The church I serve has the purpose statement “To Make and Grow Disciples.” We leaders work hard at bringing about that result. We all agree we have a long way to go.
When that statement was finalized, I quibbled with the wording. Making and growing disciples is the work of the Holy Spirit, who calls, enlightens, sanctifies and gathers all believers together in the Christian church. There is no disagreement with this classical statement of the role of the Third Person of the Trinity. But organizational purpose statements are supposed to be pithy and short. Do we really have to add the complication of the Spirit’s role in discipleship and church life? Yes, I think, for several reasons.
In the churches I know “discipleship” is one of those religious words everybody is for, but in practice, it does not motivate much new behavior. It is guilt-inducing. Who can be against better discipleship? But in churches that emphasize God’s grace through redemption in Christ, where is the personal benefit from being a better disciple and why be interested?
Contrast that approach with offering opportunities to grow in personal love, joy, peace, patience and the other products or fruit of the Spirit’s work. Such experiences were basic to the Apostle Paul’s appeals to followers of Christ in his churches. When he talked about their growth, he highlighted increases in love, joy or trust that were evident. Who would not want to be taught how to receive more of such fruit from their discipleship?
Why is it we almost always hear about only one commission given to Christ’s followers—the familiar charge in Matthew 28 to go, make disciples, baptize and teach. Those are doable acts. But in my experience appeals to the Great Commission seldom motivate fresh action.
Why don’t we pay much attention to Luke’s version in the Book of Acts of what Jesus said at his ascension: “You will receive power when the Holy Spirit comes to you, and you will be my witnesses” here and abroad. Luke was discipled by Paul. Paul learned to recognize the Spirit as God’s presence energizing his followers.
In his Gospel Luke records Jesus telling his disciples, “I am going to send you what my Father has promised; wait in the city until you have been clothed with power from on high.” Finished with their discipleship training, they went on to disciple others, who grew in the fruit of the Spirit personally. That chain of God’s empowering presence went on for two millennia of generations. When it was broken by unfaithful leaders, God’s Spirit raised up new ones who met God in his Word and grew in the Spirit.
Waiting on the Spirit can start with recognizing the power of the Spirit when he is at work. Look for hearts that are changing in the context of Father’s love and the grace of his Son’s redemptive work. The Spirit’s specialty is working on the inner being, the spirit, the heart of those encountering God’s truth.
I once preached at one of the rare congregations that in recent years built a new sanctuary. Their church leaders had never made the association between the generous offerings in their capital campaign and the Spirit at work motivating such generosity. Recognizing the Spirit in their midst, that congregation continues to be a bright spot in the dreary decline of our church body.
Jesus promised that the Father will send his Holy Spirit to all those who ask him (Luke 11: 13). That promise is not for whatever you have in mind according to your natural motivations, although the Spirit can start there. That promise covers new motivations focused on love, joy, trust and the other feeling-related products of the Spirit’s work in the hearts of Christ followers.
I have yet to meet someone who does not want more of the fruit of the Spirit’s work. Getting there is a good reason to take discipleship seriously.
Good point. As a “convert” to the Lutheran branch of the Christian tree (years ago) I have realized over the years that we Lutherans get stuck on basic “salvation preaching” but we neglect a serious look at personal growth in the Spirit. The Catholic Churches do a much better job at getting people to look at salvation as the event which is also a process of growing.
That is because the proper distinction of Law and Gospel recognizes also, if implicitly, the proper distinction of Salvation and Sanctification. Rome failed in the former and likewise fails in the latter, by comingling the root with the fruit. Salvation is the root; sanctification is the fruit.
When one does what you are suggesting, people inevitably place their security, not in Christ, but in the sanctification process. This is the error of the pietist and holiness movements, an error that you would like us to repeat based upon your statement.
Yes, Lutherans have a hang up on sanctification. Luther was very clear the Spirit calls, gathers, enlightens and sanctifies through churches. We need to go back and read him. I would translate making sacred as becoming more Christ-like. Who can be against that?
The orthodox call it “theosis.” I’m down with it!
Delwyn, I am not sure what you are referring to. Theosis is a Greek word for something to do with God (theos), but you will have to tell me more.
The point about redemption, regeneration and sanctification is that they are all part of how we are saved. Omitting any part of that from our preaching omits a necessary part of what we have to speak and hear. One of the unfortunate tendencies that exist within Lutheranism, and if I understand Dr. Luecke rightly, this is what he means when he speaks of Lutherans’ weakness on sanctification, is denying the third use of the Law. As I said at the beginning of a paper that I wrote, “The great question for the converted is ‘Now what?'” Our lives at this point are no longer our own. We have to follow Jesus. But how do we do that? The answer is that the Law–and some of it is spoken by Jesus and written by the evangelists and apostles–has not lost its importance. Only its effect has changed. But some Lutherans fall back on “Lex semper accusat,” and say, since we no longer stand accused, the Law has no more application to us, except as to so much of the Old Adam as subsides within us. But it is what King David said it is: a lamp unto our feet and a light unto our path. It is a guide as well as a curb and a mirror, and that use of the Law is critically important, enough that it was included as a separate article in the Formula of Concord.
