LUTHERAN IDENTITY

(Rev Daniel Preus 29.7.2007)

This afternoon in the first part of my presentation I would like to spend my time with you talking about two basic things:

1.      Being Lutheran.

2.      What it means to be Lutheran.

 

I.          Being Lutheran

As I talk about each of these two things, I would like to share with you a little poem that I will use in support of my talk to you. Here’s the first one and I’m not going to explain right now how we’re going to use it. I just want you to hear it and know that later on we’ll be talking about it.

 

As I was sitting in my chair,

I knew the bottom wasn’t there,

Nor legs nor back, but I just sat,

Ignoring little things like that.

 

As I said, later on, I’m going to talk about how this poem applies.  But for right now let’s just talk about the concept of being Lutheran. I think it is good to be a Lutheran, but sometimes it’s hard.

When I was a little boy in 7^th grade, my father asked me one evening how I had done on my religion test that day. I was enrolled in Bethel Lutheran School in University City, Missouri, at the time and my Dad used to keep track of how we did in the area of religion. At any rate, I told my Dad that I had done fine. Apparently that was not a complete enough answer for him, though at the time it certainly seemed good enough to me. What grade did you get; how many questions were there; what were they; which ones did you get wrong? I remember the conversation vividly. I don’t remember any of the questions on the test – except one. I don’t remember any of the questions marked wrong – except one. I don’t remember our discussion on any of the questions on that test – except one. I will never forget that question; I will never forget the discussion (mostly one-sided) my dad and I had over that question; I will never forget how angry he was that my answer to that question was marked wrong.

The question was: “Is it more important to be a Christian or to be a Lutheran?” I remember taking that test. I remember coming to that question and being very confused. I remember asking the teacher to help me understand the question and I remember the teacher replying, “Just answer the question.” And I remember writing down my answer: Lutheran.

Do you know why I gave that answer? Because I was a Lutheran and already at that age, although, the question confused me, I did know what it was to be a Lutheran. And I knew that there was nothing about being Lutheran that was unchristian. And I knew that there was nothing about being Christian that was unlutheran.

Is it good to be a Lutheran? The first president of my church body, the Lutheran Church—Missouri Synod, thought so. His name was C.F.W. Walther. Maybe some of you have heard of him. Anyway, our church body was founded in 1847 in Chicago and he was the first president. In 1873 Walther delivered an address at the Western District Convention of the Lutheran Church—Missouri Synod entitled, The Doctrine of the Lutheran Church Alone Gives All Glory to God, an Irrefutable Proof that its Doctrine Alone is True.[i] Wow! Did you listen to that title?  The Doctrine of the Lutheran Church Alone Gives All Glory to God, an Irrefutable Proof that its Doctrine Alone is True. That’s a pretty bold statement. And for the next thirteen years at conventions of the Western District Walther continued talking about this same theme until just a few months before his death. Now it’s very important to point out Walther was not saying that there was no truth in other Christian churches, nor was he saying, God forbid, that only Lutherans could possess truth and be saved. Only a cult would teach something like that.

All Walther was doing was insisting that God’s Word is clear and God’s Gospel is clear. God’s Word is not ambiguous or doubtful, the church can make doctrinal assertions and statements with the confidence that they’re correct. Truth can be known and people can know that they have it. When it comes to God’s Word and what it teaches, the line between truth and error is not vague or gray. So when we make confession of the faith in our creeds, we don’t do that with some frantic hope that what we say may contain a kernel of truth. No, we confess with the same spirit as those who signed the Formula of Concord – one of our Lutheran confessions approved in 1577 – and when they signed it, they wrote, “[This] is our teaching, belief, and confession in which by God’s grace we shall appear before the judgment seat of Jesus Christ and for which we shall give an account.”[ii] All Walther was saying and all these guys were saying was that the teachings of the Lutheran Church are true, that whenever the teachings of other church bodies conflict with those of the Lutheran Church, their teachings are false.

