me deeply sorrowful that when someone from Rome decides

00:09:56 – 00:10:02:	that the pope is a demon, and the Vatican II was a wicked overthrow of something good before.

00:10:03 – 00:10:10:	Because of the doctrines that Rome teaches, they think that their choice is either apostasy

00:10:10 – 00:10:16:	or pope, this pope, whatever whoever the current pope is. And so if you don't go along with the

00:10:16 – 00:10:22:	current regime, you just have to leave the church. And the rest of us in Protestantism aren't faced

00:10:22 – 00:10:26:	with that. If the Lutherans betray you, maybe there are other denominations that you can at

00:10:26 – 00:10:33:	least agree with some about, or vice versa. Roman Catholics, I think, are uniquely placed in a position

00:10:33 – 00:10:41:	where they're told, unless I am fully on board with what the papacy does, I'm no longer Roman

00:10:41 – 00:10:46:	Catholic, which means I'm no longer Christian. And that's the reason we're doing this episode

00:10:46 – 00:10:52:	fundamentally. There is a Christianity apart from any particular church body. I'm not making some

00:10:52 – 00:10:59:	sort of pan denominational appeal to, like, let's all get along. I'm saying that where scripture

00:10:59 – 00:11:06:	is preached, where it is taught faithfully, even if the speakers are saying false things about some

00:11:06 – 00:11:12:	of the teachings, God's word is still efficacious all by itself. You can have Satan himself standing

00:11:12 – 00:11:17:	in your pulpit, and if he reads from the Bible, God is going to use scripture, God's words,

00:11:17 – 00:11:24:	even through the voice of the devil, to affect faith in believers and to cause faith to come to

00:11:24 – 00:11:28:	those who hear, because the speaker does not have control over what God does with his word.

00:11:31 – 00:11:35:	That's why we have such a crazy audience. That's why probably less than half of our audience is

00:11:35 – 00:11:40:	Lutheran. It's not that we're bad Lutherans, and it's not that we don't talk about the Lutheran

00:11:40 – 00:11:45:	approach of these things, because frankly, we believe that this is the historic Lutheran approach

00:11:45 – 00:11:50:	to Christianity. I think it's consistent with what has been done, rolling to the last 100,

00:11:50 – 00:11:56:	120 years or so. And it's important for us to talk about these things today, because

00:11:57 – 00:12:02:	the future for all of us is uncertain. If our denominations are going down the tubes,

00:12:03 – 00:12:08:	we're all facing the same question that the Roman Catholics do. If you have Bergoglio,

00:12:08 – 00:12:13:	if you have a demon pope, a Jesuit monster in charge of your church, and you're told he's it,

00:12:13 – 00:12:20:	it's him or nothing, that puts them in a bad place. The rest of us are in the same boat.

00:12:20 – 00:12:25:	We all have our Bergoglios. We all have them in the headquarters of whatever our denominations are,

00:12:25 – 00:12:30:	even if it's not a top-down thing, even if it's just some boomer sitting there saying,

00:12:30 – 00:12:36:	actually, we need to worship the Jews as they are, that is going to do damage that will be

00:12:37 – 00:12:43:	insurmountable to those denominations. And so we're all faced with the task today of,

00:12:43 – 00:12:50:	I must remain Christian, even if my denomination is losing its marbles, losing its bearings,

00:12:52 – 00:12:58:	maybe taking a departure from its historic confessions, and maybe, in some cases,

00:12:58 – 00:13:03:	those historic confessions had errors that precipitated the current circumstance. And while

00:13:03 – 00:13:09:	they seemed like they were okay historically, when push came to shove today, they fall apart.

00:13:09 – 00:13:16:	And so I want this to ultimately, as we wrap up at the end, to be hopefully an optimistic message,

00:13:16 – 00:13:23:	because the unity of at least some agreement on some of these things across these denominations

00:13:23 – 00:13:29:	that we have with our listeners is the product of us agreeing about Scripture, agreeing about who

00:13:29 – 00:13:33:	God is, and what he says he should be doing, and what he says he does for us.

00:13:36 – 00:13:42:	So we're going to begin by talking about the events that led up historically to the Reformation.

00:13:42 – 00:13:45:	We're going to talk about what happened during and after the Reformation,

00:13:45 – 00:13:51:	and then where it leaves us today. So for the history portion of this episode,

00:13:51 – 00:13:57:	we are going to go over five main controversies in the history of the Church

00:13:57 – 00:14:01:	that essentially form the chain leading from the ancient Church

00:14:02 – 00:14:08:	up to and into the period of the Reformation. And those five controversies will be the

00:14:09 – 00:14:16:	Monophysite Controversy, the Photian Schism, the East-West otherwise known as the Great Schism,

00:14:17 – 00:14:23:	the Investiture Controversy, and then the Avignon Papacy otherwise known as the Western Schism.

00:14:23 – 00:14:33:	So starting with Monophysitism. This was a controversy in the Church relatively early on.

00:14:33 – 00:14:41:	This is in the 400s, essentially, is when this is happening. On the one side you have Utikies,

00:14:41 – 00:14:45:	Cyril of Alexandria, and a number of other men, but those are the two big names. And then on the

00:14:45 – 00:14:52:	other side you have Nestorius, and later on Leo the Great, who is at this point the Bishop of

00:14:52 – 00:15:02:	Rome. And I think it's worth mentioning here, just as sort of an aside, he is called Leo the Great

00:15:03 – 00:15:07:	with sufficient warrant. There were good Popes. He is one of them.

00:15:09 – 00:15:14:	Lutherans and others, particularly other Protestants, this is not as much of a problem in

00:15:15 – 00:15:19:	Lutheranism, but there's a tendency among certain Protestant groups to think that all

00:15:19 – 00:15:26:	of the Popes were always corrupt and horrible and they weren't Christian and all these other things.

00:15:26 – 00:15:36:	That's just not true. For a very long time, for centuries, we had faithful men leading the Western

00:15:36 – 00:15:42:	Church. They weren't perfect. They had problems. Some were better than others. Some were not good men,

00:15:42 – 00:15:46:	but there were good men in there. And it's important to keep that in mind. And Leo the Great

00:15:46 – 00:15:52:	is one of them. He is appropriately named in history, otherwise known as Leo the First,

00:15:52 – 00:15:57:	since he was the first of that name. Worth remembering the name because Leo the Tenth,

00:15:57 – 00:16:02:	of course, is the one who is Pope when the Reformation starts. He is the one who excommunicates

00:16:02 – 00:16:10:	Luther. But anyway, dealing with this particular controversy, this controversy is over the nature

00:16:10 – 00:16:16:	of Christ, specifically the relationship or the nature of the divine and human in Christ.

00:16:17 – 00:16:25:	So the players again, Utikis was the Archimandrite in Constantinople. He was condemned and deposed

00:16:25 – 00:16:29:	at the Council of Constantinople. He was eventually reinstated. There's a lot of that that happens

00:16:29 – 00:16:36:	in this controversy. Cyril of Alexandria was sort of the one of the theological powerhouses behind

00:16:36 – 00:16:45:	this particular side. He claimed that Christ had one nature, a divine human nature. So

00:16:45 – 00:16:53:	not necessarily a mixed nature, but one nature. This is the controversy here. On the other side,

00:16:53 – 00:16:59:	you have Nestorius, who claims that Christ has two natures. He overemphasizes the distinction

00:16:59 – 00:17:05:	ultimately. The resolution says that both are wrong, and that is the stance of modern Christianity.

00:17:06 – 00:17:11:	But he was correct in asserting Christ had two natures, the human and the divine.

00:17:11 – 00:17:17:	Nestorius, for his part, his short biography as it were, he was the Patriarch of Constantinople.

00:17:17 – 00:17:24:	He was put at that position in 428. He was condemned at the Council of Ephesus in 431,

00:17:24 – 00:17:31:	banished to Egypt in 436, and he died in Egypt in 451. He was eventually, of course,

00:17:31 – 00:17:37:	somewhat vindicated during the outcome of this, although his views again went too far.

00:17:37 – 00:17:44:	Leo the Great, again, Pope. He authored the Tome of Leo, which really formed

00:17:45 – 00:17:52:	a lot of the theological basis for what would be the resolution of this controversy. He

00:17:52 – 00:17:58:	is credited with pushing through the Chalcedonian definition and then getting churches to adopt

00:17:58 – 00:18:03:	that, and that is the resolution of this controversy. It's called the Chalcedonian

00:18:03 – 00:18:10:	definition or the Chalcedonian Creed. And so the councils that are relevant here,

00:18:10 – 00:18:16:	first the Council of Ephesus in 431, that was called by Emperor Theodosius II,

00:18:16 – 00:18:23:	that is the one that condemned Nestorius, promulgated monophysitism, and was plagued by

00:18:23 – 00:18:29:	political and other corruption and intrigue. Then we have the Council of Ephesus, another one,

00:18:29 – 00:18:37:	in 449. This was dominated by monophysites. This is largely historically referred to as the

00:18:37 – 00:18:43:	Robber Council and seen as not legitimate for a number of reasons. It is largely rejected

00:18:43 – 00:18:49:	by the Church and ultimately completely rejected by the Church. Then we have finally the Council

00:18:49 – 00:18:55:	of Chalcedon. This is the one that resolves the controversy. This was called by Emperor Marcian

00:18:55 – 00:19:01:	in 451. And this is what gives us the Chalcedonian definition. Now, you may not have heard this

00:19:01 – 00:19:09:	before. I'm going to read through it because it is a creedal statement of Christianity, of what

00:19:09 – 00:19:18:	you and I believe as modern actual Christians, as Western Christians. Incidentally, the Eastern

00:19:18 – 00:19:25:	Orthodox can agree with this creed. This is before the schism between the East and the West.

00:19:27 – 00:19:32:	Those who would not agree with this would be the Oriental Orthodox. They are the ones who split

00:19:32 – 00:19:40:	as a result of this and they remain in schism today. Although notably, they are more meaphysite

00:19:40 – 00:19:44:	than monophysite. The difference between the two is the difference between the Greek words

00:19:45 – 00:19:52:	manas and mia. Both mean one, but manas implies alone or solitary. It is

00:19:54 – 00:20:01:	a more extreme sense of one. It carries a connotation that meaphysite does not,

00:20:01 – 00:20:06:	and so calling them monophysites may be a little uncharitable. It's probably unwarranted.

00:20:06 – 00:20:12:	They're still wrong, but they're not as wrong as they could be. But to read through the Chalcedonian

00:20:12 – 00:20:16:	definition, or the Chalcedonian creed, whichever one you want to call it.

00:20:18 – 00:20:26:	We then, following the Holy Fathers, all with one consent, teach men to confess one and the same Son,

00:20:26 – 00:20:31:	our Lord Jesus Christ, the same perfect in Godhead, and also perfect in manhood,

00:20:32 – 00:20:40:	truly God and truly man, of a reasonable soul and body, consubstantial, or co-essential,

00:20:40 – 00:20:45:	with the Father according to the Godhead, and consubstantial with us according to the manhood,

00:20:46 – 00:20:52:	in all things like unto us, without sin, begotten before all ages of the Father according to the

00:20:52 – 00:20:59:	Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary,

00:20:59 – 00:21:06:	the Mother of God, according to the manhood, one and the same Christ, Son, Lord, only begotten

00:21:06 – 00:21:14:	to be acknowledged in two natures, in confusedly, unchangeably, indivisibly, inseparably,

00:21:15 – 00:21:21:	the distinction of natures being by no means taken away by the union, but rather the property of

00:21:21 – 00:21:28:	each nature being preserved, and concurring in one person and one subsistence, not parted or

00:21:28 – 00:21:35:	divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus

00:21:35 – 00:21:41:	Christ, as the prophets from the beginning have declared concerning him, and the Lord Jesus Christ

00:21:41 – 00:21:46:	himself has taught us, and the creed of the Holy Fathers has handed down to us.

00:21:49 – 00:21:55:	Now, as you can see, this is just a statement of Christian belief, and this is another place

00:21:55 – 00:22:02:	where we can emphasize the nature of creeds and how they come about in the history of the Church.

00:22:03 – 00:22:10:	We have creeds as a response to heresies. We don't just make creeds because we feel like

00:22:10 – 00:22:17:	making a creed. Historically, the creeds in the Church have been created specifically in response

00:22:17 – 00:22:23:	to a number of heresies, usually it's not just one, usually multiple heresies are addressed.

00:22:24 – 00:22:28:	For instance, here in the Calcedonian creed, Arianism is addressed,

00:22:28 – 00:22:33:	Apollinarianism is addressed, Uticianism, and obviously Nestorianism as well.

00:22:34 – 00:22:35:	These are all addressed in this creed.

00:22:38 – 00:22:43:	That is the point of a creed. It is the rejection of false teaching and the affirmation

00:22:43 – 00:22:49:	of correct teaching. That is why we have them, that is why it is important to retain them

00:22:49 – 00:22:55:	and to use them. Now, we don't recite this one because we have the Apostles' Creed,

00:22:55 – 00:23:00:	the Nicene Creed, the Athanasian Creed, particularly the Athanasian Creed dealing

00:23:00 – 00:23:07:	more extensively with the Trinity, and so we use those creeds. You could still recite this creed.

00:23:07 – 00:23:12:	This creed is still correct. It is a statement of Christian belief. I would like to pull out

00:23:12 – 00:23:19:	one more thing from this before we move on to the next controversy. You may have noticed that it says

00:23:19 – 00:23:25:	Born of the Virgin Mary, the Mother of God. The reason that we have that in there, the Greek word

00:23:25 – 00:23:32:	being Theotokos, is that there was some agitation by certain parties to use the word Christotokos,

00:23:32 – 00:23:42:	which is Mother of Christ, which is not incorrect in itself, but is incorrect in emphasis. And the

00:23:42 – 00:23:50:	reason that it is incorrect in emphasis is because it creates a division between God the Son and God

00:23:50 – 00:23:58:	the Father that is not there and that we should not teach. It is in essence a denial of the full

00:23:58 – 00:24:04:	Godhood of Christ by saying, well, no, Mary is the Mother of Christ, not the Mother of God.

00:24:05 – 00:24:10:	When you say Theotokos or Mother of God instead of Mother of Christ, you are affirming the full

00:24:10 – 00:24:17:	divinity of Christ. And that is the reason that is in this creed. It is a rejection of those who

00:24:17 – 00:24:22:	try to minimize or teach falsely about the Godhood of Christ.

00:24:24 – 00:24:31:	As you're listening to these disputes among Christians in church history, I don't want people

00:24:31 – 00:24:36:	to take the message, oh, no, I need to go back and have a strongly held opinion on the monophysic

00:24:36 – 00:24:42:	controversy. You don't. The important illustration that these are providing as we go through what

00:24:42 – 00:24:49:	happened prior to the Reformation is consistent with what God records in 1 Corinthians 11,

00:24:49 – 00:24:53:	where it says, but in the following instructions, I do not commend you, because when you come

00:24:53 – 00:24:57:	together, it is not for the better, but for the worse. For in the first place, when you come

00:24:57 – 00:25:02:	together as a church, I hear that there are divisions among you, and I believe it in part,

00:25:02 – 00:25:06:	for there must be factions among you in order that those who are genuine among you

00:25:06 – 00:25:12:	might be recognized. Now, in this letter to the Corinthians, he was specifically dealing with

00:25:12 – 00:25:17:	the circumstances surrounding their communion practice, but I think that the principle clearly

00:25:17 – 00:25:26:	holds more broadly. If within one congregation, you can have such divisions, and God says that it

00:25:26 – 00:25:31:	must be necessary for there to be factions, that those who are genuine might be recognized,

00:25:31 – 00:25:38:	how much more so will it be the case when you have collections of congregations or what? Today,

00:25:38 – 00:25:43:	we could call denominations. There are different names for it at the time, but these were functionally

00:25:44 – 00:25:50:	national churches coming together with their leaders, discussing things on common terms as

00:25:50 – 00:25:58:	Christians, and working through disagreements about Scripture. Today, we appeal and some appeal to

00:25:59 – 00:26:04:	the so-called authority of the church fathers. These are all church fathers. Nestorius was a

00:26:04 – 00:26:12:	church father. He goes way down the list because of his heresy, but the determining factor was

00:26:12 – 00:26:19:	Scripture. It was not his seniority or his lack of placement or his lack of erudition. It was that

00:26:19 – 00:26:27:	he was a father who erred severely. It has always been the case within the church that there are

00:26:27 – 00:26:33:	disagreements that are permitted by God so that these things can be hammered out, so that when

00:26:33 – 00:26:40:	the creeds were inherited by successive generations from these early disputes, we no longer have to

00:26:40 – 00:26:47:	worry. Every Sunday today, in many congregations, one of these creeds is going to be recited,

00:26:47 – 00:26:54:	and it is not only an important public confession of faith that we are all in agreement within a

00:26:54 – 00:27:00:	congregation that we are in agreement across congregations. The apostles and Nicene creeds

00:27:00 – 00:27:05:	are spoken by many different denominations because although we have some disagreements,

00:27:05 – 00:27:12:	we also at least have unity on who God is and what God has done as it is recorded in the creeds.

00:27:12 – 00:27:18:	Again, putting to bed those ancient controversies, but they were very live at the day. In the day,

00:27:18 – 00:27:23:	it wasn't as though the creed just appeared and then everything was magically fixed. The creed

00:27:23 – 00:27:29:	was hammering out the dispute to the point that they could say, this is what the church teaches.

