Zwingli’s Approach to Tradition (3), 1 Cor. 14:26-40

How did Zwingli’s rule of thumb work out in the issues of the day?  The answer to that question can be found in statements from a confession of faith, the Berne (Switzerland) Theses of 1528.  We are going to list these ten truths.  As you read them remember the context in which they appeared.  Zwingli was dealing with the RCC.  But also note that these principles, to this day, might be very helpful in dealing with the issues of the Body of Christ today. (This list is from http://zwingliusredivivus.wordpress.com .)

1- The holy Christian Church, whose only Head is Christ, is born of the Word of God, and abides in the same, and listens not to the voice of a stranger.

2- The Church of Christ makes no laws and commandments without the Word of God. Hence human traditions are no more binding on us than they are founded in the Word of God.

3- Christ is the only wisdom, righteousness, redemption, and satisfaction for the sins of the whole world. Hence it is a denial of Christ when we confess another ground of salvation and satisfaction.

4- The essential and corporeal presence of the body and blood of Christ can not be demonstrated from the Holy Scripture.

5- The mass as now in use, in which Christ is offered to God the Father for the sins of the living and the dead, is contrary to Scripture, a blasphemy against the most holy sacrifice, passion, and death of Christ, and on account of its abuses an abomination before God.

6- As Christ alone died for us, so he is also to be adored as the only Mediator and Advocate between God the Father and the believers. Therefore it is contrary to the Word of God to propose and invoke other mediators.

(Photo of the pulpit in Grossmunster Church in Zurich.)

7- Scripture knows nothing of a purgatory after this life. Hence all masses and other offices for the dead are useless.

8- The worship of images is contrary to the Scripture. Therefore images should be abolished when they are set up as objects of adoration.

9- Matrimony is not forbidden in the Scripture to any class of men, but permitted to all.

10- Since, according to Scripture, and open fornicator must be excommunicated, it follows that unchastity and impure celibacy are more pernicious to the clergy than to any other class.

Here are just a few observations.  Note in #1 how Zwingli dealt with the papal authority.  He applied his rule: the Bible knows no other authority but Christ; He is the only Head of the Church.  Then, given #2, that the Church only needs the Word of God as a rule of life, Zwingli had what was needed: separation from the Pope but submission to the Lord.  Note in #5 and 8 that the mass and the worship of images was contrary to Scripture; whereas, in #7 the Scripture says nothing at all about purgatory. 

The point is this: Zwingli was true to his rule, that the Scriptures must shine the light of truth on our faith and practice.  Now, in light of Zwingli’s approach to tradition go back to Jesus’ concerns: disobedience, unbelief and hypocrisy. 

Zwingli’s Approach to Tradition (2), 1 Cor. 11:2-16

Let us continue considering how Zwingli handled different traditions.

·         Marriage of clergy.  What Zwingli saw was so much like what is seen today in the RCC.  Adultery was rampant among the priest as was the number of illegitimate children.  Zwingli himself fathered a child out of wedlock in the early years as a Catholic priest.  But as God changed him through the Word he eventually married, first secretly and then openly.  From his letters it is clear that his marriage was a happy one and his wife was a great help to Zwingli.

·         Music that entertained but lacked gospel-significance.  We should keep in mind that of the major reformers Zwingli was the most gifted musically.  He truly believed in the importance of music in corporate worship.  But the issue of music that merely entertained and that did not help to build up the Body of Christ became a heavy burden for Zwingli.  Thus one of his most famous (infamous) actions was the trashing of the wonderful organ at the Zurich cathedral (trashed, as he took an axe to it). 

(Photo of Grossmunster Church in Zurich.)

·         The Mass.  The issue of the mass was major.  It was a means of receiving grace according to RCC teaching; thus to do away with it was a challenge to people’s salvation.  But Zwingli determined that the continual crucifying of the Lord Jesus was unscriptural.  Thus, being a major issue, he again involved the civil authorities.  First he convinced them sufficiently to gain their backing and thus in Zurich it was no longer the central part of worship.  Worship services became much simpler and the sermon became the center of the service.