And in the seventh grade I knew this. I had been taught it by my parents. The doctrine of the Evangelical Lutheran Church – the church you are a member of – the doctrine of the Evangelical Lutheran Church and the doctrine of Christianity coincide. They are the same. To the degree you depart from the teachings of Lutheranism, to the same degree you depart from the teachings of Christianity. There is no difference between the two. No other church can truthfully say this.

 And so the question asked me in the seventh grade was a bogus question, based on the assumption that Lutheranism and Christianity are not identical. Is there such a thing as absolute theological truth and can we know, by God’s revelation, what it is? When I was in the seventh grade, I knew there was such a thing as absolute truth and I knew that, by God’s revelation, we could know what it is and I knew that Lutheranism had it. In fact, these convictions were so strong in me by that time, that in my youth and naïveté, I simply couldn’t understand a question that would try to drive some kind of wedge between Christianity and Lutheranism.

Before I go on I need to make certain concepts crystal clear in order not to be misunderstood. I did not at that time, nor have I ever since believed that only Lutherans go to Heaven. No true Lutheran, no orthodox Lutheran, has ever believed this. We are not a cult. At the same time, to be a Confessional Lutheran does mean that one understands certain basic Lutheran concepts. 

But today’s postmodern, relativistic, so-called “ecumenical” spirit thinks otherwise. Today many people, probably most people in my country, and I am sure many in yours, have a completely different understanding of truth than that understanding most people have historically held. Today people think that truth is relative, truth is fluid, truth changes, my truth may be different from your truth. What’s true for you is not necessarily true for me. Everybody can establish his or her own truth. I can believe A, you can believe B, he can believe C, she can believe D, and all these position can be mutually contradictory and we can all be right.

In a situation like this one, when people actually think in this way, those who say that there is such a thing as absolute truth that never changes and is right for everyone are often considered quite arrogant. To insist that you know you have the truth and that everybody who disagrees with you is wrong, is considered arrogant, presumptuous, intolerant and wrong. So today’s liberal relativistic culture would like you to believe that it’s fine for you to be a Christian, if you want to, or a Lutheran, if you want to, but you need to recognize that you and other Christians simply possess different faith traditions. Nobody can really say, “I’m right and you’re wrong.” Therefore we Lutherans have much to learn, even in the area of our doctrine, from other non-Lutheran church bodies. In fact, this view would have us believe, to the degree we are willing to admit our ignorance of final and absolute truth and the insufficiency of our own doctrinal positions, we are enlightened!

Today there are many so-called Lutherans who are so enlightened that they no longer even know the doctrinal positions of their own church. They do not know what the differences are that divide their own church body from other church bodies – but they do know – at least they think they do – that they are not important.

Such people do not understand what it means to be a Lutheran. Some of them are even embarrassed at times to admit that they are Lutheran. There are many so-called Lutherans who think like this. They have swallowed at least a part of the postmodern, relativistic, so-called ecumenical menu and now want to be known no longer as Lutherans but simply as Christians. The term “Lutheran” embarrasses them. 

Well, certainly you and I want to be Christians and to be known as Christians, but not at the expense of our Lutheran confession. If Walther is correct – and I believe he is – then to the degree we forsake our Lutheran doctrine, to the same degree do we forsake Christianity. This is the way Lutherans have always thought. At the time of the Reformation, the Roman Catholics began to call the followers of Luther Lutherans. They did it to insult them. In the face of this insult, the Margrave of Brandenburg replied:

I am not baptized unto Dr. Luther; he is not my God and Savior.  I do not believe in him and will not be saved through him.  Therefore in this sense I am not Lutheran.  When I am asked, however, whether I confess with heart and mouth the doctrine which God has again given to me through his instrument Dr. Luther, then I do not hesitate nor am I timid to call myself Lutheran.  And in this sense I am and may I remain a Lutheran all my life.[iii]

 

Have we lost the spirit of the Margrave of Brandenburg – and are we today ashamed to call ourselves Lutheran? Are we embarrassed with our historic identity, embarrassed of our name? Peter cried out about Jesus, “I do not know the man.” Are we like the disciple Peter, crying out, “I do not know that thing called Lutheran”?

