Category Archives: Quotes

Christianity and Piety

Other doctrines outside of the Gospel, like the books of the heathen masters, insist that the people should through them become good; again, the legends of the saints especially insist that the people are to live as the saints lived. To make good people does not belong to the Gospel, for it only makes Christians. It takes much more to be a Christian than to be pious. A person can easily be pious, but not a Christian. A Christian knows nothing to say about his piety, for he finds in himself nothing good or pious. If he is to be pious, he must look for a different piety, a piety in some one else.

To this end Christ is presented to us as an inexhaustible fountain, who at all times overflows with pure goodness and grace. And for such goodness and kindness he accepts nothing, except that the good people, who acknowledge such kindness and grace, thank him for it, praise and love him, although others despise him for it. This is what he reaps from it. So one is not called a Christian because he does much, but because he receives something from Christ, draws from him and lets Christ only give to him. If one no longer receives anything from Christ, he is no longer a Christian, so that the name Christian continues to be based only on receiving, and not on giving and doing, and he receives nothing from any one except from Christ alone. If you look at what you do, you have already lost the Christian name. It is indeed true, that we are to do good works, help, advise and give to others; but no one is called a Christian by reason of that, nor is he on that account a Christian.

Therefore, if you wish to consider the word in its true meaning, you must identify a Christian by the fact that he only receives something from Christ, and has Christ within him; for this is what the word properly means. Just as a person is called “white,” because of his white color, black because of his dark color, large because of his size. So also one is called a “Christian” because of Christ, who dwells in him and from whom he receives his blessings. So, if one is called a Christian because of Christ, he is certainly then not called a Christian because of his works. From this it also follows that no one is called a Christian by reason of his good works. If this be true, as it undoubtedly is, then it must follow that our orders and sects do not belong under the Christian name, and they do not develop Christians.

Therefore they are deceivers, who preach or teach in the church, and occupy themselves with commandments, works and statutes, that accomplish nothing. Although they pretend to be Christians, nevertheless they still, under this name, attempt to burden and torment us with their commands and works. By reason of my works I may well be called one who fasts, one who prays, or a pilgrim, but not a Christian. If you were to weave all your works together, and add to them all the works of others, you would still not have Christ, and from these things you could not be called a Christian. Christ is something different and higher than law and the commandments of men. He is the Son of God, who is ready alone to give and not to receive. If I am so wise as to take what he offers, I have him, and if I have him I am then justly called a Christian. Thus you have the distinction as to what a Christian is and what Christ is.

Martin Luther, First Church Postil for Trinity 24 (Matthew 9:18-26)

Advertisements

Faith in Christ Alone is God’s Thunderclap

“Jesus answered them, ‘This is the work of God, that you believe in him whom he has sent.'” (John 6:29 ESV)

All Holy Scripture is in agreement with this true service of God, which is indeed grounded in Holy Scripture. Therefore if you want to serve God, bear in mind that you must believe in Him whom the Father sent. If you want to know how to obtain God’s grace and how to approach God, how to render satisfaction for your sin, and how to escape death, then this is truly God’s will and true service, that you believe in Christ. The text deals with the work that we are to perform, namely, to believe. Faith is a work that man must do, and yet it is also called the work of God; for this is the true existence, work, life, and merit with which God desires to be honored and served. If there is no faith, God accepts nothing as service rendered to Him. Here we have the answer to the question: What is the real service of God? It is the doctrine of faith in Christ. Later Christ tells us about the origin of faith—for no one possesses faith of himself—when He says (John 6:44): “No one can come to Me unless the Father draws him.” And again (John 6:65): “No one can believe in Me unless it is granted him by the Father.” For faith is a divine work which God demands of us; but at the same time He Himself must implant it in us, for we cannot believe by ourselves.

Here we see the glory of this precious verse, which, like a thunderclap, lays low all wisdom and righteousness, every commandment and ordinance, even the very Law of Moses, and all work-righteousness. It spreads another work before us, far beyond us and above us. For Christ, whom the Father sent, is not my fasting, praying, waking, and toiling. No, my fasting is a work which has its source in me. Waking is also a work of my head and my eyes. Likewise the giving of alms, toiling, and whatever man is able to do with his body, his life, and his soul—all this is our work, emanating from us and not from without. But where is Christ to be found in this? