Knowing Christ 2:10 PM

 

When I was in grade school I collected baseball cards.  My favorite baseball player was Orel Hershiser of the Los Angeles Dodgers. I knew very well that he was the 1988 World Series MVP, earned the 1988 Cy Young Award, received the 1988 Golden Glove award, had 59 consecutive scoreless innings and was known as the 'bulldog.'  I had over 100 different baseball cards of Orel, a book and pictures.  I knew a lot about Orel but ultimately did not know Orel.  He had never met me, he never approached me, called me or wrote me.

The reason why I share this story is that I had a conversation a while back with an individual who was reflecting on their Christian walk.  They said to me, "Pastor Matt, it seems to me that I knew a lot about Christ but I really didn't know Christ."  How can it be possible to know a lot about someone and simply not know them?

In C.F.W. Walther's book, Law and Gospel: How to Read and Apply the Bible, we read, "What good is it if someone tells me: 'There is a great treasure.  Go get it!  All you have to do is haul it off,' yet he does not tell me where the treasure is, how to get there, what methods to use to get it.  Then I would say, 'Enough of your foolish talk about your treasure!'" Walther goes on to comment about some preachers that employ this, “…a preacher might say, ’Here I have a treasure,’ yet he does not put the treasure plainly before them or give them the key to unlock it.  Then what good would this treasure be to them?  They lock up the treasure in front of us that they ought to lay plainly before us…  They preach the existence of a treasure in fine terms and then take away the key and bridge that would put me in possession of the treasure.”[1]

What Walther is expounding on is the grave error in renouncing or withholding the means by which we obtain Christ.  In other words, Walther is pointing out that many in the church over the ages have spoken a lot about Christ but failed in delivering the Christ.  Christ and the Gospel are pointed out, explained, but then the recipient is essentially told, “now go get Him.” 

What are the ramifications of denying the means by which one obtains Christ and His benefits?  What are the consequences of confessing Christ crucified but then telling one, “good luck finding Christ; good luck acquiring this salvation.”  Essentially, this results in a person knowing a lot about Christ and in effect not knowing Him.  Furthermore and tragically, the Gospel is placed within a framework of Law.  “Here is the glorious treasure.  Now, all you have to do is find it, then go get it and figure out how to haul it off.”  All of a sudden the good news isn’t so good anymore.

In the CLBA statement of faith it states, “The knowledge and benefit of Christ’s redemption from sin is brought to the human race through the means of grace, namely the Word and sacraments.”  
  
What grand news that our God and Savior not only accomplished salvation for us but also delivers it to us!  Salvation has been accomplished (past tense) and is continually delivered to us (present tense).  No having to look!  No having to ascend to God to acquire it!  No having to concoct a strategy to harness and haul off this salvation!  Simply delivered to us!  Simply brought to us!  Simply received by us through faith!  This is my body and blood given for you for the remission of your sins.[2]  Your sins have been washed away.[3]  God has reconciled you to Himself through the death, burial and resurrection of Jesus.[4]  As a close friend of mine once said, “salvation was achieved by Christ, delivered to us by the means and received through faith.  Achieved, Delivered, Received!”  Now this is good news!

We personally possess Christ and all the benefits of Calvary through the Word and sacraments; therefore, we not only know about Christ but also get to know Christ personally.  We know about the treasure of salvation and we also get to personally enjoy it. 

I am still waiting for my personal visit or maybe that phone call from Orel Hershiser, but in the mean time, I get to enjoy Christ and the benefits of His redemption as they are continually brought to me.

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[1] C.F.W. Walther, Law and Gospel: How to Read and Apply the Bible (Concordia Publishing, 2010), 179-180.

[2] See Matthew 26:27-28

[3] See Titus 3:5; Acts 22:16

[4] See Romans 1:16, 10:17

The Gospel Coalition 2011 2:33 PM

Last year me and my buddy Tony got to go to The Gospel Coalition biennial conference in Chicago. Tim Keller, D.A. Carson, John Piper and a whole host of others preached through 2 Timothy, and needless to say, it was quite remarkable. So I was thrilled this morning when I saw that they have just announced their next conference in 2011!

