Rev. Jim Pierce ✝️

@DrJordanBCooper @javierperd2604 Do you recommend Edward Feser’s "Scholastic Metaphysics"?

@javierperd2604 To an extent, yes, he is certainly part of our heritage. But he's not the entirety of it. We have plenty of our own theologians who wrote metaphysical texts that are just as useful as the writings of St. Thomas.

Protestants need to stop using the "Thomist" label. We need less "Thomas for Protestants," and more writing on our own figures, like Balthasar Meisner or Cornelius Martini. The "we can use Thomas too!" framing is inevitably going to make it seem as if we are just second rate RCs who can do nothing more than borrow from their theologians/philosophers. I say this as one who loves St. Thomas. But he cannot be treated as the beginning and end of all theological and philosophical discourse, especially from a Protestant perspective.

@WmWeedon I've been accused of being "Roman Catholic lite." I respond, perhaps.

It must be said: I am NOT a Roman Catholic, but very happily a Lutheran Protestant Evangelical Catholic. I love the sacrament of the Altar of Christ’s true Body and Blood given into my mouth; baptismal regeneration; the holy absolution; our heritage of hymns and canticles.

Breaking my Lenten fast with a little chocolate as I give thanks to my risen Lord and Savior, Christ Jesus!

Ummm...

@gonefishin1948 Jesus is risen, indeed!

It’s Easter morning! Christ has risen! There are a lot of people who hate this idea and are stating so on Twitter today. I really don’t care what you say about Jesus, if you don’t believe in him.

Alleluia! He is risen!

Just a reminder for Christians' celebrating Easter tomorrow. We don't know what Jesus actually looked like and it doesn't really matter, too. What we do know is He was crucified, died, and was buried. On the third day He arose from the dead. All this for your salvation!

@McBrideLawNYC Where's the problem for Protestants here again? There is a problem there for Roman Catholics, though. Nowhere does Ignatius speak of a centralized episcopal power in the passages you share.

IGNATIUS IS A PROBLEM FOR PROTESTANTS! He was St. John's disciple & wrote this in 108 AD! Respect the Bishop as to Christ Himself. If any one not be within the altar, he is deprived of the bread of God. (Ignatius uses bread of God and Eucharist interchangeably in his letters)

Holy Saturday... Christ descends into hell and declares His victory over sin, death, hell, and the grave! "1 Peter 3:[18] For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, [19] in which he went and proclaimed to the spirits in prison, [20] because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water."

Artemis II sent back this video. Now we know why flat earthers and those who think the earth is spherical are wrong.

Blessings to you this Holy Week!

Staged or not, this is funny! LOL

Just fed my starter for tomorrow's dough production.

@gonefishin1948 Ausgezeichnet!

Type a word in German besides: Auf Wiedersehen, Ja, or Nazi.