00:27:30 – 00:27:39:	Importantly, the ultimate authority in those cases did not rest on the opinions of the men who spoke

00:27:39 – 00:27:43:	them and handed them down, but on their appeals to Scripture. As they made these arguments,

00:27:43 – 00:27:49:	they were appealing to Scripture and to what earlier apostolic fathers had written and said

00:27:49 – 00:27:55:	about Scripture. Ultimately, all of these arguments were always reasoned from God's word.

00:27:57 – 00:28:02:	As we get into the Reformation, you see the same thing happening. As you listen to this art,

00:28:02 – 00:28:08:	just keep in mind that these are historical quibbles because they were put to bed,

00:28:08 – 00:28:12:	but the fact that there were fights among Christians, I don't want to say it's a good thing

00:28:12 – 00:28:17:	because we should all be on the same page. There should be no disagreement, and yet God says that

00:28:17 – 00:28:23:	there will be disagreement so that the genuine will be recognized. How are they recognized? Not

00:28:23 – 00:28:28:	by the authority of a man, but by the authority of Scripture because all the arguments that they

00:28:28 – 00:28:34:	made were ultimately rooted in Scripture, which is why everyone accepts them today. If the arguments

00:28:34 – 00:28:39:	for these creeds were made based on the authority of the men who wrote them, Lutherans wouldn't

00:28:39 – 00:28:44:	accept them. Most Protestants, probably no Protestants, would accept them today. They're accepted

00:28:44 – 00:28:53:	because they are in accord with Scripture. When these fights occur, it lets us, as men who are

00:28:53 – 00:29:00:	trying to be faithful to God, hammer out the disputes that is Satan trying to divide the body

00:29:00 – 00:29:05:	of Christ, which is the church capital C. As we go through this episode, we're going to try to be

00:29:05 – 00:29:11:	very particular when we say the church of always meaning all believers, the elect, those who are

00:29:11 – 00:29:19:	living today, who have faith. That is a superset of who's in any particular denomination. One of the

00:29:19 – 00:29:26:	historical side effects of the consolidation of Rome is that as things go further on, the Western

00:29:26 – 00:29:32:	Church becomes synonymous with the Roman Catholic Church. When we speak today, if we confuse the

00:29:32 – 00:29:38:	two inextricably, we create a situation where Protestants suddenly have to say, well, I used to

00:29:38 – 00:29:43:	believe the Pope, but now I don't, so maybe I should still believe the Pope. What we're trying to

00:29:43 – 00:29:49:	get across is that nonsense. What we believe today is what Christians hammered out based on

00:29:49 – 00:29:55:	Scripture. It still accords with Scripture, but it wasn't based on what these guys thought. It was

00:29:55 – 00:30:03:	based on Scripture and then their application of God given reason to derive truthful, defensible

00:30:03 – 00:30:10:	things about what God has said about himself. That's the case in all times and in all places in

00:30:10 – 00:30:14:	the church. Ever since Pentecost, there have been disagreements among Christians. There will always

00:30:14 – 00:30:20:	be disagreements. That's not a source for panic. It's a source for sorrow. We should all be in

00:30:20 – 00:30:25:	agreement, and it's good when we can agree about anything because hopefully it means that we can

00:30:25 – 00:30:31:	build a foundation to agree on more things. But the question in the Reformation is, who's the

00:30:31 – 00:30:36:	tiebreaker? As Corey said, it is important to have someone in charge. That was never

00:30:37 – 00:30:43:	not the case at any point in church history leading up to the Reformation. James was the

00:30:43 – 00:30:49:	first bishop of Rome, Jesus' half-brother. Incidentally, it wasn't Peter. Yet when Peter

00:30:49 – 00:30:55:	was obviously a very important apostle, Paul opposed him to his face publicly because he

00:30:55 – 00:31:02:	falsely rebuked him. Peter repented. They got on the same page because Paul corrected him,

00:31:02 – 00:31:08:	and they agreed. That is part of the Christian life. If Peter and Paul can disagree, we can

00:31:08 – 00:31:14:	disagree too, and we can get past it by rooting those disagreements in Scripture and then figuring

00:31:14 – 00:31:23:	out who is being genuine. There's even a bit of irony, perhaps, in the parties involved in this

00:31:23 – 00:31:29:	initial dispute and this particular controversy, because Cyril of Alexandria is a very respected

00:31:29 – 00:31:36:	church father. His writings are still widely read and cited, and yet he is the one perhaps most

00:31:36 – 00:31:44:	strongly condemned by this council for his incorrect teaching. Just because a man is a church

00:31:44 – 00:31:52:	father or is particularly orthodox or staunch with regard to the faith in one or even many respects,

00:31:53 – 00:32:00:	does not mean that he cannot err. There are, really, there is not a single writer in church history

00:32:01 – 00:32:06:	who has not erred. Now, of course, I don't mean those who actually wrote Scripture. Scripture is

00:32:06 – 00:32:14:	without error. Scripture is inerrant. That is what Christians believe. But outside of Scripture,

00:32:15 – 00:32:20:	it is possible for all authors to commit error, and virtually all authors do.

00:32:20 – 00:32:26:	That doesn't mean there are errors in every single work. There are works that are free from error.

00:32:27 – 00:32:31:	But if you read the entire corpus of an author, particularly a prolific author,

00:32:32 – 00:32:38:	he is going to state things that are either untrue or at least unwisely stated.

00:32:40 – 00:32:43:	That doesn't mean he's wrong. That doesn't mean you can't read him. It means that you are to read

00:32:43 – 00:32:48:	him and compare him to Scripture, because Scripture is the standard by which we test

00:32:49 – 00:32:55:	all other theological doctrinal dogmatic works, because Scripture is God's word,

00:32:56 – 00:33:03:	and God's word is supreme over all else. The next two controversies are really related.

00:33:04 – 00:33:08:	They're distinct to some degree, but the one flows into the other, and they are

00:33:09 – 00:33:14:	related in so far as the one is sort of the prototype of the other.

00:33:15 – 00:33:24:	These two controversies are the Photian Schism and the Great Schism, otherwise known as the East-West Schism.

00:33:25 – 00:33:30:	The Photian Schism is named after a gentleman by the name of Photius,

00:33:30 – 00:33:36:	unsurprisingly perhaps. This occurred in the 9th century. It was between the East and the West,

00:33:36 – 00:33:40:	as you can probably tell from the fact that it leads into the Great Schism.

00:33:40 – 00:33:46:	This occurred for a number of reasons, but it was not a simple matter of theological differences.

00:33:46 – 00:33:51:	There were theological aspects, cultural, political, and you will notice as we go through these.

00:33:53 – 00:33:59:	Culture always plays a part, because there are national differences between peoples.

00:34:00 – 00:34:05:	One nation is not identical to another nation. The French and the Germans are going to disagree

00:34:05 – 00:34:09:	on certain things. The Germans and the Italians are going to disagree on certain things.

00:34:10 – 00:34:13:	We're going to see that specifically, actually, in some of these controversies.

00:34:13 – 00:34:18:	The British and the Italians will disagree. Because nations have a national character.

00:34:19 – 00:34:24:	Nations have a culture. You're going to have differences. And just because you have those

00:34:24 – 00:34:28:	differences doesn't mean that one is more correct than the other when it comes to worship.

00:34:29 – 00:34:33:	You can have national differences in how you worship, and that's fine.

00:34:34 – 00:34:38:	God made the nations. He made them different. They are going to behave differently.

00:34:39 – 00:34:43:	A German church service is not going to be the same as a French church service.

00:34:43 – 00:34:49:	And that's fine. If you are teaching the same doctrine, you are holding the same dogma,

00:34:49 – 00:34:53:	by all means, have different hymns and different customs that is entirely fine.

00:34:56 – 00:35:00:	But back to this controversy, which, again, part of it is cultural.

00:35:01 – 00:35:07:	The leadership would be Photius on the side of the east, who was the patriarch of Constantinople,

00:35:08 – 00:35:13:	appointed to that position in 858, and then Pope Nicholas I is obviously the leader of

00:35:13 – 00:35:17:	the Western Church at this point, also appointed to his position in 858.

00:35:19 – 00:35:26:	And so this schism was initiated in part by the elevation of Photius to Patriarch of Constantinople.

00:35:27 – 00:35:30:	This was after the removal of Ignatius' predecessor.

00:35:31 – 00:35:36:	This was supported by the Eastern Emperor, but it was opposed by the Pope.

00:35:37 – 00:35:40:	Because this is where the politics comes into it.

00:35:40 – 00:35:45:	The Pope actually did the right thing. He attempted to resolve this controversy.

00:35:45 – 00:35:50:	He sent legates to Constantinople in an attempt to investigate and resolve.

00:35:51 – 00:35:55:	They determined it had been done incorrectly. That is, the removal of Ignatius in the installation

00:35:55 – 00:36:04:	of Photius. Unfortunately, this was not resolved peaceably in the sense of, without conflict,

00:36:04 – 00:36:09:	not in the sense of violence in this case. And so Photius and Nicholas mutually excommunicated

00:36:09 – 00:36:14:	each other. One of the first times that this happens historically, not the only time.

00:36:15 – 00:36:19:	The Eastern Orthodox, we can now properly call them this at this point in history,

00:36:21 – 00:36:25:	called the Council of Constantinople. Notably, the West did not participate in this,

00:36:25 – 00:36:30:	so you can hardly call it ecumenical. This reaffirmed the appointment of Photius

00:36:30 – 00:36:36:	and anathematized Nicholas I. Part of the controversy here, and part of how this leads

00:36:36 – 00:36:41:	into the Great Schism, which is next, is that there was some controversy over the Filioquois.

00:36:42 – 00:36:48:	Now, the Filioquois had actually been added in the sixth century. This was against Arianism

00:36:48 – 00:36:54:	and also, incidentally, against Nestorianism. So this is centuries after the fact.

00:36:55 – 00:37:02:	This is notable, but I will get into that more in the next controversy, which we'll get into now,

00:37:02 – 00:37:07:	which is the Great Schism. This is the Schism between the East and the West.

00:37:08 – 00:37:17:	This culminated in 1054, so not that long after the Photian Schism. The culmination was the

00:37:17 – 00:37:22:	estrangement of the Western Church and the East and, of course, mutual excommunications.

00:37:23 – 00:37:26:	The primary factors for this were theological differences,

00:37:27 – 00:37:33:	although this should perhaps go last, the Filioquois, the disagreements over papal authority.

00:37:34 – 00:37:40:	Historically, the position had been that the Pope was first, not the Pope at the time,

00:37:40 – 00:37:48:	the Bishop of Rome, was first among equals, and around this time and a little before,

00:37:48 – 00:37:54:	the Pope had been asserting his authority more vigorously, and so there were disagreements

00:37:54 – 00:38:00:	in the East with regard to this. Partly theological, but largely political. And,

00:38:00 – 00:38:06:	of course, there are also the liturgical and cultural differences which always play into these conflicts.

00:38:08 – 00:38:14:	Now, the aftermath of this, which is worth noting here, is that eventually the East falls.

00:38:14 – 00:38:18:	Constantinople is sacked and destroyed, and part of the reason for that

00:38:18 – 00:38:24:	is the breach between the East and the West. Now, here I'm not saying necessarily that God

00:38:24 – 00:38:30:	was punishing them for what they did. I have advanced arguments along those lines in other

00:38:30 – 00:38:37:	places. That's not the point here. The issue is that because of the breach between the East and

00:38:37 – 00:38:44:	the West, the East no longer had the full support, ready at hand, that it once had from the West,

00:38:44 – 00:38:50:	and so when you have Muslim hordes invading, they get overrun. Would this have happened

00:38:50 – 00:38:55:	without the great schism? Probably not, because they would have had greater support from the West,

00:38:55 – 00:39:00:	because they would not have been at odds with one another, and so they would have viewed each other

00:39:00 – 00:39:05:	more as brothers than as adversaries. But I said I would talk more about the Filioquois,

00:39:05 – 00:39:10:	and that's going to go here, because it's very relevant to this schism.

00:39:11 – 00:39:18:	The Filioquois, as I mentioned, was added in the sixth century, and I should say what the

00:39:18 – 00:39:21:	Filioquois is for those who are not familiar with the term or familiar with Latin. It just means

00:39:21 – 00:39:28:	and the Son. It's talking about the procession of the Holy Spirit. The Western Church rightly

00:39:28 – 00:39:35:	teaches that the Spirit proceeds from the Father and the Son. This is part of the Creed.

00:39:36 – 00:39:43:	In this case, I mean the Nicene Creed. And so this was added in order to teach

00:39:43 – 00:39:50:	right doctrine against the Arians and against the Nestorians. The East initially objected on

00:39:50 – 00:39:55:	the grounds that it had not been added via an ecumenical council, and so they were objecting

00:39:55 – 00:40:03:	on procedural grounds. It would be the equivalent of today if you were in some deliberative or

00:40:03 – 00:40:09:	legislative body objecting to the way a vote was conducted. You're not objecting to the outcome or

00:40:09 – 00:40:14:	the ultimate decision. You're objecting to the procedures that were used to arrive at that

00:40:14 – 00:40:21:	decision, at that outcome. And so the East did not initially object on theological grounds.

00:40:21 – 00:40:28:	Today they object on theological grounds, because over time they entrenched themselves

00:40:28 – 00:40:35:	on their objection and in order to distinguish themselves from the West denied the Filioquois.

00:40:36 – 00:40:43:	It is not that the West added the Filioquois, because yes, the West added the literal word

00:40:43 – 00:40:51:	to the Creed against these heretics. But that is what Scripture teaches. That is what Christians

00:40:51 – 00:40:55:	believe. There are scriptural verses on this. We've gone over it before.

00:40:57 – 00:41:02:	Let me read those verses here. You can look up the specific verses, but it's John 15, 26,

00:41:03 – 00:41:10:	Romans 8, 9, and Galatians 4, 6. So when we say that they added words to the Creed,

00:41:10 – 00:41:16:	just like every other word of the Nicene Creed, it's quotations from Scripture itself. So they

00:41:16 – 00:41:22:	were making, again, a theological argument from Scripture in opposition to an emergent heresy.

00:41:23 – 00:41:29:	As Corey said, the initial objection to Filioquois was entirely procedural. And then later on,

00:41:29 – 00:41:35:	they reckoned it into being somehow religious, which means it is not scriptural, because

00:41:35 – 00:41:40:	they're now rejecting Scripture by rejecting the Filioquois. I think this is an important

00:41:40 – 00:41:49:	illustration of the nature of creeds. It's not that the Nicene Creed was a complete confession

00:41:49 – 00:41:53:	of everything that could possibly ever be said about the Christian religion, and therefore it

00:41:53 – 00:41:58:	could never be tampered with. They had an objection. I think it was a reasonable objection to the

00:41:58 – 00:42:05:	procedural manner in which the Filioquois was added. But in terms of doctrine, there can be no

00:42:05 – 00:42:11:	doubt that it is correct. And this is the only time that words have been added to an existing

00:42:11 – 00:42:17:	Creed, as far as I know. But they had a choice. They could either make up a new Creed to combat

00:42:17 – 00:42:24:	the heresy, or they could add, and the sun, three words, one word in Latin because it's a compound.

00:42:24 – 00:42:30:	So they added the smallest possible amount to an existing Creed. They didn't change its nature.

00:42:30 – 00:42:35:	They combatted a heresy, and then others came along and complained about the paperwork,

00:42:35 – 00:42:39:	and then said, we don't actually believe what Scripture says to begin with. So

00:42:40 – 00:42:45:	it's not the case that there's something wrong with a Creed, or with the specific Nicene Creed,

00:42:45 – 00:42:51:	either before or after. The Creed was correct before this was added. It wasn't it was wrong,

00:42:51 – 00:42:55:	is that it didn't address a controversy that emerged. And so when they found that there was a

00:42:55 – 00:43:01:	hole in the specific statement of faith, the confession of the Nicene Creed, they plugged it

00:43:01 – 00:43:07:	with one word in Latin, three words in English, and that solved anyone possibly agreeing with the

00:43:07 – 00:43:15:	heresy. And so I think it's a great example of the function that creeds practically serve within

00:43:15 – 00:43:22:	the church. It is to define what we believe. Creed, credo, is, I believe. That's all it means.

00:43:22 – 00:43:25:	It's the first words of the apostles in the Nicene Creed, I believe.

00:43:27 – 00:43:31:	When a church adopts a Creed, when a church says this is what we believe,

00:43:32 – 00:43:38:	it is not adherence to the teachings of men. It is saying this is what Scripture says about God,

00:43:38 – 00:43:44:	and this is what the church has taught about God ever since there were men disagreeing about what

00:43:44 – 00:43:50:	God was. The arguments were made, we side with the historic Christian church in these terms.

00:43:51 – 00:43:56:	And it's valuable because it is a benchmark against which all preaching can be measured.

00:43:56 – 00:44:01:	One of the great things about the way the Creed is said, usually either right before or right

00:44:01 – 00:44:07:	after the sermon, is it is like a mirror being held up to the preacher. Whatever he just said,

00:44:07 – 00:44:12:	if it disagrees in any way with one of the creeds, there's a good chance that somebody's going to

00:44:12 – 00:44:17:	notice. And that particular preacher on that particular Sunday may well be called to account,

00:44:17 – 00:44:25:	hopefully privately, by the man who said, I don't understand what you said in view of the Creed.

