How would you describe the world? It could be described as besieged by an expanding Caliphate, beleaguered by social unrest, influenced by pervasive secular humanism, and plagued by a general mistrust of all in authority, even those of the Christian religion. How would you describe society’s reaction to the Christian faith? One could make the case that while this is a time of genuine spiritual hunger across all age groups and economic strata, it is also a time of societal disconnection from biblical authority, and widespread ignorance of biblical truth.

You may think that I am writing about the United States in the 21st century. I am, in fact, describing Luther’s Germany at the beginning of the 16th century. You may not have realized it, but many of the same influences that affected life and faith at the time of the Reformation are affecting life and faith in our time today.

Is it possible that the same kind of spiritual renewal and church-wide Reformation that characterized Luther’s day may come to characterize ours as well? Is it possible that the rethinking and reshaping of religious faith and life that God engineered in Luther’s day may be in God’s plan for our own? Regardless of whether we are destined to be involved in a significant religious movement or just attempting to live a Christian life in our current situation, there are a number of things that we can and should learn from the Lutheran Reformation that will give us helpful guidance in our Christian witness today.

What follows is the first of four articles on the importance of the Reformation for Christian living today.

Justification and Holy Scripture

On October 31, 1517, Martin Luther posted 95 Theses on the Castle Church door at Wittenberg. Luther was responding to a papal fund-raising campaign by Johann Tetzel, a Dominican friar who was named the Grand Commissioner of Indulgences and was selling them throughout Germany.
What were indulgences? In exchange for meritorious work or money, the church offered persons relief from God’s punishment by drawing from the Treasury of the Merits of Christ and the Saints. The Roman Church taught that even though one had received forgiveness of sins by contrition and confession, because of God’s holy righteousness, God still required punishment. If punishment were not completed upon the earth, punishment would continue in purgatory. An indulgence could reduce or even eliminate that punishment!

The Grand Commissioner’s terrifying preaching about purgatory and his false promises about indulgences angered Luther. Tetzel claimed that anyone who bought an indulgence would be “cleaner than when coming out of baptism,” and that “the cross of the seller of indulgences has as much power as the cross of Christ.” He went so far as to declare that an indulgence could apply not only to the living but to the dead. The dead did not need contrition and confession, they simply needed your money. The Grand Commissioner proclaimed, “When your coin in the coffer rings, the soul from purgatory springs!”

Luther’s 95 Theses were a call for theological debate about this practice. More than that, the 95 Theses became the spark that lighted the fire of the Reformation. Soon, Luther was required to defend his positions in theological disputations. Luther would not accept Church tradition or council or pope as the ultimate authority in matters of faith. His sole authority was the Word of God. The sale of indulgences was not found in Holy Scripture. On the contrary, the Bible taught that sin and punishment were imputed to Christ Jesus by grace through faith. Likewise, by faith, Christ’s righteousness and forgiveness were imputed to all believers. A theology of the Treasury of the Merits was not found in Holy Scripture either. Christ’s mercy and grace were given freely to all those who believe. They certainly were not sold for money! Mary and the saints had no surplus merits, but were sinners just like the rest of us. They did not earn their way into heaven, but relied upon the all-sufficient sacrifice of Christ on the Cross, as do all believers.

Debates about indulgences, purgatory, and the Treasury of Merits, plus Luther’s continuous study of God’s Word, led the Reformer to many profound theological insights. For the sake of this article, we mention only two. The first was the article by which the Church stands or falls:

“Justification by grace through faith.” Luther realized that human beings continue to try to merit God’s favor and earn their way into heaven. The Reformer objected to any claim to being righteous before God based on human merit or achievement. Justification and righteousness were given solely by grace through faith in Jesus Christ. As St. Paul writes in Romans 3:21-24:

But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; for all have sinned and fall short of the glory of God, being justified as a gift by His grace through the redemption which is in Christ Jesus.

A second and related truth for Luther was the absolute authority and reliability of Holy Scripture. Luther rejected any unbiblical theology or practice of the Church of Rome, and relied solely upon the Word of God. As he declared to Emperor Charles V and the Electors of Germany at the Diet of Worms in 1521:

Unless I am convicted by Scripture and plain reason—I do not accept the authority of popes and councils, for they have contradicted each other–my conscience is captive to the Word of God… God help me. Amen

Christian Living Today

Today, the Roman Church continues to claim that humans must perform certain works of faith in order to gain salvation. Even the Sacrament of the Altar is viewed by Roman Catholics as a work of man that is offered to God for forgiveness and salvation. Of course, this is exactly the opposite of the truth. The Sacrament of the Altar is Christ’s gift of forgiveness and salvation that is offered to us and received by faith.

Many Protestants have lost hold of what Luther called the “chief article,” justification by grace through faith. Some erroneously claim that humans are basically good, or that they can cooperate in their conversion, or that they can do good works that merit eternal life. Have they forgotten that we all have inherited the sin of Adam (Rom. 5:12-21); that, as such, we are enemies of God (Rom. 5:10); and that the wages of our sin is death (Rom. 6:23)? Ultimately, if any part of salvation is dependent upon human actions, works, or merit, we are doomed to failure. More importantly, such teaching directly contradicts Holy Scripture, which declares that before conversion we are dead in our sins (Eph. 2:5; Col. 2:13), and our justification is by grace alone through faith alone, apart from any works of the Law (Rom. 3:21-28; Eph. 2:4-10). How is it possible for people to lose sight of things taught so clearly in God’s Word?

Unfortunately, even some Lutherans have lost sight of the truth of justification by grace through faith. A 1970 survey of nine million Lutherans revealed that 40% believed that they were going to be saved and justified by their works, not by faith alone in Jesus Christ. A study done in 1997 indicated that the number of Lutherans who believe God is satisfied by their good works grew to over 56%. Many important biblical truths like this one have been lost because the authority and inerrancy of Holy Scripture have been diminished or destroyed in our time.

The articles of faith that we Lutherans hold dear are as important in our day as they were in the time of Luther and the Reformation. It is still crucial that we help all people to recognize their sin before God. It is still essential that we speak the Gospel message that they are justified by grace through faith in Christ Jesus apart from works of the Law. It is still fundamental that we declare to them that the Bible is the inspired, infallible, and inerrant Word of God which is His true proclamation of salvation for them and for people of every time and place.

The Reformation message is still needed today! Declare what we believe, teach, and confess to all who will hear! Be as bold as Luther!

Sources helpful in writing this article are:

• Justo L. Gonzalez, The Story of Christianity (Vol II): The Reformation to the Present Day. (New York, NY: HarperCollins Publishers, Revised and Updated, 2010), pp. 21-35.
• Alvin J. Schmidt, Hallmarks of Lutheran Identity. (Saint Louis, MO: Concordia Publishing House, 2017), pp. 25-49, 291-293.
• Bruce L. Shelley, Church History in Plain Language, (Grand Rapids, MI: Word Publishing, 1995), pp. 240-246.

Imagine, if you would, a worship service that is designed much like a sporting event. Enter the superstar, the embodiment of strength with style. Assisted by several supporting players, this Most Valuable Player performs virtually all of the “action” that takes place. The occasion is enhanced by inspiring music, performed by talented singers and musicians. The arena is filled with spectators. But, these onlookers know that they have no active part to play. They have come only to observe and appreciate the actions of those more gifted than themselves.