Amen Kenneth!
Yes, you are right. But third use of the law is a Calvinist category. I am hoping to move beyond that. But good communication starts with language the reader understands.
There is a fundamental difference between Calvinist (Presbyterian and Reformed primarily) and Lutherans. It can be seen in the sequence of the familiar Law and Gospel that we Lutherans emphasize. For Calvinists, the sequence is reversed to Gospel and Law, as I realized talking with a faculty member at Fuller. For them the Gospel makes as free to go on and live the life God wants for us. And what God wants is obedience to his Law (third use).
Ethics is a required course in Presbyterian seminaries. I was a philosophy major at Lutheran Concordia Senior College. The philosophy curriculum did not have single course on ethics. There is a deep difference in there somewhere. I am still trying to figure it out. I think it has something to do with Lutheran obedience to the state, which, through closely supervised pastors, told people what to believe and do.
Hi Dr. Lueke! We also speak of the 3rd Use of the Law in the Formula of Concord, in both the Solid Declaration and Epitome. In both cases, it is Article VI.
VI.
Concerning the Third Use of the Law
Status controversiae
The Chief Question concerning This Controversy
[1] The law has been given to people for three reasons: first, that through it external discipline may be maintained against the unruly and the disobedient; second, that people may be led through it to a recognition of their sins; third, after they have been reborn—since nevertheless the flesh still clings to them—that precisely because of the flesh they may have a sure guide, according to which they can orient and conduct their entire life. In this connection a dispute occurred among a few theologians over the third use of the law.
It concerned whether the law is to be urged upon the reborn Christians or not. The one party said yes, the other no.
Robert Kolb, Timothy J. Wengert, and Charles P. Arand, The Book of Concord: The Confessions of the Evangelical Lutheran Church (Minneapolis, MN: Fortress Press, 2000), 502.
VI.
Concerning the Third Use of the Law
[1] rThe law of God is used (1) to maintain external discipline and respectability against dissolute, disobedient people and (2) to bring such people to a recognition of their sins. (3) It is also used when those who have been born anew through God’s Spirit, converted to the Lord, and had the veil of Moses removed for them live and walk in the law. A dispute arose among a few theologians over this third and final use of the law.164 [2] The one party taught and held that the reborn do not learn from the law new obedience or the good works in which they are to walk. They also argued that this teaching is not to be presented from the standpoint of the law because the reborn have been liberated by the Son of God, have become temples of the Spirit, and thus are free. Just as the sun completes its normal course without needing any force to drive it, the reborn do spontaneously what God demands of them through the prompting and impulse of the Holy Spirit.165 Against this, the other party taught that although those who believe in Christ are truly motivated by the Spirit of God and do the will of God according to their inward person from a free spirit, nevertheless the Holy Spirit uses the written law on them to teach them, [3] so that through it believers in Christ learn to serve God not according to their own ideas but according to his written law and Word, which is a certain rule and guiding principle for directing the godly life and behavior according to the eternal and unchanging will of God.
[4] To explain and settle this dispute definitively we unanimously believe, teach, and confess that, although Christians who believe faithfully have been truly converted to God, and have been justified are indeed freed and liberated from the curse of the law, they should daily practice the law of the Lord, as it is written in Psalms 1[:2*] and 119[:35*, 47*, 70*, 97*], “Blessed are those … whose delight is in the law of the Lord, and on his law they meditate day and night.” For the law is a mirror that accurately depicts the will of God and what pleases him. It should always be held before the faithful and taught among them continuously and diligently.
Robert Kolb, Timothy J. Wengert, and Charles P. Arand, The Book of Concord: The Confessions of the Evangelical Lutheran Church (Minneapolis, MN: Fortress Press, 2000), 587–588
I have only included a portion of each article, as they are each quite lengthy. We do view the 3rd Use diffferently than would a Calvinist, as is the case with much that pertains to Law and Gospel.
Yes, LCMS does each third use of the law. Tell me which Confession is being quoted. I am guessing it is the Formula of Concord of 1580. By then Lutheran theologians on the faculties of Wittenberg and Leipzig were absorbing Calvinist theology.
By the way, Bob Kolb is a classmate of mine.
as i read your article, one thought came to mind. the term disciple is archaic to many people, esp. today’s young. perhaps, one thing that might help is to define the term itself which, unfortunately over the years, has garnered many negative connotations due to a modern concept that only “crazies” have disciples. the term has come to mean some kind of forced servitude. ergo, perhaps we need some sermons describing what the term really means and how Christ intended its use. Before we can have discipleship in the spirit, people need to understand what that entails, and that, my friend, is what has gotten lost throughout the years. until the present day church understands what that relationship entails, it just sounds like a lofty goal out there somewhere, not something that is practical in one’s life.
Good point. So what word or words would you use? What is a modern translation for discipleship?
I have seen the word “mentees” used to identify those who participate in a mentoring program.
Amen!!!