There were other challenges as we have mentioned.  But let us note Zwingli’s principle in dealing with tradition.  Remember that in the RCC authority was not simple in Scripture; and it was not simply in Scripture plus the Church Councils.  Authority was bound up in the Pope and he had a lot of tools to use in enforcement of his decisions. 

In that context Zwingli took a strong and bold approach: If the Bible did not say something explicitly and literally, then no Christian should believe or practice it.  His preaching bore this principle out clearly.  As we noted earlier, when he arrived at Zurich from day one (literally; New Years Day) he opened the Bible to Matthew 1:1 and began to preached through the four Gospels.  This verse-by-verse approach replaced the schedule of topical sermons imposed all across Catholicism.  The simple service was not just done because it was easier; it was done because he removed all the trappings of tradition that so filled Catholic worship that it effectively buried the Word of God, causing the people to put their faith in the commandments of men rather than the Word of God.

You might consider Zwingli’s approach to be stringent and difficult to follow.  There are decisions a local church needs to make about how to handle certain issues that come up and the Bible might not give specific answers but only principles. And those decisions become habits and then traditions.  For now, however, let us note Zwingli’s approach.  He desired that nothing should obscure the Word of God.  People needed to be brought back to the Bible and the Bible only and his approach did just that.

Zwingli’s Approach to Tradition, Mt. 6:16-18; 9:14-17

Ulrich Zwingli was the reformer fewer people know about.  He stand in between Luther and Calvin, moving further from the abuses of Catholicism than Luther did but not as far as Calvin.  I happen to have a lot of appreciation for Zwingli, not because he was a perfect man (because we certainly was not) but because he stood tall for Christ and the Bible in his society.  Here is a brief history of the early years of his life.

Born in Wildhaus, Switzerland (photo of his boyhood home), on New Year's Day in 1484, Zwingli received a good education in the classics and was ordained a priest in 1506. He served as parish priest in Glarus from 1506 to 1516. The year 1516, was decisive for him. He moved on to become priest at Einsiedeln He immersed himself in the Greek New Testament published by Erasmus. (He actually hand copied out of this edition all of Paul's epistles and learned them by heart.) His preaching began to take on a decidedly evangelical tone. On January 1, 1519, his 35th birthday, he became pastor at the central church in Zurich. As soon as he arrived, he announced that, rather than preach from the prescribed texts of the lectionary, he was going to preach through the Gospel of Matthew. This was a bold step in that day.

Let us note how Zwingli dealt with some matters of tradition related to the practices of the Roman Catholic Church.  There were many issues, including the papal use of Swiss youth to fight their wars, marriage of clergy, music in the church, the fast at Lent, the mass, worship of images, purgatory and the sale of indulgences.  We only want to note briefly how Zwingli handled these things and then consider his primary method of dealing with tradition.

·         The slaughter of Swiss youth in the foreign wars for the RCC.

Opposing "blood for gold": A key event during that period aroused his patriotic fervor and perhaps began to undermine his confidence in the Roman church. One of the major industries for the Swiss then was mercenary service. They would hire out their young men to fight in others' wars, including battles for the pope. (You can still see the Swiss guard today policing the Vatican in their colorful uniforms). Zwingli accompanied the Swiss troops as chaplain in September of 1515, and saw 6000 of his young countrymen slaughtered in the service of the pope at the battle of Marignan in Italy. He returned home determined to abolish this mercenary practice of "selling blood for gold." It would cost him his parish at Glarus but helped pave the way for his call to Zurich later.

Zwingli made this a public and political matter.  He convinced the governing authorities to stand up to the RCC and to refuse to allow the practice to continue.  This use of the civil government to decide “church” issues became the order of the day.  We might not want to involve the government in Church matters today; but remember that, as with all the Reformers, Zwingli did not hold to a so-called separation of Church and State principle.  A political region had one religion; thus Church and State were expected to be one. 