00:44:25 – 00:44:33:	Now, it's an opportunity to pause and teach. Hopefully the pastor got it right, and the

00:44:33 – 00:44:38:	intentional listener misunderstood something that was said. But in the case where the pastor is

00:44:38 – 00:44:44:	stepping outside of this historic Christian faith, it's right there. It's a big glowing sign sitting

00:44:44 – 00:44:49:	next to whatever the pastor is preaching, saying, well, the historic Christian faith is this.

00:44:49 – 00:44:54:	This guy is saying this other thing. You people in the pews need to be paying attention, and you

00:44:54 – 00:45:00:	need to hold the man in the pulpit account because he does not get to say whatever he wants. He is

00:45:00 – 00:45:06:	not up there speaking for God ex-cathedra. He is up there speaking in the stead of God. And the

00:45:06 – 00:45:11:	preacher who disagrees with the Creed, by the smallest degree, is not speaking for God but

00:45:11 – 00:45:15:	speaking against him. So that's the reason that these confessions have been preserved within the

00:45:15 – 00:45:21:	church. They provide an invaluable function, and they protect the common man in the pews.

00:45:22 – 00:45:25:	The man who doesn't know the history of this stuff, doesn't know about Phodias or any of

00:45:25 – 00:45:30:	these other old dead guys, doesn't care. But he knows that if a pastor says something that

00:45:30 – 00:45:34:	disagrees with the simple words of the Creed that a child can memorize and should,

00:45:35 – 00:45:42:	that is an occasion for the Christians in that congregation to take it closer. It's what's going

00:45:42 – 00:45:47:	on. And again, maybe the pastor is faithful, and it's just something that was confusing. Maybe he

00:45:47 – 00:45:52:	should have said it better. Maybe the man in the pew doesn't have sound doctrine. Maybe it's an area

00:45:52 – 00:45:57:	where the pastor needs to help him. But if there's a disagreement, that's a good thing, is a Christian

00:45:57 – 00:46:03:	thing. For a man to ask another man, this does not seem to be consistent with the historic

00:46:03 – 00:46:08:	teachings of the church. Help me understand what's going on here. It does need to be an accusation.

00:46:08 – 00:46:12:	Initially, it shouldn't be. It's like, Pastor, I don't get it. The Creed says this, and you said

00:46:12 – 00:46:18:	this, help me understand how those are in accord. And they should be. And if they're not, then that

00:46:18 – 00:46:24:	congregation goes on to the next steps. So these are the inheritance of the entire Western church,

00:46:24 – 00:46:30:	the entire church. It was a case until these rejected to the Nicene Creed, at least that portion

00:46:30 – 00:46:38:	of it, in an act of recalcitrance. These are the preservation of the faith that we inherit.

00:46:39 – 00:46:45:	And I think an overarching theme of what led to the Reformation, what leads us to this today,

00:46:46 – 00:46:51:	is that we are all inheritors of the Christian faith from our fathers. And where they have

00:46:51 – 00:46:57:	erred, we need to get things straightened out. Not to be antagonistic or disrespectful to them,

00:46:57 – 00:47:02:	but we have to get this stuff right because it's God's. And if the inheritance that we have received

00:47:02 – 00:47:08:	has been tampered with, these guideposts help us get it back in line. And if it turns out that

00:47:08 – 00:47:13:	our inheritance, in some cases and some denominations, was at some point earlier on corrupted,

00:47:14 – 00:47:18:	those are discussions that individual Christians and their congregations need to have,

00:47:18 – 00:47:22:	to figure out where was the error introduced, and then what do we as Christians

00:47:23 – 00:47:28:	trying to be faithful to God's word, what do we do with it? So these are continuous discussions

00:47:28 – 00:47:32:	every Sunday, every year, every century, because the goal is always to

00:47:33 – 00:47:39:	act and to believe and to speak in accord with God's word. And the inheritance of sound doctrine

00:47:39 – 00:47:44:	must be preserved and defended at all costs, because when you lose sight of this stuff,

00:47:44 – 00:47:51:	you very quickly lose everything. If you stop believing what's in the creeds, you will lose God

00:47:51 – 00:47:56:	because it is a confession of God. So these are treasures. And if you're in a body that

00:47:56 – 00:48:02:	rejects the creeds, find out why, take a look at the history of the creeds. And I hope that you'll

00:48:02 – 00:48:07:	find that there was an error that was made in your church body long in the past. And that's

00:48:07 – 00:48:12:	going to be in the Reformation where to talk about some of those errors. But if you're in a place

00:48:12 – 00:48:17:	where your church is rejecting some of the historic Christian teachings, not Roman Catholic teachings,

00:48:18 – 00:48:23:	when Rome and the East agree, that means it's not Roman Catholic, by definition. It must

00:48:23 – 00:48:29:	necessarily be Christian. When all Christians and all times and places have agreed with this,

00:48:29 – 00:48:36:	it's Christian doctrine. I believe that your statement was correct. That is the only time that

00:48:36 – 00:48:43:	we've had a revision to the creed that was just the insertion of a word like Filioque. However,

00:48:43 – 00:48:49:	before the handful of Eastern Orthodox listeners, we have rejoice over my statement. The creeds have

00:48:49 – 00:48:56:	been revised a number of times, usually for the sake of clarity or to expand a particular point.

00:48:57 – 00:49:01:	And that is the case, both with the creeds as they are used in the Western Church,

00:49:02 – 00:49:11:	and as they are used in the East. Notably, the East uses a version of the Nicene, actually the

00:49:11 – 00:49:19:	Nicene Constantinopolitan creed that was promulgated in 381. That's obviously not the first Nicene

00:49:19 – 00:49:25:	creed, because the first Nicene creed was promulgated at the Council of Nicaea in 325.

00:49:26 – 00:49:35:	And notably, even the section on the Holy Spirit. The first version of the creed as it was promulgated

00:49:35 – 00:49:42:	is very simple. Which is very simple, just means and in the Holy Ghost. That was it.

00:49:43 – 00:49:48:	That was all there was to that section of the creed, which says nothing about procession.

00:49:49 – 00:49:57:	That was added later on, in both cases, in the West and in the East. And so the very thing,

00:49:58 – 00:50:04:	the East complains about the West having done, the East did at other times. The East did with

00:50:04 – 00:50:08:	the creeds as they recite them, and they were certainly not done according to ecumenical

00:50:08 – 00:50:15:	councils, because the West was not present at those councils. I'm tempted to read through

00:50:15 – 00:50:20:	the Nicene creed, just because we have some listeners who are not going to be

00:50:20 – 00:50:25:	familiar with it, so I think I will go ahead and, well, read, recite the Nicene creed.

00:50:26 – 00:50:33:	I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things

00:50:33 – 00:50:40:	visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, begotten

00:50:40 – 00:50:47:	of his Father before all worlds, God of God, light of light, very God of very God, begotten

00:50:47 – 00:50:52:	not made, being of one substance with the Father, by whom all things were made,

00:50:53 – 00:50:58:	who for us men and for our salvation came down from heaven, and was incarnate by the

00:50:58 – 00:51:04:	Holy Spirit of the Virgin Mary, and was made man, and was crucified also for us under Pontius

00:51:04 – 00:51:10:	Pilate. He suffered and was buried, and the third day he rose again according to the scriptures,

00:51:10 – 00:51:16:	and ascended into heaven, and sits at the right hand of the Father, and he will come again with

00:51:16 – 00:51:21:	glory to judge both the living and the dead, whose kingdom will have no end. And I believe in the

00:51:21 – 00:51:27:	Holy Spirit, the Lord and giver of life, who proceeds from the Father and the Son,

00:51:27 – 00:51:33:	who with the Father and the Son together is worshiped and glorified, who spoke by the prophets,

00:51:33 – 00:51:39:	and I believe in one holy Christian and apostolic church. I acknowledge one baptism

00:51:39 – 00:51:43:	for the remission of sins, and I look for the resurrection of the dead and the life of the

00:51:43 – 00:51:53:	world to come. Amen. And so as you can see, that is simply a brief statement of the Christian

00:51:53 – 00:52:00:	religion. Now, we have shared elsewhere and before citations to scripture for each one of

00:52:00 – 00:52:07:	these statements in the creed, because the creeds, as mentioned, come from scripture. They are a

00:52:07 – 00:52:14:	simple statement of scripture meant both to teach Christians the faith, and to affirm what

00:52:14 – 00:52:20:	Christians believe, because when we come together and we recite the creeds, we are giving our

00:52:20 – 00:52:24:	confession of faith before men, and also before God, because God is always present.

00:52:26 – 00:52:33:	That's important. That helps us affirm not only that we are one in Christ, but what we believe

00:52:33 – 00:52:38:	about Christ, what we believe about scripture, what scripture says to us. The creeds are a vital

00:52:38 – 00:52:44:	part of the Christian life. This is also true incidentally of things like the small catechism,

00:52:44 – 00:52:53:	which is just a statement of the Christian religion. It is a very brief summary of Christianity.

00:52:53 – 00:52:57:	It is a great introduction for someone who is new to the faith or for children,

00:52:58 – 00:53:06:	and I'm not just shilling it as a Lutheran, so to speak. There are Roman Catholic missionaries

00:53:06 – 00:53:13:	who will go out and hand out the small catechism, because there is no better brief statement of the

00:53:13 – 00:53:19:	Christian religion. Yes, the creeds as well, of course, but the small catechism goes into

00:53:19 – 00:53:24:	more detail on certain things. The small catechism includes the Ten Commandments,

00:53:24 – 00:53:30:	and also incidentally the creed. And so even those who are not from the Lutheran tradition

00:53:30 – 00:53:36:	will hand out the small catechism, because it is the best thing available to teach people

00:53:36 – 00:53:42:	the basics of the faith. And it was, of course, designed for fathers to teach their wives and

00:53:42 – 00:53:46:	their children, primarily, of course, their children, because hopefully their wives would

00:53:46 – 00:53:53:	have been taught as children by their own fathers. To move on, though, to the next controversy,

00:53:53 – 00:53:59:	we have two more controversies, and really this one leads into, again, because these are all

00:53:59 – 00:54:04:	leading one into the other, they form a sort of chain. This one leads into the next one,

00:54:04 – 00:54:10:	and the next one leads directly into the Reformation. And so the first of these two is

00:54:10 – 00:54:15:	the Investiture Controversy. If you know what the term means, you already know what the controversy

00:54:15 – 00:54:21:	is, and really that's the summary of it. This was, during the 11th and the 12th centuries,

00:54:21 – 00:54:27:	the key figures involved in this. Obviously, more than just these two given the span of time,

00:54:27 – 00:54:32:	these men were not alive for 200 years. But the two key figures, on the one side,

00:54:32 – 00:54:38:	Pope Gregory VII, he sought reforms in the church. However, in this case, the reforms were an assertion

00:54:38 – 00:54:44:	of papal authority with regard to appointment of bishops and church officials. On the other hand,

00:54:44 – 00:54:51:	you have Emperor Henry IV. He resisted papal authority. He insisted that the emperor had

00:54:51 – 00:54:56:	and should retain, because notably the emperor did have at this time this authority, and write,

00:54:56 – 00:55:01:	to appoint and invest church officials. Now, for those who are unfamiliar with the term,

00:55:01 – 00:55:07:	Investiture simply refers to the formal granting of the symbols of authority to a bishop or other

00:55:07 – 00:55:13:	church official. This is extremely important politically, culturally, and with regard to the

00:55:13 – 00:55:24:	church. The result of this was subsequent to the issuance of a papal bull, Dictatus papi,

00:55:24 – 00:55:29:	which is just the dictate of the pope, in which he asserted that he had exclusive authority to

00:55:29 – 00:55:38:	appoint bishops. He excommunicated Henry IV and Henry capitulated. He did penance, otherwise known as

00:55:38 – 00:55:45:	the Walk to Canosa. In 1077, he went and asked the forgiveness of the pope, recognized the authority

00:55:45 – 00:55:52:	the pope had asserted. This was officially made the policy of the empire recognized

00:55:52 – 00:55:58:	at the Concordata Forms in 1122. And you may recognize the city name, because it becomes

00:55:58 – 00:56:04:	relevant later on in the Reformation. If you aren't familiar with German pronunciation,

00:56:04 – 00:56:11:	you may call it Worms. This was where the authority of the pope, as it was at the time

00:56:11 – 00:56:18:	of the Reformation, really took form. So 1122, it takes some centuries before the Reformation

00:56:18 – 00:56:24:	takes place. But this is where it begins. The consequences of this. Obviously, the pope is

00:56:24 – 00:56:31:	strengthened. However, the emperor and the empire were both weakened. This becomes relevant politically,

00:56:31 – 00:56:36:	culturally, and in a number of other ways as well. Obviously, it's relevant to the Reformation.

00:56:37 – 00:56:44:	This saw an increase in the feudalism or the basically proto-federalism of the Holy Roman

00:56:44 – 00:56:51:	Empire. It also saw an increase in church state tensions, which obviously grows over time and

00:56:51 – 00:57:00:	feeds into the Reformation. Now, this largely affected the secular side of things, the left

00:57:00 – 00:57:08:	hand kingdom. The next controversy largely affects the right hand kingdom. Although,

00:57:09 – 00:57:14:	as in this previous one, the left hand kingdom primarily affected, the right hand kingdom also

00:57:14 – 00:57:19:	affected, so the inverse is true here. The right hand kingdom is primarily affected, but the left

00:57:19 – 00:57:26:	hand kingdom is still deeply involved. And this, of course, is the Avignon papacy, so called, or the

00:57:26 – 00:57:36:	western schism. In 1309, Pope Clement V, a Frenchman that is notable here, was elected. He moved the

00:57:36 – 00:57:43:	papal court from Rome to Avignon, France. Somewhat unsurprising for a Frenchman, perhaps. However,

00:57:44 – 00:57:50:	this meant that the French monarchy exercised a significant degree of control over the papacy.

00:57:51 – 00:57:57:	Now, you can see how this would be a problem, because earlier on in the previous controversy,

00:57:57 – 00:58:03:	we have the pope exercising authority over the empire. Well, now we have specifically the French

00:58:03 – 00:58:09:	monarchy exercising authority over the pope, which means that the French monarchy is, in essence,

00:58:09 – 00:58:16:	elevating itself above the emperor. And that is what the political aspect of this is. That's why

00:58:16 – 00:58:23:	you have these problems here. Now, over the course of 67 years, there are seven popes who reside in

00:58:23 – 00:58:30:	Avignon. Eventually, the papal court is moved back to Rome. That is under Pope Gregory XI.

00:58:31 – 00:58:38:	Gregory dies in 1378. And that's where the fun begins, as it were. There's a conclave,

00:58:38 – 00:58:45:	as there always is. Pope Urban VI and Italian is elected. Of course, he wants to keep the

00:58:45 – 00:58:54:	papal court in Rome. There is another conclave, a rival conclave, because some of the bishops

00:58:54 – 00:59:03:	do not like Pope Urban VI. And so they instead elect Pope Clement VII. Notably, not a Frenchman,

00:59:03 – 00:59:09:	as you may have been expecting. Still an Italian, but a Medici. That's relevant for a number of

00:59:09 – 00:59:14:	reasons. Historically, you may be somewhat familiar with the Medici's. One individual you may not

00:59:14 – 00:59:20:	know was in fact a Medici. We'll probably get into this more in the latter part of this episode.

00:59:21 – 00:59:28:	Pope Leo X, who excommunicated Luther, who published the Talmud, also a Medici. But anyway,

00:59:28 – 00:59:35:	now you have two popes. You have Urban VI and Clement VII. Different regions in the empire

00:59:35 – 00:59:41:	recognize one or the other. At one point, they attempt to resolve this by appointing,

00:59:41 – 00:59:47:	electing a third pope. The other two don't step down. Well, now we have three popes.

00:59:48 – 00:59:52:	So there are councils, other attempts to resolve this, the emperors involved,

00:59:52 – 00:59:58:	nobilities involved, some of the kings are involved. It's a very real mess that lasts for a very long

59:58 – 01:00:05
time. Remember, this began in 1378 in earnest, as it were. It began earlier than that with the

01:00:05 – 01:00:11:	move of the papal court to Avignon. But it is not until 1414, when the Council of Constance begins,

01:00:11 – 01:00:17:	it lasts for four years to 1418, and they elect Pope Martin V that this schism ends.

01:00:18 – 01:00:24:	So this is a generation of chaos caused by these dissensions in the church.

01:00:26 – 01:00:32:	The authority of Rome and the unity of church and the unity of the church are both irretrievably

01:00:32 – 01:00:39:	damaged by this. That is vitally important to recognize because that is part of what sets

01:00:39 – 01:00:45:	the stage for the Reformation. This is a mere 100 years before the Reformation begins in earnest

01:00:45 – 01:00:52:	in 1517. And so keep in mind, that is the stage on which the Reformation plays out.

01:00:52 – 01:00:59:	However, there is another extremely notable event here, and a man who should not go

01:00:59 – 01:01:07:	unnoticed, who is condemned at the Council of Constance, and that man is named Jan Hus.

01:01:07 – 01:01:14:	Jan Hus was a Czech reformer. He criticized the corrupt practices of the Roman church,

01:01:14 – 01:01:20:	primarily financial and moral practices. He advocated for the use of the vernacular,

01:01:20 – 01:01:25:	which is to say the common language in readings of scripture and in church services,

01:01:26 – 01:01:28:	and he advocated for the supremacy of scripture.

