Epistle Sermons Volume III Part 17

24. All Christians--each in his own work or sphere--equally may call Christ "Lord." One may be a.s.sured he serves Christ if he can call him "Lord," for only by the Holy Spirit is he enabled to do that. Let him try for a single day--from morning until evening--whether or no he can truly say at all times that he is the servant of G.o.d and of Christ in what he does. When delivering a sermon or listening to one, when baptizing a child or bringing a child to baptism, when pursuing your daily home duties, ask yourself if the act is attended by such faith that you can, without misgiving and not hypocritically nor mechanically, boast--and if necessary die by your word--that you serve and please Christ therein. This is calling Christ "Lord."

Unquestionably you will often feel your heart doubting and trembling over the matter.

25. In the papacy we were altogether hindered from feeling thus confident--yes, frightened from it by accursed scepticism. No one could--no one dared--say, "I know I am a servant, a bondsman, of Christ, and that my conduct pleases him." Flesh and blood are too weak to obtain this glorious confidence; the Holy Spirit is essential. Reason and our own hearts cry out in protest: "Alas, I am far too evil and unworthy! How could I be proud and presumptuous enough to boast myself the servant of the Lord Jesus Christ? I might if I were as holy as St. Peter, St. Paul and others."

26. I used often to wonder that St. Ambrose was so bold as, in his letters, to call himself a servant of Jesus Christ. I supposed we all ought to be terrified at thoughts of this kind, and that none but the apostles might boast of such honor. But the fact is, we must all say to Christ: "Thou art my Lord and I am thy servant; for I believe on thee and aspire to be with thee and all the faithful and to possess thy Word and Sacrament." Otherwise Christ will not acknowledge us.

CHRISTIANS TO GIVE ALL GLORY TO G.o.d.

It is written (Mt 4, 10)--indeed, it is the first commandment--"Thou shalt wors.h.i.+p the Lord thy G.o.d, and him only shalt thou serve." There Christ requires of us, under the penalty of forfeiting eternal life, to honor him as our Lord and so to regulate our lives that we shall know we serve him. Peter also teaches (1 Pet 4, 11) that all the Christian's words and deeds should be regarded not as his own, but as G.o.d's. The word and the act are to be of the ability which G.o.d gives, that in it all G.o.d may be glorified. Of necessity this condition can obtain only through the Holy Spirit.

27. In this point--the glorification of Christ--do the true Christians distinguish themselves from false Christians, hypocrites and factious spirits, who likewise triumphantly boast of the Spirit and of their divine office. But the vanity of their boasting is evident from the fact that they do not hold to the doctrine that glorifies Christ, but preach that which leads to other evils and deceives; yes, which condemns and persecutes the right doctrine and the true faith of Christ. Further evidence of the emptiness of their boasting is apparent in the fact that they have no conscious testimony that they serve Christ, nor can their followers give a.s.surance on the same point. You have here the clear sentence of Paul declaring this cla.s.s devoid of the Holy Spirit and thus separated from the true Church and from Christians. He exhorts us to be on our guard against them, and would bring Christians together in one faith and under one Lord and Spirit. Now he teaches how to employ rightly the manifold gifts of a united Church for the general benefit of its members.

"Now there are diversities of gifts, but the same Spirit."

28. "In former time, when you were heathen, you followed many kinds of idolatrous wors.h.i.+p, many doctrines and spirits; but it was only a divided religion, and representative of blindness and error. Now, however, you possess various beautiful divine gifts and offices.

These are mutually related and all emanate, not from man's reason or faculties, but from the one true G.o.d. They are his work--the expression of his power. Notwithstanding the dissimilarity of gifts, offices and works, of a certain order in one and otherwise in another, many and few, great and small, weak and strong--notwithstanding all, we are not to divide the Spirit, G.o.d and faith; we are not to create factions, exalting this individual or that one solely because of his gifts, and despising others. All gifts are direct from one G.o.d, one Lord, one Spirit, and to serve the same purpose--to bring men to the knowledge of the one G.o.d and to build up the Church in the unity of faith. Therefore, you are united in the one doctrine, your object being to serve G.o.d and the Church in a harmonious way." This verse is briefly the substance of all that follows in the text.

THE TRINITY.

29. Paul presents three different points: "Diversities of gifts, but the same Spirit;" "diversities of administrations, and the same Lord;" "diversities of workings, but the same G.o.d." Unquestionably, Paul touches the article of faith concerning the Trinity, or three persons in the Divine Essence, and shows that both Christ and the Holy Spirit are true G.o.d and yet different in person from the Father and from each other. He teaches the same elsewhere (1 Cor 8, 5-6), saying: "For though there be that are called G.o.ds, whether in heaven or on earth; as there are G.o.ds many, and lords many; yet to us there is one G.o.d, the Father, of whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things, and we through him."