The Conference will be held again in Chicago (Downtown), and this time their will be over 50 speakers from all different denominations being brought in to talk about how to preach Christ from the Old Testament (Professor Soenksen are you interested yet?). The title of the conference is, "They testify about me: Preaching Christ and the Gospel from the Old Testament," and the dates are April 12-14.

Check out the video below as Tim Keller and D.A. Carson talk about what to expect at this year's event:

Yes, I Am A Lazy Christian... 3:49 PM

Several years ago I received the criticism from a parishioner that I was a ‘Lazy Christian.’  They gave me this label in regards to my views on the doctrine of sanctification, the living out of this Christian life.  At first this stung my deeply rooted ambition of workaholism, however, as I gave it some thought I can recall sitting back in my chair and a small smile came over me as I said to myself, “Thank you for the compliment!”

Lutherans are often accused of being weak on sanctification, being weak on their focus of living out the Christian life.  Lutherans have also been accused throughout the ages of not even having a doctrine of sanctification.  I believe the reason for these criticisms is pretty simple.  Lutheran Christians tend to center robustly on justification, what God has done for us in Christ.  As continually struggling sinners, Lutherans constantly focus on the need to hear the external Word of God’s justifying grace in Christ; that we are declared righteous for Christ’s sake.

The sad reality is that all too often we would rather put the spotlight on what we do rather than what Christ has already done, which results in putting the cart before the horse.  Many fail to realize that sanctification is a fruit that flows out of justification.  Good works always flow out of what Christ has done for us and are never a cause of Christ’s accomplishment at Calvary.  Anytime we overemphasize sanctification and deemphasize justification we put the focus back onto self.  Furthermore, when we speak of sanctification before or apart from the context of justification we also put the focus back onto self.  Both of these previous scenarios lead to spiritual bondage and promote an environment of man-centered theology.    

Because sanctification and good works are the fruit of Christ’s justifying grace and forgiveness, we get to look to Christ rather than ourselves and what we are doing.  The reason being, if we look to our good works to spur on more good works, our endeavor will prove to be futile at best and frankly downright foolish.  It is foolish because Jesus, not us, is the author and the perfecter of faith; may we run this race by fixing our eyes on Jesus and His power. (Hebrews 12:1b-2a) 

Mike Mercer commenting on the perception of Lutherans being weak on sanctification says, “I prefer to say we are strong on Jesus, whose sanctifying work in our lives is the fruit of the gospel all along our lifelong journey. I would much rather focus on what he has done than on anything I might do.[1]” 

If being a Lazy Christian means that we are weak or place a secondary focus on ‘what we should do’ and primarily strong on ‘what Jesus has already done,’ then by all means let us acknowledge and embrace the label that we are lazy Christians!  If being a Lazy Christian means that we trust Jesus to do the sanctifying work in our lives as a fruit of the gospel then by all means let us wear this stigma with honor!

Yes, I am a Lazy Christian for in the words of Martin Luther, "He is not righteous who does much, but he who, without work, believes much in Christ.[2]” 

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[1] http://chaplainmmercer.blogspot.com/ (March 28, 2010)

[2] Thesis 25 of the 1518 Heidelberg Disputation

MP3 of The Gospel-Driven Life 9:54 AM

I just started off my morning with a warm latte and listening to Michael Horton's 4 part teaching seminar on his new book titled, "The Gospel-Driven Life."  

The "Gospel-Driven Life" is Horton's follow up to his book, "Christless Christianity."  I haven't listened to the whole series yet or finished this book yet... but so far I am very blessed by it.


I plan on copying the remaining 3 parts to CD and listening to the whole series on the way down to convention!  If you are inclined to do the same thing, the 4 part MP3 series is found at:

http://www.monergism.com/thethreshold/articles/onsite/gospeldriven.html

Enjoy...