            In 1522 Martin Luther wrote, “True, by any consideration of body or soul you should never say: I am Lutheran, or Papist. For neither of them died for you, or is your master…. But if you are convinced that Luther’s teaching is in accord with the Gospel and that the pope’s is not, then you should not discard Luther so completely…. It is on account of the teaching that they attack you and ask you whether you are Lutheran.”[iv] It is clear that Luther himself did not wish to see his followers use the name Lutheran, but already in 1522 even he recognized that at times it might be necessary.

Historically, we believe, to bear the name ‘Lutheran’ means to embrace and believe the pure Gospel. It is, therefore, a truly honorable task to do everything we can to retain our Lutheran identity. And if we don’t retain our Lutheran identity we will find that we have simply capitulated to the postmodern, skeptical, unbelieving spirit that denies even the possibility of certainty when it comes to truth, faith, and matters of salvation.

A few months ago, when I was at home in the U.S., there was a program on the History Channel about the thirteenth-century Scottish patriot William Wallace. Toward the end of the program there was a discussion of the Mel Gibson movie from a few years ago entitled “Braveheart,” which supposedly portrayed the events of Wallace’s life. How many of you have seen the move “Braveheart.” Anyway, knowledgeable historians commented on the many inaccuracies in the film. But then the writer of the screenplay came on and said this: “I try not to let the facts get in the way of the truth.” Let me repeat that statement. “I try not to let the facts get in the way of the truth.” Twenty or thirty years ago I think this kind of statement would generally have been seen as shockingly bizarre, as coming from somebody who was either a comic or a psychopath. But now, by a large portion of our Western culture, ideas like these are seen as wise and enlightened.

            Thus truth no longer is seen connected with reality.

 

As I was sitting in my chair,

I knew the bottom wasn’t there,

Nor legs nor back, but I just sat,

Ignoring little things like that.

 

            Let’s think about this little poem for a few minutes. You’re sitting in your chair, but there’s no bottom, there’s no back, there are no legs – in other words, there’s no chair. But you just go on sitting, because what does reality have to do with truth? The fact that there is no chair shouldn’t affect what is true for you. So you just go on sitting as though there were a chair. For other people, their truth might require that the chair in which they sit actually have a seat and a back and legs – but your truth doesn’t require this. You just create your own truth and it doesn’t really have much to do at all with reality.

Now do you think I’m exaggerating in describing how many people today think? I don’t think I’m exaggerating. Let me share with you some of the things I’ve heard people say and you tell me if you haven’t heard things like them.

1.                           I know what the Bible says and I know it’s supposed to be the Word of God and all. I just don’t believe everything in it. I like some of it so I accept those things but the other things – I just don’t accept those.

2.                           I like what the Eastern religions teach. I think there is something of the divine in everybody and in everything.

3.                           I think there are many ways to God. I don’t think Christians can insist their way is the only way.

4.                           I think everybody has to find his own way to God and God has many names and the names are not all that important. It’s all the same God

5.                           And finally – the one that seems to embrace all the others, the one that in my mind, at least has always seemed the most ridiculous: The important thing is that you’re sincere. If you sincerely believe something, then that’s true for you and that’s the most important thing.

 

Are you acquainted with the comic strip Peanuts? I’ll never forget reading the comics one day and seeing Charlie Brown standing out on the pitcher’s mound with his head hanging down in dejection. All the others had gone home. He said to himself, “Good grief! 173 to nothing! How could we lose when we’re so sincere?”