01:01:29 – 01:01:36:	So the scripture, as we would call it, and do call it today. Again, notably that's

01:01:36 – 01:01:40:	ablative, not nominative, but we've gone over that previously. At this Council,

01:01:40 – 01:01:47:	he is excommunicated and declared a heretic, and acting with perhaps uncharacteristic speed,

01:01:48 – 01:01:56:	the Roman church burns him at the stake in July of 1415. And so I will end this section

01:01:56 – 01:02:00:	on the controversies in the church with a quote from Jan Hus.

01:02:02 – 01:02:08:	The Duke of Bavaria, who was present at the burning of Jan Hus, asked him if he would abjure,

01:02:08 – 01:02:14:	as they were actually literally building the pyre below him. And Hus responded,

01:02:15 – 01:02:20:	No, I never preached any doctrine of an evil tendency. And what I taught with my lips,

01:02:20 – 01:02:25:	I now seal with my blood. He then turned to the executioner and said to him,

01:02:25 – 01:02:30:	You are now going to burn a goose. But in a century, you will have a swan,

01:02:30 – 01:02:37:	which you can neither roast nor boil. Now, for those of you who are not Lutheran,

01:02:37 – 01:02:43:	and even for some Lutheran listeners, you've probably not necessarily encountered an explanation

01:02:43 – 01:02:50:	of this quote before. Part of what you have to know is that Hus in the Czech dialect

01:02:50 – 01:02:55:	means goose. He is referring to himself as the goose that is being burned. You may have

01:02:55 – 01:02:59:	got that just from the context that he's being burned and he's talking about a goose being burned.

01:03:00 – 01:03:07:	But the swan has been interpreted historically as essentially a prophetic statement

01:03:07 – 01:03:14:	that Luther would be the one who would come along and take up this banner of reformation in the

01:03:14 – 01:03:21:	church and carry it forward and try as they might. The popes and others would not succeed

01:03:21 – 01:03:30:	in burning Luther because Luther died a natural death. He was not burned at the stake. He was

01:03:30 – 01:03:37:	not executed. He lived out his life, yes, at many times in hiding, essentially in captivity,

01:03:37 – 01:03:44:	house arrest as it were. He lived under the constant threat of being taken in chains to

01:03:44 – 01:03:50:	Rome and executed all of these various things because the most powerful men in the world wanted

01:03:50 – 01:03:58:	him dead. But God kept him alive to die a natural death after writing his final confession.

01:04:00 – 01:04:06:	And so that is the reference there to that swan. That's Luther. And they managed neither to roast

01:04:06 – 01:04:13:	nor boil him. And so as we finally get to the kickoff of what's called the Reformation proper,

01:04:13 – 01:04:19:	it was just important for us to set the stage that anyone who says, well, the Western Church was

01:04:19 – 01:04:25:	in perfect harmony and everyone agreed and there was no doctrinal disputes until this Luther guy

01:04:25 – 01:04:29:	came along and he started causing all this trouble. And he was a revolutionary and he

01:04:29 – 01:04:34:	wanted to burn the church down. No, Luther was a doctor of the church. When he posted the 95

01:04:34 – 01:04:44:	theses we're about to get into, he was doing his job in addressing controversies in the church.

01:04:44 – 01:04:50:	He was doing his job. Even if he was in error doctrinally, even if maybe procedurally it wasn't

01:04:50 – 01:04:57:	perfect, he by his vocation was supposed to be doing theology public. And the posting of the 95

01:04:57 – 01:05:03:	theses was a challenge to debate. The point was that those theses were to be discussed in the

01:05:03 – 01:05:11:	future in that place. It was a public notice that let's go. These are what I consider to be matters

01:05:11 – 01:05:18:	of dispute. Even if he was a heretic, he was according to his office in the church supposed

01:05:18 – 01:05:25:	to be doing theology. He wasn't a peasant. He wasn't some random guy who vandalized the church door.

01:05:25 – 01:05:33:	And so it's important to lay that out historically because as we look back on the beginning of the

01:05:33 – 01:05:39:	Reformation and the outcome and the aftermath of the Reformation, that's usually particularly what

01:05:39 – 01:05:44:	the Roman Catholics will say, but others say that as well. They won't say everything was just

01:05:44 – 01:05:50:	hunky dory because they know the councils prove what an absurdity that is, but they will lie about

01:05:50 – 01:05:57:	the degree of equanimity that occurred within the church. For example, one of the most common claims

01:05:57 – 01:06:03:	is that Luther removed books from the Bible. He changed the canon. The fact is that there was

01:06:03 – 01:06:10:	no canon of scripture in the West until Trent declared it three decades later. And I believe

01:06:10 – 01:06:16:	I wait until after he was dead. So it wasn't until Trent that there was an official canon

01:06:16 – 01:06:23:	when Luther discussed which books should be in scripture. He was again doing his job. He was

01:06:23 – 01:06:30:	doing what theologians had been doing since the earliest days. There was a generally accepted

01:06:30 – 01:06:37:	list of books that for some it included the Apocrypha and for others it didn't. When he engaged in the

01:06:37 – 01:06:43:	theological debate as a theologian saying, I think that there's a good argument for these books and

01:06:43 – 01:06:48:	I think there's a good argument against these books, he was doing his job. And so I hope that

01:06:48 – 01:06:55:	that context will be carried through everything that happens after because if you portray him as

01:06:55 – 01:07:01:	a renegade and a rebel and just a bomb thrower, then yeah, he caused a bunch of trouble. If,

01:07:01 – 01:07:09:	on the other hand, you view him as a Roman Catholic priest who was doing his job by discussing theology

01:07:09 – 01:07:17:	according to his vocation, then what happened afterwards takes on a different tenor. And all

01:07:17 – 01:07:23:	this has to be couched in, as Corey said, the political terms of the day. One of the disputes

01:07:23 – 01:07:29:	that I mentioned earlier, somebody was arguing about cathedrals on Twitter, the difference

01:07:29 – 01:07:35:	between a 12th century cathedral built under Roman Catholic authority and, for example,

01:07:35 – 01:07:43:	the Basilica that was also built by Rome is that when the Basilica was built, it was built with

01:07:43 – 01:07:49:	money that John Tetzel was extorting from the German people on behalf of the Italian people

01:07:49 – 01:07:56:	to build a new giant cathedral specifically for the pope. So it wasn't a cathedral in a city or

01:07:56 – 01:08:02:	region, it was a new throne for the pope and it was being used, it was being built with extortionate

01:08:02 – 01:08:10:	money derived from an ethnic target. That's what literally happened. So I don't know if you've

01:08:10 – 01:08:18:	ever been on a civil jury before, but when you decide civil liability versus criminal liability,

01:08:19 – 01:08:26:	if you say that the defendant is guilty of X whatever, you also assign a percentage of guilt

01:08:26 – 01:08:32:	that they bear for whatever negative outcome there was. So I was 18 years old, I was on a jury

01:08:32 – 01:08:40:	for a civil trial that involved a woman involved in a car accident. She caused injuries to someone

01:08:40 – 01:08:48:	else and the dispute before the court was, was she guilty of causing the car wreck negligently

01:08:48 – 01:08:57:	and what degree of remuneration did she owe to the victim? And so as a jury, we found both that

01:08:57 – 01:09:03:	she was guilty and I think we found that she was like 50 or 60% liable, which meant that the total

01:09:03 – 01:09:09:	amount of the bills that were presented, we held her liable for about half of it. That sort of

01:09:09 – 01:09:16:	percentage allocation is something that I think is a useful idea, kind of a Bayesian approach to

01:09:16 – 01:09:22:	take to when you're looking in history prior to the Reformation, how much of what Rome was doing

01:09:22 – 01:09:29:	was attributable to the pope, to the magisterium, to tradition, and how much of it was attributable

01:09:29 – 01:09:36:	to them simply being the Western church. Because remember, Catholic means of the whole. Catholic

01:09:36 – 01:09:41:	is a small C word. It's why you'll never hear me call someone a Catholic as best I can help.

01:09:41 – 01:09:47:	I will always call them Roman Catholic or if I'm being more brief, Romanist or Papist. Those are

01:09:47 – 01:09:53:	slightly more biting terms, but they're not meant hostily. I'm just not going to call you Catholic

01:09:53 – 01:09:58:	because that means universal. That means that you're the only Christians and by definition,

01:09:58 – 01:10:04:	I can't be Christian because I don't have the pope. So if Catholic means Roman Catholic and I am

01:10:04 – 01:10:11:	outside of the whole, then that means I'm outside of scripture. I'm outside of the church. I must

01:10:11 – 01:10:16:	necessarily reject that because I reject the pope. The good ones were in line with the Western

01:10:16 – 01:10:22:	tradition. The bad ones, I don't have to worry about because they weren't my pope. They were men

01:10:22 – 01:10:29:	who were in a position who made heirs. As Corey says, we're going to get to Leo the 10th, really

01:10:29 – 01:10:38:	bad pope, terrible pope, evil pope. When he did things, Roman Catholics must by definition

01:10:38 – 01:10:41:	say, well, yeah, I have to side with Leo the 10th because he was the pope.

01:10:42 – 01:10:47:	The point of the reformation is you don't have to side with a man. You have to side with God.

01:10:47 – 01:10:52:	If the man who's put in charge doesn't side with God, then you get a new man.

01:10:53 – 01:11:00:	That was the entire premise of the reformation, not overthrow, not revolution, but when we are

01:11:00 – 01:11:07:	faced with controversies, let us be faithful. When the edifices, when the dominant forces

01:11:07 – 01:11:15:	in the places of high power say, no, we will not relinquish control, we insist on being evil,

01:11:15 – 01:11:21:	then that puts us today in the same boat that Luther is in. If the pope is evil, he's still

01:11:21 – 01:11:26:	Christian. If that means he doesn't get to be Roman Catholic anymore, well, he's still Christian,

01:11:26 – 01:11:30:	and it doesn't really matter what the label is. It matters what scripture says.

01:11:32 – 01:11:38:	As the reformation kicks off, that is ground zero. What is a man supposed to do when he's

01:11:38 – 01:11:44:	being a faithful Christian, even in the face of false teachings or disputes? The false teaching

01:11:44 – 01:11:51:	emerged after the dispute was rejected with threat of execution. They made him an outlaw,

01:11:51 – 01:11:56:	so they're going to kill him. That's a pretty good indication of which side they're on,

01:11:56 – 01:12:00:	and that was an appeal to their authority, not an appeal to scripture. Of course,

01:12:00 – 01:12:06:	Luther was arguing from scripture, and that was the problem. We see that in our churches today,

01:12:06 – 01:12:13:	and for exactly the same reason. The history of the reformation, the timeline of the reformation

01:12:13 – 01:12:22:	really is a timeline of Luther's life beginning in 1517. His early life is less relevant, although

01:12:22 – 01:12:27:	obviously there's some importance as to why he became a monk, what he encountered as a monk,

01:12:28 – 01:12:35:	etc., but we're going to start in 1517. This isn't to discount that there were other reformers,

01:12:35 – 01:12:38:	particularly the reform tradition was also taking shape at this time.

01:12:39 – 01:12:45:	But Luther began the reformation in earnest, and Luther is the one who carried it forward. God

01:12:45 – 01:12:57:	used him as his tool in this particular task. And so, 31 October 1517, he post the 95 theses,

01:12:57 – 01:13:06:	as was mentioned. Notably, he posted them in Latin. These were not something that he intended for

01:13:06 – 01:13:11:	the common man. These were not something that he intended to be taken and published everywhere.

01:13:11 – 01:13:19:	This was an invitation to debate, to discuss theological problems, to discuss doctrine and dogma,

01:13:19 – 01:13:25:	and he even invited, in the wording of the theses, the pope to respond to these, should he care to

01:13:25 – 01:13:31:	do so. But again, they were in Latin. They were not in the vernacular. They were rapidly translated

01:13:31 – 01:13:36:	into the vernacular, although not by Luther, they were translated by others. And so, that is part of

01:13:36 – 01:13:42:	what sparked the reformation, because these spread far and wide. Not Luther's original intent,

01:13:44 – 01:13:50:	but God had other plans. And so, we have the spark of the reformation here in 1517.

01:13:51 – 01:13:57:	In 1518, things moving actually fairly quickly here, although they move much more slowly later on,

01:13:57 – 01:14:05:	in April of 1518, Luther meets in Augsburg with Cardinal Cajetan, who demands that he recant,

01:14:06 – 01:14:10:	presents him with a bunch of his works. Luther, of course, says that he cannot recant,

01:14:11 – 01:14:14:	unless something can be shown to disagree with the word of God.

01:14:15 – 01:14:27:	In 1520, Luther is excommunicated. And that is with the papal bull of Xerge Domine. That's

01:14:28 – 01:14:36:	when Pope Leo X condemns Luther's teachings. Xerge Domine is a rhizolord. He's invoking God

01:14:36 – 01:14:40:	as saying that God is on his side, because he claims to be the vicar of Christ on earth.

01:14:40 – 01:14:48:	Luther, for his part, in that same year, publishes three of his key treatises with regard to

01:14:49 – 01:14:53:	a Christian doctrine, but what Luther specifically is teaching, and those are to the Christian

01:14:53 – 01:14:58:	nobility of the German nation, the Babylonian captivity of the church, and on the freedom of

01:14:58 – 01:15:06:	a Christian. In the following year, in April, on the 17th, we have the Diet of Vorms. We mentioned

01:15:06 – 01:15:13:	that city earlier. Here is where it comes up again. This is where Luther most famously, before

01:15:14 – 01:15:21:	both church and empire, makes his statement, here I stand, I can do no other. You may have

01:15:21 – 01:15:30:	heard it in German. In May of that year, the Edict of Vorms is issued. This is where Luther is

01:15:30 – 01:15:38:	officially declared an outlaw and a heretic. Now, here I have to note something historically. I

01:15:38 – 01:15:45:	was tempted before to mention some legal niceties with regard to comparative negligence, but it's

01:15:45 – 01:15:51:	not really the place for that. Here, however, we have to make a legal comment, because outlaw

01:15:51 – 01:15:58:	means something specifically in the historical context. A man who is declared an outlaw is

01:15:58 – 01:16:05:	outside the law. This is something that was carried over from ancient law, particularly in this case,

01:16:05 – 01:16:11:	of course, Roman law, perhaps not surprising for the Holy Roman Empire. A man who is outside the law

01:16:12 – 01:16:18:	has no legal protections. He may be killed by anyone. That is what it means. And in fact,

01:16:18 – 01:16:22:	it heavily implies he should be killed by anyone who encounters him who can do so.

01:16:23 – 01:16:29:	This is a death sentence on Luther. That is what this Edict actually says.

01:16:31 – 01:16:35:	Thankfully, for those of us who are Protestant, thankfully, for the Church,

01:16:36 – 01:16:42:	Luther has some friends in high places, and so he is whisked away to Vartburg Castle,

01:16:42 – 01:16:50:	where he is held in safety as Junker Jorg, Knight George, and he translates the New Testament while

01:16:50 – 01:16:56:	he is there. So he is being very productive. He, in fact, does that in a rather short period of time.

01:16:57 – 01:17:02:	And so this, of course, protects him from the Emperor and the Pope, both of whom at this point

01:17:02 – 01:17:10:	would like to kill him. Because the Emperor, in this case, a Spaniard, sides with the Italian Pope.

01:17:10 – 01:17:16:	Again, remember, Leo the Tenth is a Medici. And so Luther, in hiding for three years in

01:17:16 – 01:17:23:	Vartburg Castle. In the meantime, you have objections from some of the primarily Germanic

01:17:23 – 01:17:29:	princes with regard to the treatment of Luther, the way that Lutheran doctrine is being handled,

01:17:30 – 01:17:35:	the way the Church is addressing these doctrinal disagreements, and all of these various related

01:17:35 – 01:17:45:	things. This eventuates in, there was an earlier declaration at the First Diet of Speyer.

01:17:47 – 01:17:52:	Basically, early on one of the solutions, the timeline doesn't matter as much, but

01:17:52 – 01:17:57:	it's important to keep in mind what happened and the order in which they happened. So

01:17:58 – 01:18:04:	the timeline in that sense, but not the specific years. Earlier on, there was an attempt to

01:18:04 – 01:18:11:	compromise. And this was partly driven by the fact that the Emperor needed the German princes

01:18:11 – 01:18:18:	on his side, and the electors and others in the Holy Roman Empire, because he was currently attempting

01:18:18 – 01:18:24:	to thwart Muslim invasions. And so there were considerations of a political nature. And so

01:18:24 – 01:18:31:	he needed these men on his side in order to send him troops. And so one of the early interim solutions

01:18:32 – 01:18:41:	was what we today would basically call the religion of the head of state is the religion

01:18:41 – 01:18:49:	of the state. How that worked was a particular prince who controlled a particular area could say,

01:18:49 – 01:18:56:	I'm Lutheran, my territory is Lutheran. Or I'm Roman Catholic, my territory is Roman Catholic.

01:18:57 – 01:19:01:	And those who did not want to be part of that church could move to the next territory over.