30. In the text before us, the apostle likewise distinguishes the three--one G.o.d, one Lord, one Spirit. He a.s.signs to each the particular operation whereby he manifests himself. One is G.o.d the Father, and from him as the origin and first person emanates all power. Another is the Lord, Christ the Son of G.o.d, who as the head of the Church appoints all offices. The third is the Spirit, who produces and dispenses all gifts in the Church. Yet all three are of one divine, almighty and eternal essence. They are of the same name, and are truly one since G.o.d must be an indivisible essence.

To each individual is attributed only the characteristics of the Divine Majesty. As he who is the source of all operative power in the Church and in the entire creation is true G.o.d; so also must the Lord who appoints all offices, and the Spirit who confers all gifts, be true G.o.d. No creature is able to impart spiritual offices and gifts; that is impossible to any but G.o.d. These three--G.o.d, Lord and Spirit--are not G.o.ds of unlike nature, but one in divine essence. The Lord is no other G.o.d than G.o.d the Father; and the Spirit is none other than G.o.d and the Lord. But more on this topic elsewhere.

SPIRITUAL GIFTS SPECIFIED.

31. The names and nature of the spiritual gifts, the apostle here specifies. He names wisdom, knowledge, prophecy, power to discern spirits, capacity to speak with tongues and to interpret, extraordinary gifts of faith, and power to work miracles. "The word of wisdom" is the doctrine which teaches a knowledge of G.o.d, revealing his will, counsel and design. It embraces every article of belief and justification. The world knows nothing of this loftiest, most exalted gift of the Spirit.

THE WORD OF KNOWLEDGE.

The "word of knowledge" also teaches of the outward life and interests of the Christian: how we are to conduct ourselves toward all others, making a profitable use of the Gospel doctrine according as necessity of time and person demands; it teaches us the wisest course toward the weak and the strong, the timid and the obstinate.

THE GIFT OF PROPHECY.

The gift of prophecy is the ability to rightly interpret and explain the Scriptures, and powerfully to reveal therefrom the doctrine of faith and the overthrow of false doctrine. The gift of prophecy includes, further, the ability to employ the Scriptures for admonition and reproof, for imparting strength and comfort, by pointing out, on the one hand, the certainty of future indignation, vengeance and punishment for the unbelieving and disobedient, and on the other hand presenting divine aid and reward to G.o.dly believers.

Thus did the prophets with the Word of G.o.d, both the Law and the promises.

THE GIFT OF FAITH.

32. Paul is making mention of gifts not common to all. Only to certain ones are they given, and the gifts in themselves are unlike.

"To another faith," he says, "to another workings of miracles, and to another prophecy." In "faith" here the reference is not to ordinary faith in Christ which brings justification before G.o.d and forgiveness of sin; such faith is essentially the property of every Christian, even if they do not possess the particular gifts here enumerated.

Paul is speaking of a particular virtue or power of the Spirit operating in the Church, whereby certain ones can effect great and glorious things by reason of their remarkable and confident courage; as instanced in Paul's words later on (1 Cor 13, 2), "If I have all faith, so as to remove mountains."

To work such wonders, a very strong and sure faith is certainly necessary. An unwavering, vigorous, courageous faith may accomplish a special work in the name and power of Christ although the worker may not himself be truly repentant nor possess the right kind of faith to secure forgiveness of sins and grace in Christ. He may be a hypocrite, a false saint. Christ says (Mt 7, 22), "Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works?" It is true that such gifts are exercised, such works performed, in the name of Christ, and that the gifts are granted to none but individuals in the Church of Christ, and yet the possessor may not be altogether righteous, may even be a false Christian. For the effects wrought do not emanate from the individual but from the office he represents, being the operation of the Spirit given in behalf of the Church. Thus, as occupants of the office and by virtue of the Church, these persons perform many and great works, benefiting not themselves but others.

33. Paul says of all these, "There are diversities of gifts, but the same Spirit," by way of admonis.h.i.+ng us against creating sects. The Spirit is equally effective through him whose gifts are few and less significant and through him of remarkable gifts. And as with gifts, so it is with workings and ministrations.

MEANING OF "WORKINGS."

34. The term "workings," or operations, has reference to remarkable works of G.o.d wrought through certain individuals in an exceptional way. For instance, he grants to Paul a ministerial office of unusual influence: Paul is permitted to convert more souls than other apostles, to perform more wonders and accomplish more. He says himself (1 Cor 15, 10) that by the grace of G.o.d he labored more abundantly than all.

