+ Johann Gerhard, Theologian + 17 August AD 1637

Born 17 October 1582, Johann Gerhard, a Lutheran theologian in the tradition of Martin Luther (1483-1546) and Martin Chemnitz (1522-86), was the most influential 17th Century dogmatician. Many still consider his Loci Theologici in 23 large volumes to be the most definitive statement of Lutheran orthodoxy. Born in Quedlinburg, Germany, Gerhard was stricken with a life-threatening illness at age 15.

Following this experience, coupled with with guidance from his pastor, Johann Arndt, Gerhard experienced a turning point: He devoted the rest of his life to theology, serving many years as the Superintendent of Heldberg and, later, of the Duchy of Coburg. Eventually he become a professor at the University of Jena. With a sharp, critically trained mind, Gerhard also possessed deep evangelical piety and love for Jesus.

He wrote exegetical and theological works, devotional literature, history, and polemics. Many of his sermons remain in publication, still exercising wide influence upon confessional Lutheran thought. Since its writing and subsequent translation, his Sacred Meditations probably outsold every book in the Western world except the Bible and The Imitation of Christ by Thomas à Kempis.

His son Johann Ernst Gerhardt was also a Lutheran theologian and professor. An even more noted relative was his nephew, Johannes Andreas Quenstedt.

For more detailed information, see the Studium Excitare, Wikipedia, and the Christian Cyclopedia.

Partial List of Works

† Exegesis: Commentarius in harmoniam historiae evangelicae de passione Christi (A comentary harmonizing the Gospel accounts of Christ's Passion, 1617)
† Exegesis: Comment, super priorem D. Petri epistotam (1641)
† Exegesis: Commentaries on Genesis (1637) and Deuteronomy (1658)
† Theology: Confessio Catholice (Universal Confession, 1633-1637), a defense of the evangelical and catholic nature of the Augsburg Confession
† Theology: Loci communes theologici (1610-1622)
† Devotional: Meditationes sacrae (Sacred Meditations, 1606)

Suggested Lection

Psalm 46
Isaiah 55:6-11
Romans 10:5-17
John 15:1-11

Collect

O Lord God, heavenly Father, pour out Your Holy Spirit upon Your faithful people, keep them steadfast in Your grace and truth, protect and comfort them in all temptation, defend them against all enemies of Your Word, and bestow on Christ's Church Militant Your saving peace; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Lord, keep us steadfast in Your Word!

Labels: biography, christianity, church history, commemoration, german history, hagiography, johann gerhard, lutheranism, martin chemnitz, martin luther, theology

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  + Hermann Sasse, Theologian and Confessor + 9 August AD 1976

Lutheran pastor and theologian Hermann Otto Erich Sasse was born on 17 July 1895 at Sonnewalde, Lower Lusatia (Lausitz), Germany. He was the eldest of five children born to pharmacist Hermann Sasse and his wife Maria, née Berger. In 1913,he began reading theology and ancient philology at the University of Berlin. In later years, he claimed that his tutor in practical theology was war, as he was one of only six survivors from his battalion after engaging in trench warfare in Flanders.

After the war, he continued his studies and was ordained in 1920 in St Matthew's Church, Berlin. He served in several Brandenburg parishes took the licentiate in theology in Berlin in 1923. Sasse came to Hartford Seminary, Connecticut in 1926, where he earned a master's degree.

Hermann Sasse married Charlotte Margarete Naumann (d. 1964) on 11 September 1928 in St. Nicolai's Church, Oranienburg, Germany. Their union was blessed with three children.

During the tough economic times of the Great Depression, During the Depression, Sasse was made a Sozialpfarrer (pastor with social duties). As such, he reached out to those in need in the community, particularly to factory workers in Berlin.

Although remembered as one who resisted the watered-down theology of unionism, Sasse participated in the Ecumenical Movement and was a delegate and interpreter during the first world conference of the Faith and Order Movement in Lausanne, Switzerland (1927). He also attended the 1932 disarmament conference in Geneva.

Among German theologians, he ranks as one of the the earliest to speak out against Nazism. While criticizing some of its theology, he participated actively in the Confessing Church Movement that had emerged under Martin Niemöller and others. Sasse and Dietrich Bonhoeffer were among the small but growing church opposition to Hitler. In 1933, they were the primary authors of the Bethel Confession. This strongly trinitarian document also clearly condemned discrimination against the Jews. Rejecting an all-Aryan German Church, the Confession stated, "Instead of giving up, either willingly or unwillingly, in one area the ecclesial fraternity with the Jewish Christian that is created by word and sacrament, the Gentile Christians should rather expose themselves to persecution."

Although he'd been working hand-in-hand with its members, Sasse left the synod that produced the Barmen Declaration. He objected to Karl Barth and others leading the Confessing Movement to wrongly arrogate church authority for itself. During this time, he continued as professor in church history at the University of Erlangen, Bavaria, a position he received in 1933. The German government withdrew his passport in 1935 but his popularity as a lecturer and protection from the dean of the faculty helped him to retain his university post through the Nazi era.

Uncomfortable with its theological compromises, Sasse protested at the 1948 formation of the Evangelical Church in Germany. His opposed its policy of restoration rather than renewal and expressed disquiet over state-supported university faculties of theology. This led him to join the Lutheran Free Church.

After receiving a call to teach at Immanuel Seminary (now Australian Lutheran College) in North Adelaide, South Australia, he migrated in 1949. There, he worked mightily to unite Australia's divided Lutheran churches, devoting much energy to this cause. Exercising his considerable teaching and writing skills, he helped to formulate and forge new doctrinal bases of agreement and was rewarded by seeing the 1966 church union.

Sasse stayed active in the German Lutheran communities of Adelaide and Melbourne. Through his many contacts, he assisted immigrants with pastoral advice and care.

Sasse also retained his global Lutheran connections — many in the United States knew him as "Mr. Lutheran." He maintained world-wide correspondence through regular doctrinal and pastoral "Letters to Lutheran Pastors." He continued to encourage ongoing theological research, particularly in the areas of Scripture as Word of God and the Eucharist. While maintaining his justly deserved reputation for strongly defending confessional and conservative positions, Sasse also kept active personal contacts across denominational boundaries.

From its inception, Sasse involved himself in Australian Roman Catholic-Lutheran dialog. He finally retired from the seminary in 1969 but stayed active in the affairs of the Church. The Federal Republic of Germany honored him with the Order of Merit in 1972.