Psalm 49

This is the last in this series of Psalms written by the sons of Korah (42-49).  This one is a clear call to faith, courageous faith in the face of oppression from the rich and powerful.  James 5:1-6 might provide an excellent backdrop for the human experience behind this Psalm.  James refers to the oppressive and powerful wealthy people in the latter days.  So here, in a Psalm addressed to the rich and poor alike (v2) we are reminded of the fact that money has limits in its ability to satisfy the soul whereas God has none.  The ultimate limit is death itself.  Money is worthless after death.  But God will redeem the saint from the power of the grave.

·        V1-4: The Psalm is addressed to all the inhabitants of the world.  The poor need to hear this so as not to fear what is not of ultimate power.  The rich need to hear this so as not to set their hope on this foolishness.  So whoever I am, whoever you are, this is for each of us!

·        V5: Here is the question: Why should I fear in the days of evil?  

·        V6-14: As is typically the case it is those who trust in their wealth (v6) who tend to oppress others.  But in fact their wealth is insufficient as ransom (the price of redemption).  The price is costly, especially since an eternal price is demanded.  The rich man’s money fails him at death.  Men sometimes live and think like they were going to live forever.  They do all they can to have a legacy, a lasting influence (v11); but it is useless (v12) and foolish (v13).  They will rot in the grave!

·        V15: In one verse we are given the “word of faith”.  The one who trusts in God will be received by Him upon death.  The reason is because God Himself will redeem the soul.  And this He has done through His Son in His death on the cross.  There His precious blood was shed, the ransom price for sinners (1 Peter 1:17-21).

·        V16-20: Thus it is affirmed: do not be afraid!

The Psalm makes a very clear distinction between those whose Redeemer is God Himself and those whose redeemer is their money.  The latter is no different than an animal (v12,20).  He is consumed by the grave.  But the former has a true, viable hope.  Where lies your hope when your body lies in the grave?

Jesus and the Dangers of Tradition (1), Matt. 15:1-11

Tradition is a word that can evoke strong feelings.  Some hear the word and sense a strong aversion to any kind of activity that is carried out without thought.  Worship, they would say, is not worship if it is mere tradition, the way we’ve always done it.  Others respect tradition.  Traditions, they say, are valuable because they represent actions that have been valued by previous generations, tested over time.  Traditions can help us stay on track when we are beset by the contrary winds of society.  What might Jesus say?

To answer that question let us consider the context of His earthly life.  No one valued traditions more than the Pharisees.  Here are a few illustrations of traditions they practiced (from J.Dwight Pentecost, The Words and Works of Jesus Christ, p307f).

·        The Pharisees never used or partook of anything that had not been tithed.

·        They observed laws of purification.  Specifically, they washed the left hand first; then blessed the cup that was used in the washing; they washed both hands.  After a meal there was another washing.

·        Pharisees abstained from any familiar relationship with non-Pharisees.

New let us ask: what were Jesus’ concerns with respect to traditions like these.

Ø Jesus was concerned about obedience, Mt. 15:1-11.  Jesus asked the Pharisees why they transgress the commandment of God because of your tradition (v3).  And again, in vain they worship Me, teaching as doctrines the commandments of men (v9).  This is certainly the most serious problem with tradition, allowing that practice to replace God’s Word.  Traditions, over time, come to have a life of their own, taking the place of prominence from Scripture.

Ø Jesus was concerned about unbelief, Matt. 9:14-17.  When the disciples of John asked why Jesus’ disciples did not fast like they AND the Pharisees did, Jesus’ answer had to do with their relationship with Him.  Think about this.  His disciples did not fast because He was with them.  But later they would fast, after He was gone from them.  It all hinged on Jesus’ identity.  Fasting is a proper, Biblical spiritual discipline.  But if God is physically with them they do not need to practice that discipline which strengthens our relationship with Him.  Jesus’ answer to John’s disciples was to challenge them to think about Him, the One John had promised would come, the One whose sandal straps he was not worthy to loosen.