Freedom For The Gospel 10:46 AM

“Though your sins are like scarlet, they shall be white as snow... The power of sin, death and the devil has been destroyed by the cross of Jesus… God declares you perfect because of the accomplished work of Christ… There is now no condemnation for those of you who are in Christ… Because of Jesus’ righteousness God is well pleased with you… You are accepted, accepted, accepted by a Gracious God through Christ… Jesus Christ has set us free from the demands and expectations of the law…”

My soul resonates with joy when I proclaim and hear Gospel statements like the ones listed above. My heart gets fired up over the freedom that comes from the Gospel. My hands clasp together in a victorious manner over the power of the Gospel. I also find myself smiling with a subtle yet triumphant half-smile due to the conquering and fulfilling nature of the Gospel. However, over the years I have found that every time that I hear or proclaim the free message of the Gospel that a faint conditional statement is also heard in the distance. What happens is that after the fired up heart, clasping hands and half-smile, a conditional statement seems to come creeping out of the depths of my sinful flesh saying, “yeah but, just because Jesus died for sin, it doesn’t mean that we have a license to sin. We need to be careful of having too much freedom for we do not want to end up in lawlessness land.”

I have found that as Christians we many times attribute ‘lawlessness’ or we could say ‘the license to sin belief’ to the preaching of the Gospel. Somewhere in our thinking we rationalize that if the Gospel is presented as “too free, too unconditional or that Jesus fulfills the law for us” that the result will be lax morality, loose living and lawlessness. It is as if we believe that the freeing message of the Gospel actually produces, encourages and grants people a license to sin. Because of this rationalization we find ourselves strapping, holding and attaching restrictions to the Gospel so that we might prevent or limit lawlessness. In other words, the Gospel is placed into bondage due to our rationalization and reaction to lawlessness.

In Galatians 2:17 Paul says, “If, while we seek to be justified in Christ, it becomes evident that we ourselves are sinners, does that mean that Christ promotes sin? Absolutely not!” In this verse the Apostle Paul shows us that it is not a fair conclusion to link lawlessness to the freeing message of the Gospel. To put it in another way, the proper effect of the Gospel of Jesus (i.e. justification by faith alone) does not grant a license to sin nor lead us to lawlessness. The Gospel is not and cannot be held responsible for lawlessness. For if lawlessness did come about by the preaching and teaching of the Gospel, then that would make Jesus Christ a promoter, supporter and distributor of sin and rebellion! In other words, Paul is declaring, “God Forbid this rationalization!”

So, what does this mean for us as people of the Cross? It means that there is Freedom for the Gospel! We do not have to hold, restrict and condition the Gospel of Jesus. We get to preach the full freeing message of the Gospel without having to fear that by doing so we are bringing about lawlessness. We get to teach and live the full freeing message of the Gospel without having to worry about issuing a sin license to others. Furthermore, we can also know by Galatians 2:17 that if lawlessness and a license to sin exist, that these perverted freedoms can be traced back to something else other than the Gospel of Jesus Christ, namely our sinful nature.

May our souls resonate today with Paul’s words from Galatians 5:1, “Christ has set us free! This means we are really free. Now hold on to your freedom and don't ever become slaves of the Law again.”

Falling Off The Horse 12:04 PM

It seems no matter how we try not to, we always go to extremes.

Luther said, "The world is like a drunken peasant. If you lift him into the saddle on one side, he will fall off again on the other side. One can't help him, no matter how one tries." Too often this statement is true not just of the world, but of the Church as well. We tend to be re-active, rather than pro-active and as a result we fall.

Fundamentalists went to the extreme of not engaging the world at all (at least so it's taught by Evangelicals), so Evangelicals engage the world so much that at times one cannot tell them apart anymore. The "Jesus People" Movement of the 60's was almost entirely Arminian theologically, but now we hear that the children raised in this movement are rejecting it for the "New Calvinism." Now, I should note, reactions to problems aren't bad; we need to deal with issues of weakness that we see in our Churches. The problem is over-reactions. (Whether New Calvinism is an over-reaction, I don't know).