Sasse saw over 450 of his works published. Included among them are Here We Stand (Minneapolis, 1946) and This is My Body (1959). A fire in his North Adelaide home claimed his life on 9 August 1976. Survived by two sons, he was buried in Centennial Park, Pasadena, South Australia. One obituary declared Sasse "Australia's most distinguished acquisition from the Continental theological scene."

Hermann Sasse was one of many who stood steadfast in confession of the Evangelical, Orthodox, Catholic, and Apostolic Faith. For a sampling of some of the others in Lutheranism, please see The Meanies of Grace. For more on and by Sasse, I recommend What Sasse Said and Hermann Sasse and the Liturgical Movement as possible starters. You can also find plenty of Sasse to read through this CPH search.

Suggested Lection

Psalm 46
Isaiah 55:6-11
Romans 10:5-17
John 15:1-11

Collect

O Lord God, heavenly Father, we pray that, as You raised up Hermann Sasse to resist the evils of Nazi philosophy and through him led Lutherans in Germany, Australia, and around the world into renewed appreciation of their confessional heritage and trust in the saving Gospel of Jesus Christ, so You would continue to provide Your Church with faithful pastors and leaders, keeping them steadfast in Your grace and truth, defending them against all enemies of Your Word, and bestowing on Christ's Church Militant Your saving peace; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever.

Labels: australia, biography, christianity, church history, commemoration, confessionalism, ecumenical movement, german history, germany, hagiography, lutheranism, sasse, theology

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  + Robert Barnes, Confessor and Martyr + 30 July AD 1540

Remembered as a disciple of Martin Luther, Robert Barnes is considered to be among the first Lutheran martyrs. Born in 1495, he became the prior of the Augustinian monastery at Cambridge, England. Converted to Lutheran teaching, he shared his insights with many English scholars through writings and personal contacts.

During a time of exile to Germany he became a friend of Luther and later wrote a Latin summary of the main doctrines of the Augsburg Confession titled Sententiae.

Upon his return to England, Barnes shared his Lutheran doctrines and views in person with King Henry VIII and initially had a positive reception. In 1529 Barnes was named royal chaplain.

The changing political and ecclesiastical climate in England later claimed him as a victim; he was burned at the stake in Smithfield in 1540.

His final confession of faith was published by Luther, who called his friend Barnes "our good, pious table companion and guest of our home, this holy martyr, Saint Robertus."

For a bit more on Barnes, please read the introduction to Lutheran Carnival 26 at A Beggar at the Table.

Labels: biography, christianity, church history, commemoration, english history, hagiography, lutheranism, martin luther, martyrdom, reformation, robert barnes

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  + J. S. Bach, Musician, Composer, and Theologian + 28 July AD 1750

Johann Sebastian Bach (1685-1750) is acknowledged as one of the most famous and gifted of all composers past and present in the entire western world. Orphaned at the age of ten, Bach studied with various family members but was mostly self-taught in music.

He began his professional career as conductor, performer, composer, teacher, and organ consultant at age 19 in the town of Arnstadt. He traveled wherever he received good commissions and steady employment, ending up in Leipzig, where the last 27 years of his life found him responsible for all the music in the city's four Lutheran churches.

Acclaimed more in his own time as a superb keyboard artist, the majority of his compositions fell into disuse following his death, which musicologists use to date the end of the Baroque Period and the beginning of the Classical Era. However, his compositional ability was rediscovered, in large part due to the efforts of Felix Mendelssohn.

The genius and sheer magnitude of Bach's vocal and instrumental compositions remain overwhelming. Also, whether due to nature or nurture, he was but one of the giants in, perhaps, the most talented musical family of all time.

Christendom especially honors J. S. Bach, a staunch and devoted Lutheran, for his lifelong insistence that his music was written primarily for the liturgical life of the Church, glorifying God and edifying His people. For an overview of the Christological basis of his work and a strong argument that he was among the theological giants of Lutheranism, please read J. S. Bach: Orthodox Lutheran Theologian?.

Today we remember his "heavenly birthday," for it was on 28 July AD 1750 that the Lord translated Mr. Bach to glory.

Soli deo gloria — To God alone the glory! These words appear on most manuscripts of Bach's compositions as testimony to his faith and his idea of music's highest, noblest use.

Labels: bach, biography, christianity, church history, commemorations, german history, hagiography, liturgics, lutheranism, music

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  + Olaf II of Norway + 29 July AD 1030; transferred to 27 July

Ólafr Haraldsson (also known as Olav, Olafe, Oláfr hinn helgi, and Olavus rex) was born in 995 to Harald Grenske and Åsta Gudbrandsdatter. While Snoore says that he was baptized in 998 in Norway, it's more likely that it was by the hand of Archbishop Robert in Rouen, France around 1010. As was common among young Norsemen, he spent much of his youth going a-viking (raiding), first in the Baltic, then Denmark, and finally in the British Isles. He was nicknamed "Digre" (physically large) and some believed him to be a reincarnation of a previous (pagan) Viking king Olav Digre. While involved in numerous armed conflicts, Olaf also developed a deep interest in Christianity.

Olaf declared himself King of Norway in 1015. Following battles with various petty kings, he ruled until 1029, although his strength was greatly reduced following his loss in the Battle of the Helgeå (1026). As monarch, he struggled to root out heathenism and make Christianity the religion of the realm. Like his ancestor Olaf Trygvesson, he frequently attacked the old faith and customs. Olaf destroyed pagan temples and built Christian churches in their place. He brought many bishops and priests from England, a practice later followed by King Saint Canute of Denmark. It appears that he based ecclesiastical organization on the Anglo-Saxon model.

The rebellion against Olaf stemmed but in part from his unflinching Christianity. Many of the nobles were also exasperated by his ongoing struggle with the old Norse method of governance and his never-ending desire for a truly united Norway. The governing clans enlisted King Canute of Denmark and England for help in ousting Olaf. Once he was banished, the clans elected Canute as King of Norway. Therefore, he became not only an icon of the Christian Faith but also one of Norwegian nationalism — an image he carries even among secular Norwegians to this day.

After Canute's vassal Håkon Eiriksson died, Olaf returned from his two year exile and met the rebellious clans at Stiklestad on 29 July 1030. Although neither King Canute or the Danes took part, Olaf — who fought courageously — was mortally wounded at that battle and died in the battlefield. His final recorded words were the prayer, "God help me."