Ø Jesus was concerned about hypocrisy (Matt. 6:16-18).  Again the issue has to do with fasting; this very serious discipline was one the Pharisees practiced.  But they didn’t just practice; they made sure you knew they were doing it.  We need to remember that traditions are, by definition, at least one step removed from revelation (Scripture) in the sense that a tradition is meant to help us do what Scripture indicates.  Traditions generally involve external practices.  So in this passage as well as in doing charitable deeds (6:1-4) and prayer (6:5-15) there is always a danger that the doing of something external becomes an action that bolsters our pride rather than exalting God.  This was very true of the Pharisees.

Let us consider these issues with respect to the disciplines and practices we observe that we believe are helpful in the service of our God. 

2 Cor. 8-9, Examine Yourselves: Financial Difficulties (4)

Any discussion of dealing with finances that does not take into account 2 Cor. 8-9 is woefully lacking.  In today’s post we would like to highlight each paragraph as the Lord leads us in the matter of giving.

·   8:1-7: The gist of this paragraph is to give freely and abundantly.  In other words, at our best we are not moved by obligation, nor are we limited by our comfort zone.  The key is v7.

·   8:8-15: Giving must be according to need.  In other words, don’t just give because you want to connect with someone.  Give where there is a need.  The key I believe is v9.  Also we should note that this is not communism because it is not by commandment (v8).  In communism the government enforces the rule; but we are to be bound by love.

·   8:16-24: Here the issue is to give to those who show accountability, transparency and trustworthiness.  Paul is taking an offering to be carried to saints who are in need.  But he wants the Corinthians to know that those involved in this ministry are worthy of trust.

·   9:1-5: One of Satan’s tricks is delay.  Over time he can take the initial promptings of the Holy Spirit and rob us of the motivation or intent to obey and give as God’s leads.  We must act immediately when the issue is obedience to the Spirit.  Otherwise other “bills” and “needs/wants” arise to dissuade us.

·   9:6-15: Duty (obligation) will do as a motivation but free-will abundance is best and most honoring to the Lord.  It results in abundance for your own needs, abundance of thanksgiving to God, and abundance for being able to give more. 

One thing that we believe is helpful in this matter s to remember the place of free will offerings in the Old Testament.  We tend to think of giving under the Law of Moses as prescribed.  Certainly there were certain taxes if you will commanded in the Law.  However the great times of worship were the times that the people gave willingly, not according to Law but according to God’s leading.  In other words what Paul has promoting here actually has an OT basis, even though he says absolutely nothing about the tithe.  One exciting illustration is in Exodus 35:20-29.  What joy there is in giving! Jesus was right: It is more blessed to give than to receive (Acts 20:35).

Luke 6:30-38 Financial Difficulties (3)

Again, what actions fit the life of faith when things are tight financially.

·        Godly actions.

o1 Thess. 4:9-12: Put off laziness; put on diligence.  This passage describes it as leading a quiet life, minding your own business and working with your hands which results in meeting needs and giving you a good testimony.

oNm. 21:16-18: Put off complaining; put on praising God for past provision.

oLk. 6:30-38: This same passage tells us to put off stinginess and put on generosity.  Giving to those in need is the epitome of godliness (Jn. 3:16).

oEph. 4:28; 2 Thess. 3:6-15: The antidote for stealing is working with your hands.  It’s not just that the work provides money; it’s that we are like our Creator who made what He made and then saw that it was good (Gen. 1).

oProv. 3:27-30: Put off not paying your bills and practice faithfulness to obligations.  The principle says to pay your bills when it is in your power to do so.  We should be responsible, not ignoring these things but facing them by God’s grace.

o2 Cor. 9:7-8; Mt. 6:19-21: Rather than withholding from God we should be returning to God from what He has given us.  Faith says we give to Him first (Pro. 3:9-10), not waiting to see what is left over.  Thus we lay up treasure in heaven.