For Preachers it seems that this problem is widespread. For those who grew up in a legalistic church, the Grace of God is so freeing that they determine to never be like the Pastor they had growing up. So they constantly preach about Grace, with barely a mention of the Law (or if it is mentioned it's mentioned with the force of a feather, a suggestion really, but not really a command).

On the other hand, if one was raised in a church that never preached the Law, when they finally hear the seriousness (and the consequences) of the Law's demands on their lives, they feel they were cheated by their Pastor for "not warning them enough." In turn, they determine that they must let their people know urgently about the Law. So the sermon is 98% Law, 1% Gospel, and the final 1% are conditions on top of the Gospel to make sure you're sincere enough. Usually these conditions sound something like, "If you truly believe, truly repent, if you sincerely, really, truly, positively, without a doubt, mean it with all your heart" then you can be saved.

The fact is, the Bible has two Words:The Word of Law and the Word of Gospel. Both must be preached with full exposure. The law must be preached with it's full force to drive us to Christ (Gal. 3:24); that, as Luther taught, is it's primary use. The law must be preached in such a way that the sinner isn't allowed a shred of wiggle room (being a sinner, I know how easy it is to wiggle!). The Gospel must be preached in such a way that there is no other possible answer for us in this unanswerable dilemma that the Law has brought, except Christ and Him crucified. We let Christ get the final Word.

Pastor Bill Cwirla states it this way:

We do not preach conditional “If Law then Gospel” (“If you...then God will forgive you.”) or “Law but Gospel”

(“You are a sinner but Jesus died for you….”).We proclaim Law and Gospel (“you are a sinner and Jesus died for you”). We allow the paradoxical inner tension of the Word to remain unrelieved and unresolved, as it must be, for the Word to accomplish its killing and making alive work in us.

Both must be there for us to stay on the saddle.

The Laying Of Our Foundation... 8:52 AM

During the time of Martin Luther there were theological presuppositions that had been ingrained in the lives, thoughts and actions of the people.  For the sake of simplicity, two things summarized the theological culture and attitudes of the day: ascent theology and the theology of active righteousness. 

It was commonly held from medieval teachings that mankind needed to ascend to God.  It was taught that one needed to climb a metaphoric ladder towards a Holy and Righteous God through: pious good works, devotion to God, accomplishments, indulgences, holy living, penance, religious duties, etc…  Eugene Klug comments on this saying, “Ascetics (i.e. those trying to climb to God) desired to achieve more and greater conformity with the will of the holy God, climbing rung by rung the ladder of God-pleasing acceptance before the throne of the loving Lord and Savior.”  (Note: Parentheses added) People during the time of Luther saw themselves in a spiritual journey that required strenuous effort and endurance to elevate ‘self’ to the same level of God. 

In ascent theology the emphasis is placed on mankind and the strategic goal becomes mankind’s climbing pursuit of God.  As a result, man does not need a descending Christ; which means that Jesus becomes a simple model of holiness that needs to be emulated in the ascending journey.  Consequently, how does one know if he/she has ascended enough?  What are the best methods to ascend to God?  What methods get the best bang for the buck? 

The other presupposition that was commonly held during the time of Luther was the theology of active righteousness.  Active righteousness simply taught that if one were to be considered righteous that he/she needed to achieve righteousness by the way of the Law and effort.  For example: the Law says, “Do” and the person actively “Does it” which results in a presumed “Righteousness.”

The teaching of active righteousness goes right in line and is in harmony with ascent theology.  Both put the emphasis on mankind’s efforts.  Both have a starting point of mankind.  Both appeal to the flesh.  Both undercut the centrality of the work of God in Christ. 

During the time of the reformation, Luther understood these theological presuppositions that were embedded in the church.  He furthermore realized that he needed to rebuild the theological foundation of the day in order that the Word and fundamental teachings of scripture might be adequately understood.   Eugene Klug says that Luther, “…first had to rebuild theology in the church on a truly biblical base; he had to knock down, destroy, and clear the away the rubble, getting down to the bedrock on which Christian theology must rest:  God’s grace alone, through Christ alone, by faith alone.”   According to Klug, in the Heidelberg Theses’ of 1518, Luther, “…publicly broke from a theology of glory—the frenetic effort to climb into God’s favor through personal pious strivings—to a Gospel-centered theology of the Cross.” 