You may think that I am writing about a contemporary television evangelist or a popular mega-church minister. I am not. I am writing about worship in the late Middle Ages, just prior to the Lutheran Reformation. Still, I think that there are some clear similarities between today’s entertainment-driven religious experience and Christian worship in the early 16th century.

In Luther’s day, the situation for the average Christian worshiper was worse than simply being a passive observer of the Catholic Mass. We must remember that the service of worship was not conducted in his or her own language. The service was in Latin, so the average German worshiper literally did not know what was being said. He or she could not participate by speaking the liturgy or singing the hymns. Moreover, the Holy Scripture was not yet translated into German, so he or she could not even know the message that was supposed to be delivered.

The result of centuries of worship without Scripture or sound doctrine was the establishment and maintenance of a superstitious population that did not know the Word of God and did not trust the mercy of Christ. Instead, they feared the judgment of God and awaited His divine punishment. They believed that the clergy were the spiritual elite, like especially gifted athletes. But, the laity were the spiritually inferior, whose place was to observe from a spectator’s distance the events of divine worship. For them, religion was an endless list of sins to be avoided and good works to be performed with only death and judgment awaiting them.

A Reformation of Worship

The reforms that Luther brought to Christian worship were nothing short of astounding. It is as if he walked into a room that was as black as night, and switched on the light! The first change that Luther made to Christian worship was to hold every word in the Divine Liturgy accountable to Holy Scripture. Most of the components of Divine Worship were already taken directly from the Bible. For example, the Kyrie (Lord, Have Mercy), Gloria in Excelsis (Glory in the Highest), Sanctus (Holy, Holy, Holy), Agnus Dei (Lamb of God), and Nunc Dimittis (Now Let Depart) came directly from God’s Word. However, the prayers and proclamations that surrounded Holy Communion in the Roman Catholic Mass did not come directly from Holy Scripture. Luther changed the consecration of the Lord’s Supper to conform exactly with God’s Word. In this way, the Holy Communion could no longer be misinterpreted as an act of the priest offering Christ to God, but was rightly understood as an act of God giving Christ to each believing worshiper.

The next reform that Luther made was to translate the Holy Bible and the Divine Worship Service into the language of the people. Gutenberg’s Printing Press made Luther’s publications accessible and affordable. Suddenly, everyone, everywhere was able to receive the message of God’s Word for him or herself. This was an unimaginable change. God’s life-giving and saving Word spoke directly to human hearts and minds, creating faith and teaching God’s truth. In addition, Luther wrote a large number of new hymns that taught exactly why Jesus had come and what Jesus had done in order to bring love, mercy, and salvation to all people, by grace through faith. Luther used well-known tunes and common language to tell the truth of the Gospel of Jesus.

Thirdly, Luther restored to worship the primacy of Word and Sacraments. The Divine Liturgy has two high points: the preaching of the Word, and the administration of the Sacrament. Luther restored the importance of the preaching of God’s Word as Law and Gospel, and clarified that the chief article of the faith is that humanity is justified by grace through faith apart from works of the Law. Also, Luther declared that the Sacrament of the Altar is God’s gift of the true body and blood of Jesus, for the forgiveness of sins and resurrection to eternal life, for all who believe Christ’s words, “Given, and shed for you, for the remission of sins” (See Luther’s Small Catechism: The Sacrament of the Altar).

Finally, Luther clarified the definition of the church, the power of the laity, and the purpose of the clergy. In short, the church is the assembly of believers where the Word of God is rightly taught and the Sacraments are administered in their purity. For this purpose, God has instituted the Holy Ministry, so that through the Word and Sacraments, as instruments, the Holy Spirit may create faith and justify unto eternal life those who believe. All believers are part of God’s holy priesthood; each one has a vocation of service that is completely acceptable to God. Clergy are no better saints and no worse sinners than all the rest of God’s redeemed. However, the ordained have been called by God and His church for the purpose of rightly preaching and teaching the Word of God and administering His Holy Sacraments in their purity. The clergy serve Christ and His church as spiritual shepherds, with authority and responsibility prescribed in Holy Scripture. For this reason, they are given a stricter judgment and held to account before God’s throne for the souls in their keeping (See Augsburg Confession: Articles IV-VIII, James 3:1 and Hebrews 13:17).

A Message for Today

Today, it is still possible to find churches that function like arenas of spectators, with seats for distant observers. It is possible to find those who consider themselves to be spiritual superstars, who enjoy the adulation of the crowd and believe in their own spiritual superiority. Even in this age of information at our fingertips, there are still those who do not know what the Bible teaches and those who are false teachers in the Name of Christ.

The lessons of the Reformation, therefore, are just as relevant today as they were 500 years ago, and the teaching of the great Reformer is just as much needed today as it was then. The American Association of Lutheran Churches makes no apology for accepting and believing in the Bible as the infallible, inerrant Word of God. We encourage all of our members to have regular, daily devotions and to read the Scriptures for strength of faith and guidance in life. Moreover, we are proud of our heritage of liturgical worship, knowing that its roots are found in the Last Supper liturgy of Jesus with His disciples. We rejoice that worship is the assembly of believers whom God has called, gathered, enlightened, sanctified, and kept in the one true faith. In worship, God feeds His people with His Holy Word and precious Sacraments which we receive with shouts of joy and declarations of faith.

For this reason, we do not worship as spectators who are far removed from the real action of God. No! We are active participants, fully engaged on the field of God’s mighty salvation victory. In the Divine Service, Christ comes to us and does God to us! Through His Word and Sacraments, God acts directly upon us. We are restored, revived, and renewed. As redeemed children of God, the promises of Christ are applied to us, and by grace through faith, we are forgiven and forever His! Hallelujah!

We live in a strange moment in human history. This is the time of the Superstar. We have superstars in television and movies, superstars in music and sports, superstars in politics, and, yes, even superstars in religion. Recently, Brent M. Farias wrote an article for CharismaNews titled “Beware of Superstar, Self-Appointed Church Personalities” (10.9.14). Farias called attention to the contemporary Christian fascination with superstar personalities. He denounced the excitement displayed by thousands who flock to see the special, superstar speaker, and the absence of enthusiasm given to their local, “no-name” pastor. Similarly, an article by John UpChurch on Crosswalk.com (10.10.14) asked the question: “Are ‘Superstar’ personalities hurting the church?” In it, he referenced the, “pomp and grandeur, expensive clothes, and pleas for money” that characterize the contemporary, Christian elite. Both of these writers decry the influence of “larger-than-life,” Christian personalities. By implication, both writers cause the contemporary Christian to wonder if there has developed a new hierarchy in the faith: the Christian nobility vs. the Christian commoner, the spiritual superstar vs. the spiritually ordinary. Are the mega-church, big box church, and TV preachers in a class by themselves? Are the super-teacher, über-apostle, and mega-miracle Christian celebrities more anointed of God and more beloved of humanity than the rest of us?