MEANING OF "ADMINISTRATIONS."

35. The meaning of "administrations" is easily apparent. Office is an ordained and essential feature of every government. It represents various duties imposed and commanded by sovereign authority. It may have reference to the duties enjoined upon a society collectively, in the service of others. There are various offices in the Church; for instance, one individual is an apostle, another an evangelist, another a teacher, as Paul mentions in Ephesians 4, 11. And as he says in First Corinthians 14, 26 and also hints in this text, the office of one is to read the Scriptures in different languages, of another to interpret and explain. So it was ordained in the Church at that time, and similarly today are ordained certain offices--of pastors, preachers, deacons or priests, their duties being to hear confessions, to administer the Sacrament, and so on.

36. Not every Christian is obliged, nor is able, to execute such duties; only upon certain ones are they enjoined. "Administrations"

differ from what Paul terms "workings" and gifts. There have ever been many Christians who, though possessing the Holy Spirit, were not "administrators;" for instance, virgins and wives--Agnes Anastasia and others--and martyrs, many of whom wrought miracles and had other gifts. True, both gifts and workings are imparted chiefly for the execution of Christian duties. It is essential here, especially in the superior office of preaching, that the occupant be peculiarly qualified for the place. The preacher must be able to understand and explain the Scriptures and be familiar with the languages. It is necessary to the effectiveness of his labors that he be accompanied by G.o.d's operative power. Thus the three--gifts, workings, administrations--are harmonious features of one divine government in the Church; Christ is the Lord, who regulates and maintains the offices, while G.o.d works and the Holy Spirit bestows his gifts.

DIVERSITY OF GIFTS NO REASON FOR SECTS.

37. As we said, offices are many and varied, even as one gift is greater than another: an apostle, for instance, is superior to a teacher or expounder, while the office of a baptizer is inferior to that of a preacher. Yet notwithstanding, we are to remember, Paul says, that all are ordained of the same Lord, and the occupant of a superior office is not to consider himself any better by reason of his position and to despise others. He must bear in mind that all serve the same Lord, the least as well as the greatest, and consequently the holder of the inferior office is not necessarily inferior with his Lord, nor the executor of the higher office greater with him. Christ is ever Lord of all; one belongs as much to his realm as another. Therefore he will have no divisions and sects over this point; rather he wills that such diversity of gifts and offices be promotive of unity.

38. When I preach and you listen, we are not exercising the same gift and office, yet you as truly serve Christ by listening as I by preaching. If you preach, explain the Scriptures, baptize, comfort or aught else, through you works the same Christ who works through another. All is wrought in obedience to the order of him who commands me to hear his Word as well as to preach to you, and to exercise the same faith and Spirit with you. Thus all alike praise the one Lord.

You say, "The Word I hear is the true Word of G.o.d," and I as a preacher prove and declare the very same thing. When I baptize, administer the Sacrament or absolve, and you accept my administrations, we are both engaged in the service of the same Lord and harmoniously execute his command. You and I, however, so far as office and gifts are considered, may be of different capacities.

39. A peculiarity of the Christian profession, and the chief point of distinction between Christians and the heathen, is their recognition of the fact that workings, offices and gifts are of G.o.d, Christ the Lord and the Holy Spirit. The world does not perceive this truth, though it, too, enjoys the gifts of G.o.d. For G.o.d remembers all his creatures, though, like swine that enter the trough on all fours with no thought but of eating and rooting therein, not even lifting their eyes, they cannot raise their thoughts to the source of all their good and have not a thought as to whom they should thank for it. He who is not a Christian comes before G.o.d in an insensible and beastly att.i.tude. The world is but a pen of animals indifferent to the kingdom of G.o.d and with no idea of grat.i.tude for his rich beneficence, his gifts for body and soul. The worldly seek only their husks and their troughs. To these they cleave like fattening swine intended for slaughter. Jeremiah (ch. 12, 3) says concerning the unG.o.dly, who with great satisfaction persecute the righteous: "Pull them out like sheep for the slaughter, and prepare them for the day of slaughter."

40. G.o.d gives the unG.o.dly mighty kingdoms, riches, lands and houses, making them to enjoy greatness and abundance. But when the swine are fed and fat, the question of bacon and sausage introduces a struggle.

