Where Would We Be Without...?
Stories
Lectionary Tales for the Pulpit
Series VI, Cycle B
Object:
"For we maintain that a man is justified by faith apart from observing the law" (v. 28). This is one of the bedrock principles of our Reformation faith, a faith that we might not share but for some unheralded laborers in the Lord's fields.
For example, where would we be without Johann Von Staupitz?1 Staupitz lived in the latter half of the fifteenth century and on into the sixteenth, an older contemporary of Martin Luther. In Staupitz, the future Reformer had a friend and advisor who stood beside him during a dark night of spiritual crisis, and who taught him that God's saving grace in Jesus Christ is never cheap.
As a member of a noble Saxon family, Johann studied at Cologne and Leipzig before becoming an Augustinian monk. He received his doctorate in 1500 and soon accepted an invitation from the governor of Saxony to help organize a new university in Wittenberg, where he was professor of Bible and the first dean of the theological faculty. A year later, he was also elected vicar-general of the German division of the Augustinian order.
Meanwhile, on a sultry day in July 1505, Martin Luther was struck to the ground by a lightning bolt and cried in terror, "Saint Anne, help me! I will become a monk." To his credit, brother Martin actually followed through on his "foxhole" promise and did become a monk, an Augustinian. In the providence of God, Staupitz became the younger man's spiritual director and counselor.
During these years, Luther's soul was tossed about like a dinghy in a violent sea, thrust upward by appeals to hope in God, then smashed to the depths of depression by a sense of God's wrath. "If it had not been for Dr. Staupitz," Luther later said, "I should have sunk in hell."
Staupitz taught Luther about grace, and that true penance is a condition of the heart, not sufficiently expressed in outward acts such as reciting a number of "Hail Marys" or purchasing indulgences. But Staupitz did more. Casting about for some cure for the young monk's tormented soul, Staupitz recommended that Luther pursue a doctorate in biblical studies and prepare to succeed him in the chair of Bible at the university.
Luther gasped, then recovered sufficiently to list fifteen reasons why the proposal was unthinkable. How could a young man on the edge of collapse hope to teach the gospel to other sick souls?
Staupitz had prescribed a cure from the ancient kit of spiritual advisers: "Physician, cure thyself by curing others." He knew that in his study of the scriptures, Luther would encounter not only the threats of judgment but the promises of God's grace in Jesus. The prescription worked. Luther found in the psalms and Paul's epistle to the Romans a new image of God and God's righteousness. He later wrote, "I grasped that the justice of God is that righteousness by which through grace and sheer mercy God justifies us through faith."
This discovery led Luther into his crusade against the prevailing practice of selling indulgences to raise money for the church. When the Catholic church moved to silence the popular German, Staupitz tried to protect Luther, but his defense of the Reformer aroused papal suspicions. Had he, too, fallen under Luther's spell?
In 1520, Staupitz signed a statement of his submission to the pope, but he relinquished his office as vicar-general of the Augustinians and became a Benedictine. Martin understood. In his last letter to Staupitz, in September 1523, Luther disavowed any harsh feelings toward the counselor who had made God's grace so plain and clear and had made such a difference in his life -- Johann Von Staupitz.
Here is another who made a big difference -- William Farel, the fiery forerunner of John Calvin during the sixteenth-century Reformation of Geneva. Historian John McNeill calls Farel, "The venturesome, big-voiced, red-bearded little evangelist."
Later, looking back at his career, Calvin noted, "Being by nature a bit shy, I always loved retirement. But God has so whirled me around by various events that he has never let me rest anywhere, but has thrust me into the limelight." The most dramatic turnaround in Calvin's career came through William Farel.
Farel had enlisted in the reform movement in his native France. When persecution of Protestants forced him to flee, he became a leader of a band of reformers preaching mainly in French-speaking Switzerland, eventually ending up in Geneva in the early 1530s.
In July 1536, when Calvin himself found it necessary to escape France, he headed to Strasbourg for further study. A regional conflict forced him to go through Geneva. "Only one night," Calvin thought. He knew that the town, which was notoriously pleasure-loving and politically volatile, was no place for solitude.
Farel's preaching had brought an end to Catholic masses in Geneva, but the town's Protestantism rested on political hostility to the bishop, not doctrinal convictions. Farel knew the city needed a manager. During Calvin's stopover, Farel made a point of calling on the young scholar. He urged Calvin to stay and help establish the work there.
Calvin protested that he had studies to pursue. "You are only following your own wishes!" Farel responded. "If you do not help us in this work of the Lord, the Lord will punish you for seeing to your own interest rather than his."
Whoops! Farel had succeeded in getting Calvin's attention. The last thing Calvin wanted was to offend almighty God. He consented and joined Farel in the reforming cause. Geneva's city councils offered Calvin a position as "Professor of Sacred Scriptures" and he began his work.
Calvin stayed for two years until opposition forces ordered the two to leave. Farel, ready for a new challenge, headed for Neuchatel, while Calvin chose Strasbourg. Farel would not give up, however, and kept in touch with Calvin, joining supporters in Geneva in urging Calvin to return. In 1541, after months of indecision, Calvin resumed his work there.
Geneva became a center of international influence. After visiting Geneva to sit at the feet of the master, young reformers from all over Europe returned to their homelands to establish Calvin's principles. That might never had happened but for the persistence and perseverance of William Farel.
What would we do without Staupitz and Farel and countless others who have made a difference in our journey of faith? Fortunately, we need not wonder. They were with us, they did their work, and they made a difference, faithful laborers in the fields of their Lord and Savior, Jesus Christ. What work is he calling you to do?