You may think that the issue of spiritual hierarchy has arisen because of the media explosion of our time. Though the world-wide web and instantaneous news surely play a part, this problem has faced Christianity from its beginning. See St. Paul’s admonition to humility and unity in his Epistle to the Romans:

For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith. For just as we have many members in one body and all the members do not have the same function, so we, who are many, are one body in Christ, and individually members one of another. (Romans 12:3-5)

The Power of Baptism

Nor should it surprise us that Dr. Martin Luther faced this same issue at the beginning of the 16th century, the time of the great Reformation of the Church. In Luther’s day, all clergy were deemed to be part of the “spiritual estate,” while all laity were supposedly confined to the “temporal estate.” Luther spoke and wrote powerfully against such a spiritual hierarchy in a 1520 treatise titled To the Christian Nobility of the German Nation:

Let us begin by attacking the first wall. It is pure invention that pope, bishop, priests, and monks are called the spiritual estate while princes, lords, artisans, and farmers are called the temporal estate...[A]ll Christians are truly of the spiritual estate, and there is no difference among them except that of office. Paul says in I Corinthians 12 [:12-13] that we are all one body, yet every member has its own work by which it serves the others. This is because we all have one baptism, one gospel, one faith, and are all Christians; for baptism, gospel, and faith alone make us spiritual and a Christian people. (LW, vol. 44, p. 127)

Luther explains, it is wrong to say that laity do not offer God sacrifices in the spiritual realm. No. All Christians, clergy and laity alike, offer spiritual sacrifices to God, and all do so through vocations that serve and please God. In fact, all Christians are equally acceptable to God on account of their baptism into Christ. Therefore, all Christians are priests before God, offering Him their spiritual sacrifices, regardless of vocation:

As far as that goes, we are all consecrated priests through baptism as St. Peter says in I Peter 2 [:9}, “You are a royal priesthood and a priestly realm.” (Ibid.)

We are holy and acceptable before God on account of our Baptism, not our vocation.

The vocation of every Christian is equally acceptable before God. Every Christian offers a priest’s sacrifice of faith and life, a priesthood of all believers.

In the same year, 1520, Luther wrote another treatise, The Babylonian Captivity of the Church. In it, Luther directly addressed I Peter 2:9:

If they were forced to grant that all of us that have been baptized are equally priests, as indeed we are, and that only the ministry was committed to them, yet with our common consent, they would then know that they have no right to rule over us except insofar as we freely concede it. For thus it is written in I Pet. 2 [:9}: “You are a chosen race, a royal priesthood, and a priestly royalty.” Therefore we are all priests, as many of us as are Christians. But the priests, as we call them, are ministers chosen from among us. (LW, vol. 36, p. 112-113)

Through Holy Baptism, Luther establishes a unified priesthood, and a common acceptance of all Christians and all vocations. Every Christian is a priest with access directly to God. Not one is higher than another or has greater access than another. Every Christian vocation offers life and service that is equally acceptable to God. Not one vocation is more righteousness or more God-pleasing.

A Kingdom of Priests

In Exodus 19, God told Moses that He wanted to establish a covenant with His people:

“Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the people for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.” These are the words that you shall speak to the sons of Israel. (Exodus 19:5-6)

But, Israel did not obey God’s voice and did not keep His covenant. God’s desire for a holy nation did not end. God had determined another way through which he would establish for Himself a holy people, namely, by grace through faith in the atoning sacrifice of His own Son, Jesus Christ.

[Y]ou also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ...But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy. (I Peter 2: 5, 9-10)

Through Jesus Christ, God has established a new race, not dependent upon human descent, but upon spiritual condition. All human differences are eliminated. God has created a kingdom of priests, a holy nation of His own people. Every Christian man, woman, and child may approach the throne of God, with full rights and authority to speak directly to the Almighty. Every one of His priests may offer sacrifices that are acceptable to Him, with no man in between and with no position higher or more holy. God has created a whole race of people, possessed by God, bought and paid for by the blood of His own Son (I Cor. 6:20).

Now every royal priest may proclaim his or her glorious citizenship and authority. Every believer: the butcher, the baker, and the candlestick maker, is a priest and proclaimer. The laity declare their faith in Christ at home and in personal conversations. The clergy declare the faith of all believers in Word and in Sacrament in the public arena. There is no conflict or competition because all are equally acceptable, all are one, and all are little-Christs. As Luther taught, all are larvae dei, masks of God

Because of our sin, God cannot reveal Himself directly to us. We cannot see God and live (Ex. 33:20). So, God reveals Himself to us through various masks, larvae dei. His masks include His Word, the Incarnation, and the Sacraments. Unexpectedly, God even uses human beings as His masks. He inspires our hearts and uses our hands and voices. In this way, we become His instruments, carrying out His divine will in the world. This is never to earn His love, but because His love has filled our hearts and transformed our lives. Now, we are little-Christs, masks of God. As Luther writes in a third treatise of 1520: The Freedom of a Christian:

Hence, as our heavenly Father has in Christ freely come to our aid, we also ought freely to help our neighbor through our body and its works, and each one should become as it were a Christ to the other that we may be Christ's to one another and Christ may be the same in all, that is, that we may be truly Christians. (LW, vol. 31, pp. 367-368)

We live in a strange moment in human history. This is the time of the Superstar. But, the truth is that not one of us is a superstar. There is no spiritual hierarchy. There is no spiritual nobility. There is no spiritual superiority or inferiority. There is only Christ. What Luther taught 500 years ago is still teaching us today. Whether clergy or laity, great or small, we are all just sinners who have been saved by grace through faith in Christ. For that reason, though we are not superstars, perhaps we are something even more glorious: we are little-Christs, the masks of God. God is hiding Himself in us. God inspires our hearts and uses our hands and voices to do His work in the world. We are a priesthood of all believers!

The self-assured pastor set himself as an example for his congregation. “I really don’t sin anymore,” he said. “Sure, when I was young, I might have sinned. But, now that I am older in the faith and more mature, I don’t sin anymore.”

This is not a fictional story or an exaggeration to make a point. These words actually were spoken in an American, non-denominational congregation in the recent past. This pastor actually believed that he did not sin and that if others in his congregation would follow his example, they could be without sin too.

The pastor was teaching a false doctrine about human beings (that they could live without sin). This heresy contaminated his related theological teachings regarding justification, the atonement of Christ, the grace of the Sacraments, and even the nature of Christian worship. When the Word of God was twisted and the Original Sin of Adam was forgotten and the continuing sin of humanity was denied, the true Gospel of Christ was lost.

You may think that this failure in a modern church is a problem particular to our time. The truth is, this same failure has been with us from the beginning of the church and was especially apparent at the time of the Reformation, 500 years ago.

Antinomianism

In the years 1537 to 1540, the town of Wittenberg was torn apart by theological controversy. The chief spokesman of the false doctrine was John Agricola and the name that Luther gave his falsehood was “Antinomianism.” Luther coined the term meaning: against (from the Greek “anti” ), the law (from the Greek “nomos”). Antinomianism was against the law of God.

It was claimed by Agricola that Luther had rejected the law of God, the Ten Commandments. By misrepresenting Luther, Agricola supported his own notion that the law of God was unnecessary and inappropriate for believers. Agricola said that believers did not need the law, they only needed the Gospel. Therefore, pastors should no longer preach the law of God to Christians.

Luther responded with two sermons in 1537, warning against this theological error and against the moral corruption that it engendered. In addition, Luther arranged for a disputation with Agricola in 1537. Agricola failed to appear. A second disputation was scheduled in 1538 in which Agricola admitted his errors. Dr. Luther forcefully argued that the law of God must be preached before the greatness of the gospel could be realized. This is true for the believer as well as for the unbeliever, said Luther. Unfortunately, the controversy continued, and Luther arranged a third disputation. Agricola was absent yet again.