With Easter Sunday on the horizon, it is fitting, I believe, to briefly write something concerning the Resurrection of our Lord, an event that occurred in history, is real, and is the very foundation of the Christian faith. Indeed, our hope in Christ rests upon the fact He lives! Confessional Lutherans insist that the Christian faith is not built on myths, inner experiences, or abstract ideas, but on real events in history. As Martin Luther himself emphasized, the Gospel is something that happened: Christ was born, suffered under Pontius Pilate, was crucified, died, and was buried—and on the third day rose again. Facts matter because faith has an object: the crucified and risen Jesus. Yet we also confess that we “walk by faith, not by sight” (2 Corinthians 5:7). Faith does not ignore the historical reality; rather, it receives the promise of God given in those events. The resurrection of Jesus Christ is therefore both historically grounded and spiritually apprehended—true whether believed or not, yet saving only for those who trust in Him. The first great fact is the empty tomb. Jesus was publicly executed under Roman authority and buried in a known tomb belonging to Joseph of Arimathea, a member of the Sanhedrin. This was no secret burial. On the third day, the tomb was found empty, and notably, it was women who first discovered it. In the cultural context of the first century, the testimony of women carried little weight, which makes it highly unlikely that such a detail would be invented. Even the opponents of Christianity did not deny the empty tomb; instead, they claimed that the disciples had stolen the body (Matthew 28:11–15). This admission is significant—it concedes the central point that the tomb was empty. Moreover, no body was ever produced, despite the fact that the proclamation of the resurrection began in Jerusalem itself, where such a claim could have been easily disproven if false. Closely connected to the empty tomb are the post-resurrection appearances of Jesus. According to the earliest Christian testimony, preserved by the Apostle Paul in 1 Corinthians 15:3–8, Jesus appeared to many witnesses: to individuals such as Mary Magdalene, Peter, and James, and to groups including the twelve disciples and more than five hundred people at one time. This testimony is not a late legend but an early creed, received and passed on within just a few years of the crucifixion. The appearances were physical and tangible—Jesus ate with His disciples, invited them to touch Him, and showed them His wounds. These were not vague visions or subjective experiences. Hallucination theories fail to explain such events, especially group appearances, which do not occur in the way described. Furthermore, these encounters took place in various settings and included both believers and skeptics, resulting in lasting and dramatic transformations. That transformation is itself another powerful piece of evidence. Before Jesus’ crucifixion, His disciples were fearful, scattered, and in hiding. Peter even denied knowing Him. Yet after the resurrection, these same men became bold proclaimers of the Gospel, preaching publicly in the face of persecution. They endured imprisonment, suffering, and ultimately death for their testimony. They had no earthly incentive—no wealth, power, or prestige to gain. The most natural explanation for this radical change is that they were convinced they had truly seen the risen Lord. People may die for a lie they believe to be true, but not for something they absolutely know to be a lie. The disciples’ courage is best explained by their genuine encounter with the risen Christ. Further confirmation comes from the conversion of former skeptics and enemies. James, the brother of Jesus, did not believe in Him during His earthly ministry. Yet after the resurrection, James became a leader in the church, a transformation attributed to a personal appearance of the risen Jesus (1 Corinthians 15:7). Likewise, the Apostle Paul—once a zealous persecutor of Christians—experienced a dramatic conversion after encountering the risen Christ on the road to Damascus. He went from opposing the Church to becoming its most tireless missionary, suffering greatly for the name of Jesus. Both James and Paul had every reason not to believe, yet their lives were completely changed. Their conversions are difficult to explain apart from the reality of the resurrection. Finally, the early and rapid proclamation of the resurrection in Jerusalem itself demands explanation. Within weeks of Jesus’ death, the apostles were preaching openly that He had risen from the dead (Acts 2). This message spread quickly despite intense opposition from both Jewish authorities and the Roman Empire. The core claims of Christianity were already firmly established within just a few years, as seen in the early creedal material of 1 Corinthians 15. If the resurrection were false, opponents could have easily refuted it by producing the body or discrediting the witnesses. Yet they could not. Instead, the Christian faith grew from a small group of followers into a worldwide movement. No alternative theory—whether theft, hallucination, or myth—adequately explains this explosive beginning. The above arguments are not novel, and yet they have stood the test of time. The facts of the resurrection of Jesus are not isolated; they interlock and reinforce one another. The empty tomb, the appearances, the transformation of the disciples, the conversion of skeptics, and the rapid spread of the Gospel together form a coherent and compelling case. This is not blind faith, but faith grounded in history. As Paul writes, “If Christ has not been raised, your faith is futile” (1 Corinthians 15:17). But Christ has been raised. This history is not merely a record for the archives; it is the Gospel for you. The Resurrection is the "Yes" of the Father to the sacrifice of the Son. It means that when Jesus cried out "It is finished," the debt of your sin was truly paid. Because He lives, the grave has no final claim on you. Your guilt is buried in His tomb, and your life is hidden in His victory. The Risen Christ does not stand at a distance in history; He comes to you today in His Word and Sacraments, offering the same physical certainty He gave to the disciples. He is risen indeed, and because He lives, you shall live also.

The only Trans I recognize!

While it may be the case that there are some individuals who believe they may interpret scripture as they please, detached from the Church and its teaching, most Protestants and certainly Confessional Lutherans (such as myself) believe that scripture is NOT given to isolated individuals to interpret as they please. Indeed, Confessional Lutherans believe, teach, and confess that the Church has a real responsibility to teach, preach, and guard doctrine. That pastors are called to rightly divide the Word of truth, not invent new meanings. Furthermore, while every Christian is encouraged top read Scripture, interpretation is bound to the text itself, guided by the Church's confession of it, and tested against the whole of Scripture (Sola Scriptura). What "Sola Scriptura" means is Scripture alone is the norm that norms (norma normans). The bottom line is that, for Confessional Lutherans at least, we have always strongly rejected the Schwärmer, "enthusiasts," who claim the Spirit apart from His Holy Word and the Church.

Who decides what "true faith" is? Who defines the "true Christ"? Who identifies the "true gospel"? In Protestantism, the answer is always the same: the individual, appealing to his own interpretation of Scripture, and however he feels that day. "Faith alone" functionally becomes: "faith, as I personally define it, in the Christ and gospel as I personally declare them to be." This is why they all run around shouting "faith alone" while continually fracturing into thousands of contradictory sects.

@Vitus_osst For all have sinned and fallen short of the glory of God and if we say we have no sin the truth is not in us.

Do you accept that the Pope is the holiest man on Earth?

@ImprecatoryOne Do you mean like all the Marian dogmas?

You should question your theology on a topic if it didn’t exist for the first 1500 years of the church.