But we all know that sincerity doesn’t win ball-games. In fact, sincerity doesn’t actually accomplish much of anything. If you take a group of ten-year-olds and put them against a professional Australian Rules Football team, how many of you believe that the ten-year-olds will win if they are sincere enough? Ridiculous!

 

As I was sitting in my chair,

I knew the bottom wasn’t there,

Nor legs nor back, but I just sat,

Ignoring little things like that.

 

Yes, as ridiculous as this poem is, this is actually the way many people think today. In contrast, consider what the Bible teaches.

Jesus says, “If you continue in my Word, then are you my disciples indeed, and you shall know the truth and the truth shall make you free.” (John 8) Jesus says, “I am the way, the truth and the life. No one comes unto the Father but by me.” (John 14)

Listen to how the disciple John connects our faith as Christians with reality. In his view faith is not something we choose for ourselves. It needs to be based on what’s true and what has actually happened. He says in his first epistle, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life – the life was manifested, and we have seen, and bear witness and declare to you that eternal life which was with the Father and was revealed to us – that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ.” (1 John 1)

Listen to how the disciple Peter connects our faith as Christians with reality. He says: “We did not devise cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitness of His majesty.” (2 Peter 1)

Our faith as Christians, our faith as Lutherans, is not based on human opinions or ideas or philosophies. Our faith is based on the truth of God’s Word and only on that truth. So, does this poem express our view?

 

As I was sitting in my chair,               

I knew the bottom wasn’t there,

Nor legs nor back, but I just sat,

Ignoring little things like that.

 

No, rather

 

As I was sitting in my chair,
I knew the bottom was right there
And legs and back, and so I sat
At ease, in comfort – and that’s that!

 

II.

 

Yesterday upon the stair

I saw a man who wasn’t there.

He wasn’t there again today.

I sure do wish he’d go away.

 

Let’s assume for the moment that it is good to be a Lutheran. What does it actually mean to be one? After all, I’m not going to remain a Lutheran just because I’m told I should. I’m not going to remain a Lutheran just because my parents were and I’m told it would be disloyal to change. I’m not going to remain a Lutheran simply because some guy named Daniel Preus told me on July 29^th, 2007 that it was my duty to do so. What does it actually mean to be a Lutheran? We can’t justify our desire to remain Lutheran unless we know what it actually means to be one!

What is most central to our confession as Lutherans is precisely the same thing that is most central to the Christian faith. And that is the Gospel, the message about Jesus Christ the Savior of the world. Our Lutheran Confessions say over and over again that the chief article of the Christian faith is the article of justification. And the doctrine of justification deals with what the Son of God has done to bring forgiveness and salvation to sinful people. And so at the very center of the Lutheran Confession is the person of Jesus.

Why is this so? This is so because of our great need and because only He can fill that need. And you know as well as I do what our need is. It is a need created by our sin, a need created by our failure to keep the holy law God gave us. Our Holy God says, “You shall love the Lord your God with all your heart and with all your soul, and with all your strength.” (Deut. 6:5) And we haven’t done it. Our holy God says, “You shall love your neighbor as yourself.” (Leviticus 19:18) And we haven’t done it. Our holy God says, “You shall be holy, for I the Lord your God am holy.” (Lev. 19:2) Is there anyone here who can honestly say, “This I have done”? No, to the contrary, St. Paul says, “I know that in me, that is in my flesh there dwells no good thing.  For to will is present with me, but how to perform that which is good I find not.  For the good that I would I do not; but the evil which I would not, that I do.” Romans (7:18-19)  St. Paul says, “Therefore by the deeds of the law, there shall no flesh be justified in His sight.” (Romans 3:20) St. Paul says, “For all have sinned, and come short of the glory of God.” (Romans 3:23)

And you know it’s true that we fail him often. There are certain sins of which probably all of us are guilty – the sin of pride, the sin of too little love for our neighbor, the sin of too little love for God.