In a treatise published in 1539, Luther provided one of the primary documents of this controversy. In it, he addressed the false doctrine of the Antinomians and the proper place of law and gospel.

The devil devotes himself to making men secure, teaching them to heed neither law nor sin...It seems to me that these spirits think that all who are listening to the message are pure Christians, without sin–though in reality they are dejected and downcast hearts who feel their sin and fear God and who therefore must be comforted. (Against the Anitnomians: LW: 47, p. 111.)

Luther taught that Christians need to be stirred to repentance because they are still sinners. They must not be allowed to become complacent in their sin or self-righteous in their denial of it. Luther asked how anyone could think that he, who had written so many teachings and sermons on the Ten Commandments, could abandon them. In fact, Luther declared, “I myself, as old and as learned as I am, recite the commandments daily word for word like a child.”

Dr. Luther encouraged pastors to preach the pure doctrine, always including the law and the gospel. It was not enough to preach only the grace and suffering of Christ, the terrors and punishment of the law also were necessary. Luther explained that sin must be preached wherever Christ is preached:

For who could know what and why Christ suffered for us without knowing what sin or law is?...For the law terrifies me more when I hear that Christ, the Son of God, had to fulfill it for me than it would were it preached to me without the mention of Christ and of such great torment suffered by God’s Son, but were accompanied only by threats. For in the Son of God I behold the wrath of God in action, while the law of God shows it to me with words and with lesser deeds. (Ibid., p. 113.)

Lest we make the same mistake as Agricola, we must understand the purpose of the law and the gospel, based upon a right theology of the sin of humanity.

Passive and Active Righteousness

Much like our own day, the church in Luther’s day taught a theology of human glory. Human reason, human holiness, and human works stood in the center of Medieval theology. Luther called this a “theology of glory,” whereby human beings captured and earned God’s favor by their own holy works. The theology of glory encouraged and exalted human efforts in order to obtain God’s favor and eternal blessing.

Luther responded to the human-centered theology with a Christ-centered theology, a theology of the Cross. In it, he exposed the reality of human sin, as described clearly in Paul’s letters to the Galatians and the Romans. Without faith in Christ, all human beings are dead in their sin. They cannot approach God, cannot choose God or have faith in God, and cannot properly fear, love, and trust God. The center of biblical faith and true theology is not human action, but the merciful and all-sufficient sacrifice of Jesus Christ on the Cross.

God’s Word and Sacraments create faith in the heart of the believer. By that faith, the righteousness, blessing, and life of Christ are inputed to the believer, and the sin, punishment, and death of the believer are imputed to Christ. Believers are passive recipients. They passively receive God’s faith-creating Word and Sacraments. They passively receive Christ’s righteousness that yields God’s favor and results in God’s eternal grace. Before God, humanity must always remain the passive recipient of passive righteousness, imputed by grace through faith.

However, once faith is received, the believer is moved by God’s Word and Spirit to serve the world. Here, the believer participates in an active righteousness. The believer’s actions are not perfect, but they are inspired by the living Christ who is within the heart of every believer. The redeemed imperfectly obey God’s commands and do God’s will according to the Word and Spirit that are theirs by grace through faith. Righteousness before God comes not by doing, but by believing. Righteousness before one another comes as a result of works performed according to the power and guidance of the Holy Spirit. (An excellent article by Robert Kolb is found in Lutheran Quarterly: Vol. XVI (2002), “Luther on the Theology of the Cross.”)

Right Use of the Law

Though the power and domination of sin are removed from the believer, and though the wrath of God for sin is imputed to Christ, the believer still struggles with sin as long as he or she lives in the flesh and in the world. For this reason, both the unbeliever and the believer have continuing need for the law of God.

The Formula of Concord: Solid Declaration, Article VI, “Third Use of the Law,” provides a clear explanation. First, the law of God functions as a rule and discipline in the civil arena. It preserves society’s safety and decency. Second, the law of God confronts people with the knowledge of their sin and drives the repentant to the Cross of Christ for forgiveness. Third, those who have been converted and are now free from bondage to sin and bondage to the law, still benefit from the law as a guide in Christian living.

For the law is a mirror in which the will of God and what is pleasing to him is correctly portrayed. It is necessary to hold this constantly before believers’ eyes and >continually to urge it upon them with diligence. (Formula of Concord: Solid Declaration, Article VI: 4.)

For although their sins are covered up through the perfect obedience of Christ, so that they are not reckoned to believers for damnation, and although the Holy Spirit has begun the mortification of the Old Adam and their renewal in the spirit of their minds, nevertheless the Old Adam still clings to their nature and to all its internal and external powers. (Ibid., Article VI: 7.)

Reformation Today

False doctrines and heresies are still very much alive in the Christian Church today. One false doctrine will inevitably pollute all related doctrines. For, when the Word of God is not rightly preached and the Sacraments are not administered in their purity, the truth of the Gospel can quickly be lost. Typically, one of two things results: either the people become arrogant pharisees who believe that they truly are without sin, able to satisfy God’s righteous law with their own holiness, or the people recognize the depravity of their own sin and are crushed under the weight of God’s judgement.

In both of these cases, the law and gospel of God’s Word and the clear declarations of the Great Reformer, Martin Luther, provide a necessary safeguard. The Word of Christ that was made known at the time of the Apostles and capably defended at the time of the Reformation is ours today. Let us celebrate the 500th Anniversary of the Reformation! Let us faithfully proclaim what we believe, teach, and confess!

The answer to this question is both simple and complex. It will be found in Holy Scripture and will be interpreted and practiced across the history of the Church. The simple answer is: Yes. According to the word of Jesus in John 3:5-6, Holy Baptism is necessary for salvation:

Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.

However, there is a great deal more to the correct understanding of this answer than a simple word or a single Scripture verse. I hope that you will take the time to read the following sections. If nothing else, please read the Conclusions.

Commentary on John 3:5

The literal meaning of this passage is clear. That which is born of flesh is flesh. “Flesh” refers to the physical body which is naturally born, lives, and dies. “Flesh” also refers to the flesh nature or sin nature which deserves God’s judgment and condemnation. Jesus contrasts birth in the flesh with birth by the Holy Spirit. That which is born of Spirit is spirit. The Spirit provides a new birth, a birth from above, by means of water and Spirit, that is by Baptism.

Nicodemus, to whom this message is addressed, could not help but remember the combination of water and the Spirit in the Genesis creation story, Genesis 1:1-2. As a Pharisee and scholar of the Hebrew Scriptures, this reference would be most apparent to Nicodemus. Jesus establishes a parallel between God’s first creation by means of water and the Holy Spirit, and God’s new birth or new creation in Baptism by the same means. Paul echoes this understanding in his epistles, 2 Corinthians 5:17 and Galatians 6:15, when he writes that those who are in Christ have become a new creation.

Nicodemus the Pharisee, probably was familiar with the Baptism of John. In chapter 1 of the Gospel of John, we learn that the Pharisees sent their representatives to ask John the Baptist the meaning of his Baptism (John 1: 19-28). The Baptist declared that his was a Baptism of repentance for the forgiveness of sins (Mark 1:4, Luke 3:3). John’s ministry was done in obedience to God’s command, and provided the forgiveness of God. As such, John’s Baptism required sincere repentance and genuine faith. That is to say, it was not effective ex opere operato, but faith was a prerequisite of its efficacious operation.