01:19:05 – 01:19:11:	That was the initial compromise. The Emperor went back on his word, which was both obviously a

01:19:11 – 01:19:18:	breach of his word and against imperial law. But he went back on his word. He affirmed the

01:19:18 – 01:19:25:	Edict of Worms, the condemnation of Luther, and basically said that no, the entirety of the empire

01:19:25 – 01:19:31:	is subject to the Sea of Rome is subject to the Pope. You may not have your religion and your

01:19:31 – 01:19:39:	territory. And so in 1529, at the second diet of Spire, that is where we get the term Protestant,

01:19:41 – 01:19:48:	because a handful of German princes protest against this mistreatment at the hands of the Emperor.

01:19:49 – 01:19:55:	They protest against the Emperor going back on his word and not permitting them to have their

01:19:55 – 01:20:04:	own churches in their own lands. The next year, 1530, this is sort of where things start to get

01:20:04 – 01:20:11:	formalized. Yes, we have edicts and we have excommunication and papal bulls and all of

01:20:11 – 01:20:15:	these various things flying back and forth. But where things start to really take solid form

01:20:16 – 01:20:22:	is 1530. And that's with the Augsburg Confession. This is where the Lutheran princes, and yes,

01:20:22 – 01:20:30:	it was the Lutheran princes, written, of course, by Melanchthon and obviously a great deal of help

01:20:30 – 01:20:36:	from Luther, but written by Lutheran theologians and then presented by Lutheran princes to the

01:20:36 – 01:20:45:	Holy Roman Emperor, Charles the Fifth, at Augsburg. This was presented as a formal statement

01:20:45 – 01:20:50:	of what Lutherans believe. There were other confessions also presented at this time. There

01:20:50 – 01:20:56:	was an exchange, the Roman Church responded with the Confutation. Notably, they would not

01:20:56 – 01:21:02:	initially give the Lutherans a copy of this again against Imperial law. The German princes happened

01:21:02 – 01:21:07:	to have scribes who were very good at shorthand, though. And so we have several copies of it,

01:21:07 – 01:21:12:	word for word, which was convenient because we responded to that, in this case, I mean, we as

01:21:12 – 01:21:18:	Lutherans responded to that with the apology of the Augsburg Confession, which was in large part

01:21:18 – 01:21:22:	a refutation of the things that the Roman Church had put forth in the Confutation.

01:21:24 – 01:21:29:	Notably, the Confutation is so bad that Rome doesn't even really speak of it these days. It's

01:21:29 – 01:21:33:	kind of been shoved under the rug. It was not a good document. It was poorly written. It said

01:21:33 – 01:21:38:	things that were clearly heretical. It was just Rome doing everything they could to condemn the

01:21:38 – 01:21:46:	Lutherans, these upstart German princes who would not obey the Sea of Rome. But 1530, Augsburg,

01:21:47 – 01:21:55:	with the Augsburg Confession. That is really where Lutheran doctrine, where the statement of

01:21:55 – 01:22:00:	the Lutheran faith is formalized, and the first real statement of what it means to be a Protestant.

01:22:01 – 01:22:07:	What it means to be opposed to what the Roman Church had become, not the Roman Church per se,

01:22:07 – 01:22:12:	because frequently in our Confessions as Lutherans, we affirm that we would prefer to retain Church

01:22:12 – 01:22:19:	government as it stood, if only the Popes would be open to reform, open to listening to the Word of

01:22:19 – 01:22:26:	God. But this is the statement of what Lutherans believe. This is the initial statement of Protestantism.

01:22:28 – 01:22:35:	Now, it's worth noting, historically this was not called just for the sake of religious issues.

01:22:35 – 01:22:41:	It was partly that. But it was also called because, again, the Muslims were invading Europe at this

01:22:41 – 01:22:47:	time, as if that wasn't the case basically for centuries, but they were doing it in earnest.

01:22:47 – 01:22:53:	And so the Emperor had a very real problem on his hands. He could not have this kind of

01:22:53 – 01:22:59:	disagreement at home, and also have to wage wars abroad, or really not even abroad at this point,

01:22:59 – 01:23:07:	but on the fringes of his own empire. And so he wanted, for his part, to resolve these issues.

01:23:07 – 01:23:11:	He was hoping that there would be a resolution at Augsburg so that they could move forward

01:23:11 – 01:23:18:	together. That is unfortunately not what happened because Rome was entirely unwilling

01:23:18 – 01:23:24:	to hear anything, to discuss anything. It was 100% they simply wanted to burn Luther at the stake.

01:23:26 – 01:23:30:	And so that led to increased dissensions, this would lead to later political strife,

01:23:31 – 01:23:35:	and in fact the Thirty Years' War and other things, but that's not the point of this episode.

01:23:36 – 01:23:42:	The last two points on this particular timeline would be 1534 is when Luther completes the

01:23:42 – 01:23:47:	translation of the entire Bible into German. Earlier he had completed the New Testament,

01:23:47 – 01:23:53:	he did that very quickly. The Old Testament took a little longer. It's a lot longer,

01:23:53 – 01:24:00:	so of course it did. And then in 1546, Luther dies in Isleben, dying a natural death after

01:24:00 – 01:24:09:	suffering a stroke, shortly after preaching his last sermon. And as mentioned, Luther dies in 1546.

01:24:10 – 01:24:17:	Trent does not finish up until after Luther is dead. They wait until he is dead

01:24:18 – 01:24:21:	to make their response, as it were, to his doctrine.

01:24:21 – 01:24:28:	And notably on the subject of the Apocrypha and the Canon,

01:24:28 – 01:24:35:	Luther's translation included the Apocrypha. He simply put it where it had been historically

01:24:35 – 01:24:40:	at the end of the Old Testament before the New Testament. He translated every word of it because

01:24:40 – 01:24:45:	it was an important part of church history. What he believed it was not and what many believers,

01:24:46 – 01:24:52:	going back to prior to the days of Christ, was that the Apocrypha was not inspired. Incidentally,

01:24:52 – 01:24:57:	the Apocrypha itself says it's not inspired. One of the early things it says is that all

01:24:57 – 01:25:02:	the prophets were dead. Malachi was the last prophet. There were no more prophets until John

01:25:02 – 01:25:10:	the Baptist. So the inter-testamental period was a period of silence from God. But that didn't mean

01:25:10 – 01:25:13:	that the Jews stopped existing or that they stopped recording their history. And that's

01:25:13 – 01:25:18:	exactly what the Apocrypha was. It was recorded in Greek because, again, they'd forgotten Hebrew.

01:25:18 – 01:25:25:	It was a testament of their life and times. It is a largely almost completely accurate historical

01:25:25 – 01:25:32:	record. There are a few errors. There's a bit of false doctrine, but it is generally commended

01:25:32 – 01:25:38:	by Christians to this day as something that is useful. And I think one of the

01:25:38 – 01:25:50:	needless matters of antagonism between those who hold to the 73 books and those who hold to the 66 is

01:25:50 – 01:25:59:	that, hey, it was a matter of historical dispute. The Jews in Jesus' day did not recognize the

01:25:59 – 01:26:05:	Apocrypha as inspired. It is quoted in Scripture because it was part of their life and times,

01:26:05 – 01:26:11:	just as their pagan poets and philosophers quoted in Scripture that does not accord them the station

01:26:11 – 01:26:17:	of inspiration by God. It means that it was a historical record. So those quotations don't

01:26:17 – 01:26:22:	automatically elevate something to Scripture, or the Bible would be way too short because there's

01:26:22 – 01:26:28:	a lot of stuff in there that is incorporated by reference because it existed at the time,

01:26:28 – 01:26:35:	not because God breathed it out. I think that when, particularly Roman Catholics and Lutherans,

01:26:35 – 01:26:42:	and then others are viewing these things, the tough part about looking at the time of the

01:26:42 – 01:26:50:	Reformation is that when you distill it solely down to the doctrinal disputes, you leave out

01:26:50 – 01:26:59:	the men. You leave out the human beings. You leave out the princes and all these men of power,

01:27:00 – 01:27:06:	some of whom are trying to be faithful Christians, some of whom were being power hungry. When is that

01:27:06 – 01:27:12:	not the case? That's such a tepid statement because even more so than Muslim invasion,

01:27:12 – 01:27:18:	that is true in every time and place. But when such things are occurring, when history is

01:27:18 – 01:27:24:	continuing to play out as it always does, that has an effect on what's happening. When Corey

01:27:24 – 01:27:30:	seamlessly slid into calling them Lutherans, they were called Lutherans as a disparaging

01:27:31 – 01:27:38:	term of derision. Basically, they were treated as a cult. They were said, these Lutherans,

01:27:38 – 01:27:42:	they're garbage, they're completely outside the church, this is a cult that has emerged,

01:27:42 – 01:27:45:	they have nothing to do with the Christian faith. It was branding, it was framing.

01:27:46 – 01:27:53:	The Reformers on the Lutheran side went along with it. They basically gave Rome the finger,

01:27:53 – 01:27:57:	said, you want to call us Lutherans? Okay, we're Lutherans. What now? What next? Because they

01:27:57 – 01:28:07:	didn't have much else. I think it's important to look to those days in those terms because the,

01:28:08 – 01:28:15:	going back to the problem of papal primacy, when you talk to Roman Catholic, they will have

01:28:15 – 01:28:21:	all sorts of outs for explaining why a pope can be evil, but then things can still go right.

01:28:22 – 01:28:27:	I can agree with that. I think any Christian can agree with that. I think the cope is that it's

01:28:27 – 01:28:34:	very difficult for an internally consistent Roman Catholic to deal with their own history

01:28:35 – 01:28:41:	because I don't think it's possible to be internally consistent as a Roman Catholic.

01:28:41 – 01:28:51:	As we start looking today at the body of folks who listen to stone choir and agree with someone,

01:28:51 – 01:28:55:	we say, again, we have a lot of Roman Catholic listeners. I very much appreciate it.

01:28:56 – 01:29:03:	One of our listeners who has a big podcast was tagged on a, I was tagged on a thread he was in,

01:29:03 – 01:29:08:	where he had said something disparaging about Saul's scripture, basically just the standard

01:29:08 – 01:29:13:	Catholic view of scripture alone. Somebody else who listened, probably to both of us,

01:29:13 – 01:29:17:	tagged me in to get me to argue with him. I didn't take the bait. I wasn't interested in arguing

01:29:17 – 01:29:23:	because why would I argue with someone who's well-informed? He's a smart guy. I'm not going to

01:29:23 – 01:29:31:	change his mind. I thought about for a while, what can believers do today when we have such

01:29:31 – 01:29:38:	disagreements? I'm not going to change anybody's mind by at least someone who's well-informed,

01:29:38 – 01:29:43:	by going back to the 16th century well of arguments because they have already

01:29:44 – 01:29:49:	inherited all of the counterarguments to the arguments that I've inherited and vice versa.

01:29:50 – 01:29:56:	These are 16th century fights. They were hammered out. Here you go. Pass down through the centuries.

01:29:56 – 01:30:00:	We have to be a bitter enmity with each other forever. That's our inheritance.

01:30:02 – 01:30:06:	I don't want that to be the case. I don't think anyone really wants that to be the case.

01:30:06 – 01:30:12:	The question is, what is the workaround for the post-Reformation world where we have

01:30:13 – 01:30:20:	these wild disagreements? As I was thinking about, if I were going to respond on that thread,

01:30:20 – 01:30:25:	which I didn't bother because I don't need to defend Saul's scripture, but I thought,

01:30:25 – 01:30:31:	what is an end run that I can do rhetorically around any argument that someone's heard before?

01:30:32 – 01:30:39:	I realized the case is stone choir because here's a guy who is Roman Catholic. He's very knowledgeable,

01:30:39 – 01:30:46:	very intelligent, very devout, agrees with some of what we say. How is that possible for a Roman

01:30:46 – 01:30:53:	Catholic to agree with two Lutheran guys who have nothing but enmity for the pope today? I'm sure he

01:30:53 – 01:31:00:	does too. Certainly, Bergoglio is cancerous by almost everyone's estimation. Those who like him

01:31:00 – 01:31:05:	are not Christian, full stop. You cannot be Christian and think that Bergoglio is

01:31:07 – 01:31:14:	Christian. Never mind a pope. He is so far beyond the pale, but he's such a Jesuit viper

01:31:14 – 01:31:19:	that he's moving the ball much further than anyone has before. That's why Satan sent him.

01:31:19 – 01:31:29:	I really feel for Roman Catholic listeners because the doctrine that Rome teaches puts them in a

01:31:29 – 01:31:36:	situation where there's almost no possibility for someone who is Roman Catholic to cease to be

01:31:36 – 01:31:43:	Roman Catholic without ceasing to be Christian. There are lots of former Lutherans and former

01:31:43 – 01:31:51:	Baptists and former pretty much everything. The only former Roman Catholics you find are

01:31:51 – 01:31:56:	men or women who married someone of another faith and adopted the other person's faith.

01:31:56 – 01:32:01:	Those are the only former Roman Catholics I've ever met in my life or ever heard of.

01:32:03 – 01:32:09:	Everyone else is not a former Roman Catholic. They're a lapsed Catholic. The reason for that is

01:32:09 – 01:32:17:	one of the key teachings that on paper, it's actually defensible, becomes indefensible

01:32:18 – 01:32:24:	when it is twisted. That is extra ecclesiom nullis allus, or outside of the church there is no

01:32:24 – 01:32:32:	salvation. This is either true or false depending on how you define the church. I absolutely agree

01:32:32 – 01:32:37:	that outside of the church there is no salvation. What I disagree with is how we define the church.

01:32:38 – 01:32:43:	I believe that scripture teaches and I believe in most of history teaches. In fact, you can look

01:32:43 – 01:32:51:	at the Wikipedia article for this term and find many of the arguments that are made inside Rome.

01:32:52 – 01:32:58:	I can agree with for the most part because they're talking about the capital C church in terms of

01:32:58 – 01:33:05:	all believers, all Christians, regardless of denominational affiliation. I don't say that

01:33:05 – 01:33:10:	lightly. I don't say, oh, you're just affiliated with a domination. We are all inheritors of whatever

01:33:10 – 01:33:15:	our denominations teach, so it's important to be in a good one because if you're in a bad one,

01:33:15 – 01:33:20:	you're going to inherit crap and you're going to believe crap and you'd be a situation where suddenly

01:33:20 – 01:33:27:	push comes to shove and you're not equipped to deal with tough issues. The problem that I think

01:33:27 – 01:33:32:	is unique to Roman Catholics today is when they look at a wicked pope like the current one,

01:33:32 – 01:33:38:	they are effectively Protestant. They effectively have to say, well, not this one, but there's

01:33:38 – 01:33:43:	still Christianity elsewhere in Roman Catholic history. I agree with that, Cory agrees with that.

01:33:43 – 01:33:49:	I think one of the key differentiators in the Reformation that we'll get to briefly is that

01:33:51 – 01:33:56:	things kind of went in four basic directions. They're kind of four large groups that exploded

01:33:57 – 01:34:04:	out of the Reformation. One, you have those who remained Roman Catholic. Two, you have the Lutherans.

01:34:05 – 01:34:10:	Three, you have what are today mostly called the reform. That's how we refer to them as Lutherans,

01:34:10 – 01:34:17:	and you have the Anabaptists. Those four groups disagree with each other mutually, internally,

01:34:18 – 01:34:24:	on a number of things, but they can all be boiled down to the sacraments. There is no mutual agreement

01:34:24 – 01:34:34:	about both Communion and Baptism among those four groups. One of the things that came out of the

01:34:34 – 01:34:40:	Reformation is that, in particular, the Anabaptists, and then some of those that we would categorize

01:34:40 – 01:34:47:	in the reform body, although they don't necessarily call themselves that, basically adopted the view

01:34:47 – 01:34:56:	that if it was inherited from Rome in 1520 or whatever, pick your date of Reformation explosion.

01:34:56 – 01:35:01:	If Rome was doing it on that date, we reject it out of hand, because it's Roman Catholic. That

01:35:01 – 01:35:08:	means it's bad. Pope bad. It's all bad. It's all evil. We won none of it. That's a strain. I don't

01:35:08 – 01:35:14:	know the history of it from that point to today, but it's very common today in American Christianity,

01:35:14 – 01:35:18:	and it's a disaster because, again, it goes back to the question, what is the Church?

01:35:19 – 01:35:25:	The Western Catholic Church was synonymous with the Roman Catholic Church. To what degree was the

01:35:25 – 01:35:31:	things that they did, and to what degree were the things that we inherited Roman Catholic,

01:35:31 – 01:35:36:	and to what degree were they Christian? What percentage do you attribute guilt,

01:35:36 – 01:35:41:	if you want to look at it that way, but simply put, how much of what they were doing in 1300,

01:35:41 – 01:35:48:	1400, 1500, were they doing because of Roman Catholic distinctives, and how much of it was

01:35:48 – 01:35:55:	simply the inherited faith of the Western Christian Church? As Corey said earlier,

01:35:56 – 01:36:03:	it's perfectly fine for church bodies in different times and certainly in different places

01:36:03 – 01:36:10:	to have varying customs of worship practice, of liturgy. I think it's also important when

01:36:10 – 01:36:18:	you're discussing things in those terms, not to disregard the inheritance. I use that term

01:36:18 – 01:36:23:	advisedly because Rome will call it tradition with a capital T, and say that this is tradition,

01:36:23 – 01:36:28:	this was inherited, this holds the same way to scripture because we've always done it.

01:36:29 – 01:36:35:	As non-Roman Catholics, we must necessarily reject that, or we'd have to be Roman Catholic.