But in regard to many other sins, we differ, don't we? Some of us are weaker in certain areas, others are weaker in other ways. But we all have weaknesses which lead us to fall far short of the standards God sets. Take your pick of the following. Lying, cheating, stealing, being mean or condescending or intimidating to people, lusting, watching dirty movies, coveting, hating, being bitter, resentful, persistently angry or dissatisfied, constantly critical of others or hurting others, slandering, deceiving, being lazy, neglecting your duties to help and love those around you, taking God's name in vain, dishonoring parents, showing disrespect or contempt for people we ought to honor. We can all plug ourselves in here somewhere, probably in a number of places. We've failed in so many ways.

And we know it’s true. We know our condition, don’t we; we know our status before God. We know what is the only way in which we can come before him.  We come as King David did after his adultery with Bathsheba and his murder of her husband Uriah and we say, “I have sinned.” We come as did the prodigal son, confessing, “Father, I have sinned against heaven and against you and am no longer worthy to be called your son.” We come as did the tax collector in the temple, praying, “God be merciful to me, a sinner.” We come as did blind Bartimaeus outside the gate of Jericho, holding nothing in his hand, pleading, “Lord, have mercy.”

And why do we confess and why do we plead for mercy? Because we know that sin results in punishment. Sin results in eternal death and separation from our Holy God. Why do we plead for mercy? Because we’re afraid. We want to live, not die. We want salvation, not damnation. We want fellowship with God, not alienation from God. But life and salvation and fellowship with God are all denied us because of our sin. What shall God do with sinners such as us?

A few years ago I read a book about Peter the Great. He was the Czar of Russia during the late 1600's and early 1700's. Peter was often afraid that there were those who were conspiring to overthrow him and to put someone else on the throne of Russia.

            Now, in order to get at the truth, it was common in those days to torture people to force them to confess their crimes. Often the torture was so severe that even those who were innocent would confess simply in order to bring the torture to an end. After confession had taken place, if the crime was severe enough, those who had confessed would be killed.

The method of execution would also often inflict terrible torture on those who were condemned. Frequently the torturer was instructed to make the torture last as long as possible and to delay death as long as possible so that the victim would suffer as much as possible. I won't go into detail about the types of torture that were employed. Suffice it to say, the tortures used were horrible leading to a humiliating and gruesome death.

In dealing with those whom he believed had conspired against him, Peter the Great acted both as the judge and as the jury. He conducted the trial, he determined the guilt, he passed down the verdicts and he determined the sentences. In addition, he was also present often for the executions which took place and even, on occasion, supervised the torture. In those cases where it could be proved that people actually had betrayed him or had even considered betraying him, he showed no mercy. That was Peter the Great!

There are many people who view God as a sort of glorified Peter the Great. They see Him as one whose major intention it is to discover their guilt, condemn their crimes and then punish, torture, kill and damn. Some even imagine that God receives a certain pleasure or enjoyment from the suffering which people experience as punishment for their guilt. In Peter the Great's day, when executions took place, many of the common people and the nobles would come out to witness the beheadings or the hangings as a form of entertainment. Is God like this? Does God actually take a certain delight in seeing people punished for their sins? Is God happy to see unbelievers sent to Hell and to see godless people suffer in various ways here on earth?

No, our God is a God of mercy, a God of grace. He says to us through His prophet Ezekiel, "I take no pleasure in the death of the wicked, but rather that they turn from their ways and live." Paul tells us in his first Epistle to Timothy, "God wants all men to be saved and to come to the knowledge of the truth." Peter tells us in his second epistle, "The Lord is patient with you, not wanting anyone to perish, but everyone to come to repentance." It is true that God punishes, it is true that God damns, but it is also true that He doesn't want to punish or damn anyone. His forgiveness and grace is offered to all the world and it is His fervent desire that every single human being receive His grace in Christ, His Son, and live forever.