Similarly, we can expect that Nicodemus knew the pronouncements of John the Baptist. John openly had proclaimed that he was not the Christ. He (John) baptized with water for repentance, but the One who was coming after him would be mightier by far and would baptize with fire and the Holy Spirit. Furthermore, upon seeing Jesus, John the Baptist had declared, “Behold the Lamb of God, who takes away the sin of the world!” (John 1: 29). Presumably, Nicodemus had heard of these pronouncements. Surely, as he spoke with Jesus, the Pharisee was making many connections. Did Nicodemus note the connection between the prophecy of Isaiah 53 and the pronouncement of John the Baptist regarding the Lamb of God? Was Nicodemus making the connection between the proclamation of John about One who would baptize with fire and the Holy Spirit, and the Baptism that Jesus was describing with water and the Holy Spirit? The full meaning of this Baptism would not become clear to Nicodemus until after the humiliation and exultation of Christ. But, soon Nicodemus would fully understand the nature of being born of the Spirit through Baptism into the death and resurrection of the Lord Jesus Christ.

Baptism in the New Testament

The New Testament teaches that Christian Baptism is an act of God that gives divine gifts of spiritual grace and power.

Holy Baptism is commanded by Christ:

All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age. (Matt. 28:18-20)

Holy Baptism bears the promise of Christ:

Go into all the world and preach the gospel to all creation. He who has believed and been baptized shall be saved; but he who has disbelieved shall be condemned. (Mark 16:15)

Holy Baptism gives forgiveness of sins and the gift of the Holy Spirit:

Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, as many as the Lord our God will call to Himself.” (Acts 2:38-39)

Holy Baptism joins one to the death and resurrection of Jesus:

Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. (Romans 6:3-4)

Holy Baptism provides circumcision made without hands:

In Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. (Colossians 2:11-12)

Holy Baptism is a washing of regeneration:

But when the kindness of God our Savior and His love for mankind appeared, He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior. (Titus 3:4-6)

Holy Baptism saves you:

The patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. Corresponding to that, baptism now saves you–not the removal of dirt from the flesh, but an appeal to God for a good conscience–through the resurrection of Jesus Christ. (1 Peter 3:20-21)

It is clear from these passages that God has instituted Holy Baptism as a gift of His grace. In Baptism, God is the active agent fulfilling his merciful promises. Through Baptism, God gives the forgiveness of sins and the gift of the Holy Spirit; a joining to the death and resurrection of Jesus, killing the sinful flesh and raising up a new spiritual creature; a circumcision not made with hands, the removal of sin; the washing of regeneration; and the blessing of a good conscience. In short, Holy Baptism saves!

It is Jesus who baptizes, through water and the Holy Spirit, as John the Baptist teaches in Luke 3:16 and John 1:32-33. Baptism is God-at-work. Christ is the active agent. The water plus His Word of command and promise (by virtue of His Holy Spirit) are His means of grace. Because Baptism conveys God’s gifts of grace, we call Baptism “Holy.”

For this reason, to reject Holy Baptism is tantamount to rejecting the salvation of Jesus Christ. Rejection of Baptism is deliberate disobedience of His divine command. This has been the interpretation of the Church across the ages. The next section is a very brief overview of baptismal necessity across the ages.

The Necessity of Baptism Across the Ages

Justin Martyr writes of Holy Baptism in c.151 AD:

Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, “Except ye be born again, ye shall not enter into the kingdom of heaven.” …And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if ye refuse and rebel, the sword shall devour you: for the mouth of the Lord hath spoken it. (Justin Martyr, The First Apology: Chap. LXI–Christian Baptism.)

Tertullian writes of the necessity of Baptism in c.203 AD:

When, however, the prescript is laid down that “without baptism, salvation is attainable by none” (chiefly on the ground of that declaration of the Lord, who says, “Unless one be born of water, he hath not life”), there arise immediately scrupulous, nay rather audacious, doubts on the part of some, “How in accordance with that prescript, salvation is attainable by the apostles, whom–Paul excepted–we do not find baptized in the Lord?” (Tertullian, On Baptism: Chap. XII–Of the Necessity of Baptism to Salvation.)

In c.253 AD, Cyprian of Carthage writes of those martyrs of the faith who die before water baptism:

The case of the catechumens; asking if any one of these, before he is baptized in the Church should be apprehended and slain on confession of the name, whether he would lose the hope of salvation and the reward of confession, because he had not previously been born again of water? …They certainly are not deprived of the sacrament of baptism who are baptized with the most glorious and greatest baptism of blood, concerning which the Lord also said, that He had “another baptism to be baptized with.” But the same Lord declares in the Gospel, that those who are baptized in their own blood, and sanctified by suffering, are perfected, and obtain the grace of the divine promise, when he speaks to the thief believing and confessing in His very passion, and promises that he should be with Himself in paradise. (Cyprian, The Epistles of Cyprian: LXXII, 22.)

Cyril of Jerusalem teaches his catechumens the necessity of Holy Baptism in c.350 AD:

If any man receive not Baptism, he hath not salvation; except only martyrs, who even without the water receive the kingdom. (Cyril of Jerusalem, Catechetical Lectures, III, 10.)

Similarly, Augustine writes of unbaptized martyrs of the faith in the year c.419 AD:

For whatever unbaptized persons die confessing Christ, this confession is of the same efficacy for the remission of sins as if they were washed in the sacred font of baptism. For He who said, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God,” made also an exception in their favor, in that other sentence where He no less absolutely said, “Whosoever shall confess me before men, him will I confess also before my Father which is in heaven.” (Augustine, The City of God, Book XIII, Chap. 7.)

There are many other examples of prominent theologians from the time of the Early Church through the Middle Ages who have maintained that baptism is a necessity. Such was the legacy that was left to the Great Reformer of the Church, Dr. Martin Luther, who in 1529 wrote of the necessity of Holy Baptism in his Large Catechism:

Moreover, it is solemnly and strictly commanded that we must be baptized or we shall not be saved, so that we are not to regard it as an indifferent matter, like putting on a new red coat. It is of the greatest importance that we regard baptism as excellent, glorious, and exalted. …What God institutes and commands cannot be useless. Rather, it is a most precious thing, even though to all appearances it may not be worth a straw. (Luther, The Large Catechism, Fourth Part: Concerning Baptism, 6-8.)

“The one who believes and is baptized will be saved.” This is the simplest way to put it: the power, effect, benefit, fruit, and purpose of baptism is that it saves. For no one is baptized in order to become a prince, but, as the words say, “to be saved.” (Ibid., Concerning Baptism, 24-25.)

The catechism of the Roman Catholic Church, published in 1992, declares the same:

The Lord himself confirms that Baptism is necessary for salvation (John 3:5). He also commands his disciples to proclaim the Gospel to all nations and to baptize them (Matt. 28: 19-20). Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament. The church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are “reborn of water and the Spirit.” God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments. (Catechism of the Catholic Church, VI. The Necessity of Baptism, 1257.)

Conclusions

1. Baptism is necessary. First and of most importance, we believe the direct and literal meaning of the Word of God: Jesus said, “Unless one is born of water and the Spirit he cannot enter into the kingdom of God.” In addition, Baptism is necessary because Jesus has commanded it (Matt. 28: 19-20) and because the Bible declares that it is Christ Himself who baptizes (Mark 1:8). To reject Holy Baptism is tantamount to rejecting the salvation of Jesus Christ. Rejection of Baptism is deliberate disobedience of His divine command.