01:36:35 – 01:36:43:	That's a clear dividing line. If tradition is your binding key, then we're on the outside.

01:36:44 – 01:36:52:	If, on the other hand, tradition can be viewed as both advisory and hopefully salutary, then

01:36:54 – 01:36:59:	you will do what the Lutherans did. When you look today at a confessional,

01:36:59 – 01:37:06:	conservative, liturgical Lutheran church service, there are a lot of Roman Catholics who are envious

01:37:07 – 01:37:14:	because if they're a novus ordo, if they're Vatican II crap service, we are still doing

01:37:14 – 01:37:21:	what their ancestors were doing 80 years ago. Not in Latin, obviously, we're using the vernacular,

01:37:21 – 01:37:26:	but we're preserving the same liturgy by and large that existed in the 16th century.

01:37:27 – 01:37:31:	It wasn't because it was binding upon our consciousness as Christians,

01:37:31 – 01:37:36:	it's because it's the Western Church. If we had split instead from Eastern Orthodoxy,

01:37:37 – 01:37:43:	we would have gaudy colors and big hats and whatever, and if it's inherited, I guess you

01:37:43 – 01:37:50:	got to be cringe, I don't know. It's one thing to say, we got to throw this thing away because

01:37:50 – 01:37:54:	a bad guy did it. It's another thing to say, well, unless we have a reason to change this,

01:37:54 – 01:38:01:	let's leave it alone. That was 100% the approach the Lutheran and the Lutheran reformers took to

01:38:01 – 01:38:07:	the inheritance from a Roman Catholic tradition. We didn't see it as binding,

01:38:07 – 01:38:13:	we saw it as a treasure as much as possible. We didn't want to lose any of it, and wherever

01:38:13 – 01:38:20:	there was something that was set aside, it was only for a doctrinal reason. It's one of the key

01:38:20 – 01:38:25:	differences among Reformation denominations is that many of the other denominations

01:38:26 – 01:38:32:	became iconoclastic. Some of them, the Anabaptists, were murdering people,

01:38:32 – 01:38:36:	they were burning down churches, they were destroying art. It was truly demonic. I completely

01:38:36 – 01:38:41:	sighed with the Roman Catholics in hating that. That never should have happened, it was purely evil.

01:38:43 – 01:38:49:	It was done because they confused Roman Catholicism with Christianity. They thought, well, if

01:38:49 – 01:38:53:	that's what Christianity is, I don't want any part of it. If that's what Rome was, and I know

01:38:53 – 01:38:59:	Rome is bad, I can't do any of it. It's a category error, it's a framing error, and it's a catastrophic

01:38:59 – 01:39:06:	one because much of what Rome was doing wasn't wrong. Some of their teachings were wrong,

01:39:06 – 01:39:12:	some of the practices were wrong. For example, the Lutheran Confessions described the mass

01:39:12 – 01:39:18:	on one hand as the abomination of the mass because they take a different view of what is happening

01:39:18 – 01:39:25:	in the sacrament of the altar. They do different things with it. We view that as an abomination,

01:39:25 – 01:39:30:	not because communion is an abomination, but because there were abuses that were downstream

01:39:30 – 01:39:36:	from errors that crept into Rome that we necessarily had to reject based on Scripture.

01:39:37 – 01:39:42:	And so some of the disputes on the sacrament of the altar among Rome and Lutherans in

01:39:42 – 01:39:47:	baptism reformed specifically have to do with what's going on in communion.

01:39:48 – 01:39:51:	We already did an episode where we talked about what goes on in baptism. We'll probably do some

01:39:51 – 01:39:55:	point about communion because a number of people have asked, and it's an important question.

01:39:56 – 01:40:01:	And as we've said before, we don't want stone-quired just to be us teaching everything

01:40:01 – 01:40:07:	the Lutherans believe about all this stuff. On the other hand, we accept and receive that

01:40:07 – 01:40:12:	teaching gladly. And it's important, certainly, if nothing else is a part of the historic

01:40:12 – 01:40:18:	conversation. And I think that one of the weaknesses that especially a lot of reformed

01:40:18 – 01:40:25:	guys have is that they know a little bit about Lutheranism, but because they simply see him

01:40:26 – 01:40:33:	as one among a whole bunch of 16th-century reformers, the rest of whom they side with

01:40:33 – 01:40:38:	on most things. They just see him as kind of one voice among many. And so it's very telling that

01:40:38 – 01:40:46:	most of the 500th anniversary reformation celebrations in movies and things that were

01:40:46 – 01:40:54:	produced in 2017 were produced by the Reformed because they see Luther as part of the Reformed

01:40:54 – 01:41:01:	tradition to some degree. I think it varies by individual denomination. But as Lutherans,

01:41:02 – 01:41:09:	we find that just insane. I don't get it. I'm thankful. I don't get me wrong. I'm not saying

01:41:09 – 01:41:16:	stop doing that. But when a Reformed guy sees Luther as part of his tradition, I have to believe

01:41:16 – 01:41:21:	that he's never actually read what Lutherans believe about this stuff because the Book of

01:41:21 – 01:41:27:	Concord initially, what was compiled between 1520-odd and 1580 in the Book of Concord,

01:41:27 – 01:41:35:	beginning with the Augsburg Confession, what began as arguments with and against Roman Catholicism

01:41:36 – 01:41:42:	soon ended up in a three- and a four-way fight with also the Reformed and the Anabaptists.

01:41:42 – 01:41:50:	So we had to dispute what everyone was saying simultaneously because the pope wanted to lump

01:41:50 – 01:41:54:	the Lutherans in with Reformed and the Anabaptists saying, well, you're the ones murdering and

01:41:54 – 01:41:58:	pillaging and burning down churches. And Lutherans were like, we're not doing any of that crap. We

01:41:58 – 01:42:05:	hate it as much as you do. And so it was falsely attributing everything about the Reformation

01:42:05 – 01:42:09:	to the worst aspects of it and then losing sight of what the differences were. And so

01:42:10 – 01:42:15:	if you are Baptist or Reformed and you care about church history, you really owe it to

01:42:15 – 01:42:19:	yourself to actually just read the Book of Concord. We'll put the link in the show notes. It's the

01:42:19 – 01:42:25:	book ofconcord.org. The whole thing's there. It's out of copyright. It's free. You can read the whole

01:42:25 – 01:42:31:	thing. Those are the arguments that were made in the 16th century. So as we look at the state

01:42:31 – 01:42:37:	of the church today, capital C, all believers, believers in Rome, in the Reformed and Presbyterians

01:42:37 – 01:42:46:	and Baptists and Methodists, I had someone talk to me on Twitter earlier today and she mentioned

01:42:46 – 01:42:54:	that in her small town, the local Methodist congregation has just left the UMC because

01:42:55 – 01:42:59:	they're going down the tubes. Now, from my perspective on the outside, I find it a little

01:42:59 – 01:43:05:	bit astonishing that there are any Christians left in Methodism because all I know is like the

01:43:05 – 01:43:13:	big ticket whores, the absolute abject, terminal Protestant apostasy that is held out as like,

01:43:13 – 01:43:21:	here's the end stage of the Reformation. You know, fake rainbow flags with six colors, not seven.

01:43:21 – 01:43:26:	All the usual hallmarks of total apostasy. When I think Methodist, that's what I think. I've

01:43:26 – 01:43:31:	actually used as a punchline in an earlier episode. When I hear from her that there are churches

01:43:31 – 01:43:38:	leaving in Methodism or leaving at least the UMC specifically because of those abuses,

01:43:38 – 01:43:44:	it's heartening. She mentioned that the Baptist churches there are probably going to be leaving

01:43:44 – 01:43:49:	the SBC for very similar reasons. As I said at the beginning, all of the church bodies,

01:43:49 – 01:43:55:	no matter how liberal or conservative, are all under the same attack today, almost verbatim.

01:43:56 – 01:44:01:	I mentioned last week the quotes from Giles Corey's book, The Sword of Christ. He had quotes

01:44:01 – 01:44:08:	from Russell Moore in the SBC in 2017 talking about racism and anti-Semitism and their battle

01:44:08 – 01:44:14:	with it. It was virtually verbatim what Matt Harrison, president of the LCMS, said about

01:44:14 – 01:44:20:	Stonequire earlier this year. How's the Baptist and the Lutheran presidents? He's the president,

01:44:20 – 01:44:25:	but he's very influential. I don't pay much attention to this stuff. I apologize when I'm

01:44:25 – 01:44:30:	ignorant of other denominations. I historically never paid that much attention. When I did

01:44:30 – 01:44:35:	start paying attention, I quickly realized how much trouble my own was in. I'm not going to

01:44:35 – 01:44:40:	worry about other people's dirty laundry and baggage when my own house is not in order.

01:44:42 – 01:44:47:	Sometimes I'm ignorant of this stuff. It's me allocating my scarce resources as I see fit.

01:44:48 – 01:44:56:	When Russell Moore and Harrison are in agreement on things that you will find in your HR department

01:44:56 – 01:45:02:	talking about DEI requirements, that's the world religion. That is the new global religion

01:45:02 – 01:45:09:	that is being pushed down the throats of all the churches simultaneously. See, the SBC and the LCMS

01:45:09 – 01:45:15:	have major doctrinal differences on historic stuff, on the 16th century stuff, just as we have

01:45:15 – 01:45:22:	major disagreements with the Methodists. Yet today, when the attacks come, they're not

01:45:22 – 01:45:27:	simply a replay attack of what happened in the 16th century. They're new attacks. They're attacks

01:45:27 – 01:45:36:	on sex, on headship, right down the line, racism, slavery, all these things that on one hand you

01:45:36 – 01:45:43:	have guys like MLK and Bonhoeffer as the patron saints of the new global religion who are 100%

01:45:43 – 01:45:49:	on board with Russell Moore and Matt Harrison across the board on all these things. And by the way,

01:45:49 – 01:45:54:	your HR department, they all have the same religion. And on the other side, you have Christians

01:45:54 – 01:46:01:	remaining in the pews saying, what on earth is going on here? One day, I feel like my church

01:46:01 – 01:46:06:	just left me and I don't know what happened. I don't think I changed what I believe. And that's

01:46:06 – 01:46:12:	the case for a lot of us is we're looking around, Roman Catholics, chief among them. When you were

01:46:12 – 01:46:18:	born, if you're listening today, Bergoglio wasn't Pope when you were born. He's the Pope now.

01:46:18 – 01:46:24:	You're stuck with him. And so what do we do as Christians as we're looking at

01:46:25 – 01:46:33:	these problems? And as I said earlier, I take solace in the fact that so many people from

01:46:33 – 01:46:38:	different traditions are listening and agreeing with at least some of what we say, not because I

01:46:38 – 01:46:43:	want people to agree with me, but because we're making arguments from Scripture. And so if you

01:46:43 – 01:46:47:	agree with our argument from Scripture, you're agreeing with Scripture, you're agreeing with God,

01:46:47 – 01:46:51:	you're not agreeing with two random podcasters, you're not becoming Lutheran automatically because

01:46:51 – 01:46:57:	you agree with us. And one of the important things that I want to emphasize as we

01:46:58 – 01:47:07:	talk about where do we all go next is that I've said before, it's very important to us that

01:47:07 – 01:47:13:	people are not fickle about their beliefs. If you are Roman Catholic, I don't want you to stop being

01:47:13 – 01:47:18:	Roman Catholic because you listened to Stone Choir, not automatically. I would like for you to stop

01:47:18 – 01:47:23:	being Roman Catholic because you agree that Lutheran doctrine is sound. But again, the problem

01:47:23 – 01:47:29:	with the teaching of Rome is that if you leave Rome, if you lose the Pope, you're not a Christian

01:47:29 – 01:47:35:	anymore. And that's why you're either Catholic or your laps Catholic, because no one ever escapes.

01:47:36 – 01:47:41:	Your choice is either the Pope or hell. And that's a complete oversimplification. There are

01:47:41 – 01:47:47:	all sorts of outs, but that is the bottom line in practice. Forget what you find in the doctrinal

01:47:47 – 01:47:52:	treatises explaining how, well, yeah, the Pope can do this and then we're okay and everything's

01:47:52 – 01:47:59:	hunky dory. When the rubber meets the road, when a Roman Catholic believer ceases to be a believer

01:47:59 – 01:48:05:	because of the hypocrisy and the wickedness in the administration of Rome, they don't change

01:48:05 – 01:48:10:	denominations, they lose their faith. And above all things, I don't want that to happen. And so

01:48:10 – 01:48:14:	that's the reason I specifically sing all Roman Catholics say, I don't want you to stop being

01:48:14 – 01:48:19:	Roman Catholic because the odds are almost 100% that you're going to stop being Christian, which

01:48:19 – 01:48:23:	is the last thing I want. If you're a Roman Catholic and you agree with some of what we say,

01:48:23 – 01:48:28:	it means you're a Christian. Not that we're the benchmark of Christianity, but that the only

01:48:28 – 01:48:36:	common ground that we share is scripture is the word of God. And the beauty of God and of his word

01:48:36 – 01:48:41:	is that it is efficacious in all times and in all places. And the fact that we have people

01:48:41 – 01:48:46:	in all these different denominations who agree with some of what we say when we argue from scripture

01:48:47 – 01:48:51:	is that it means that scripture is being preached among you as well. Even if your pastors are

01:48:51 – 01:48:57:	getting some things wrong or your priests, even if there are doctrines that are in error, if you're

01:48:57 – 01:49:03:	in agreement about what scripture says with us, it means that you have the Holy Spirit and that

01:49:03 – 01:49:08:	there's something there for God to work with. And in some cases, he's using our voices. In other

01:49:08 – 01:49:15:	cases, the ripples of what we have done already in the first year of Stone Choir will last for a

01:49:15 – 01:49:21:	very long time. I can say that with confidence because we know for a fact that there are hundreds

01:49:21 – 01:49:27:	of men who brought their families, children and baptized for the first time specifically because

01:49:27 – 01:49:32:	of hearing the things that we say. That's not us doing it. We did the baptism

01:49:33 – 01:49:40:	episode recently, but we haven't talked a whole lot about baptism until just a couple of weeks ago

01:49:41 – 01:49:47:	when someone hears what we're arguing and says, yeah, that's the Christianity that I want. You're

01:49:47 – 01:49:54:	not adopting our views. You are realizing that there's something in scripture that in a very

01:49:54 – 01:50:01:	real sense goes beyond every denomination. Now, I'm not the man in my Bible under the tree person

01:50:02 – 01:50:07:	that's a disaster. The Reformation in large part was a disaster, but it wasn't a disaster because

01:50:07 – 01:50:13:	of the Reformers. It was a disaster because of the persecution of Rome against faithful Christian

01:50:13 – 01:50:21:	men who wanted to straighten things out. So for everyone who listens to Stone Choir who

01:50:22 – 01:50:26:	is getting back into reading scripture, maybe reading it for the first time, who's, you know,

01:50:26 – 01:50:30:	if you're in a church and you're looking at your church and you're finding some of the things that

01:50:30 – 01:50:36:	they teach aren't constant with what you're seeing in scripture or what you're hearing in sound

01:50:36 – 01:50:41:	arguments from us or from others. There's an infinite supply of theological argument for these

01:50:41 – 01:50:49:	positions, most of them anyway. If you look around, for example, the lady on Twitter who said,

01:50:50 – 01:50:55:	she's SBC, probably it seemed that way. If you're an SBC church or you're in a Methodist church or

01:50:55 – 01:51:03:	Presbyterian church and you're seeing that your leadership, not locally, but your leadership

01:51:03 – 01:51:08:	nationally is doing something that is tending towards apostasy or certainly towards what you

01:51:08 – 01:51:16:	find to be intolerable, false doctrine. Honestly, I don't know where we go from here as Christians,

01:51:16 – 01:51:20:	like not just like a podcast or anything, but I don't know where we as Christians in

01:51:20 – 01:51:25:	current years were looking at the state of the church across denominations,

01:51:25 – 01:51:31:	seeing the same cancer spreading in so many places in the same way, at the same rate, and to the same

01:51:31 – 01:51:39:	end. I hope that everyone who looks at their own church and says, well, I don't actually agree with

01:51:39 – 01:51:46:	this anymore. Maybe in some cases, the only suitable thing that you can do is to find another

01:51:46 – 01:51:52:	local church that teaches something closer to what you now believe. In some cases, maybe

01:51:54 – 01:51:59:	the first thing that everyone probably should do when it can be done charitably and without

01:51:59 – 01:52:05:	stirring up strife is to talk about it. If the other men in the congregation say,

01:52:05 – 01:52:10:	I've been reading, I've been thinking about this, I think we should take another look at

01:52:11 – 01:52:19:	this church teaching. Now, the Roman Catholic will scream, well, that's every man a pope. Well,

01:52:20 – 01:52:26:	we're individually accountable to God for our confession. The president of the Missouri Senate

01:52:26 – 01:52:31:	or the president of your denomination or your pope is not going to answer on your behalf,

01:52:31 – 01:52:36:	on Judgment Day, you are. Now, he's going to answer for the lies that he told you,

01:52:36 – 01:52:41:	but that doesn't get you off the hook. If you believe the lies, you're accountable for that,

01:52:41 – 01:52:45:	too. And so it's important for us as we're looking at this stuff is to figure out,

01:52:45 – 01:52:51:	how can I be faithful to God? Honestly, I think in some cases, in particular, frankly,

01:52:51 – 01:52:54:	I think there are a lot more Christians and Presbyterianism today than there are in Lutheranism,

01:52:54 – 01:52:59:	just based on the behavior that I've seen. I think that a lot of guys in the Presbyterian

01:52:59 – 01:53:03:	and Reform space don't agree with us about everything, but they don't hate us. They don't

01:53:03 – 01:53:09:	think we're not Christians. They don't need to call us Nazis, even if they think that we're wrong

01:53:09 – 01:53:15:	about stuff or we go too far or whatever. That is much closer to Christianity than the man who

01:53:15 – 01:53:21:	doxes me and tries to kill me. That's a simple basic thing. If you disagree with a man, you don't

01:53:21 – 01:53:28:	try to kill him. I think that if you are a Reform Presbyterian, wherever you are, wherever God has

01:53:28 – 01:53:33:	placed you in your congregation, if you're looking around and you're seeing, I think that there's

01:53:33 – 01:53:37:	mistakes perhaps that have been made in the past and our denomination,

01:53:39 – 01:53:44:	be honest about confronting how you got there. It's going to differ for every denomination.