·        Learning from the opportunity.

We have found in Scripture many godly attitudes and actions.  But our last words are to guard against a common failure in all areas of life.  The basic answer to trials/temptations is not to set out to do the best we can or to try hard to implement these ideas.  As we shares these ideas from Scripture we regularly referred to our trust in God.  The key is that we cast ourselves upon God!  These things are quite familiar, or should be to the Christian.  But let us be reminded:

oMatt. 6:33: Examine the priorities of your life.  Seek first God’s kingdom (what is important in His system rather than what is important in the world-system in which we live).

oRom. 12:1: Present yourself (and all your have) to Christ to use as He pleases.  If His purposes involve the loss of earthly wealth trust Him.

oRom. 12:2: Regularly be involved in God’s word so that your mind is being renewed.  We are always in danger of thinking about finances the way the people around us are thinking.  This is a constant issue!

oPhil. 4:6-7: Pray without ceasing!  When bad news comes (or any news) our first response should be towards heaven.

oHeb. 10:24-25:  Find encouragement in a fellowship of believers that takes the word of God seriously.

Job 1:13-22; Examine Yourselves: Financial Difficulties (2)

When confronted by financial difficulties we can handle the situation in a godly or sinful manner.  We have considered sinful attitudes; now let us consider sinful courses of action.

·        Sinful actions.

oProv. 21:25-26: Laziness is a cause as well as an approach to life that accomplishes nothing.  And it is worse, as in this passage, when the lazy man still covets what others have.

oNum. 11:1-9: Complaining is another non-productive approach to life.  Ultimately we are complaints are always directed at God.

oLuke 6:30-38: We may try to solve financial troubles by stinginess (being “tight-fisted”).  Being stingy is not being thrifty; the stingy person looks away from those in need.

oEph. 4:28: Another sinful way of trying to overcome a financial squeeze is stealing, taking what is not yours.

oRom. 13:8: Withholding payment of what is due to others is also a sin.

oProv. 3:9-10: And with all of these we should note that dishonoring God by not acknowledging His provision by returning a portion to Him is also a sin.

How should we handle these situations?  Now let us consider six attitudes and then six actions, each being the response to the six sinful attitudes and actions. 

·        Godly attitudes.

oPhil. 4:6-7: Instead of worry we are to pray with thanksgiving.  This is a basic expression of trust in God’s goodness, even when things are tight.

oIsa. 41:10: Rather than succumbing to fear trust in God’s presence will lead to courage.  (Heb. 13:5-6 is also a great passage for meditation.)

o1 Tim. 6:7-8: Trust in God’s sovereignty will keep us from anger and we will approach God in meekness.  Job had this kind of trust; cf. Job 1:21.

oPhil. 4:4: Trust in God’s compassion/mercy will bring joyfulness rather than self-pity.

oJames 5:7-12: Trust in God’s faithfulness (promises) with give endurance rather than discouragement that leads us to give up.

oPhil. 4:10-13: Finally, trust in God’s provision will produce contentment rather than covetousness which is insatiable.

In tomorrow’s post we will conclude our study of how people who walk by faith deal with the challenges of financial difficulty.

Psalm 73, Examine Yourselves: Financial Difficulties (1)

We have been building on Paul’s admonition to examine yourselves (2 Cor. 13:5).  We considered contentions which we take to be a pride of life issue.  We considered sexual sin which is often a lust of the flesh issue.  Let us not consider a lust of the eyes (materialism) issue.  Often financial difficulties present such an area of temptation.

1.     God provides an opportunity.

Think of times in the Bible when people struggled with money.  Job lost everything he owned (as well as his family).  Psalm 73 speaks of a common issue where the righteous are frustrated because it seems to them the wicked are prospering while they suffer.  What about the wilderness wanderings of Israel?  Were not their grumblings often a concern over the supply of their physical needs?  For us things like the loss of a job, unexpected medical expenses or the even just the possibility of these things can set us to worry. 