He was disinterred a year after his death and his remains moved to the Church of St. Clement in Nidaros (current Trondhjem). There, Bishop Grimkel and Earl Einar Tambeskjelver placed his corpse in a coffin and laid it on the church's high altar. At that time, the bishop also declared Olaf a saint. Although Olaf was embraced by most Norwegian Lutherans, his remains disappeared as part of the iconoclasm that occasionally accompanied the Reformation.

His cult spread widely in the Middle Ages, moving from Norway to Denmark, Sweden, and even parts of England. Although a rather harsh ruler and prone to rough treatment of his enemies, Olaf became Norway's patron saint. The cult of Olaf not only unified the country, it also fulfilled the conversion of the people, something for which the king had fought so hard. While divisive in life, Olaf in death held a unifying power that defied outside state and religious rulers attempts to undo his dream.

Although Olav was certainly not the first to introduce Christianity to Norway, he first codified the faith in 1024, laying the basis for the Church of Norway. So high did Olaf's legal arrangements for the Church of Norway come to stand in the eyes of the Norwegian people and clergy, that when Pope Gregory VII attempted to make clerical celibacy binding on the priests of Western Europe in 1074-75, the Norwegians largely ignored him, since celibacy wasn't mentioned in Olaf's legal code for their church. Although he continued to be known through most of his life as Olaf digre, in death he remains best known by as Olav den hellige (Olaf the Holy).

The coat of arms of Norway is a lion holding the battle axe of St. Olaf in his forepaws.

Suggested Lection

Wisdom 10:10-14
Psalm 31:1-7
James 1:2-4, 12
Matthew 16:24-28

Collect

Almighty, eternal God, you are the crown of kings and the triumph of martyrs. We thank You for the bold confession made by Your blessed martyr, Olav We praise your greatness in his death and we pray You give us the crown of life that You have promised those who believe in Your Son Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, forever and ever.

See Wikipedia, the Catholic Encyclopedia, and the Christian Cyclopedia for more.

Labels: biography, christianity, church history, commemoration, hagiography, iconoclasm, lutheranism, martyrdom, norway, olaf, scandanavia

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  + Bo Harald Giertz, Bishop and Theologian + 12 July AD 1998

Bo Harald Giertz was born 31 August 1905 in Räpplinge, Borgholm, Öland (Kalmar), Sweden. He came from a prominent family and his father was a noted surgeon and head of one of Sweden's largest hospitals He was also an atheist. Bo planned to follow in his father's path and in 1924 he enrolled in the School of Medicine at the University of Uppsala. While there, however, theological students began challenging his belief system and, by the guidance of the Holy Spirit, he came to faith in Jesus Christ, left the school of medicine, and entered the University School of Theology.

In 1934, Giertz was ordained in the Linkoping Cathedral. He became assistant to the bishop and was given responsibility for working with the youth. His own faith and his conviction concerning the relevance of Christianity were on display for the thousands of young people who came under his care. Even as orthodox Lutherans lauded him, he also drew attacks from modernists in the Swedish state church and secularists as his writings spread in newspapers and periodicals. The public knew him as a talented and faithful confessor of a Church doctrine that was based in Scripture, confessed in the Creeds, and expounded in the Lutheran Confessions.

Giertz became a priest in Torpa in 1938, serving that parish until 1949, when he was consecrated as Bishop of Gothenburg. While serving Torpa, he wrote With My Own Eyes, a retelling of the Gospels (1947), four theological works, Christ's Church (1939), Church Piety (1939), The Great Lie and the Great Truth (1945), and The Battle for Man (1946), the catechetical book The Foundation (1942), and two novels The Hammer of God (1941) and Faith Alone (1943). These latter, particularly Hammer of God, became popular throughout Scandinavia and then around the globe.

The attention to theology and care for souls that Giertz evidenced in Torpa continued when he became Bishop of Gothenburg in 1949. As the youngest man elected and consecrated to serve the Church of Sweden as a diocesan bishop, he combined a somewhat pietistic type of pastoral care with High Church Lutheran theology, traits that are noticeable in his novels. Following the decisions of the Swedish Parliament and the Church Assembly to ordain women in the Church of Sweden (1958), Giertz became a leader of the opposition. In that same year, he invited all confessional groups in the Church of Sweden to form The Church Movement for Bible and Confession in response to the Assembly's decision.

The demands of the bishopric and the challenges of women's ordination and modernist theology slowed his writing for a time but once he became Bishop Emeritus, Giertz returned to the printed word in full force. He wrote The ABCs of Our Christian Faith in 1971, following it with The Knights of Rhodes (1972), another best-selling novel, the devotional books To Believe in Christ (1973) and To Live with Christ (1974), a new translation of the New Testament with Commentary (1977-1982), and, as a nonagenarian, he wrote The Living God — A Guide to the Christian Faith (1995). Most of Giertz's writings are not now available in English but new translations have begun to appear as the desire to read him grows.

Giertz pioneered a return to every Sunday celebration of the Lord's Supper, something that had largely vanished in the Church of Sweden due to the erosion caused by Pietism and Rationalism. He strongly urged pastors to pray the Daily Offices, something he applied in his own devotional life. Although often rejected by the leaders of the Church of Sweden, Giertz remains popular with true Lutherans in his own country, throughout Scandinavia, and across the world. Of him, the Reverend Hans O. Andrae wrote, "In his vision of the One Holy Christian and Apostolic Church, Giertz integrated a vibrant Evangelical-Lutheran orthodoxy, the Church's traditional liturgy, and sincere church piety into a harmonious and powerful wholeness."

Suggested Lection

Psalm 46
Isaiah 55:6-11
Romans 10:5-17
John 15:1-11

Collect

O Lord God, heavenly Father, we pray that, as You raised up Bo Harald Giertz to lead Swedish Lutherans into a renewed appreciation of their confessional heritage and trust in the saving Gospel of Jesus Christ, and as You spoke to the entire Church through his writings, so You would continue to provide faithful pastors and leaders, keep us steadfast in Your grace and truth, defend us against all enemies of Your Word, and bestow on Christ's Church Militant Your saving peace; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever.

Labels: biography, bo giertz, christianity, church history, commemorations, european history, hagiography, lutheranism, sweden

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  + The Holy Prophet Isaiah + 6 July, Old Testament

Isaiah son of Amoz is considered to be the greatest of the writing prophets and is quoted in the New Testament more than any other Old Testament prophet. His name means "Yahweh [the Lord] saves." Isaiah prophesied to the people of Jerusalem and Judah from about 740 B.C. to 700 B.C. and was a contemporary of the prophets Amos, Hosea, and Micah.