2. Holy Baptism provides a new, and necessary spiritual birth. Its gifts include: the forgiveness of sin and the gift of the Holy Spirit, being buried and raised with Christ, washing of regeneration and spiritual birth, and being saved. Clearly, these are not the acts of humanity, but the gracious gifts of God. Holy Baptism is not a symbol, a token, or a human declaration; it is a means of God’s grace.

3. Though Baptism is necessary, both Scripture and Church History have offered some special exceptions. For this reason, the Church across the ages has delineated between what may be called normative practice and absolute practice. Though it is normative that the Christian be baptized, it is not absolutely necessary. Though it is normative that persons who come to faith will immediately be baptized, there are exceptions. Early Christians recognized martyrdom as a special exception to the rule of water Baptism. Another exception was for one who had the desire to be baptized, but who was prevented. Some theologians made an exception for infants who died prior to the eighth day, upon which they would have been baptized. Furthermore, it was recognized that there was a special relationship between faith and Holy Baptism. When one received faith, the first act of obedience to God’s Word was to be baptized. Conversely, if one were baptized as an infant, he or she received Christ and salvation, and therefore had received faith.

4. Scripture teaches that faith comes by hearing and hearing by the Word of Christ (Romans 10:17). But, the Word of Christ takes several forms: the incarnate Word (Jesus in Flesh), the written Word (Holy Scripture), the preached Word, the sacramental Word (Baptism and the Lord’s Supper), and where two or more are gathered in His Name. God is present and gives His gifts through each of these means of grace. In this way, we see that faith may come before Baptism or through Baptism. Whenever faith is first given, the Bible teaches that we were dead in our sins (Eph. 2:5, Col. 2:13). We could not choose God (John 15:16) or do anything to get or choose faith. We could not do any work to merit His grace or salvation. We were passive recipients, dead in our sin! So, whether we received God’s gifts of forgiveness, faith, and life as infants or adults, it was God who acted and who alone deserves the credit: not we, ourselves.

5. Some may object that infants cannot choose God or have faith. While it is true that none can choose God including infants, it is not true that infants cannot have faith. Did not John jump in his mother’s womb when the Messiah came to visit (Luke 1:41)? Were not whole households baptized according to the Word of God (Acts 16:15 and 16:33)? Does the Bible not teach that Baptism is a circumcision not made with hands, fulfilling a Jewish celebration that took place on the infant’s 8th day? Does Christ not teach that of such is the Kingdom of Heaven (Matt. 19:14)? Though it is true that faith is required in order to receive the gracious benefits of Baptism, it also is true that the infant receives such grace through Baptism.

High in a desert canyon of Arizona, a perennial spring bubbles to the surface. It is located at approximately 4,100 feet above sea level and is known as Fossil Creek. At its headwaters, this tributary of the Verde (Green) River yields 20,000 gallons per minute; that is 29 million gallons per day! Strangely placed in a desert wilderness, this river of life produces a glorious green habitat for a myriad of plants and animals. It's brilliant, blue waters, deep pools, and spectacular waterfalls make Fossil Creek a water wonderland! In short, this perpetual stream of water is the source of a breathtaking display of life, in the most inhospitable of locals.

Love is from God

In the epistle text before us, the Apostle John teaches us about another source; God is the source of love. This love of God is unlike any human form of love. All human love is tainted with selfishness, personal aggrandizement, and self-indulgence. God’s love is completely different. It is selfless, sacrificial, and unceasing. God’s love is displayed in its fullness in the crucifixion of Jesus Christ, God’s Son. Upon the cross, Christ manifests His love as an atonement for our sins and as the divine gift of eternal life for all who believe in Him.

The love of God in Jesus Christ creates and sustains life. He is the river of life that bubbles up and flows across the parched and lifeless desert of our lives. He is the river of life that washes away our soul-sickness and sin. He is the river of life that perpetually nourishes us, welling up in our souls unto eternal life.

There is more. Just as Fossil Creek transforms its surrounding desert, Jesus Christ transforms us. To have been touched by the river of Jesus is to be loved fully, perfectly, and completely. Regardless of our unworthiness, Jesus loves us! And, His love changes us. Just as Fossil Creek changes the desert into a water-world, the love of Jesus transforms us into children of God.

Born of God

Through our Baptism, we have been washed in the river of Jesus. Through the Sacrament of the Altar, our spiritual thirst is fully satisfied by the body and blood of Christ. Now, the love of Jesus is IN us and has become our source of new and abundant life. Not only are we loved, we have become lovers ourselves.

It is not that God has imposed a new requirement upon us: “You had better love others.” It is instead that God has placed a new heart within us: “You cannot help but love others.” We are new in Christ Jesus. We are newly born as children of God who display in our lives the love of Christ that we ourselves have received. When we live in love, we are representatives of Jesus. We re-present Him with our lives of forgiveness, mercy, kindness, and service. We cannot help but do such things because of who we have become. We are children of God who cannot help but do what pleases our Lord. It is He who is in us and His love that moves us.

The river of Christ is running through our hearts. Therefore, let us resolve to lift up our heads this new year and see the sorrows, suffering, and insufficiency of those around us. As members of the body of Christ, let us determine to be the heart and hands of Jesus. By His grace, may we extend the Kingdom of God beyond ourselves. The river of Christ flows in our hearts and there is a thirsty world all around us. Let’s offer them a drink!

Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God.

Phillips Brooks was the Episcopal rector of Holy Trinity Church, Philadelphia, Pennsylvania. Even as a young pastor, he was already renowned for his powerful preaching. Loved by young and old alike, this six-foot-six giant was equally at home standing among the adults or playing with the children.

One December day in 1868, Brooks decided to do something special for the Children’s Christmas Program. He would write a carol based upon his visit to Jerusalem and Bethlehem three years before. So it was that Brooks came to write the lovely carol that we know today, O Little Town of Bethlehem. He gave the lyrics to the church organist, Louis Redner, who wrote the tune in the nick of time. On Christmas Eve, Redner received his musical inspiration and on Christmas morning, he taught the children the new hymn. The first time that the stirring carol was heard was on Christmas Day, 1868.

The words were simple to sing, chosen for children’s voices, but their meaning was profound. For example, here is one line that is filled with meaning:

The hopes and fears of all the years are met in thee tonight.

Hopes

How are the hopes of all the years met in Jesus? Perhaps, the most obvious hope of every human heart is for peace. We long for peace: peace of mind, peace in our homes, peace on earth. The glory of the Babe of Bethlehem is that He grows up to be the Crucified and Resurrected Son of God who establishes peace. Jesus is the Prince of Peace who makes peace between God and humanity and creates peace among all people. There is unity across the one, holy, catholic, and apostolic church because we who are joined by faith to Jesus are joined by Jesus to one another.

Perhaps, the universal hope of all human beings is simply for enough. We hope for enough food to fill us, enough clothing to cover us, enough home to shelter us, and enough money to provide for us. God knows our needs and He knows them intimately. This is true because God has lived among us, not as one in opulence but as one of lowly birth. As a child, the holy One was laid in a manger. As an adult, the Messiah was stripped of His possessions. God knows our needs personally, and He has promised that He will provide for us more than enough. He is able to do exceedingly, abundantly more than we can ask or even think.

