October 27/28, 2001
Reformation Weekend

IT'S STILL (and always) ALL ABOUT JESUS!

Romans 3:[19] Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. [20] Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin. [21] But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. [22] This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, [23] for all have sinned and fall short of the glory of God, [24] and are justified freely by his grace through the redemption that came by Christ Jesus. [25] God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished-- [26] he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus. [27] Where, then, is boasting? It is excluded. On what principle? On that of observing the law? No, but on that of faith. [28] For we maintain that a man is justified by faith apart from observing the law.

In the name of the Father, and of the Son, X and of the Holy Spirit. Amen.

Johan Tetzel, Dominican priest, Doctor of theology and preacher of indulgences unintentionally brought it to the fore. The Catholic Encyclopedia online says this about Tetzel, indulgences, and Luther in part.

It was while (Tetzel was) preaching at Jüterbog, a small town outside of Saxony, not far from Wittenberg (where the indulgences were not allowed to be preached), that Luther . . . after much hesitation nailed the ninety-five theses on indulgences on the castle church door at Wittenberg, 31 October 1517.

What is an indulgence? Again, The Catholic Encyclopedia defines it as:

The extra-sacramental remission of the temporal punishment due, in God's justice, to sin that has been forgiven, which remission is granted by the Church in the exercise of the power of the keys, through the application of the superabundant merits of Christ and of the saints, and for some just and reasonable motive.

Popularly the idea of indulgences is epitomized, and not altogether unfairly, in the little ditty:

When the coin in the coffer rings;

The soul out of purgatory springs.

Although Luther did not intend his outrage and refusal to knuckle under to Pope Leo the X to tear the Western Church part it did, but the issue was not Luther - it was and still is all about Jesus Christ.

When his followers began to be called Lutherans he was at first adamant that they absolutely reject that title. He wrote in his "Sincere Admonition to All Christians:"

"In the first place, I ask that men make no reference to my name; let them call themselves Christians, not Lutherans. What is Luther? After all, the teaching is not mine. Neither was I crucified for anyone. ... How then should I - poor stinking maggot-fodder that I am - come to have men call the children of Christ by my wretched name? Not so my dear friends; let us abolish party names and call ourselves Christians, after him whose teaching we hold. I neither am nor want to be anyone's master. I hold, together with the universal church, the one universal teaching of Christ, who is our only master."

Shortly later, however he wrote:

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, lest with him you discard also his teaching, which you nevertheless recognize as Christ's teaching. You should rather say: 'Whether Luther is a rascal or a saint I do not care; his teaching is not his but Christ's." … The person you can forget, but the teaching you must confess.

And the teaching? As St. Paul says:

This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, [23] for all have sinned and fall short of the glory of God, [24] and are justified freely by his grace through the redemption that came by Christ Jesus

Or perhaps we ought to let brother Martian speak again. In the Smalcald Articles of 1536

What I have hitherto and constantly taught concerning this I know not how to change in the least, namely, that by faith, as St. Peter says, we acquire a new and clean heart, and God will and does account us entirely righteous and holy for the sake of Christ, our Mediator. And although sin in the flesh has not yet been altogether removed or become dead, yet He will not punish or remember it. And such faith, renewal, and forgiveness of sins is followed by good works. And what there is still sinful or imperfect also in them shall not be accounted as sin or defect, even (and that, too) for Christ's sake; but the entire man, both as to his person and his works, is to be called and to be righteous and holy from pure grace and mercy, shed upon us (unfolded) and spread over us in Christ

So you see, as it was in the days of St. Paul, so it was in the day of blessed Martin Luther.

The root and true controversy in the church, whatever the presenting controversy/issue, is always about Jesus Christ and Him crucified.

Let me illustrate:

Back in the early 70's our Synod was torn by controversy over whether the Bible was truly God's Word or whether it merely contained God's Word.

  • A Seminary was closed over this issue.

  • Pastors resigned their calls,

  • parishes left the Synod.

But that was only the presenting problem.

The real problem had to do with Jesus Christ. Could his words, and the words about him in the Bible be believed? Could one literally like Sts. Paul and Peter stake one's life on what was written about Christ?

Despite the ridicule of many other churches that have virtually abandoned the faith our synod stood firm

And so today as well. New questions, new ways of subtly subverting the Gospel arise.

  • Is it contrary to Scripture for a congregation, pastor or even a District president to participate in a worship service with those who deny fundamental doctrines of the Christian faith or perhaps are not Christians at all?

  • Is it appropriate to "cross one's fingers" and ignore your church's teachings on Holy Communion - it is the true body and Blood of Christ given and shed for the forgiveness of sins or not?

  • It is appropriate to practice open communion when such practice offends the historic practice of the Christian Church of 2,000 years and that of Holy Scriptures?

  • Is the pastoral office to be at the mercy of opinion polls and focus groups or is it of God and as Paul writes to Timothy:

The elders who direct the affairs of the church well are worthy of double honor, especially those whose work in preaching and teaching.

Or, vice versa as Peter writes

To the elders among you, I appeal as a fellow elder, a witness of Christ's sufferings and one who also will share in the glory to be revealed: [2] Be shepherds of God's flock that is under your care, serving as overseers--not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; [3] not lording it over those entrusted to you, but being examples to the flock.

You see, the issue in Luther's day was not really indulgences - that was a symptom of a greater problem.

The underlying issue was Jesus Christ -

And so today as well - it's still and always about Jesus Christ.

St. Paul says it well in our text for today.

The law for all of its beauty and impartiality and importance - the law ultimately fails to offer and comfort or consolation - it always accuses

For all have sinned and fall short of the glory of God.

But the Gospel - the good news of Jesus Christ that

righteousness from God comes through faith in Jesus Christ to all who believe.

Is the heart of what it's all about.

And anything - anything - anything that takes/denies/robs Christ of the honor due him - anything that confuses this teaching is to be rejected.

IT'S STILL (and always) ALL ABOUT JESUS! Whatever controversies arise -

  • Islam, economy, teenage pregnancies,
  • divorce and remarriage, financial responsibility,
  • abortion, birth control, vocation, occupation,
  • child rearing, race relations, war, peace,
  • interpretation of difficult Biblical passages,
  • hymnody, worship forms, church government,
  • mental health, housing, abuse, technology,
  • medicine, sex, celibacy, parent child relationships,
  • interfaith marriages, sex before marriage,
  • forgiveness and reconciliation
  • forgivable or unforgivable sins
  • and whatever other topics you might name.

It's still and always all about Jesus Christ - for the Christian, faithful to the Reformation and the Bible there is one question that overrides all others

  • How does this issue (whatever it is) deny, impact, or honor my Lord Jesus Christ?
  • How will a decision on this issue support or honor Jesus Christ?
  • How shall my action/words honor my Lord Jesus Christ?

In closing let me read one fairly short quote from Luther which speaks to our theme.

Everything depends on the article of Christ, and everything is involved in it. Whoever has this article has everything; and Christians must engage in the severest conflict on its behalf and must forever strive and struggle to remain loyal to it. Hence Christ and the Apostles, not without cause, everywhere urges it. For although Scripture is the basis also for the other articles (for instance, for Christ's birth by Mary, a pure virgin), yet it does not so strongly emphasize these . . . but simply says . . . "born of a woman." But he does exhaustively state that we obtain grace and salvation from God, not through works and the Law but only through this mediator, Christ.

May we all learn to understand the Holy Scripture this way and believe it.

Amen.

 

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