A slaughterer--a sausage-maker--appears, perchance, to slaughter the swine in their sty; one comes desolating the country, overthrowing the kingdom, destroying people and all; for, desiring to be but swine, the people must be destroyed like swine. Even though the world have personal knowledge of such punishment, it continues its course so long as possible--until the slaughterer comes. Swine remain swine; they are capable of standing ever unmoved by their trough, one perfectly indifferent if another be struck dead before its eyes.

CHRISTIANS RECOGNIZE THE DIVINE SOURCE OF THEIR GIFTS.

41. Christians, however, though obliged to live among swine and to be at times trampled under foot and rooted about, have nevertheless surpa.s.sing glory; for they can look up and intelligently behold their Lord and his gifts. They are not of the pen of swine intended only for slaughter; they know themselves children of G.o.d, adorned by him with gifts and graces not merely temporal. They are conscious that, having given them body and life--for these they realize are not of their own obtaining--he will also supply their further needs, providing for them forever.

42. Christians are able to recognize even G.o.d's least blessing as most precious, as truly excellent; not only because it comes from him, but because of its inherent value. No one who recognizes even temporal blessings would give an eye, or a less important member of the body, to redeem the riches of the entire world. How much loftier and more precious to the Christian are the spiritual gifts concerning which Paul here speaks--gifts bestowed as means unto salvation! The baptizing of a child or the absolution of a penitent makes no great show, but were the office viewed in the true light, the bestowed treasure rightly appreciated, all the officers, authority and riches of kings and emperors would be nothing at all in comparison.

43. Regarding the baptizer--who may be a woman even--and the baptized, we certainly can see nothing wonderful. The humanity in the case does not effect any great work; the work is wrought by him who is G.o.d, Lord and Spirit. It is he who gives to the office power and greatness above that of all emperors, kings and lords, however inferior the instrumentality--the occupants of the sacred offices. By these ministrations souls are won from the devil, s.n.a.t.c.hed out of h.e.l.l and transformed into saints blessed forever. Person and office may be apparently inferior, but the office is of G.o.d and G.o.d is no inferior being. His greatness cannot be equaled by a hundred thousand worlds. He accomplishes things incomprehensible to the world and impossible to angels.

The combined efforts of all creation could not produce baptism. Were the world to unite in baptizing an infant, the infant would receive no good therefrom unless G.o.d the Lord commanded the deed. Let the Sultan be many thousands of times more powerful than at present and he could not, with all his riches, his dominion and peoples, free himself or any other from the power of the least sin. He could not effectively p.r.o.nounce the absolution, "G.o.d has forgiven you your sins." For the Sultan has neither gift, office nor work; indeed, he knows nothing about them. They belong to G.o.d alone, though human mouths and hands are instrumental therein.

44. Note why Paul boasts of the fact that G.o.d bestows such great blessings. It is that Christians may discern them and thank him; and that such discernment may lead them to serve one another in humility, with mutual faith and love, each one learning to praise G.o.d fervently wherever he beholds G.o.d's gifts and offices operative in the Church, and to esteem them as he would esteem G.o.d himself. For, unquestionably, none would possess office and gifts had not G.o.d ordained and bestowed them.

45. How we have exalted our own nonsense--pilgrimages, cloisters, cords, cowls, running to the dead in the wilderness and so on! But to what purpose? What benefit have we derived therefrom, notwithstanding we walked until our feet were bleeding, and watched and fasted and tormented ourselves to death? Such a life, it is true, may be called holy, divine, yet it is not at all the gift, the work, the office, of G.o.d. No G.o.d, no Lord, no Spirit, is in that practice. G.o.d has nowhere commanded such a life. We have devised it and may reward and help ourselves for so doing. We cannot boast his authority for it nor find divine comfort therein.

But the discerning Christian can with satisfaction boast on this wise: "My baptism or my absolution is not of my own devising or ordaining, nor of another man's. It is of Christ my Lord. For here is his command ordaining the office: 'Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.' Mt 28, 19. Upon authority of the office, work and gift here presented, I can boast and be strong in faith against the devil and all the gates of h.e.l.l; otherwise I cannot withstand Satan for one moment. He would not be afraid of me and my works though I should be able to boast of having lived seventy years as a member of a holy order, serving G.o.d every day and hour, praying, fasting, and so on."

46. The devil hurls both person and work, as he finds them, into the abyss of h.e.l.l. If he ask you where G.o.d has commanded such works as yours, you have no answer. But let him hear you boast in the confident faith G.o.d's command inspires: "I have received from Christ my Lord baptism and absolution; of this I am certain, and what I do is done at his command and by his power"--let him hear that and he is forced immediately to leave you. He must flee, not from your person or works, but from Christ's office and gifts found with you.