01:53:45 – 01:53:51:	For Rome, I think the line from Bergoglio back through Vatican II,

01:53:52 – 01:53:56:	honestly, I would hope that you would go all the back to Trent. I think a lot of things went off

01:53:56 – 01:54:01:	the rails at Trent. It's something that doesn't get discussed a whole lot in Roman Catholicism

01:54:01 – 01:54:07:	today because it's a given. You have five centuries of history built on top of it, but

01:54:08 – 01:54:13:	if you have already become Protestant, if you're already willing to say,

01:54:13 – 01:54:17:	yeah, that's not my pope, he might technically be a pope, but the man is a demon,

01:54:18 – 01:54:24:	if you're there, then you have a duty to God, not to the pope, not to the magisterium,

01:54:24 – 01:54:30:	not to tradition. You have a duty to God to figure out where did things go off the rails.

01:54:31 – 01:54:34:	Frankly, most people aren't equipped to answer that question by themselves, but

01:54:35 – 01:54:38:	collectively, Christians should be discussing those things. The answer is going to be different

01:54:38 – 01:54:44:	in every denomination. The denominations that trace back to the Reformation will have

01:54:44 – 01:54:50:	varying degrees of disagreement and certain inflection points. We broke down to those four

01:54:50 – 01:54:57:	basic categories, which is somewhat of an oversimplification, but not much. I don't mean to

01:54:57 – 01:55:02:	be offensive by saying that, but pretty much everyone listening falls into one of those four

01:55:02 – 01:55:08:	buckets. If you think that you're this special little tiny thing, great. I hope you get everything

01:55:08 – 01:55:16:	right that everybody else got wrong because there's a lot of baggage. I want us wherever we are

01:55:16 – 01:55:23:	in our churches to work through this stuff out loud, and hopefully cooperatively as much as

01:55:23 – 01:55:27:	possible. I don't know what's going to happen in the next five years, but when we have listeners

01:55:27 – 01:55:35:	from so many different denominations agreeing on some big ticket stuff, even the baptism episode,

01:55:35 – 01:55:41:	there are a number of people who join Lutheranism because we describe baptism to them correctly for

01:55:41 – 01:55:46:	the first time. If you disagree with that, I don't mean to just pop smoke on your church and say,

01:55:46 – 01:55:51:	I'm out of here. I don't want anything that we say to so doubt in people's minds.

01:55:52 – 01:55:59:	I hope that our word's so faithfulness. If in growing faithful to scripture, you find that

01:55:59 – 01:56:05:	your own particular church and congregation has issues, hopefully they can be fixed. Honestly,

01:56:05 – 01:56:11:	for me, I think the best case scenario is that there are a bunch of Presbyterian guys who are

01:56:11 – 01:56:15:	listening to Stone Choir in their church and almost everyone is like, yeah, this is actually

01:56:15 – 01:56:21:	pretty good. I don't care if you start calling yourself Lutherans, but if we've gotten all these

01:56:21 – 01:56:27:	things right, maybe look at what the historic Lutheran teaching is on the sacrament because if you

01:56:27 – 01:56:32:	get the sacrament right, guess what? You're basically Lutheran at that point. I don't care

01:56:32 – 01:56:36:	what you call yourself. Call yourself Presbyterians for all I care. It doesn't matter. The label isn't

01:56:36 – 01:56:42:	important because the label, it means whatever you want it to mean or nothing or wherever your

01:56:42 – 01:56:48:	opponent wants it to mean. The belief, the confession is what's important. If you don't

01:56:48 – 01:56:53:	confess the ecumenical creeds, start there. As we said earlier, we tried to make the case that

01:56:53 – 01:56:59:	the creeds themselves are a big deal. If your church body is predicated on rejecting them,

01:57:00 – 01:57:06:	find out why and find out if you consider that to be tolerable. Maybe it's something to be fixed

01:57:07 – 01:57:12:	because it's not just mouthing the words every Sunday. It's just, do I believe this or not? Forget

01:57:12 – 01:57:17:	saying it, forget confessing it or anything that formal. When you look at those words, do you believe

01:57:17 – 01:57:23:	them? If you do, why wouldn't you join 1700 years of Christians in saying them out loud?

01:57:25 – 01:57:30:	I think that's the predicate. That's the basis for a lot of the conversation that we hope we can

01:57:30 – 01:57:35:	start in many different places. Not to be disruptive. There will be some disruption.

01:57:35 – 01:57:41:	It's not the intent. You need to be mature about this stuff. Don't go picking fights. Don't go

01:57:42 – 01:57:45:	mean or mean or boo boo. You're doing all this wrong suddenly because you heard some

01:57:45 – 01:57:52:	podcast or tell you something. Do some research. Do some study. Prayerfully consider what it is

01:57:52 – 01:57:58:	that you believe and what can be done within your church. If the best thing for you and your family

01:57:58 – 01:58:02:	is to find a different church, a different congregation, a different denomination,

01:58:02 – 01:58:06:	and God's blessed you with one who's available, then you should do that if that's what your

01:58:06 – 01:58:11:	conscience convicts you of. I would never tell anyone to leave a Lutheran church. I would never

01:58:11 – 01:58:16:	tell anyone at this point to join a Lutheran church because we've told you what they've done to us

01:58:16 – 01:58:21:	and yet people are still streaming into Lutheran churches as a result of Stone Choir. I'm not

01:58:21 – 01:58:24:	going to argue with any of them either. I can't tell you're doing it wrong. There are other people

01:58:24 – 01:58:28:	who listen to us and say, I would never go to a Lutheran church because of what they did to you.

01:58:28 – 01:58:34:	I'm not going to argue with you either. You need to look to your circumstances and see what's right

01:58:34 – 01:58:41:	for you and see none of this is a capitulation on doctrine. I'm not saying that I disagree with

01:58:41 – 01:58:48:	baptism or communion or anything else the Lutheran doctrine holds. I'm saying that all of us need to

01:58:49 – 01:58:53:	try to get our own houses in order and if that's possible and it can be done in a way

01:58:53 – 01:58:57:	that doesn't harm consciences or drive people away, that should be our task.

01:58:58 – 01:59:03:	I would much rather that all the different denominations become more faithful and frankly,

01:59:03 – 01:59:07:	if that were to happen, we believe doctrinally, you're all going to turn Lutheran. I don't know

01:59:07 – 01:59:11:	what you guys are doing. Why aren't you Lutheran to begin with? Well, part of it's a Lutheran has

01:59:11 – 01:59:16:	been incredibly terrible about telling people, A, that we exist or B, what we believe or C,

01:59:16 – 01:59:22:	why any of it matters and that stuff does matter. This approach does matter, but there's no one

01:59:22 – 01:59:28:	simple direct solution for any of this. Apart from, read your Bible, go to church,

01:59:28 – 01:59:32:	go to the best church you can find, talk to other Christians, hammer these things out,

01:59:33 – 01:59:37:	keep your head up, look out in your community and look out in your congregation and what's going on

01:59:38 – 01:59:42:	and don't be surprised if the new fights don't look like the old fights.

01:59:43 – 01:59:48:	And the crucial thing there is that if there's a new fight, that means that we need new arguments.

01:59:48 – 01:59:53:	That's another reason that we started so inquire is that a lot of what we're dealing with, they

01:59:53 – 01:59:58:	no one's ever dealt with and frankly, the overwhelming majority of pastors are utterly

01:59:58 – 02:00:02:	unfit to tackle these subjects. They're simply not. They're not smart enough. They don't know enough

02:00:02 – 02:00:08:	about scripture. They don't have the right approach to do anything other than spout platitudes that

02:00:08 – 02:00:15:	they learned in seminary. They were handed a toolbox for fighting 16th century fights and

02:00:15 – 02:00:19:	they bring that toolbox wherever they go. And when Satan changes direction,

02:00:19 – 02:00:24:	they attack it with the wrong tool because they're not smart enough or they're not faithful enough.

02:00:24 – 02:00:30:	Some of them are just patently evil. We need to figure the stuff out for ourselves and I want

02:00:30 – 02:00:35:	the pastors who can get this stuff right to do so. In some cases, that's going to mean following

02:00:35 – 02:00:40:	to listening to men who can do a better job at this stuff than you. And I hope that we reach the

02:00:40 – 02:00:46:	day where churches are raising up men to be fit to do that in their own context. Pastors, elders,

02:00:46 – 02:00:51:	presiders, whatever you want to call them, I want those men to be faithful. They should have nothing

02:00:51 – 02:00:56:	to do with any particular man teaches. It should have everything to do with what scripture teaches

02:00:56 – 02:01:01:	because that was the point of the Reformation. Luther opened his Bible, he read it and he says,

02:01:01 – 02:01:06:	hey, what I'm reading here doesn't match with what the church is doing. One of them is wrong and I

02:01:06 – 02:01:12:	know it's not scripture. I believe God. So we need to do something about the church. Every one of us,

02:01:12 – 02:01:17:	whatever denomination you're in, has some problems today and they're getting worse. I can say that

02:01:17 – 02:01:24:	with absolute certainty. So I don't want to see a massive flight from one denomination to another.

02:01:24 – 02:01:30:	I would like to see us get our own ducks in order, sort this stuff out and we're going to find that,

02:01:30 – 02:01:35:	well, I think if you diagnose correctly where the air is crept in,

02:01:36 – 02:01:42:	more of you will naturally become Lutheran. It's my sincere hope, but at the same time,

02:01:42 – 02:01:47:	it's not a goal, if that makes sense. I want us to be faithful and I believe that being faithful

02:01:47 – 02:01:53:	means adopting Lutheran doctrine on some of these big ticket items. But frankly,

02:01:53 – 02:01:57:	the Lutherans are doing worse than some other denominations today when it comes to the new fight

02:01:58 – 02:02:05:	because we have been so complacent, so set and resting on our laurels about 16th century fights

02:02:05 – 02:02:13:	that there's no one left who's actually competent to engage forcefully and clearly with the current

02:02:13 – 02:02:19:	issues. There are a few who are trying and some are doing an okay job, but frankly, even the best

02:02:19 – 02:02:24:	of them are kind of making a mess of a lot of it because they're either too afraid or they're still

02:02:24 – 02:02:28:	too wedded to some of the very things that need to be toppled because they're false doctrines.

02:02:29 – 02:02:33:	So those are discussions for other days and a lot of it's from past Stonequire episodes, but

02:02:34 – 02:02:41:	I personally am very thankful that after a year, we have such a varied audience. I think it's a

02:02:41 – 02:02:47:	remarkable testament to me to the power of God's word. I'm thankful that where the Bible is in

02:02:47 – 02:02:52:	the pews and it's on people's lips and in their hearts, they're still Christians and we can

02:02:52 – 02:02:58:	recognize each other's voice even across the ether or the internet simply by virtue of the fact

02:02:58 – 02:03:04:	that we're speaking the same language. That's part of scripture when we're called sheep and God is

02:03:04 – 02:03:11:	our shepherd and we're told that God's sheep recognize his voice. When we speak from scripture,

02:03:11 – 02:03:16:	that is God's voice. That's not our voice. The word of God is from him. It is our master's voice.

02:03:17 – 02:03:21:	When there are sheep who recognize it across denominations, forget whatever

02:03:22 – 02:03:29:	vertical segmentation has occurred among different Christian groups. If we recognize the same voice,

02:03:29 – 02:03:35:	we're on the same team, not completely. Obviously, we don't recognize the same voice on every matter

02:03:35 – 02:03:41:	or we would have complete doctrinal harmony. But insofar as we agree, we need to work together,

02:03:41 – 02:03:46:	even as just supporting each other to try to make our own churches more faithful.

02:03:48 – 02:03:53:	I think that's one of the emergent hopes and properties of Stone Choirs to help us all wherever

02:03:53 – 02:03:59:	we are. I said, if you're Roman Catholic, please keep being Roman Catholic and just figure out where

02:03:59 – 02:04:06:	things went wrong because it wasn't with Bergoglio. It wasn't with Vatican II. When you unwind the

02:04:06 – 02:04:11:	heirs, you're going to get back pretty much to where Luther and the other reformers were.

02:04:12 – 02:04:17:	Things went off the rails a long time ago. You can find St. Peter Damian quotes,

02:04:17 – 02:04:25:	they're 1,000 years old, decrying the sexual abuses in the Roman Catholic Church. 1,000 years ago,

02:04:25 – 02:04:30:	long before any of the scandals in today's headline, those behaviors were already rampant.

02:04:30 – 02:04:37:	That is the fruit of a sick tree, not a dead tree, but a sick tree. The things,

02:04:37 – 02:04:43:	the abuses that occurred then that occurred today have a spiritual root. It wasn't simply

02:04:43 – 02:04:47:	that those behaviors naturally exist, as Corey said in the past episode. There were things that

02:04:47 – 02:04:54:	Luther refused to even talk about because they were unknown in Germany. It was only Italian monks

02:04:54 – 02:04:58:	that were bringing that crap into Germany. He didn't want his own people thinking about it,

02:04:58 – 02:05:03:	because it was too depraved. Those things don't naturally arise. They arise when Satan can take

02:05:03 – 02:05:12:	hold through abuses, sometimes small ones, much of it lies at the feet of monasticism. The vows

02:05:12 – 02:05:17:	of celibacy, they were forced on men against their will because it's an unnatural thing.

02:05:17 – 02:05:23:	I'm descended from bishops, Roman Catholic bishops and nuns because they didn't have vows of celibacy

02:05:24 – 02:05:30:	until much later. Then the abuses crept in. If you're Roman Catholic, I like for you to be

02:05:30 – 02:05:35:	Lutheran, but honestly, I would like even more for you to clean up Rome, because if the Western

02:05:35 – 02:05:40:	Christian Church all got back on the same page, there wouldn't be any more Lutherans either.

02:05:40 – 02:05:43:	We would all just be Christian. As we said at the beginning, that's never going to happen.

02:05:43 – 02:05:49:	Not more Jesus come back. It's an impossibility. Nevertheless, it should be our goal to figure

02:05:49 – 02:05:54:	out where we're getting things wrong and to try to get him right. Anytime you open the Bible,

02:05:54 – 02:05:59:	first listen to God's word and test your own heart against it. What are you doing right?

02:05:59 – 02:06:04:	What are you doing wrong? It's a blessing from God for him to teach us, and he is teaching us

02:06:04 – 02:06:10:	through scripture. Thank you to everyone who has churches where scripture is being taught,

02:06:10 – 02:06:15:	because you would hate us if that weren't the case. The people who hate us, their churches

02:06:15 – 02:06:21:	are not teaching scripture in the same ways you are. I hope that in the future Stone Choir can be

02:06:21 – 02:06:25:	something that is a blessing to everyone who listens. Even when you disagree with some things we say,

02:06:25 – 02:06:33:	these should be points of discussion that will make all of our faith stronger, all of our churches

02:06:33 – 02:06:40:	stronger, because the new attacks are going to continue. They're going to continue to escalate.

02:06:40 – 02:06:46:	They're going to get worse. They're going to become more horrific. If we don't have a foundation

02:06:47 – 02:06:53:	that's based on, in some cases, new arguments, not based on new principles. There's a fundamental

02:06:53 – 02:06:58:	difference between a new argument and a new principle. The principles are 100% scriptural,

02:06:58 – 02:07:04:	but the arguments sometimes need to be made anew. It's okay for us to do that, but we have to be

02:07:04 – 02:07:10:	very careful, because you don't want to be inventing new doctrine. It's a terrible position for us to

02:07:10 – 02:07:17:	be put in. That's exactly the position that Satan's putting us in, to have to tackle new subjects

02:07:17 – 02:07:23:	without the benefit of wise men who came before us who just handed us a book. We have an inheritance

02:07:23 – 02:07:29:	of faith, but we don't have an inheritance of some of these arguments. Together we need to work

02:07:29 – 02:07:33:	through those arguments so that we can get to the point that we can make sure that the Western

02:07:33 – 02:07:39:	Christian Church survives. Period. I don't care what it's called. I just want to survive. Everyone

02:07:39 – 02:07:46:	who's listening is going to be a part of that. I would like to make a comment about something

02:07:46 – 02:07:52:	that is rampant, particularly on the right wing, but just generally in the West, because it is

02:07:52 – 02:08:01:	something to which human beings are prone. That is the elevation of the concept of a denomination

02:08:01 – 02:08:09:	or a tradition, whatever term you happen to use for it, into essentially a sports team.

