Author: Robert Smith

For the better part of a year and a half, Luther was on a collision course with the papacy and its supporters. At first Luther did not realize the full implications of his challenge of indulgences. It surprised him that the reaction of his opponents was not to engage him on indulgences or penance, but to criticize him for implying that the Pope‘s word was not final on the subject.

Rather than engage Luther in a debate on the subject from the Scripture, the defenders of the papacy argued from the official documents of the church, pronouncements of the pope and councils. This drove Luther deeper into his study of the Bible where he discovered more and more problems with the teachings of the church. The alarm grew among his opponents with each new writing. These became very popular and soon Luther was the most read author in Germany.

Luther’s prince, Frederick the Wise, was a very accomplished politician and skillfully used his importance to the Pope when the throne of the Holy Roman Empire was vacant to protect Luther. Once Charles I, King of Spain, was elected Emperor Charles V, the Pope no longer needed the elector quite as much. Both Luther and his prince knew that it was only a matter of time before the Pope would act against the reformer. As rumors of a bull began to filter back to Germany, they began to shift their attention to winning over the Emperor to their cause.

At the end of June 1520, Luther’s tract On the Papacy in Rome appeared. It was a polemical writing (a political attack on his opponents, using insults, humor and sarcasm. The reformer and his adversaries would become known for this style of writing) In it he argued that the pope was not appointed by divine right, but by human arrangement. To criticize the pope, then, was not to criticize God. All ministers of the gospel are equal. The pope was the Bishop of Rome and not the vicar (assistant, substitute) So all the teachings of the pope need to be evaluated by the scripture and held to what the Lord reveals. It the course of this writing, Luther shows an avoidance of the word kirche, church, Instead he uses the word Christendom, which he defines as a spiritual communion, which is not governed by earthly considerations.

©2020 Robert E. Smith. All rights reserved. Permission granted to copy, share and display freely for non-commercial purposes. Direct all other rights and permissions inquiries to cosmithb@gmail.com

Pope Leo and his court misunderstood Luther and his allies. At First, they thought of the dispute as yet one more fight among monastic orders, whose rivalries results quite regularly in theological squabbles and food fights. His de Medici concerns were much more important for him and, when emperor Maximilian I died, Leo needed Luther’s prince, Elector Frederick the Wise to keep King Charles of Spain from becoming Emperor. He even promoted Frederick as his candidate for the throne. Frederick was a worthy diplomat, who played imperial political chess just as ably as the De Medici pope. As theologians closer to Wittenberg soon informed him, however, the German professor had seriously undermined the theological rational for Papal power. From that point forward, he tried a combination of threats, rewards and possible compromises, offered by a succession of diplomats with a variety of credentials. He tried also to pressure Luther’s order and prince to silence the monk with no success at all.

When Charles of Spain became Charles V, Holy Roman Empire, Leo no longer needed Frederick the Wise nearly as much. In January of 1520, the Pope convened a commission to condemn Luther’s teachings. In the mean time, the Pope intensified his previous efforts to achieve a resolution. Pressure was applied to Luther’s immediate supervisor, Johann von Staupitz, who finally responded by resigning in May. In order to assist in the effort, Johann Eck came to Rome to convince the commission to issue a Bull against Luther. The result was a document cataloging 41 “errors” of Luther and threatening to excommunicate him if he did not retract them.

A Papal bull is a proclamation called that because of the lead seal used to certify such as official. (Latin for the seal is Bulla) This document is known as the Bull Exsurge Domine (“Arise O Lord”) for the opening words of the work. It was dated June 15, 1520 and proclaimed on 24 July, when it was posted on the door of St. Peter’s Basillica. It would not go into effect until it was published in Saxony and delivered to Luther personally. (Much like a legal summons is today in the United States) This did not happen until October of 1520.

Most of the charges had to do with Luther’s challenge to indulgences and the authority of pope. Missing from the perspective of today are all the signature doctrines of Lutheranism, even salvation by grace alone. The reason for this is that most of these were yet to be discovered by Luther. We will visit these as we talk about the anniversaries of the docments where he first discusses them.

©2020 Robert E. Smith. All rights reserved. Permission granted to copy, share and display freely for non-commercial purposes. Direct all other rights and permissions inquiries to cosmithb@gmail.com

In May of 1845, One Hundred and Seventy-Five years ago, the General Synod gathered in Philadelphia. The General Synod was a loose federation of regional Lutheran church bodies — Synods, Ministeriums and Conferences. It promoted what it called an “American Lutheranism,” which left behind what it saw as European culture and doctrine for one which was in harmony with American denominations of a Reformed heritage. Among the things discarded were the liturgy, the saving nature of Baptism and the real presence of the body and blood of Christ in the Lord’s Supper. It promoted “new measures,” revivalist worship styles, evangelistic techniques and camp meetings.