Regarding the apparent contrast in emphasis between Matt 28:19 and Acts 1:8, I can only speak for myself and the church where I serve. I emphasize both, I don’t know whether I do so equally, but I do so as the Spirit leads me to preach and teach. I understand that preaching and teaching are properly done by those who give attention, through prayer and meditation on the Scriptures, to seeking the mind of Christ concerning His people, not by purchasing sermons packages that are designed to motivate particular behaviors based upon research and imitation of “successful” megachurch leaders. the two passages are not in competition, but cooperation, with each other, for both passages are the Word of the Lord, theopneustos, to us.
Hi, Delwyn. Absolutely “understand that preaching and teaching are properly done by those who give attention, through prayer and meditation on the Scriptures, to seeking the mind of Christ concerning His people,” I don’t write sermons, but I do plan them carefully. It is very hard to preach someone else’s sermon.
Jesus’ “charge” to His disciples in Matthew 28, I believe, is subservient to and guided by His one and only commandment to the disciples (1st century and 21st) – “Love each other as I have loved you.” (John 15:12) Such love — by the way — is the first of the fruit(s) of the Spirit in Galatians 5.
Thank you so much, David, for continually reminding us of the importance of the Holy Spirit in our on-going lives of ministry.
What do you think about his ascension charge in Luke and again in Acts? That’s the key. Yes, love overshadows everything.
Finally, sanctification is the point of the 3rd Use of the Law. As we confess, “the Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith. In the same way He calls, gathers, enlightens, and sanctifies the whole Christian church on earth, and keeps it with Jesus Christ in the one true faith.”
Embracing our neighbors
with unexpected love,
St. Luke’s exists to bring
the hope & healing of Jesus
to everyday life
Dave: This is the pithy mission statement from St Luke Mesa, AZ, where Carol and I are members. I have resisted these kinds of statements because they are not measurable. I am an old medical man and college professor. I wrote thousand of objectives, and then I taught others how to do it, all to improvise instructional outcomes. They are valuable because they are measurable. If its not measurable it is useless. There are millions of useless “objectives” out there. I find that this missions statement is actually measurable and is working in our growing urban congregation. Through part-time staffing of a Community Bridge Builder, we are doing things from Care Portal to Family Promise to POWWOW (Produce on Wheels….) we see our neighbors and my job is to greet each person, welcome them and with my winsome manner, attempt to show unexpected love to those neighbors. THey often tell us that they never expected to be welcomed and served….my point is not back slapping ourselves, I had nothing to do with the vision statement….but I love it and it is measurable.
Just something to think about.
I like that one a LOT better than the one that is emblazoned on my church’s Sunday Bulletins:
“We are meant to be on God’s mission (ok…);
We are called to be in mission to the whole world (that’s a pretty big charge for a church worshiping 20-30 people on Sunday and seeing (5-10 people at Bible Study and NO prayer meetings);
We are called to be in mission to the society in which we live (Ok, but are we answering the call);
We are called to Christ to be in mission to the whole man (again, with 20-30 people – is this a “royal we?”);
We are called also to be in mission to one another with God’s Word, and ALL of God’s people in the church are called to His mission (which means we spend enough time to be in God’s Word to know how to rightly apply it for the building up of one another (SA III:4).
These are all lofty statements, but I’m still praying for these words to come alive as the congregation takes ownership of them in tangible measurable ways – not just the 5% who do nearly EVERYTHING, but the folks who show up on Sunday and want a Hero Cookie for that!
Maybe I should start replacing our mission Statment with Royal Redeemer’s.
Delwin Campbell said “… not by purchasing sermons packages that are designed to motivate particular behaviors based upon research and imitation of “successful” megachurch leaders.” WOW! Where have I been for 73 years? I honestly thought that preachers and pastors created their own messages! I know that many saved them in a file and brought them back out occasionally, but to buy sermons ” directed towards motivating behaviors”? Yes, Dr. Luecke, we need the Holy Spirit in the world, the Christian congregations, and even in the clergy! Come, Holy Spirit, Come.
Revelation 22:20 (KJV)
20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.
Check this out Marilyn: https://www.sermoncentral.com/. I get an email from this company almost every day.
Great point Pastor Luecke. It wasn’t until the Disciples received the Holy Spirit on Pentecost that they were given the power to go and fulfill God’s commission in it’s fullness. Remember Peter, who spent three years with Christ denied he even knew Jesus when the heat was on. However after Penecost, Peter received the power and comforter to go with confidence and do the things that Christ commissioned him to do. Yes, Luke’s version is a stronger more complete look the Great Commission. Blessings to you for sharing.
Thanks. I don’t think the Matthew Great Commission ever yielded increased motivation for outreach, at least not in the churches I know. It is an appeal to duty, and duty is not much of a motivator anymore.
I suppose you are correct, as the Lord Jesus Christ said concerning the Last Days, “…and because iniquity shall about, the love of many shall grow cold.” If Jesus’ command is not as great a motivator as it used to be, it is because the love of Christians is not as warm as it used to be. Maranatha!