02:08:11 – 02:08:18:	We have this tendency as human beings to turn whatever sort of conflict we're in,

02:08:18 – 02:08:27:	even if it's minor, into a hard line, black and white, us versus them. That's not always wrong.

02:08:27 – 02:08:31:	Sometimes that is the right way to view things, particularly say if you're in a war,

02:08:31 – 02:08:35:	because that's the only way to view things in a war, certainly anything else is going to harm your

02:08:35 – 02:08:43:	efforts. But when it comes to religion and matters like this, when it comes to doctrinal

02:08:43 – 02:08:48:	disagreements or disagreements on dogma, theology, whatever it happens to be,

02:08:48 – 02:08:57:	we need to view things less as if we are opposing factions, each waving our flag,

02:08:57 – 02:09:01:	and we're going to fight regardless of what the underlying truth happens to be,

02:09:02 – 02:09:07:	and more as brothers in the faith who are looking for the truth.

02:09:08 – 02:09:13:	Now, I know that some are going to say that it's ironic that I'm the one saying this,

02:09:13 – 02:09:19:	as I've been particularly polemical at times, particularly on social media. But as I mentioned

02:09:19 – 02:09:26:	before, you interact with people in different ways, in different contexts. I am one of the few

02:09:26 – 02:09:32:	remaining people who still holds to the ancient belief that you comport yourself in a different

02:09:32 – 02:09:38:	way, in a different place. And so you don't behave the same if you are having an audience with the

02:09:38 – 02:09:46:	king, or if you are crafting a tweet, or if you're recording a podcast. That doesn't mean that you're

02:09:46 – 02:09:51:	inconsistent. It doesn't mean that you're hypocritical. It means that different places call for a

02:09:51 – 02:09:57:	different tone, a different approach. And so on Twitter, yes, I'm going to be polemical,

02:09:57 – 02:10:01:	because quite frankly, it's the point of Twitter. If you're on Twitter and you're not polemical at

02:10:01 – 02:10:06:	all, you're doing it wrong, unless you just happen to be reading it, in which case, it's not a

02:10:06 – 02:10:14:	particularly bad source of news if you follow the right people. But as a more important, more general,

02:10:14 – 02:10:20:	more salient matter, right now what we are facing, and what I think we've made very clear over the

02:10:20 – 02:10:26:	course of the past year, is the complete and utter destruction of Christendom. And Lutherans alone

02:10:26 – 02:10:33:	are not going to be sufficient to save the church. There aren't enough of us. And quite frankly, that

02:10:33 – 02:10:40:	is the case for every single denomination or tradition. And you may think, well, there are

02:10:40 – 02:10:44:	a billion of us in whatever this happens to be. And I know, for instance, that certain of the

02:10:44 – 02:10:49:	Roman Catholic listeners will be thinking that. The issue is that there are not a billion of you,

02:10:50 – 02:10:54:	because the ones who matter are the ones who are still true, the ones who are still faithful to

02:10:54 – 02:10:59:	Scripture who are true to God. And there are not a billion of you, because there aren't a billion

02:10:59 – 02:11:06:	Christians in any denomination. We are going to have to work together across denominational,

02:11:07 – 02:11:11:	across traditional lines, if we are going to make any sort of progress

02:11:12 – 02:11:18:	in saving the church from what is being done to her. This is going to be challenging for some of us.

02:11:20 – 02:11:28:	I am again inclined toward the polemical. Working across lines will take effort. It's

02:11:28 – 02:11:34:	something that does not come naturally. And this is going to be particularly so for a certain subset

02:11:34 – 02:11:40:	of listeners to this podcast, because there's probably a good five to 10% of you who are inclined

02:11:40 – 02:11:48:	toward the polemical, who have read more about your particular tradition, those who are steeped in

02:11:48 – 02:11:53:	the arguments, those who have engaged in these materials and so are very staunch in what they

02:11:53 – 02:11:58:	believe and are going to defend even minutia. I'm not saying that minutia are unimportant,

02:11:58 – 02:12:05:	because they are important. The minor matters count, because truth matters. And as Woe said earlier

02:12:05 – 02:12:11:	in this episode, if two men disagree, at least one man is wrong. But again, of course, we can both be

02:12:11 – 02:12:20:	wrong. But the point is that we have to work together. And so we have to find some sort of common ground.

02:12:21 – 02:12:27:	This is going to be particularly challenging for some traditions, some denominations, much more so

02:12:27 – 02:12:32:	than others. And as Woe mentioned, that is going to be particularly you, our Roman Catholic listeners,

02:12:33 – 02:12:39:	because you have the challenge of centuries of inertia behind the false doctrine that has

02:12:39 – 02:12:45:	been brought into your church. That is very hard to overcome. I don't know that it necessarily

02:12:46 – 02:12:57:	can be overcome at this point. And so whether you stay in a Roman Catholic church, or you leave

02:12:57 – 02:13:02:	for a church that is truer to God's word, that does not have those centuries of inertia behind

02:13:02 – 02:13:08:	false doctrine, that is a matter of conscience that is between you and God. I know what I would do,

02:13:08 – 02:13:11:	and I don't think I have to say what I would do, because, well, you know.

02:13:11 – 02:13:19:	But we all face particular challenges. They're similar in some ways. They're unique in some ways.

02:13:20 – 02:13:24:	The Reformed are not going to face the same challenges as we Lutherans face.

02:13:25 – 02:13:30:	Lutherans will not face the same challenges as the Roman Catholics. And the same is true

02:13:30 – 02:13:33:	of everyone else, Methodist, Baptist, whatever you happen to be.

02:13:33 – 02:13:41:	But fundamentally, there are a handful of things about which we all agree.

02:13:43 – 02:13:47:	I would hope we can all agree, and quite frankly, we can all agree because anyone who

02:13:47 – 02:13:52:	does not is outside the faith in the true sense of extra ecclesiom outside the church.

02:13:53 – 02:13:58:	I would hope that we can all agree that Jesus Christ is our Lord and Savior,

02:13:58 – 02:14:02:	and that he's the only way to the Father. That's our starting place.

02:14:04 – 02:14:07:	We can squabble about Scripture, I wish that we wouldn't, but we will.

02:14:08 – 02:14:14:	We can squabble about all these other things. But if we can have some sort of core on which

02:14:14 – 02:14:19:	we agree, we can at least work together against the enemies of the church and Christendom.

02:14:21 – 02:14:25:	Yes, inevitably, we are going to be back at each other as soon as those enemies are out of the way.

02:14:26 – 02:14:31:	But I would much rather be fighting intellectual battles, because we should not resort to force

02:14:31 – 02:14:38:	of arms against our Christian brothers. I would much rather be fighting intellectual battles

02:14:38 – 02:14:45:	against other Christians than fighting the hordes of pagans invading us from the Third World.

02:14:47 – 02:14:52:	And we will not get there from here unless we work together.

02:14:52 – 02:14:59:	We've mentioned the creeds repeatedly. And the creeds really are the basic,

02:15:00 – 02:15:05:	the basic foundation, the basics of the Christian faith. If we cannot agree on the creeds,

02:15:05 – 02:15:11:	then there is probably no hope of us working together. Now agreeing on the creeds is going

02:15:11 – 02:15:16:	to be particularly challenging. And in this case, I do not address myself specifically to the Roman

02:15:16 – 02:15:21:	Catholics, but to the Baptist listeners. Because there are going to be parts of the creeds that

02:15:21 – 02:15:28:	you will find are very difficult to fit into your framework. Particularly for some of you,

02:15:28 – 02:15:33:	there will be the issue in the Nicene Creed of I believe in one baptism for the remission of sins.

02:15:35 – 02:15:39:	That is the teaching of the historic church. That is what we went over in the episode on baptism.

02:15:40 – 02:15:45:	That is what Christians have always believed. That is not entirely consonant with what your

02:15:45 – 02:15:50:	church has historically taught. You are going to have to resolve that for yourself, because you

02:15:50 – 02:15:56:	will stand before God and give an answer for why you believed one way or the other. Why you believe

02:15:56 – 02:16:01:	what the church has historically taught and is in fact in line with what Scripture says. I invite

02:16:01 – 02:16:06:	you to go back and read every single verse on baptism and then read that line in the creed

02:16:06 – 02:16:12:	and see if they agree. We never call you to believe us blindly, or even to believe the

02:16:12 – 02:16:18:	creeds blindly. You are to believe Scripture, compare everything against Scripture. Scripture

02:16:18 – 02:16:26:	is very clear. Test the spirits. And this is the case with all teachers. Regardless of how highly

02:16:26 – 02:16:32:	esteemed they are in church history, you are to compare them to the words of God in Scripture.

02:16:32 – 02:16:39:	It doesn't matter. If it's Cyril of Alexandria, if it's Nestorius, if it's Origen, if it's Luther,

02:16:39 – 02:16:45:	or Calvin, or Zwingli, it doesn't matter which man. You are to compare his words to God's words.

02:16:45 – 02:16:49:	If they are consonant with God's words, then they are true,

02:16:49 – 02:16:55:	because he is speaking God's words after him. If they are not consonant with what God has said,

02:16:55 – 02:17:02:	then that man is a false teacher, at least insofar as what he has said disagrees with what God has

02:17:02 – 02:17:09:	said. And then you are left with the decision of whether or not you can follow that man. It depends

02:17:09 – 02:17:15:	on whether or not the errors he has made rise to the level where you cannot follow him as a teacher.

02:17:15 – 02:17:20:	Well, when I don't agree with Luther on everything, Luther never jettisoned the belief

02:17:21 – 02:17:24:	in the perpetual virginity of Mary. Neither one of us holds to that.

02:17:25 – 02:17:30:	It's not in our confession, so we aren't bound by it notably, which is good,

02:17:31 – 02:17:36:	because we are in fact both Lutheran. I am unapologetically Lutheran. I believe everything

02:17:36 – 02:17:40:	that is written in the book of Concord. That is what I mean when I say I am a Lutheran.

02:17:40 – 02:17:44:	My subscription is Quea. It is because the book of Concord is true.

02:17:45 – 02:17:50:	And so I agree with it because it agrees with Scripture. I agree with it because I have read

02:17:50 – 02:17:55:	through it and assessed every line in the confession, in every document in that book,

02:17:55 – 02:18:01:	against what Scripture says, and I have not found a contradiction. If I did, I wouldn't be Lutheran.

02:18:02 – 02:18:07:	And that is why my confession is Quea subscription to the book of Concord. That is what I mean

02:18:07 – 02:18:10:	by Lutheran. And that is the point I want to make here.

02:18:12 – 02:18:18:	Our subscription, what we mean, what we declare, what we profess and confess as Christians,

02:18:19 – 02:18:24:	is a matter of doctrine. It is a matter of truth. It is not a matter of saying that I am Lutheran,

02:18:24 – 02:18:29:	and so I'm going to wave this particular flag. Thankfully, we don't have one because it probably

02:18:29 – 02:18:32:	would look as terrible as the so-called Christian flag. Someone should make a good one.

02:18:33 – 02:18:38:	That's not the point. We're not cheering. We're not cheerleaders for a team.

02:18:39 – 02:18:44:	I believe and say I am Lutheran because that is shorthand for saying I subscribe to and agree

02:18:44 – 02:18:50:	with the doctrine that is in the book of Concord. I agree with the historic Lutheran faith. It doesn't

02:18:50 – 02:18:56:	mean I agree with any Lutheran body. Insofar as the body agrees with the book of Concord,

02:18:56 – 02:19:01:	the body is Lutheran, and then we'll agree. But just because they call themselves Lutheran

02:19:01 – 02:19:06:	doesn't mean they are. And I will extend the same charity to any other Christian.

02:19:07 – 02:19:13:	Just because the ELCA say that they're Lutheran doesn't mean they are. They're Satanists.

02:19:13 – 02:19:17:	I'm not saying they're no Christians in ELCA, but I am questioning why they haven't left.

02:19:18 – 02:19:23:	The same thing is true for other denominations. PCUSA, as I'm sure our Presbyterian listeners

02:19:23 – 02:19:28:	and other Reformed listeners know, is apostate. That doesn't mean that the OPC is.

02:19:28 – 02:19:36:	The same thing is true of every denomination. There are faithful Christians across denominational

02:19:36 – 02:19:42:	and traditional lines in basically every body of Christendom. And I'll say that even of, say,

02:19:42 – 02:19:47:	the Oriental Orthodox. I am sure there are staunch Christians in that tradition. I am less

02:19:47 – 02:19:50:	familiar with them so I don't know as much, but I am sure they have Christians there as well.

02:19:51 – 02:19:58:	And the reason for that is simple. Where God's word is read, where God's word is spoken,

02:19:58 – 02:20:04:	where God's word is proclaimed from the pulpit, it will not return to him void,

02:20:04 – 02:20:09:	because that is his promise in Scripture. And every one of God's promises is true.

02:20:10 – 02:20:14:	And so where God's word is read, there will always be true Christians.

02:20:15 – 02:20:21:	And so even at the height of the problems of Rome in the Middle Ages around the Reformation,

02:20:22 – 02:20:28:	Europe was Christian, and Europe was Christian because the word of God was still read.

02:20:30 – 02:20:36:	And so what we have to do is move forward together as Christians. The challenge that

02:20:36 – 02:20:41:	I would raise for any of our listeners is go over the creeds. See if you agree with every

02:20:41 – 02:20:46:	statement in the creeds, because that's what the historic Church has always taught. That is what all

02:20:46 – 02:20:51:	of your forebears in the faith have believed. That is what the men who came before you,

02:20:51 – 02:20:56:	many of whom quite frankly knew Scripture better than those of us in the modern world,

02:20:56 – 02:21:03:	that is what they believed, taught, and confessed. And so go over the creeds, see if you can agree

02:21:03 – 02:21:09:	with what the creeds say, and if you can't, figure out why. Because quite frankly your

02:21:09 – 02:21:14:	soul is in danger if you're disagreeing with anything in the creeds, because you are probably

02:21:14 – 02:21:20:	in a church that is teaching something falsely. Because you didn't get that idea from nowhere,

02:21:20 – 02:21:22:	that idea that disagrees with the creeds.

02:21:25 – 02:21:33:	And as Christian brothers and sisters, if we can manage to agree at the bare minimum

02:21:33 – 02:21:39:	on the content of the creeds, then surely we can set aside the other distinctives

02:21:40 – 02:21:46:	at least insofar as they would cause conflict and work together in order to rebuild

02:21:46 – 02:21:53:	Christendom, because that is our ultimate goal. Our ultimate goal is to make sure that we salvage

02:21:53 – 02:22:00:	the Church, this shipwreck that has been created by previous generations, many of whom, over a

02:22:00 – 02:22:06:	course of decades, basically a century at this point, were largely faithless. That is the challenge

02:22:06 – 02:22:12:	ahead, and that is an incredible task. It's one that quite frankly we cannot achieve on our own.

02:22:12 – 02:22:19:	We can achieve it only if God is with us. But certainly God is going to be there,

02:22:19 – 02:22:27:	to support us, to see us through this. But we have to do our part. I'm not saying that it's works,

02:22:27 – 02:22:32:	so I invite those who are a little more inclined to the works side of things to not get too excited

02:22:32 – 02:22:39:	about my words. Yes, we affirm works, because works are necessary insofar as they necessarily

02:22:39 – 02:22:45:	follow and flow from living faith. But works will not save you, and works will not save the Church.

02:22:45 – 02:22:51:	But as Christians we have to do them, and that is obedience to God, and God blesses those

02:22:51 – 02:23:00:	who are obedient to His will. And so the bottom line is that regardless of whether or not we are

02:23:00 – 02:23:05:	polemical at certain times about certain things, and regardless of whether or not we have these

02:23:05 – 02:23:10:	disagreements, and I'm not saying set them aside, don't. You can still disagree, but there's a time

02:23:10 – 02:23:17:	and a place. You don't argue with your wife in public. You may have a disagreement with her in

02:23:17 – 02:23:21:	private, and that's fine, that's where you have that disagreement. Families when they have disagreements

02:23:21 – 02:23:28:	have those in private. You don't air your dirty laundry. We should be doing the same thing as

02:23:28 – 02:23:33:	the Church, and in this case I mean the Church Universal. All believers regardless of denomination

02:23:33 – 02:23:41:	or tradition. Don't air the dirty laundry publicly. Have the disagreements. And yes,

02:23:41 – 02:23:45:	by publicly I don't mean that you can't use Twitter. Obviously that's one of the ways we

02:23:45 – 02:23:51:	communicate these days. I am saying that we set those aside when we move into the public sphere,

02:23:51 – 02:23:56:	which is to say when it comes to the political, when it comes to the left-hand kingdom,

02:23:56 – 02:24:02:	if we are cooperating in those endeavors, we set aside these denominational and traditional

02:24:02 – 02:24:11:	distinctions that do not, or at least should not, hinder Christian cooperation. And I think

02:24:11 – 02:24:16:	that we have to found that Christian cooperation on the creeds, because that is the bare minimum.

02:24:17 – 02:24:25:	That is a summary statement of what God says in Scripture. It is a summary statement

02:24:25 – 02:24:30:	of what Christians have always believed. And it is a summary statement of the foundation on which

02:24:31 – 02:24:36:	we can rebuild Christendom. And then of course we can get back to bickering,

02:24:36 – 02:24:48:	as we will inevitably do until Christ returns.