Perhaps, the deepest hope of the human heart is to be loved. How wonderful that the Stranger in the Manger is God in flesh, come to love us. God makes the perfect display of His limitless love for us in the lowly infant who grows to become the Suffering Servant. Such is the love of God for us that He will spend the blood of His Son to save the soul of a slave, like you and me. We are loved by God; this fact is proven by His incarnation, His crucifixion, His resurrection, and most especially by His adoption. He has adopted us! We are the adopted and beloved children of God by grace through faith in Jesus Christ. With His love in our hearts, we become those who love each other.

Fears

How are the fears of all the years met in Jesus? Jesus meets our fears and destroys their power. Jesus meets our deepest and most pervasive fear, the fear of judgment. Sin tempts us and its memory torments us. We stand accused before God as sinful, shameful creatures. We are deserving of His punishment for what we have thought and said and done. What can stop God’s judgment? What can conquer our sinful nature and sinful actions? What can remove our shame? Jesus has done all of this. Jesus has conducted the great exchange by taking our sins and shame upon Himself and exchanging them for His righteousness and holiness.

Jesus meets our fear of loneliness. We were created by God to be in a nuclear family, in a church family, and in the human family. One of the worst tortures imaginable is to separate a person from others, to place him or her in solitary confinement. But, Jesus has promised that He will never abandon us. He will never leave us nor forsake us (Hebrews 13:5). He will be with us always, even to the end of the age (Matthew 28:20). In life and even in death, we will never be alone because Jesus will be with us.

Jesus meets our final fear, the fear of death. The declarations of Jesus concerning death are powerful promises indeed. “I am the resurrection and the life; he who believes in Me will live even if he dies, and everyone who lives and believers in Me will never die” (John 11:25-26). How can we trust such a grandiose claim? We believe the Word of Jesus because He has conquered death. He was crucified and rose on the third day. Jesus has destroyed the power of death and opened the Kingdom of Heaven to all believers. We no longer fear death because we know that to be absent from the body is to be present with the Lord (2 Cor. 5:8). Neither life nor death, nor any created thing, will be able to separate us from the love of God in Christ Jesus (Romans 8:38-39).

Almost 150 years after it was first written, the precious Christmas Carol, O Little Town of Bethlehem, is still true. Of course it is; it will be true forever. The hopes and fears of all the years are met in Jesus. The hopes of all are met in Him and are fulfilled. The fears of all are met in Him and are destroyed. This holy season, whether you are a child or an adult, this Christmas hymn will remind you of a wondrous truth about the birth of the Son of God:

O little town of Bethlehem, How still we see thee lie!
Above thy deep and dreamless sleep the silent stars go by;
Yet in thy dark streets shineth the everlasting Light;
The hopes and fears of all the years are met in Thee tonight!

For almost 200 years, voices in the church had been clamoring for religious reform. John Wycliffe (1320 c.-1384), seminary professor and Bible translator, opposed the opulent wealth of the clergy and called for them to give up their property. His conflict with the church continued even after his death. Wycliffe was posthumously declared a heretic; his remains were exhumed from sacred ground and burned. John Huss (1373-1415), university professor and priest, cried out against the church’s sale of indulgences. He was burned at the stake. Girolamo Savonarola (1452-1498), Dominican friar and preacher, also denounced the corruption of the church. When he was summoned to Rome by the Pope, Savonarola refused. After excommunication, he was hanged and burned. These were the predecessor voices to the Reformation. They denounced the church’s practices and criticized the church’s leaders. They condemned ecclesiastical exorbitance and the sale of indulgences. They supported Scriptural authority and Biblical translation into the vernacular. But, these faithful voices were muted and muzzled by ecclesiastical hierarchs, regional nobility, and the momentum of cultural tradition.

On October 31st, 1517, a new voice rang out. It was clear and strong, scriptural and specific. It articulated a list of grievances with the church, 95 Theses for debate. Throughout the country and across the continent, Dr. Martin Luther’s Theses denounced the impious practices of a sinful church. Luther abhorred the indulgence industry that terrorized God’s children with the fires of purgatory until they paid the church for the release of their souls. He railed against the false theology that claimed that the sacrifice of Christ and the benefits of the Cross could be purchased with money. He vilified those who used their churchly positions to defraud the poor and deceive the biblically uneducated. With the posting of his 95 Theses on the Wittenberg Church door, Luther began a career that would last almost 40 years, as the great reformer of the Christian church.

There are many things for which Luther is famous and many positive results of the Reformation. For the sake of brevity, let us focus on three. Luther taught that:

We are justified by grace through faith in Jesus Christ, apart from any works of our own. All of the work that is necessary for salvation has been accomplished by Jesus Christ on the Cross and there is nothing that should be or can be added to it. There is nothing lacking in His all-sufficient work of atonement. By faith in Christ, God conducts “the great exchange.” God imputes to Christ all of our sin; God imputes to us the complete righteousness of Christ.

Every baptized believer is a member of the priesthood of all believers. As such, we each have a holy vocation or calling. The first vocation of every believer is faith. This is our first and greatest calling. But, God has not only called us to Himself, He has placed us in the world. There, we have multiple vocations. Luther spoke of three institutions: 1) the pastoral office or holy orders, 2) the household or family, and 3) society or civil government. A pastor is given a vocation from God, but so are a father, mother, sister, brother, husband and wife. These are holy vocations too. They are established by God and lived out through God. A third holy vocation involves servants and maids, builders and workers, judges and mayors. God has established and blesses these vocations as well. Instead of our faith removing us from the world, Luther proclaimed that our faith places us in the world, as the hands and heart of Christ.

The Holy Bible is God’s true and living Word, a personal Word to each one of us. It tells the story of God’s love and the truth of our disobedience. Most especially, it declares the forgiveness of sins and the promise of eternal life to all believers through the life, death, and resurrection of Jesus Christ. God desires that none should perish, but that all should come to the saving knowledge of Jesus Christ. For this reason, the Bible should be available to all people in a language that they can understand. God’s Word is inspired, infallible, and inerrant, and the highest authority in all matters of faith and life.

500th Anniversary of the Reformation

October 31, 2017 will mark the 500th Anniversary of Luther’s posting of the 95 Theses. We are grateful to God and to His faithful servant, Martin Luther, for reforming the church according to the teachings of the Holy Scriptures. Surely, every AALC pastor and congregation will be mindful of the significance of this celebration throughout the year. However, October 31st, Reformation Day and November 1st, All Saints’ Day, will be days of extraordinary thanksgiving and celebration!

The AALC has planned special festivities for the 500th Anniversary of the Reformation. Every pastor and every congregational member of our church body is invited! We will hold a two-day Festival Celebration: Tuesday, October 31st and Wednesday, November 1st, 2017. The event will take place at Grace Lutheran Church in Deephaven, Minnesota. Pr. Dan Sollie and the people of Grace Lutheran Church will host the event!