Isaiah was a fierce preacher of God's Law, condemning the sin of idolatry. He was also a comforting proclaimer of the Gospel, repeatedly emphasizing the Lord's grace and forgiveness. For this he is sometimes called the "Evangelist of the Old Testament." No prophet more clearly prophesied about the coming Messiah and His saving kingdom. He foretold the Messiah's miraculous birth (Isaiah 7:14; 9:6), His endless reign (2:1–5; 11:1–16), and His public ministry (61:1–3), but most notably His "Suffering Servant" role and atoning death (52:13-53:12).

The apostle John's description of Isaiah, that Isaiah saw Jesus' glory and spoke of Him (John 12:41), is an apt summary of Isaiah's prophetic ministry. The seraphim's refrain of, "Holy, holy, holy is the Lord of hosts, (Isaiah 6:3)" during his call into the prophetic ministry (Isaiah 6) is the basis of many Christian hymns and liturgical pieces.

Hymn: Isaiah, Mighty Seer

   Isaiah, mighty seer, in days of old
   The Lord of all in Spirit did behold
   High on a lofty throne, in splendor bright,
   With flowing train that filled the Temple quite.
   Above the throne were stately seraphim,
   Six wings had they, these messengers of Him.
   With twain they veiled their faces, as was meet,
   With twain in reverent awe they hid their feet,
   And with the other twain aloft they soared,
   One to the other called and praised the Lord:
      "Holy is God, the Lord of Sabaoth!
      Holy is God, the Lord of Sabaoth!
      Holy is God, the Lord of Sabaoth!
      Behold, His glory filleth all the earth!"
   The beams and lintels trembled at the cry,
   And clouds of smoke enwrapped the throne on high. (from Isaiah 6:1-4)

Canticle: Isaiah 12

You will say in that day:
   "I will give thanks to you, O Lord,
      for though you were angry with me,
   your anger turned away,
      that you might comfort me.
   Behold, God is my salvation;
      I will trust, and will not be afraid;
   for the Lord God is my strength and my song,
      and he has become my salvation."
   With joy you will draw water
      from the wells of salvation.
And you will say in that day:
   "Give thanks to the Lord,
      call upon his name,
   make known his deeds among the peoples,
      proclaim that his name is exalted.
   Sing praises to the Lord, for he has done gloriously;
      let this be made known in all the earth.
   Shout, and sing for joy, O inhabitant of Zion,
      for great in your midst is the Holy One of Israel."

See Happenings for a hymn stanza written for the Commemoration of Isaiah.

Labels: biography, christianity, christology, church history, commemoration, hagiography, isaiah, jesus, lutheranism, old testament, prophet

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  + John the Steadfast, Elector of Saxony + 30 June AD 1468; transferred from 16 August*

The first Protestants weren't Martin Luther and his fellow theologians. Instead, the word was originally applied to the German rulers who opposed the imperial laws adopted at the Second Diet of Speyer in 1529. Chief among these protesters was John, Elector of Saxony, who thereby gained a reputation as the first and foremost Protestant.

Although John is not well-known outside of Lutheran circles, he should be. He earned the title John the Steadfast (Johann der Beständige) for his steadfast confession and defense of the Evangelical (Lutheran) doctrine and its pastors and theologians. Without his unshaken conviction that Luther's teaching was true and his steadfast actions in defense of the Reformation probably there would be no Lutheran nor Protestant churches today. Without John's protection, Luther likely would have experienced the same fate as Jan Hus, who was burned at the stake at the Council of Constance. Without John's wisdom in political affairs, the Lutherans in Germany might have been murdered like the 70,000 French Calvinists on Saint Bartholomew's Day in 1572.

German Lutherans maintain special remembrance of the role that John the Steadfast played in defending their religion. The Wittenberg Castle Church has two prominent tombs today. These are not the graves of Luther and Philipp Melanchthon, who are buried in front of the pulpit, but the tombs of John and his elder brother, Elector Frederick III. The electors are buried in front of the altar under huge bronze memorial slabs. They are flanked by alabaster statues, depicting them kneeling in prayer, and by magnificent bronze sculptures of the two electors in ceremonial garb and sword.

John the Steadfast was born on 30 June 1468 at Meissen, a city now known for its famous porcelain. He received a scholarly education, was trained in the arts of the knight, and gained prestige in battles against the Ottoman Turks.

John became an enthusiastic reader of Martin Luther's writings. When the papal bull was published against Luther in 1520, John was responsible for making sure it was not enacted in Electoral Saxony. At the Diet of Worms, his correspondence helped to convince and encourage his brother Frederick the Wise to be more bold in his defense of Luther, resulting in Luther's protection at the Wartburg.

In October 1522, John heard Luther preach sermons at the court of Weimar on the powers and limits of secular authority (German: Von weltlicher Obrigkeit). These sermons became John's personal political philosophy.

Upon the death of Frederick in May 1525, John became the Elector of Saxony. In those days, the Saxon Elector was second only to the emperor in power and influence in the Holy Roman Empire. Upon his accession, John announced to the clergy of Saxony that, in the future, the pure Word of God should be preached without human addition and that all useless ceremonies were to be abolished. In February 1526, John ratified a treaty with the Landgrave Philip of Hesse, which was soon joined by other Lutheran states. This was the beginning of political organization in defense of the Lutheran church.

John the Steadfast also defended the Lutheran church from economic disaster. The Saxon aristocracy had been appropriating church lands, which had previously been used as capital assets to pay the salaries of clergy, teachers, janitors, maintenance, and capital improvements. John put a stop to this capital drain, ensuring that the church was properly endowed for the present and future. John also assisted Luther and Melanchthon in the reform of the University of Wittenberg, setting a pattern for Lutheran universities until the present day.

The imperial laws adopted at the Second Diet of Speyer in 1529, if enacted, would have resulted in the eradication of the Lutheran religion in the Holy Roman Empire. Along with his allies, John the Steadfast protested these laws. Emperor Charles the Fifth then challenged the Protestants to defend their new religion and its practices, which they did at the Diet of Augsburg in 1530. Their defense is known as the Augsburg Confession, with its first signature being that of Elector John the Steadfast.

From this history, we learn that the first defenders and confessors of the Lutheran church were laymen. Their spiritual heirs should remember that the Lutheran church cannot survive without laymen who continue to confess and defend this faith.

John the Steadfast met his Savior on 16 August 1532* and was succeeded by sons John Frederick I and John Ernest (Johann Friedrich and Johann Ernst). John Frederick became sole elector of Ernestine Saxony in 1542.