____________
1. Much of the historical material contained herein comes from an article by historian Bruce L. Shelley in Christianity Today, 12/16/91, pp. 29-31.
For example, where would we be without Johann Von Staupitz?1 Staupitz lived in the latter half of the fifteenth century and on into the sixteenth, an older contemporary of Martin Luther. In Staupitz, the future Reformer had a friend and advisor who stood beside him during a dark night of spiritual crisis, and who taught him that God's saving grace in Jesus Christ is never cheap.
As a member of a noble Saxon family, Johann studied at Cologne and Leipzig before becoming an Augustinian monk. He received his doctorate in 1500 and soon accepted an invitation from the governor of Saxony to help organize a new university in Wittenberg, where he was professor of Bible and the first dean of the theological faculty. A year later, he was also elected vicar-general of the German division of the Augustinian order.
Meanwhile, on a sultry day in July 1505, Martin Luther was struck to the ground by a lightning bolt and cried in terror, "Saint Anne, help me! I will become a monk." To his credit, brother Martin actually followed through on his "foxhole" promise and did become a monk, an Augustinian. In the providence of God, Staupitz became the younger man's spiritual director and counselor.
During these years, Luther's soul was tossed about like a dinghy in a violent sea, thrust upward by appeals to hope in God, then smashed to the depths of depression by a sense of God's wrath. "If it had not been for Dr. Staupitz," Luther later said, "I should have sunk in hell."
Staupitz taught Luther about grace, and that true penance is a condition of the heart, not sufficiently expressed in outward acts such as reciting a number of "Hail Marys" or purchasing indulgences. But Staupitz did more. Casting about for some cure for the young monk's tormented soul, Staupitz recommended that Luther pursue a doctorate in biblical studies and prepare to succeed him in the chair of Bible at the university.
Luther gasped, then recovered sufficiently to list fifteen reasons why the proposal was unthinkable. How could a young man on the edge of collapse hope to teach the gospel to other sick souls?
Staupitz had prescribed a cure from the ancient kit of spiritual advisers: "Physician, cure thyself by curing others." He knew that in his study of the scriptures, Luther would encounter not only the threats of judgment but the promises of God's grace in Jesus. The prescription worked. Luther found in the psalms and Paul's epistle to the Romans a new image of God and God's righteousness. He later wrote, "I grasped that the justice of God is that righteousness by which through grace and sheer mercy God justifies us through faith."
This discovery led Luther into his crusade against the prevailing practice of selling indulgences to raise money for the church. When the Catholic church moved to silence the popular German, Staupitz tried to protect Luther, but his defense of the Reformer aroused papal suspicions. Had he, too, fallen under Luther's spell?
In 1520, Staupitz signed a statement of his submission to the pope, but he relinquished his office as vicar-general of the Augustinians and became a Benedictine. Martin understood. In his last letter to Staupitz, in September 1523, Luther disavowed any harsh feelings toward the counselor who had made God's grace so plain and clear and had made such a difference in his life -- Johann Von Staupitz.
Here is another who made a big difference -- William Farel, the fiery forerunner of John Calvin during the sixteenth-century Reformation of Geneva. Historian John McNeill calls Farel, "The venturesome, big-voiced, red-bearded little evangelist."
Later, looking back at his career, Calvin noted, "Being by nature a bit shy, I always loved retirement. But God has so whirled me around by various events that he has never let me rest anywhere, but has thrust me into the limelight." The most dramatic turnaround in Calvin's career came through William Farel.
Farel had enlisted in the reform movement in his native France. When persecution of Protestants forced him to flee, he became a leader of a band of reformers preaching mainly in French-speaking Switzerland, eventually ending up in Geneva in the early 1530s.
In July 1536, when Calvin himself found it necessary to escape France, he headed to Strasbourg for further study. A regional conflict forced him to go through Geneva. "Only one night," Calvin thought. He knew that the town, which was notoriously pleasure-loving and politically volatile, was no place for solitude.
Farel's preaching had brought an end to Catholic masses in Geneva, but the town's Protestantism rested on political hostility to the bishop, not doctrinal convictions. Farel knew the city needed a manager. During Calvin's stopover, Farel made a point of calling on the young scholar. He urged Calvin to stay and help establish the work there.
Calvin protested that he had studies to pursue. "You are only following your own wishes!" Farel responded. "If you do not help us in this work of the Lord, the Lord will punish you for seeing to your own interest rather than his."
Whoops! Farel had succeeded in getting Calvin's attention. The last thing Calvin wanted was to offend almighty God. He consented and joined Farel in the reforming cause. Geneva's city councils offered Calvin a position as "Professor of Sacred Scriptures" and he began his work.
Calvin stayed for two years until opposition forces ordered the two to leave. Farel, ready for a new challenge, headed for Neuchatel, while Calvin chose Strasbourg. Farel would not give up, however, and kept in touch with Calvin, joining supporters in Geneva in urging Calvin to return. In 1541, after months of indecision, Calvin resumed his work there.
Geneva became a center of international influence. After visiting Geneva to sit at the feet of the master, young reformers from all over Europe returned to their homelands to establish Calvin's principles. That might never had happened but for the persistence and perseverance of William Farel.
What would we do without Staupitz and Farel and countless others who have made a difference in our journey of faith? Fortunately, we need not wonder. They were with us, they did their work, and they made a difference, faithful laborers in the fields of their Lord and Savior, Jesus Christ. What work is he calling you to do?
____________
1. Much of the historical material contained herein comes from an article by historian Bruce L. Shelley in Christianity Today, 12/16/91, pp. 29-31.