Look how Jesus mourns over Jerusalem as He considers its impending destruction and says, "O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your  children together, as a hen gathers her chicks under her wings, but you were not willing." Matt. 23:37 Even the stoning and the killing of His own prophets could not destroy Jesus' love for these people.

So what happens to us who stand before God guilty? You know the answer and it as an answer which reveals the very heart of God and the very heart of what it means to be a Lutheran – to be a Christian. Instead of treating us as we deserve and punishing us for the wrong we know we have done, he does something completely different, something you and I would never have thought to do. Instead of punishing us, He punishes His Son. And willingly Jesus takes on our own human nature, He comes among us and He says, “I will take your sin and make it mine,” He says. “I am your God, the eternal God, the Son. But I will become one of you, born of a woman, born under the law, to free you who are under the law’s condemnation. I will do what you could not do. I will be holy. And I will avoid and shun and flee all that you tried to avoid and shun and flee, but failed. I will be without sin as you should have been. And I will also take upon myself all your sin and make it mine. I will take upon myself your guilt and your shame and I will make them mine. They shall no longer belong to you, but to me. And then I will even take upon myself your punishment and in your place, I will suffer the anger of God for the sins and the wrongs and the failings that used to be yours but now belong to me. The Father will abandon me upon the cross of your guilt, He will forsake me upon the cross of your shame and then I will die your death. All this I will do because I love you and I want you to be mine for all eternity.”

When we call Jesus Savior, this is not an empty title. He has truly saved us from the consequences of our sin. When we call Jesus Redeemer, this is not an honorary label. He has truly redeemed us, He has bought us back from the devil and we now belong to God and are His true children through faith in Jesus Christ. Our sins are forgiven and we are free. We are free from condemnation. St. Paul says, “There is therefore now no condemnation to those who are in Christ Jesus.” (Romans 8:1) We are free from the power of the devil. The writer to the Hebrews says about Jesus, “Now since all these children have flesh and blood, He in the same way took on flesh and blood in order to die and so take away all the powers of him who had the power of death, that is, the devil.” (Hebrews 2:14) And we are free from the curse of death. Thus, Jesus Himself says, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?” (John 11:25-26)

You know the words of Jesus are very powerful. Some years ago I was at the home of a friend and somebody came knocking on the door. Guess who it was. That’s right. It was two Jehovah’s Witnesses. It was a little unusual to see a father and a son making a call like this but that’s who was there. Anyway, I did what I usually do and I said, “Listen, you came to my house (although it was my friends), so I get to pick the topic. They always agree. What are they going to do? And I always pick the same topic – the deity of Jesus. So we were having our discussion and somehow it led to a discussion of Jesus’ resurrection and then a discussion of the resurrection from the dead of those who believe in Jesus. At that point the little boy – I guess he was about 11 or 12 – got extremely upset. He almost shouted when he said, “Are you trying to tell me my grandmother is alive? I saw her dead. She was dead. Are you trying to tell me my grandmother is not dead?” I looked at him and said, “I’m just telling you what Jesus says. Jesus said to Martha, ‘I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die.’ And now I want to ask you the same question Jesus asked Martha:  ‘Do you believe this?’” And the boy broke down and cried. He wanted with all his heart to believe it. His father got him out of there quickly and I can only hope that one day that little boy, when he is older, will remember Jesus’ words and that they will move him to faith. The message about Jesus is very powerful. It is what this boy needed. It is what every sinner needs.

That’s why pastors today, if they’re faithful have the same attitude St. Paul had when he said: “I am determined to know nothing among you except Jesus Christ and Him crucified.” That’s their determination, too. And you who are laypeople need to know this. Your pastors spend many years baptizing, instructing children, teaching adults, administering the Lord’s Supper, preaching, marrying, burying, comforting mourners, admonishing sinners, visiting the sick, defending the faith, warning against false teachers, advising, encouraging, nourishing and strengthening – all for one purpose – that the flock of Christ may know the Shepherd, that sinners may know the Savior. Like John the Baptizer, they will continuously be pointing people to Jesus and saying, “Behold the Lamb of God who takes away the sin of the world.” Like John the Baptizer, they will continuously be saying about Jesus, “He must increase; I must decrease.” How contrary to the ministry conducted by many today, which seems more designed to attract attention to the personable and charismatic preacher than to the one who is to be the content of all Christian preaching – Jesus. Only the message about Him can bring people hope in the face of their guilt and the inevitable death that comes to all of us. And faithful pastors know that and that is why they preach about Christ.