Thanks to Martin Noland for permission to use his article on Elector John posted at Brothers of John the Steadfast.

*Transferred to his birthday because the LCMS Calendar of Commemorations remembers the patriarch Isaac on 16 August.

Labels: biography, christianity, church history, commemoration, elector john, frederick the wise, german history, hagiography, john the steadfast, lutheranism, martin luther, reformation

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  + Irenaeus of Lyons, Pastor and Confessor + 28 June AD 200

Irenaeus (ca. AD 130-200), believed to be a native of Smyrna (modern Izmir, Turkey), studied in Rome and later became pastor in Lyons, France. Around 177, while Irenaeus was away from Lyons, a fierce persecution of Christians led to the martyrdom of his bishop. Upon Irenaeus' return, he became Bishop of Lyons.

His most famous writing is Adversus Haereses (Against Heresies). This work condemned several errors but focused especially on Gnosticism, which denied the goodness of creation. In opposition, Irenaeus confessed that God has redeemed his creation through the incarnation of the Son. Irenaeus also affirmed the teachings of the Scriptures handed down to and through him as being normative for the Church.

Despite a few stray texts, very little suggests that he did not die a natural death. He was buried in Saint John's Church, Lyon — a congregation later renamed in his honor. Huegenot Calvinists destroyed his tomb and his remains during in 1522, during a period of iconoclasm.

Collect

Almighty God, You upheld your servant Irenaeus, giving him strength to confess the truth against every false doctrine; keep us, we pray, steadfast in Your Word and grant us the practice of true religion, that in constancy and peace we may walk in the way of eternal life; through Jesus Christ our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever.

Labels: biography, christianity, church history, commemoration, european history, french history, hagiography, irenaeus, lutheranism, lyons, patristics

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  + Cyril of Alexandria, Bishop and Confessor + 27 June AD 444

Saint Cyril (ca. AD 376-444) became Patriarch of Alexandria, Egypt in 412. Throughout his career he defended a number of orthodox doctrines, among them the teaching that Mary, the mother of Jesus, is "rightly called and truly is the Mother of God" — Theotokos, "the God-Bearer" (Formula of Concord, Epitome, VIII:12). In 431 the Council of Ephesus affirmed this teaching that the Son of Mary is also true God.

The Council was responding to the Nestorian heresy, which distinguished so completely between the divine and human natures of Christ that claims were made that the divine Christ did some things while the human Jesus did others.

Some of the differences are quite subtle; perhaps even Nestorius himself could not have foreseen the full ramifications of his position, including a "resurrection" of only the divine nature. Ephesus condemned the title of "Christ-Bearer" (Christotokos) for the Virgin, since the Nestorians would only claim that Mary bore the Christ, but not God Himself.

Cyril receives almost as many brickbats as he does bouquets, even from orthodox Christians, because he's also known for being what one person calls "an ill-tempered, quarrelsome, hasty, and violent man." This seems especially so during his early years as Bishop of Alexandria.

A particularly acute example of his extreme rigidity comes from his closing of Novatianist churches, although the Novationists weren't particularly unorthodox. Their "fault" was as much one of pride as of theology — they descended from those who'd stood firm in the persecutions of earlier years and refused to associate or worship with the heirs of those who recanted the Faith under persecution. Their main theological aberration were insisting upon rebaptism of converts from "lapsed" Christianity and an attitude that was, perhaps, less than Christ-like in dealing with erring brothers.

Cyril also ran the Jews out of town. The reason given was that they were seditious and violent, although we're left with little evidence. This action likely contributed to an ongoing feud with Orestes, the imperial prefect. These disagreements seemingly spilled over into a quarrel with the prefect's friend, the neo-platonist scholar Hypatia, who was later murdered by a mob.

Few have directly condemned Cyril for her death but the leaders of the mob certainly claimed the bishop as their leader. In modern times, Carl Sagan, in his book Cosmos, blamed Hypatia's death (and the destruction of the great Library of Alexandria) on dogmatic Christianity's desire to root out rational paganism. However, other scholars see the whole feud as an internal Church struggle and no one has yet established a definitive cause (or date) for the final destruction of Alexandria's library.

At any rate, and despite the considerable rancor that accompanied his early years as bishop, the mature Cyril worked diligently to reconcile the Nestorian and Orthodox parties. His efforts led many of the less virulent Nestorians back to full communion.

The writings of Cyril on the doctrines of the Trinity and the person of Christ reveal him to be one of the most able theologians of his time. Cyril's Christology influenced subsequent church councils and was a primary source for Lutheran confessional writings. He still speaks clearly to our age, especially as the old Christological heresies are trotted out under new guises.

Collect

Heavenly Father, You used Your servant Cyril to confess the mysteries of the Holy Trinity and of Your Son being one person with fully divine and human natures. Grant that we, also, might be constant in Your Word, bold in Your confession, and steadfast in Your worship, to the glory of Your holy Name; through Jesus Christ our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever.

Labels: alexandria, biography, christianity, church history, commemorations, cyril, hagiography, lutheranism, nestorianism, patristics, theotokos

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  + The Holy Prophet Jeremiah + 26 June, Old Testament

The holy prophet Jeremiah is counted as one of the four "major prophets" of the Old Testament, along with Isaiah, Ezekiel, and Daniel. His name means "Established (or Raised up) by Yahweh (the Lord)."

He was active as God's prophet to the southern kingdom of Judah ca. 627 to 582 B.C. As he fulfilled his calling, he predicted, witnessed, and lived through the Babylonian siege and eventual destruction of Jerusalem in 587 B.C.

In his preaching he often used symbols such as an almond rod (Jeremiah 1:11-14), wine jars (13:12-14), or a potter at work (18:1-17). His entire prophetic ministry was a sermon, communicating through word and deed God's anger toward his rebellious people. He suffered repeated rejection and persecution by his countrymen. As far as can be known, he died in Egypt, having been taken there forcibly. He is remembered and honored for fearlessly calling God's people to repentance.

Jeremiah also is credited by many as the author of the book of Lamentations. The book consists of five separate poems, of which the first four are acrostics consisting of verses whose first words begin with successive letters of the Hebrew alphabet. In English translations, of course, this style completely disappears.

Chapter 3 is an especially well-developed acrostic. There are twenty-two letters in Hebrew and the other chapters have 22 verses. However, this chapter has sixty-six, grouping sets of three verses under each letter of the alphabet. Thus, verses one through three begin with א (aleph), verses four through six with ב (beth), seven through nine with ג (gimel), and so-on down the line. Chapter Five, while not an acrostic, still has 22 verses.

