Joshua Schiff
Joshua is an Active Duty Army Chaplain assigned to the 4th ID.
Qualifications
'23 S.T.M. Yale
'21 M.Div. Concordia (Fort Wayne)
'17 M.Ed. Illinois
Qualifications
'23 S.T.M. Yale
'21 M.Div. Concordia (Fort Wayne)
'17 M.Ed. Illinois
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If we can answer any of these questions in the affirmative, then we have justification for open communion and a starting point for working towards one ecumenical church. Thus there is ample motivation for us to respond affirmatively and scrap the archaic practice of “close(d) communion” on the heap of discarded doctrines and failed policies that were previously held by our stiff-necked ancestry who couldn't seem to get past their differences. Despite this motivation, the biblical, historical, and doctrinal reasons to suppose that one could ever respond to these questions in the affirmative aren’t found. As I will demonstrate, this position is untenable and contrary to any confessionally Lutheran position. This position informs this paper’s thesis: the Lord's Supper does not work towards or create unity, but rather it seals a pre-existing unity.
But is this justified by the rest of Scripture or by the literature that exists on Christian friendship? Also, how does this compare with a secular understanding of friendship? Is there a qualitative difference between Christian friendship and secular friendship? These questions will be the guiding principles I will use as I explore the nature of friendship.
Luther’s point is what I want to explore in this paper.
If we can answer any of these questions in the affirmative, then we have justification for open communion and a starting point for working towards one ecumenical church. Thus there is ample motivation for us to respond affirmatively and scrap the archaic practice of “close(d) communion” on the heap of discarded doctrines and failed policies that were previously held by our stiff-necked ancestry who couldn't seem to get past their differences. Despite this motivation, the biblical, historical, and doctrinal reasons to suppose that one could ever respond to these questions in the affirmative aren’t found. As I will demonstrate, this position is untenable and contrary to any confessionally Lutheran position. This position informs this paper’s thesis: the Lord's Supper does not work towards or create unity, but rather it seals a pre-existing unity.
But is this justified by the rest of Scripture or by the literature that exists on Christian friendship? Also, how does this compare with a secular understanding of friendship? Is there a qualitative difference between Christian friendship and secular friendship? These questions will be the guiding principles I will use as I explore the nature of friendship.
Luther’s point is what I want to explore in this paper.