According to some historians, the Heidelberg Disputation is considered as more important to the 16^th century reformation than the 95 theses of 1517.  The reason being, the teachings of the Heidelberg Theses adamantly argue against ascent theology and active righteousness and shows forth from scripture a completely contrary and opposite way of seeing the Christian life: descent theology and passive righteousness.

The theology of descent puts the emphasis on Christ and His strategic goal of drawing close to and pursuing mankind.  As a result, man does not (and cannot) ascend to God; which means that Jesus is the one who descends to mankind as to rescues and bring sinners home to God.  Consequently, one is granted confident assurance as scripture continually reveals the glory of the descending Christ to a bloody cross to completely atone for mankind… us!

The teaching of passive righteousness taught by Luther and the scriptures puts the focus on what Christ has accomplished on behalf of mankind.  Passive righteousness simply teaches that if one is to be considered righteous that he/she needs to receive this righteousness by the way of the Gospel and Gift.  The Gospel says, “Believe This And Receive It As Gift” because “Everything Is Already Done For You.” (Note Theses 26 of the Heidelberg Disputation)

Luther from scripture proposed a theological foundation in 1518 that was fundamentally different and completely contrary to the already established theological foundation of the day.  He held that ascent theology and the theology of active righteousness contradicted the Gospel itself.  “For Luther, there was no substitute for the Gospel-centered theology of the cross.”

Klug states,

“At the Heidelberg conference, the theology of the cross gained a new and necessary hearing in the life of the church.  According to Luther, under the cross, the church finds its life and hope.  With this foundation, the church goes forward with lightened step, joyfully and willingly bearing its crosses and burdens in the knowledge of salvation through faith in Christ’s vicarious suffering and death for sinners’ sake.”

It is in this same context that the church of the 21^st century can move forward in joyful step.  The church of the 21^st century can be reminded of and gratefully embrace the theological foundation that has already been laid forth for it by Luther in the Heidelberg Disputation of 1518.  Upon this already established foundation, the church of the present day can gracefully yet confidently cast aside ascent theology and the theology of active righteousness.  For as long as the presuppositions of ascent theology and active righteousness go unrecognized, the fundamental teachings of scripture will continually grind against these underlining presuppositions.

May our foundation be the theology of the cross in which all of our theology flows in and out of.  May we rest upon this rich foundation and great news of God’s descent to us in Christ and the simple gift of faith that receives the righteousness of Christ that is imputed to us.

Our Savior has descended to gift us His righteousness… may we receive Him by faith!  What a foundation!

Source: Eugene Klug; Lift High This Cross: The Theology of Martin Luther (Concordia Publishing, 2003), 49-55.

Statement on Missional Theology Available 2:22 PM

Announced today on the CLB Blog:

Below you will be able to download a copy of the Report from the Study Committee on Missional Theology. The Report of the Study Committee on Missional Theology is being received by the Theological Council which will, through the Council of Directors, bring a recommendation to this year's Convention. This is an important subject worthy of your reading prior to the Convention and discussion during the hour it will be presented to the Church.

I, on behalf of the Church, thank the members of the Study Committee for their many hours of reading, deliberation, and writing. Presenting the summary backgrounds of many aspects of the missional theology conversation, they lead us to Biblical and confessional foundations for evaluation of that particular emphasis followed by affirmations and denials. This paper will be a teaching guide for mission that is domestic and international ministry and evangelism to those who do not yet confess Jesus Christ as Son of God and their Savior.

Anticipating your fellowship during the Convention, June 20-22nd,

Joel Egge, President

Download > Statement on Missional Theology
View > the committee's recommended reading list

The Slippery Slope Of Post-Gospel Legalism 4:34 PM

It has been called the greatest enemy of the Gospel.  Just a little ruins everything.  It is sneaky, sly and often goes unnoticed.  It is ingrained in all of humanity.  Yes, we are talking about legalism. 