In addition to these trials we are often beset by temptations.  We may have the thought that we want what our parents have, and we want it soon.  We may think that lack of finances for some need can just be resolved by putting it on a credit card.  What about the feelings of envy we might have when we see what our friends have or the neighbors?  Any of these thoughts can be the opportunity in which God would seek to help us grow.

2.     Responding to the opportunity.

These situations can be handled in righteousness or sinfully.  Let us consider the attitudes and actions that lead us away from God’s desire for our lives.

·        Sinful attitudes.

oMatt. 6:25-34: Worry might be the number one issue with financial trials.  Jesus commands us not to worry three times in this passage (v25,31,34).

oIsaiah 51:12-13: Fear is right behind worry and is connected.  Isaiah reminds Israel how silly to fear when your God is your Maker.

oNum. 20:1-5: Anger often comes into play.  For the believer anger is always ultimately directed to God even though we may be angry with the government or some businessman you are convinced is highly overpriced.  Anger often paralyzes us, making us incapable of proper action.

oJames 1:9-11: Self-pity is the result of comparison with others or of relying in things.  Both the rich and poor are exhorted to see themselves in Christ rather than gauging themselves by their wealth.

oJames 5:7-12: Discouragement can lead us to give up in the face of what seems to be a daunting financial burden.

oEph. 5:1-7: Covetousness (greed), when it is the attitude of our lives, is pure and simply idolatry. 

2 Cor. 12:21; Jn. 8:1-12; Examine Yourselves for Sexual Immorality (3)

3.     Learning from the problematical situation.

a.     Put off.  Let us first consider some things that will help renew our minds so that our perspective about sexual sin is in agreement with God’s Word.

o   Rom. 1:28-32: Sexual sin characterizes the world system.  We also see how, apart from Christ, the tendency is to move from uncleanness (v24-25) to homosexual relationships (v26-27, fornication) to generally being filled with all unrighteousness (v28-32, lewdness).

o   Gal. 5:20: Sexual sin is a work of the flesh.  This is the reason Amnon confused lust (his feelings for his sister) with love.

o   1 Cor. 6:12-20: This points out the world’s approach to sex: it’s a drive, like hunger.  If we feel sexually hungry it’s okay to satisfy the urge.

o   Prov. 5:1-14,21-23 contains several insights.  Sexual sin trades immediate sweetness with long term bitterness (v3-5).  A partner who will engage in sexual sin in unstable; they will do it with others (v6).  You will be shamed, losing all honor, self-respect and the respect of others (v9-14).  You will be ruined (v14).  You may think it is a secret but it is not (v21).  It will bring you into bondage, requiring more and more to be satisfied (v22).  It brings death (even if you live, v23).

b.     Put on.  We have talked about the need to flee lustful situations.  Here are more principles from Scripture to help us put on Christ.

o   Gal. 5:22-23: Again, we must be filled with the Spirit so He produces His fruit.  True love, joy, self-control are essential in this area.

o   Matt. 5:27-30: We need to understand that lust is sexual immorality.  Jesus taught this. 

o   1 Thess. 4:3-8: This is a powerful passage.  Sanctification IS God’s will.  An important help is found in the phrase possess your vessel in sanctification and honor.  This has two possible meanings: that the vessel refers to your body or to your wife (1 Pet. 3:7).  Either we are told to look after our own feelings and to discipline ourselves.  Or we are told to work to maintain a satisfying marriage.

o   1 Cor. 7:1-9: This great marriage chapter reminds us that the physical relationship in marriage is both a duty and a pleasure.  A satisfying marriage helps prevent fornication.  Paul encourages being single but he understands as well that many cannot live with the pressure of sexual temptation that can accompany being single.

o   Prov. 5:15-20: Again, the encouragement is to be satisfied with one’s wife.  Satisfaction is not selfishness.  It is what God intends for those who fear Him.  We should understand that God, in condemning sex outside marriage, has not hindered a satisfying life but has provided for it!