The themes of Lamentations unfold as follows: Chapter 1 treats the fallen and desolate city of Jerusalem as a widow weeping over her loss. Chapter 2 connects her misery with the sins of the nation and her people which brought God's judgment. Chapter 3 expresses hope that the Lord's punishment will result in blessing for His people and affirms His goodness: "The steadfast love of the Lord never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness. 'The Lord is my portion,' says my soul, 'therefore I will hope in him.' (vv. 22-24)" Chapter 4 is a lament on the destruction of city and temple but lays the blame upon the people's sins. The final chapter outlines the city's continuing troubles and prays that the Lord will finally restore Zion and not abandon His chosen people, although their sins are great and they certainly deserve it.

The book of Jeremiah similarly proclaims harsh judgment upon persistent sin while also reminding the Lord's people of His faithfulness. It looks to a time when the need for the Law's commands and punishments will cease and all will be made right. The clearest expression of this thought is in 31:31-34, where a "New Covenant" of grace is promised, a covenant established by the blood of the coming Messiah: "Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord.

"But this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, 'Know the Lord,' for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more."

Scripture says nothing of how prophet's life ended. Chapter 43 reveals that Johanan took Jeremiah, the prophet's faithful scribe Baruch ben Neriah, and a remnant of Judean people, to live in Egypt. This directly contradicted the Word of the Lord Jeremiah had just spoken in Chapter 42, forbidding such a move and warning of dire consequences. Since Jeremiah 52:31 mentions the reign of Evil-merodach, the son of Nebuchadnezzar, many think that he may have been at least 90 years old when he died. Some ancient traditions claim that he was stoned to death in Babylon. Others say that he finally went to Babylon with Nebuchadnezzar's army.

See Happenings for a hymn stanza written for the Commemoration of Jeremiah.

Labels: biography, christianity, christology, commemorations, hagiography, jeremiah, lamentations, lutheranism, old testament, prophet

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  The Presentation of the Augsburg Confession 25 June AD 1530

Note: Please see Ask the Pastor for more on the history and theology of the Augsburg Confession and its presentation.

The Augsburg Confession, the principal doctrinal statement of the theology of Martin Luther and the Lutheran reformers, was written largely by Philipp Melanchthon. At its heart it confesses the justification of sinners by grace alone, through faith alone, for the sake of Christ alone.

Signed by leaders of several German cities and regions, the confession was formally presented to the Holy Roman Emperor Charles V at Augsburg, Germany, on 25 June 1530. A few weeks later Roman Catholic authorities rejected the Confession, which Melanchthon defended in the Apology of the Augsburg Confession (1531). In 1580 the Unaltered Augsburg Confession was included in the Book of Concord.

An historical sidelight: Because of imperial protocol, Melanchthon wasn't allowed to make — or even attend — the presentation. Instead, two of the Saxon chancellors gave the oral reading and handed the written Latin and German copies to Charles V.

Lection

Psalm 46
Isaiah 55:6-11
Romans 10:5-17
John 15:1-11

Collects

O Lord God, heavenly Father, pour our Your Holy Spirit on Your faithful people, keep them steadfast in Your grace and truth, protect and comfort them in all temptation, defend them against all enemies of Your Word, and bestow on Christ's Church Militant Your saving peace; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever.

Almighty God, we praise You for those You have sent to call the Church to its tasks and renew its life, including your servant Philipp Melanchthon. Raise up in our own day pastors, teachers, and theologians inspired by Your Spirit, whose voices will give strength to Your Church and proclaim Your kingdom; through Your Son, Jesus Christ our Lord.

Hymn

God's Word Is Our Great Heritage

   God's Word is our great heritage
   And shall be ours forever;
   To spread its light from age to age
   Shall be our chief endeavor.
   Through life it guides our way,
   In death it is our stay.
   Lord, grant, while worlds endure,
   We keep its teachings pure
   Throughout all generations.

Notes on the Propers: The suggested readings come from the LCMS hymnal Lutheran Worship, as does the first collect. These propers may also used for the Commemoration of the Doctors of the Church, including Luther and C. F. W. Walther. The second collect is modified from James Kiefer's Hagiographies.

Labels: augsburg confession, book of concord, church history, commemoration, german history, lutheran confessions, lutheranism, martin luther, philipp melanchthon

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  + The Holy Prophet Elisha + 14 June, Old Testament

After the prophet Elijah defeated the priests of Baal and then fled Jezebel's wrath, The Lord came to him on Mount Horeb. He told him to anoint new kings of Syria and Israel. He also commanded Elijah to anoint "Elisha the son of Shaphat of Abel-meholah, (1 Kings 19:16)" a member of the tribe of Issachar, to replace Elijah as the prophet of God to the northern kingdom of Israel ca. 849-786 B.C.

During Elijah's final days on earth, Elisha refused to leave his mentor's side. Elisha asked Elijah to grant him a final blessing, saying, "Please let there be a double portion of your spirit on me. (2 Kings 2:9)" Once he saw the elder prophet taken up into heaven, Elisha took up Elijah's mantle and assumed the prophetic office (2 Kings 2:1-14).

Like Elijah, Elisha played an active role in political affairs. He also performed many miracles, foreshadowing the miracles of God's own son. Among these, he cured the Syrian army commander Naaman of his leprosy (2 Kings 5:1-27), fed a multitude of hungry men (2 Kings 4:42-44), and restored life to the son of a Shunammite woman (4:8-37).

A vocal opponent of Baal worship, Elisha lived up to his name, which means "my God is salvation."

Labels: biography, christianity, commemorations, elijah, elisha, hagiography, lutheranism, old testament, prophet

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  The Council of Nicaea Summer AD 325, Observed 12 June

Transferred to 13 June for Trinity Sunday and Saint Barnabas Day
The Christian Church's First Ecumenical Council was convened in Nicaea (modern Isnuk, Turkey) in the early summer of AD 325 by the Roman Emperor Constantine. The emperor presided at the opening of the council. The major intended topic was the ongoing Arian controversy.

The council ruled against the Arians, who taught that Jesus was not the eternal Son of God but was created by the Father and was called Son of God because of his righteousness. The chief opponents of the Arians were Alexander, bishop of Alexandria, and his deacon, Athanasius. The council confessed the eternal divinity of Jesus and adopted the earliest version of the Nicene Creed, which in its entirety was adopted at the Council of Constantinople in 381.