Though our plans are not fully formulated, this is the beginning of what we have in mind:

• Each day will begin with Coffee and Fellowship from 9:00-9:30 AM.
• Beginning at 9:30 AM, we will have two presentations.
• A luncheon will be provided.
• In the early afternoon, a third presentation will be given.
• (The first day, the presentations will focus on justification, the ministry, and the church. The second day, the presentations will focus on the beginning of the Christian life, living the Christian life, and the completion of the Christian life.)
• During the middle and late afternoon, folks will have free time to socialize or visit area locations.
• A choir practice will be held at 2:00 PM to prepare for the evening worship.
• (Pr. Eric Ishimaru will be our Choir Master. Special music is being selected and will be sent to every AALC congregation and choir. Any and all choristers are welcome to attend, rehearse, and sing with the Association Choir!)
• A Special Entertainment Surprise is being planned! Also, a Commemorative Gift will be given to every participant!
• Each evening will conclude with a Service of Worship at 7:00 PM, featuring a Brass Ensemble, the Association Choir, and your favorite Lutheran hymns.

Our hope is that this will be one of the largest gatherings of The AALC in all of its history. Information about registration, overnight accommodations, and cost soon will be forthcoming!

Make plans now to attend! Registration will be limited to the first 330 people!

In the Book of Deuteronomy, it is recorded that God required three pilgrimage festivals. The first was the Feast of Unleavened Bread. We know this festival as Passover. It was God’s will that the Crucifixion and Resurrection of Jesus would take place during the observance of Passover. The second festival was the Feast of Weeks. It took place 50 days later (a week of weeks). God ordained that the Christian festival of Pentecost would correspond with the Feast of Weeks.The final festival was called the Feast of Booths. It took place at the end of the harvest season. Our Thanksgiving celebration, or the German Erntedankfest, corresponds with this autumn harvest celebration.

On Sunday, May 15, 2016, we celebrate the Christian festival of Pentecost. This is a glorious day of celebration for the Christian Church. But, you may not have known that it was the Jewish Feast of Weeks long before it was celebrated as the Christian Pentecost. Perhaps, if we understand why the Jews first observed the Feast of Weeks, our own Christian festival will gain even greater significance.

The Feast of Weeks was a celebration of the harvest. The Law commanded that a freewill cereal offering be made in the form of two loaves of bread (Leviticus 23:17). The Law also commanded that all persons should rejoice: men and women, sons and daughters, servants and masters, foreigners and mourners (Deuteronomy 16:11). On this day, there was to be no work for anyone.

By the time of the first century A.D., the Feast of Weeks (Shabuot), had begun to include another element of celebration, the commemoration of God’s gift of the Ten Commandments. On Sinai, God had revealed His glory to Moses and His chosen people. Through the Law, which He had engraved with His own finger, He joined Himself to the people in covenant. Shabuot worship included the reading of the Commandments. Also, it included reading the Book of Ruth, the story of the Moabitess. This story was chosen not only because it took place during the time of the harvest, but especially because it emphasized God’s blessing upon all the nations. Ruth, the foreigner, became the great-grandmother of King David. God’s message was a word of grace for all people, Jew and Gentile alike.

We can scarcely imagine the fervor and excitement of God’s people during the Feast of Weeks. This is true especially in David’s City, Jerusalem. Servants and masters, men and women, Levites and foreigners, all were freed from work and commanded to make pilgrimage to keep the feast. God’s people, recipients of God’s covenants and Commandments, were feasting on the harvest of God’s land! The account of the Acts of the Apostles sets just such a scene for the location of Simon Peter’s first Christian sermon and the birth of the Christian Church (Acts 2:5-11).

For the young Christian community, the Pentecost gift of the Holy Spirit was the perfect fulfillment of the Jewish Feast of Weeks. Before, God had shown forth His glory in a burning bush; now tongues of holy fire rested on the disciples themselves. Before, God had engraved His Law on tablets of stone; now the Law of God was written by the Holy Spirit on hearts of flesh. Before, God’s people had gathered to praise God for the ingathering of new grain; now the infant Church rejoiced in the harvest of new believers from every corner of the world. Before, God had commanded that they offer loaves of bread in their thanksgiving; now God commanded that they take a loaf and a cup and by faith and the holy Word, receive the true body and true blood of their Savior Jesus Christ.

The Feast of Weeks was composed of several important ingredients: a fiery bush, Commandments of stone, a spring harvest, two loaves, and a multi-cultural anniversary. But, 50 days after the death and resurrection of Jesus Christ, God transformed the ancient observance into a miraculous, new celebration. The one, holy, Christian and apostolic Church was born of tongues of fire, heart-felt commandments, the body and blood of Christ, and a sermon that yielded a harvest of faith in the lives of people from around the world! The new believers were so excited that some people thought that they were drunk. Through laughter and joy they explained that this was just as God had promised. God has poured out His Spirit upon all humankind. “And it shall be that everyone who calls on the Name of the Lord will be saved.” (Acts 2:21)

Happy Pentecost!

After Peter’s famous confession at Caesarea Philippi, Jesus shocked His disciples with an unexpected announcement:

The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day. (Luke 9:22)

In spite of the protests of Peter, Jesus set His face for Jerusalem. His passion, crucifixion, and death stood before Him. In preparation for His sacrifice, Jesus went up on a mountain to pray. He took with Him Peter, James and John. While Jesus prayed, His appearance was transformed.

Luke explains that, “[T]he appearance of His face changed, and His clothes became dazzling white” (Luke 9:29). In Greek, this is the language used to describe lightning. Jesus became radiant. But unlike lightning, His brightness was not for an instant only. It was sustained. His glory-brightness radiated so that His face and even His clothing shone like lightning.

EAVESDROPPING ON HEAVEN

Suddenly, the disciples saw two men standing with the Lord: Moses and Elijah. What is more, the disciples overheard a heavenly conversation. The glowing figures were discussing God’s eternal plan to rescue and redeem humanity.

They appeared in glory and were speaking of His death, which He was about to accomplish in Jerusalem. (Luke 9:31)

Please notice the word “death.” Some translators use the word “departure,” others use the word “death.” Both translations miss the mark. The Greek word used in this sentence is “exodus.” This word gives the passage a great depth of meaning and should be translated exactly.

They appeared in glory and were speaking of His exodus (έξοδον), which He was about to accomplish in Jerusalem. (Luke 9:31)

Jesus was about to accomplish a New Exodus! It would be parallel to the first Exodus, but ever superior and supernal in comparison. The first Exodus required lamb’s blood on the doorposts so that the Angel of Death would pass-over, the second required the blood of the Lamb of God so that the redeemed would live forever. The first Exodus established a Passover meal, the second provided a Lord’s Supper in which the bread and cup would become the True Body and Blood of Jesus Christ. The first Exodus delivered God’s people from Egyptian slavery, the second delivered believers from eternal bondage to sin, death, and the devil. The first Exodus gave God’s people passage through the Red Sea into the Promised Land, the second gave God’s people passage through the waters of Holy Baptism into the Family of God.

Today, Jesus Christ has accomplished the New Exodus for us. The suffering that He planned, the death that he prophesied, the resurrection that He proclaimed, and the forgiveness and eternal life that He promised, all have been completed. His glorious work of salvation is finished!

After His resurrection, Jesus visited His disciples in the Upper Room:

Then He opened their minds to understand the Scriptures, and He said to them, “Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all nations, beginning from Jerusalem. You are witnesses of these things.” (Luke 24:45-48)

We are children of the New Exodus, rescued by God’s mighty Hand and the Blood of the Lamb. By grace through faith in the Cross and Resurrection of Jesus Christ, we have been delivered out of slavery, death, and the kingdom of darkness, into freedom, life, and the kingdom of His glorious light!

Hallulujah! Christ has Risen!! He has Risen Indeed!!!