When Friedrich Wyneken came to America, he fit well in the General Synod. He was a part of the Germans Awakening, a pietist movement concerned that Christians cultivated a personal relationship with Jesus and lived a holy life. He was not alone — most of the fathers of the Missouri Synod were pietists in their youth. In a war of words with German Methodists and with time to think on a voyage to Germany, he became convinced that Confessional Lutheran doctrine was more faithful to the Word of God. As he traveled Germany, recruiting pastors to serve in America, he told everyone how Lutherans in America had abandoned Lutheran doctrine to embrace Reformed and Arminian teaching and practice.

When he returned to America, Wyneken implemented Confessional Lutheran practice and taught according to the Lutheran Confessions in his parishes. Before his own Synod of the West, he argued for the truth of the Lutheran Confessions and won them over. The Synod of the West sent him as a delegate to the next General Synod convention.

Wyneken arrived late to the convention. He challenged the body to answer concerns about their orthodoxy by sending copies of works which represented their theology to Lutheran leaders in Germany. After much debate, the proposal failed. Wyneken then introduced a second resolution, that the Synod reject as heterodox those works. This measure also failed. After that, he left for home. Wyneken was to remain a member of the Synod of the West until it dissolved in 1846.

©2020 Robert E. Smith. All rights reserved. Permission granted to copy, share and display freely for non-commercial purposes. Direct all other rights and permissions inquiries to cosmithb@gmail.com

Giovanni de ‘Medici was the second son of Lorenzo “the Magnificent” de’Medici, ruler of the Florentine Republic. As was customary for second sons, Giovanni was groomed for a career in the church. His father was one of the great patrons of the Italian Renaissance and very adept at the very volatile politics of late medieval Italy. While playing the part of the first citizen, he gained for his family near royal powers, prestige and riches. Much of that power came from the family business, running one of the major banks in Europe. Giovanni thus received one of the finest educations of his time and became a lover of the finer things of life — especially the arts and hunting. Think of father and son as princes of the type described by the father of political political science — Niccolò Machiavelli — who grew up to be a Florentine diplomat and a lieutenant of the Medici family .

He was consecrated a Deacon and a Cardinal at age 13, although not allowed to function as a Cardinal until he was of age. He studied theology and canon law at the University of Pisa from 1489 to 1491. In 1492 he joined the College of Cardinals, but had to move back to Florence at the death of his father. In 1494, when politics in Florence turned against the Medicis, he went into exile, traveling throughout Europe until 1500 when he moved to Rome. When his older brother Piero died, he became the head of the Medici family. In 1512, when his younger brother regained Medici rule in Florence, Giovanni was the actual power behind the throne. The rest of his life, he would leverage family power to promote his relatives in gaining control throughout Italy.

In 1513, Giovanni was elected pope, even though he was not a priest. In the following days, he was first ordained, then consecrated a bishop and then coronated as Pope Leo X. As a pope, he was a relatively moral shepherd. He spend his own, his family’s and the papacy’s money on turning Rome into the center of the Renaissance for his time. He commissioned one of his father’s clients — Michelangelo — to paint the Sistine Chapel ceiling in St. Peter’s Basilica. He skillfully played France and Spain off against each other, maintaining a percarious balance that kept Italy relatively free of war during his reign.

However, he is remembered chiefly for underestimating Martin Luther and the thirst for reform in Western Christendom. During the critical years in which the Reformation took root, he first thought of it as a squabble between the rival monastic orders — Luther’s Augustinians and Eck’s Dominicans. He was not concerned (until 1520!) about most of the issues raised by Luther. He alternately tried humoring him, getting his superiors in the order and his prince to rein him in and issuing dire threats. The one sticking point for him goes to his nature as a Medici — Papal authority which Luther’s theology threatened. His last card he played on June 15 — the bull Exsurge Domine.

©2020 Robert E. Smith. All rights reserved. Permission granted to copy, share and display freely for non-commercial purposes. Direct all other rights and permissions inquiries to cosmithb@gmail.com

Five Hundred years ago, Martin Luther completed his Treatise on Good Works, explaining several of the key insights of Lutheran theology. It went to the printers sometime from the middle to the end of May 1520 and was in the hands of Philip Melanchthon by June 8. Originally, the reformer intended it to be a sermon for his Wittenberg parish, but grew into a little book at the urging of his prince, Frederick the Wise through his secretary, Georg Spalatin, Luther’s good friend.

Luther feared that, as much as he had already published, it would not be read. He was very much mistaken. It was reprinted eight times by December 1520 and six more times in 1521. Before long it was translated into Latin. very quickly it appeared in English, French, Dutch, and Low German. This treatise has received very little attention, given that, very shortly after it was published, Luther produced a work that denied the Pope was the vicar of Christ, followed by others that taught all Christians were priests and had a leadership role in the church, that there were only two, or maybe three, sacraments and that Christians were at the same time free and subject to no one, but slaves of all, subject to all.

In this work, Luther explains that salvation and faith are not earned by good works, but that good works flow from salvation and faith. Because Christians naturally love God and want to please him, they do good works without giving them a second thought. No work done apart from faith is truly good. And for a Christian, living in the vocation that God has given to him or her, everything they do is truly a good work.