Most Christians are familiar with the term of legalism.  Who doesn’t like to read about how Jesus went after the Pharisees in Matthew 23, for they were a bunch of tightly wound legalistic nitpicks.  It invigorates us to see Jesus knock their check list clip boards from their hands and rumble their theological law-driven worldview. 

As Christians it is all too easy for us to point our fingers at the Pharisees and say, “I am glad I will never be like them.”  The only problem is that by nature we are them.  Pastor Mark Driscoll once said something to the effect, “We forget that the Pharisees were the good guys!  They were the Bible believing conservatives of the day.  If we were alive during the time of Jesus, these Pharisees would be on our team!” 

The problem with legalism is that it is in tune with our sinful nature (i.e. our old Adam).  As Christians we continually struggle with legalism for it resonates with the old-Adam, it jives with our normal way of thinking and resonates with the worldview of what Ecclesiastes calls, “life under the sun.” 

It is believed by the author, that the average Christian has enough of a Biblical base to recognize the hazardous teachings of Pre-Gospel Legalism.  Pre-Gospel Legalism occurs when: one imposes requirements, hoops or duties as prerequisites[1] that need to be earned, obtained or acquired so that one may receive God's forgiveness and acceptance in Christ.  Pre-Gospel Legalism occurs for the purpose of mankind acquiring salvation, which leads to a man-centered theology.  Pre-Gospel Legalism injects human effort into justification which results in a law-based justification theology.  In Pre-Gospel Legalism, mankind’s legalistic agenda exists before or pre-conditions the Gospel.  As previously stated, the author of this article believes that there is enough of a Biblical base for the average Christian to see the unscriptural truths of Pre-Gospel Legalism, for the average Christian knows that the forgiveness of sins, credited righteousness and eternal life are ascribed to and come from Jesus Christ and Him alone. 

The problem that arises with legalism is not in the area of Pre-Gospel Legalism but in the area of what is called Post-Gospel Legalism.  Post-Gospel Legalism happens when: one codifies[2] the response to the gospel by prescribing what the response to the gospel should mean, when it should happen, how it should happen, how it should be done, how often it should happen and where it should happen so as to legitimize God's forgiveness and acceptance in Christ.[3]  Post-gospel legalism occurs for the purpose of mankind legitimizing salvation, which leads to a man-centered theology.  Post-gospel legalism injects mankind’s effort into sanctification which results in a law-based sanctification theology.  In Post-Gospel Legalism, mankind’s legalistic agenda exists after initially receiving and hearing the Gospel…the Gospel is post-conditioned. 

What makes legalism tragic and toxic is that one can reject and abhor Pre-Gospel Legalism while at the same time subconsciously slip into Post-Gospel Legalism.  In other words, one can confess a gospel-centered understanding of salvation and simultaneously contradict and undercut this gospel-centered view of salvation with a law-centered view of what it looks like in living out the Christian life.  For example: Jesus accomplished salvation for me and now “I” need to legitimize it; Jesus saved me, past tense, and now “I” must figure out how to live in the present and stay saved; the gospel has given me eternal life and now I need 10 steps so that “I” can live my paramount life in the present day.  Dreadfully, Post-Gospel Legalism can actually bleed back into the foundational truths of our salvation and infect our whole salvation existence in Christ.[4]

Man-centered prerequisites that are prescribed so that one might acquire salvation undercut the finished work of Christ.  Equally as dangerous are man-centered codified responses that are prescribed so that one might legitimize salvation, for this also undercuts the finished work of Christ.  The reason being, anytime mankind takes credit for acquiring or legitimizing salvation, the emphasis is taken off of Christ’s atonement and placed on mankind, the accent mark is moved off of Christ.  It is Christ and solely Christ that acquires and legitimizes salvation for us, anything less waters down or confuses the message of the Gospel and strips away assurance.