Other topics included celebration of the Resurrection and how the date for Easter would correspond with Passover, the Miletian schism, validity of baptism by heretics, and the restoration lapsed Christians who renounced the Faith under persecution. The Council also established a number of new canons (Church laws). Enumeration varies, but twenty is the number suggested by the editors of the Early Church Fathers:

1. prohibition of self-castration, as done by Origen;
2. establishment of a minimum term for catechumens;
3. prohibition of the presence in the house of a cleric of a younger woman who might bring him under suspicion;
4. ordination of a bishop in the presence of at least three provincial bishops and confirmation by the metropolitan;
5. provision for two provincial synods to be held annually;
6. exceptional authority acknowledged for the bishops of Alexandria and Rome, for their respective regions;
7. recognition of the honorary rights of the see of Jerusalem;
8. provision for agreement with the Novatianists;
9-14. provision for mild procedure against the lapsed during the persecution under Licinius;
15-16. prohibition of the removal of priests;
17. prohibition of usury among the clergy;
18. precedence of bishops and presbyters before deacons in receiving Holy Communion, the Eucharist;
19. declaration of the invalidity of baptism by Paulian heretics;
20. prohibition of kneeling during the liturgy, on Sundays, and in the days of Eastertide.
   (Summary from Wikipedia.)

Their version of what we now call the Nicene Creed was almost identical to what is now used in the Church until the third section, where the original ends, "We believe in the Holy Spirit." It fell to the Second Ecumenical Council (First Council of Constantinople) to add what is now used. Therefore, the confession used in the churches may properly be called the Niceno-Constantinopolitan Creed. The so-called filioque (where "and the Son" was inserted after the words about the Spirit proceeding from the Father) was only later added by the Roman Catholic Church and never accepted in the East.

The Council also saw the first major collaboration between Church and state since Christianity began and signaled a rise in imperial influence in affairs of the Church. Constantine called it, presided over the initial session, and, in many respects, set its agenda. While his personal religious beliefs may have been part of his reason, most scholars agree that his main fear was that a divided Christianity would result in a divided Empire. The historical irony is that the Roman Empire fractured before any major schisms in Christendom.

Nicene Creed

I believe in one God, the Father Almighty, Maker of heaven and earth and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made; who for us men and for our salvation came down from heaven and was incarnate by the Holy Spirit of the virgin Mary and was made man; and was crucified also for us under Pontius Pilate. He suffered, and was buried. And the third day He rose again according to the Scriptures and ascended into heaven and sits at the right hand of the Father. And He will come again with glory to judge both the living and the dead, whose kingdom will have no end.

And I believe in the Holy Spirit, the Lord and Giver of Life, who proceeds from the Father and the Son, who with the Father and the Son together is worshiped and glorified, who spoke by the prophets. And I believe in one holy Christian [catholic] and apostolic Church, I acknowledge one Baptism for the remission of sins, and I look for the resurrection of the dead and the life ✠ of the world to come. Amen.

Labels: arius, athanasius, christianity, christology, commemoration, constantine, creed, lutheranism, nicaea, nicene creed

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  The Formula of Concord 28 May AD 1577

After Martin Luther's death, political changes altered the face of the Evangelical (Lutheran) Church. Emperor Charles V exercised control over all of southern Germany and most of the north. The Augsburg Interim, a capitulation disguised as a compromise, denied justification by grace through faith alone. It also officially recognized seven sacraments, confessed transubstantiation, and re-instituted the Mass as a sacrificial thank offering. Most of the defeated Lutheran princes went along with the Interim.

Although Philipp Melanchthon initially opposed the Augsburg Interim, some combination of fear and his conciliatory nature led him to accept its demands. The damage continued with the Leipzig Interim, which continued to compromise justification by faith while also restoring Catholic rites to Baptism, reintroducing Corpus Christi processions, and otherwise granting favor to Roman practice.

During the same period, a number of doctrinal controversies intruded among the Lutherans. Some grew out of Melanchthon's ongoing compromises with either Rome or the Reformed. Others sprang from the reactionary excesses of his opponents, including Matthias Flacius. Almost two dozen confessions ranging widely across the doctrinal spectrum were composed between 1546 and 1577, variously appealing to the Augsburg Confession for support of often contradictory positions.

In the early 1570s, Jakob Andreae published Six Christian Sermons against the Philippist party and other Crypto-Calvinists. Meanwhile, Elector Augustus of Saxony, a staunch Lutheran who had been deceived by the Crypto-Calvinists and had actively opposed Lutheran theologians, came to his senses when confronted with Joachim Cureus's refutation of the Evangelical understanding of the Lord's Supper. He imprisoned many of those who'd misled him and began active support and encouragement of a uniting Lutheran confession.

Martin Chemnitz urged Andreae to revise and edit his Six Sermons into a formal statement of harmony. Andreae responded with the eleven articles of the Swabian Concord. Chemnitz and David Chytraeus added further revisions, producing the Swabian-Saxon Concord. Meanwhile Balthasar Bidembach and Lukas Osiander the elder had also composed a proposed uniting document, the Maulbronn Formula. Andreae, Chemnitz, David Chytraeus, Nikolaus Selnecker, and others met in Torgau from 28 May-7 June 1576 and drew the Swabian-Saxon Concord and the Maulbronn Formula together into the Torgau Book.

Elector Augustus received and passed along suggestions and criticisms of the Torgau Book to its authors, hoping that one more round of work would complete the task. Chemnitz, Andreae, Selnecker, Chytraeus, Andreas Musculus, and Christophorus Cornerus joined to complete the Bergen Book, which became known as the Solid Declaration or the Thorough Declaration. As this was being done, Andreae also worked on an Epitome or summation of the same doctrinal articles. The six men's work was completed by 28 May 1577.

These two works were included together as the Formula of Concord in the Book of Concord of 1580, along with the three Creeds and the Unaltered Augsburg Confession, the Apology to the Augsburg Confession, the Small and Large Catechisms, the Smalcald Articles, and the Treatise on the Power and Primacy of the Pope. The Epitome briefly summarizes each controversy, confesses true doctrine, and rejects and condemns false teaching. The Solid Declaration is less rigid in structure, instead delving into each topic in much greater length.

Labels: book of concord, church history, david chytraeus, formula of concord, jakob andreae, lutheran confessions, lutheranism, martin chemnitz

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  + Johannes Quenstedt, Theologian + 22 May AD 1688

After Martin Chemnitz and Johann Gerhard, Johannes Andreas Quenstedt may have been the ablest theologian of the Lutheran church in the period following the death of Martin Luther. A shining light during the period of Lutheran orthodoxy, Quenstedt still offers much to the Church of our day.