To be Lutheran is to be about Jesus. I hope you don’t mind if I quote from a book I wrote a few years ago.

“The teachings of the Lutheran Church place Jesus at the center because the teachings of the Scriptures place Jesus at the center. No other confession demonstrates such fidelity to the truths of God’s Word. No other confession so glorifies Christ by placing Him at the center of all it confesses and teaches. Being a Lutheran is truly all about Jesus. Consider what we teach as Lutherans and consider the fact that not all the following statements are accepted in every Christian church body.

1.      God saves us through the life, suffering, death and resurrection of Jesus.

2.      The Holy Spirit creates faith by causing us to trust in the work and merit of Jesus.

3.      In Baptism, all the Savior’s benefits become ours, as we are buried beneath its waters with Jesus.

4.      In the Lord’s Supper we receive forgiveness and life with the body and blood of Jesus.

5.      The office of the pastor is to proclaim and distribute the merits of Jesus.

6.      All our prayers go to the Father through Jesus.

7.      All our good works flow out of hearts that trust in Jesus.

8.      In the bearing of all crosses in this veil of tears our eyes are fixed on Jesus.

9.      We wait expectantly and with joyous hope for the day when we will see the face of Jesus.

 

The Christian faith, and therefore the Lutheran confession, truly is all about Jesus. It must be so for in Jesus and only in Jesus God’s grace was poured out upon us and is always offered to us. That’s why St. Paul says, “No other foundation can anyone lay than that which is laid, which is Jesus Christ.” (1 Corinthians 3:11)[v]

But did you notice in these nine statements I made about Jesus that there is another theme running through? It is not as evident in some as in others but it is definitely there whenever you talk about Jesus. It is the theme of forgiveness.

• The angel says to Joseph, “You shall call his name Jesus for he will save His people from their sins.
• In baptism our sins are washed away.
• In the Lord’s Supper our sins are forgiven.
• In the absolution our sins are forgiven.
• In preaching the pastor preaches the Gospel so that we can know that our sins are forgiven.

 

Over and over again this is the theme that is emphasized in Lutheran Churches – the forgiveness of sins. And where there is the forgiveness of sins, there is also…life and salvation. And all this comes to us through Jesus. Every benefit of the Christian faith and life – through Jesus.

 

Yesterday upon the stair

I saw a man who wasn’t there.

He wasn’t there again today.

I sure do wish he’d go away.

 

I think this little poem describes the way our culture looks at Jesus. It wasn’t written to do that but I think we can use it that way. Modern man would like the person of Jesus to go away, oh, not the Jesus of Christmas shopping and not the Jesus as fine example, but the Jesus you and I know as the Savior of the world. The world wants him to go away because people don’t want a Savior. That means they will have to confess sin and they don’t want to do that. They think it makes them vulnerable to punishment – when actually the very opposite is true. But people don’t see that, so when it comes to the person of Jesus, as you and I know him, they would like to banish him to the recesses of their mind – make Him like a man who wasn’t really there, who isn’t really there; they want him to go away. And of course that’s tragic. Without Him there is no hope. And so He Himself assures us: “Yesterday I was there, today I am there, forever I am there. I will never go away.” As the writer to the Hebrews says, “Jesus Christ is the same, yesterday, today and forever.” (13:8)  And because He is always there for us, we live lives of peace with the knowledge of forgiveness and hope with the knowledge of life everlasting through faith in Jesus.