In Hebrews 12:2 we see that Jesus is the “founder” and “perfector” of our faith.  Our faith is a gift through the Word and we are also sustained day to day by the Spirit through the Word and Sacraments.  Quite frankly Jesus saved us, Jesus saves us and Jesus will continue to save us!  As Christians we need Jesus just as much today as we did yesterday and the day before.  Growth in the Christian life isn’t growth from dependence to independence but rather growth from independence to dependence; it is growth into Christ’s death, burial and resurrection, not away from it.[5]  Pre and Post-Gospel Legalism promote and teach the exact opposite, that we should move to independence so that we can try to establish and perfect our own faith.

The underlining premise in scripture and the Christian life is that it is all about Jesus.  May these sins of Pre and Post-Gospel Legalism be continually exposed and crucified in us by God’s Word of Law.  May God through His Word of Gospel and Sacraments strengthen our faith and protect us from the slippery slope of Post-Gospel Legalism.  May God through His Word and Sacraments sanctify us away from self to dependence upon Christ. 

Jesus is the founder and perfector of our faith.  He has already met the prerequisites and legitimized salvation for us, and best of all… 

           

            …He gives it to us as a gift! 

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[1] Prerequisites such as: one needs to reach a certain standard of moral perfection and rid himself of certain moral vices so that he can obtain forgiveness; one needs to do good Christian deeds in order to exchange these deeds for forgiveness; one needs to improve his socio-economic standing in order to be worthy of receiving grace; etc…

[2] Codified responses such as: one needs to pray for ‘X’ amount of time per day at specific times with a specific formula to validate that they are really a committed believer; one needs to listen only to praise music or only hymnal music because that is the music of choice for faithful believers; one needs to do family devotions in a specified manner from a specific book to be a true family man of God; one needs to evangelize to ‘X’ amount of people per day in a certain evangelism technique in order to show that they are truly disciples of Christ, etc...

[3] Pastor Patrick Thurmer, Legalism (http://www.livingfaithcapecoral.com/Galatians.html), May 16, 2010.

[4] See Galatians 5:9

[5] See Matthew 18:1-4

Coming Back To The Heart Of Repentance... 8:46 AM

During the time of the 16^th century Reformation the emphasis and understanding of sin was primarily on the series of actions that one did or did not do.  Sin wasn’t based upon evil thoughts or inclinations of the heart but upon the actions that manifested themselves physically and visibly.  As a result of this narrow view of sin some people did not consider themselves to be guilty of sin.  The reason being, they ran to the monasteries and religious communities and diligently worked on repenting of external sins in order to be in the good standing of holiness.  In the Smalcald Articles Luther comments on his days in the monastery saying, 

“We fought against evil thoughts by doing such things as fasting, staying awake, praying, saying Mass, wearing coarse garments and sleeping on hard beds.  According to our teaching, some monks were regarded as holy, without sin, and full of good works.  Also, since we had more good works than we needed to get to heaven, we could communicate and sell our good works to others.[1]”

The problem with seeing sin primarily in the dimension of a series of external actions is that it leads to what the Reformers called ‘False Repentance.’  Through all the diligent work of external repentance, “these holy ones did not need repentance.  What would they repent of, since they had not indulged their wicked thoughts?  What would they confess about words they never said?  What should they render satisfaction for, since they were so guiltless that they could even sell their extra righteousness to poor sinners?.[2]” 

The crux of the problem in the 16^th Century was how people understood sin.  Is sin a series of actions (i.e. what I do) or is sin a condition of the heart (i.e. who I am)?  In other words, do my sinful actions make me a sinner or am I a sinner that sins[3]?  To be perfectly clear the scriptures teach that unholy actions as wells as the condition of mankind’s heart are both sin (i.e. actual sins and original sin).  Both views are taught biblically.  The only question is which one has the heavier emphasis, which one has the primary and foundational focus in Christianity… outward actions or an internal condition? 