Martin Luther also redefined in this treatise what “Good Works” actually were. In the Middle Ages, good works came to mean religious actions such as attending mass, making pilgrimages to holy sites, prayers, purchase of indulgences, pledging to God that you would remain celibate and a host of other spiritual exercises. Dr. Luther explains that none of these things that were recommended by the church, impressive in the eyes of people as they were, are not good works at all. At best, they distracted from performing true good works — those commanded by God.

The Treatise on Good Works took the form of an extended commentary on the Ten Commandments. Many of Luther’s observations in it will sound very familiar to Lutherans — Dr. Luther would repeat many of them a decade later in his Large and Small Catechisms.

One comment the reformer made sounds strange to Lutheran ears. He teaches that faith is the first and greatest work a Christian does. In it are all other works. Theologian Norman Nagel used to explain that early on “Luther was not a Lutheran. the goose is in the oven, but he is not quite cooked yet.” And so it was. Luther and his friends would soon come to understand faith as purely a gift of God, created in the heart of believers by the Holy Spirit when he saves them in the waters of Holy Baptism and by the power of his word. Faith, we now believe is a Christian’s trust in God to keep his promises.

©2020 Robert E. Smith. All rights reserved. Permission granted to copy, share and display freely for non-commercial purposes. Direct all other rights and permissions inquiries to cosmithb@gmail.com

I am delighted to announce another regular contributor will be joining our blog. Rev. Jason M. Kaspar was a fieldworker and vicar at my home parish while he was at seminary. I believe you all will enjoy having another voice to speak about things Lutheran. Here is his bio, which is also at the blog site, linked to the “About What Does this Mean? page.

I am a Confessional Lutheran Pastor, a member of the Lutheran Church – Missouri Synod (LCMS). I was born in Houston, TX. I grew up, the son of a Lutheran teacher.  We were always on the move. I lived in 12 cities and towns in the states of TX, KS, MO, MI, MS, and CO. I was a member of 11 LCMS congregations before attending the seminary.

I studied music education at Concordia (University) Ann Arbor, MI and voice performance at Colorado Mesa University, Grand Junction, CO.  I served as a cantor, choir director, and vocal coach at multiple congregations in the LCMS alongside my careers including mover, CDL driver, sign installer, and oil field cementing and fracturing lab tech.

Currently, I serve as Sole Pastor at Mt. Calvary Lutheran Church & Preschool, La Grange, Texas. I was ordained on June 16, 2019 at St. Paul’s Lutheran Church, Battle Creek, Michigan and installed at Mt. Calvary on July 31, 2019.  I am a product of the Alternate Route ordination program at Concordia Theological Seminary and revel in the service opportunities the Lord has granted me at this stage of life.

I am also blessed by the Lord by his allowance for me to participate in a local congregational mission plant in Bastrop, TX. There are three other LCMS pastors from my circuit participating in the mission plant from Smithville, Warda, and Winchester. The four of us rotate duties weekly at Epiphany Lutheran Church of Bastrop, TX, which meets at the 7th Day Adventist Church of Bastrop on Sundays at 11:30 am. Since we all 9 am churches, this minimally impacts our current calls. The impact on Epiphany is highly beneficial. She began meeting together for the Divine Service with the Lord’s Supper every Sunday on February 6th, 2022, inexpensively renting space and local pastors as well.

My doubly great grandfather, Rev. Jacob Kaspar, was a Lutheran pioneer missionary pastor from Switzerland to central Texas, serving from 1867-1900.  The first church he planted in Freyburg, TX is 12 miles south of us.  All three of his calls are less than 80 miles from my current congregation.  He rests in Christ at Zion Evangelical Lutheran Church (LCMS) in Anderson, TX.  My maternal grandfather is Rev. Melvin R. Boehlke, retired from Bethany Lutheran, Huston, TX.  He also served Prince of Peace Lutheran, Belton, TX before receiving his eternal reward.

I’m an avid shooter and an aspiring hunter and fisherman.  I’m and experienced cook, enjoying the new culinary frontiers in Central Texas.  We recently discovered that the Kaspars are related by my paternal great grandmother and her mother to the Texas Wendish Lutheran immigrants to Serbin, TX of 1854.  My doubly great grandmother, Marie Magdalena (Moerbe) Werner was born in 1856 in Serbin, TX, in the second year of the original settlement of Texas Wendish Lutherans.  That’s a significant, unknown familial connection to the origin of the Texas district and the Lutheran churches of Fayette, Bastrop, and Lee Counties.

My lovely wife, Mandy, and I were married in 2006 and are enjoying our new lives in Texas.

Rev. Jason M. Kaspar
Mt. Calvary Lutheran Church & Preschool
La Grange, TX

©2020 Jason Kaspar & Robert E. Smith. All rights reserved. Permission granted to copy, share and display freely for non-commercial purposes. Direct all other rights and permissions inquiries to cosmithb@gmail.com