Born on 13 August 1617 in Quedlinburg, Germany (modern Bundesland Saxony-Anhalt), Quenstedt was nephew to Johann Gerhard. His mother was the noted theologian's sister.

During his early school days, Quenstedt hoped to study under his uncle at the university at Jena. Unfortunately for young Johannes, Gerhard died before he could enroll at the university. Because of this, Quenstedt's mother changed plans and sent her son to Helmstedt. Many Lutherans had doubts about the overall orthodoxy of Helmstedt. However, its fifty mile distance from Quedlinburg allowed his mother to keep him closer to home.

Quenstedt spent six years in his university studies before moving on to Wittenberg in 1644 to continue his education. In spite of his new school's misgivings over his time at Helmstedt, Quenstedt excelled in Wittenberg. As various faculty members began to support and encourage him, he became ever more convinced of the correctness of Lutheran doctrine and gradually developed his own personal style of theological teaching.

As he delved into the Scriptures, the Confessions, and other Lutheran writings, Quenstedt publicly asserted the claims of Lutheran orthodoxy. Therefore, as he began his own career as author and lecturer, he was no mere parrot of his famous uncle. He set forth and defended his own convictions, firmly convinced that they rested on Biblical truth.

Quenstedt received an appointment from Wittenberg University as a lecturer in October 1644. At various times during his career he served as professor of theology, logic, and metaphysics. During his early years as lecturer, he continued his studies and received his Doctorate in Theology in 1650.

Despite the seeming ease with which Quenstedt's career progressed, much of his life was difficult. From childhood, he suffered ongoing illnesses and various physical ailments. Joined in marriage in 1651, he saw his wife die before their first wedding anniversary. He remarried in 1653 but his second wife died after only three years. Soon thereafter, Quenstedt married Anna Sabina Scharf. This 1556 union was long and successful, blessed by God with 12 children.

Friedrich August Tholuck referred to Quenstedt as the "bookkeeper and secretary" (Buchhalter und Schriftführer) of Lutheran orthodoxy. This verdict, however, disagrees with the facts and sells a great man short. Although he did much to catalog, organize, and disseminate that which came before him, he also expanded the scope of Lutheran teaching. Well-read and devout, he lived the life that his works espoused, ever displaying a keen intellect and deep understanding of Holy Scripture and Lutheran theology. For all his bold confession, Quenstedt was a quiet, pious, and somewhat private man.

Without question, Quenstedt's Theologia Didactico-Polemica Sive Systema Theologicum (Didactic-Polemic Theology or Systematic Theology) remains his great contribution to the Church. The Systema is no tidy compendium but a massive volume. When published, it would have cost most pastors several weeks' salary — if not more.

Despite the cost, the Systema underwent several printings, testifying to the book's value and the strong demand from clergy and university instructors. Unfortunately, most of the volume remains unavailable in English translation.

The Systema carefully outlines and expounds upon almost all debated and controverted doctrines from the period. Each section is divided into two portions, one didactic, the other polemic. Quenstedt's "polemic," however, differs from many others stemming from the period of Orthodoxy or elsewhere during Church history. Neither harsh or bombastic, his polemics thoughtfully and gently respond to contemporary critics of Lutheranism.

Since the attacks of earlier ages vary little from those of subsequent times, the Systema remains a valuable resource for present-day Lutherans beset by misguided assaults on our teachings and practices.

Suggested Lection

Psalm 46
Isaiah 55:6-11
Romans 10:5-17
John 15:1-11

Collect

O Lord God, heavenly Father, pour out Your Holy Spirit upon Your faithful people, keep them steadfast in Your grace and truth, protect and comfort them in all temptation, defend them against all enemies of Your Word, and bestow on Christ's Church Militant Your saving peace; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Lord, keep us steadfast in Your Word!

Sources

   Studium (written by Caleb Bassett)
   Christian Cyclopedia (Lueker, Poellot, Jackson, eds.)
   Wikipedia

Labels: biography, church history, commemoration, european history, german history, hagiography, johann gerhard, lutheranism, martin chemnitz, martin luther, polemics, quenstedt, theology

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  + Erik IX of Sweden + 18 May AD 1160

Erik Jedvardsson (Edward's Son) ruled much of Sweden from 1150 to 1160. He headed a Christian kingdom bordered by various pagan realms, all of which shared an ancient tradition of fighting with each other. During the middle of his reign, about 1155, he led a Swedish expedition into Finland, which was then loosely under Swedish rule. The objects were the consolidation of Swedish authority and the establishment of a protected Christian mission. This latter was headed by the English-born Henry of Uppsala, considered by many the founder of the Church in Finland.

Erik also gained renown for measures designed to to provide Sweden with fair laws and just courts, including steps designed to assist the poor and the infirm. One story of his death goes as follows: On 18 May 1160, the day after Ascension Day, while worshiping in an Uppsala church, word came that a pagan Danish army was approaching to kill him. He replied, "Let us at least finish the sacrifice. The rest of the feast I shall keep elsewhere." As he left the church, the pagans rushed upon him and killed him.

Other accounts claim that he was assassinated by Emund Ulvbane, who worked for the rival house of Sverker. Still another story says that the rival claimant Magnus Henriksson either caused or arranged Erik's death. The history of his recognition and official canonization is somewhat blurred. Regional fervor favored him but church politics seemingly denied him papal recognition. Indeed, Pope Alexander III, using the pretext that Erik was a boozer who died in a drunken brawl, censured his cult in 1172. Although no sources say anything officially, one must wonder if Swedish nationalism following this slight might have helped the Reformation later gain rapid inroads in Sweden.

Erik was honored both as an upholder of the Christian faith and as a national hero, the ancestor of a long line of Swedish kings. His bloodline also spread by marriage into the courts of Norway and Denmark. Within thirty years of his death, he was listed on the Swedish sanctorial calendar. He remains honored as the patron of the city of Stockholm and his likeness is on the city's coat of arms (above). He is also held as the principal patron of Sweden. His silver casket still sits in Uppsala's cathedral.

Collect

O God, who called Your servant Erik of Sweden to an earthly throne and allowed him to advance Your heavenly kingdom, giving him zeal for Your Church and love for Your people, mercifully grant that we who commemorate him this day may be fruitful in good works, and attain to the glorious crown of Your saints; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.

Labels: biography, church history, commemoration, erik, erik ix, european history, hagiography, lutheranism, patron saint, sweden

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