As previously stated, people in the 16^th century primarily saw sin in the context of evil actions.  The neglecting of teaching sin as a condition of the heart resulted in repentance not being taught correctly.  Consequently this produced false repentance or what can be called partial repentance.  Without considering the ramifications of the internal heart problem, people of the 16^th century resorted to believing the falsehood that all they needed to do was to polish up their external actions through tireless self-effort (i.e. external repentance) and ‘bam’ they would arrive at holiness!  This kind of partial repentance only scratched the surface and did not touch the fundamental issue of sin.

Seeing repentance primarily in the external realm can be equated to putting a band-aid over top of a cancerous internal tumor and saying, “all better!”  In using a biblical phrase from Jesus, this kind of external repentance results in becoming a whitewashed tomb[4].  It also leads to a mess of works righteousness and man-centered theology.  The reason being, focusing primarily upon external repentance of sin never addresses the deep-seated core of our sin problem, namely the sinful nature.

The Reformers of the 16^th century shifted the emphasis and primary focus of sin from external actions to the internal condition of mankind.  This shift resulted in a fuller and more complete understanding of repentance.  In looking at repentance through this new lens one “does not debate what is or is not sin.  Rather it (i.e. true repentance) hurls everything together and says:  Everything in us is nothing but sin!  What is the use of always investigating, dividing or distinguishing?  For we cannot think of any good thing to pay for sin.  There is nothing left.  There is only a sure despairing about all that we are, think, speak and do, and so on.[5]” 

“This repentance teaches us to discern sin:  We are completely lost; there is nothing good in us from head to foot; and we must become absolutely new and different people.[6]”  Seeing sin as an internal problem levels the playing field that we are all guilty alike.[7]  Seeing sin as an internal heart problem also drives us to despair of our own perceived ability of being able to do spiritual surgery on ourselves.  In other words, it undercuts and destroys the idea of works righteousness as a solution to our sin problem and drives us to receptivity so that we might receive the all sufficient Savior of Souls, Christ… the Gospel.  Luther comments on this saying,

“In a Christian, this repentance continues until death.  For through one’s entire life, repentance contends with the sin remaining in the flesh.  Paul testifies that he wars with the law in his members (Rom. 7:14-25) not by his own powers, but by the gift of the Holy Spirit that follows the forgiveness of sins (Rom. 8:1-17).  This gift daily cleanses and sweeps out the remaining sins and works to make a person truly pure and holy.[8]”

Confessing and acknowledging that we are the problem is the heart of repentance and this is a beautiful thing!  The reason being, God will not despise this status of brokenness and helplessness[9].  “God does not cast aside sinners, that is, those who recognize their sin…[10]”   For it is in this very brokenness and fallen-ness that God meets us with His tender Word of Gospel, that all has been forgiven and completed by His Atoning Son, Jesus Christ.[11]

May God’s holy and precious Word of Law continually convict us and expose to us our ingrained sinful condition as well as our ongoing series of sinful actions (i.e. repentance).  May God’s holy and calming Word of the Gospel daily absolve and heal us in the declaration of the cross that there is “now no condemnation for those who are in Christ Jesus[12]” (i.e. assurance.) 

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[1] Martin Luther, The Smalcald Articles:  Concordia, The Lutheran Confessions (Concordia Publishing, 2006), 275.

[2] Ibid.  Also take note how this conflicts with 1 John 1:8 & 10.

[3] Mark 7:20-23.

[4] Matthew 23:25-26, “Woe to you, scribes and Pharisees, hypocrites!  For you clean the outside of the cup and the plate but inside they are full of greed and self-indulgence.  You blind Pharisees!  First clean the inside of the cup and the plate, that the outside also may be clean.  Woe to you, scribes and Pharisees, hypocrites!  For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness.”

[5] Martin Luther, 276.

[6] Ibid.

[7] Romans 3:10-12

[8] Martin Luther, 276.

[9] Psalms 51:17

[10] Martin Luther, The Lutheran Study Bible (Concordia Publishing, 2009), 1586.

[11] See Matthew 5:1-6

[12] Romans 8:1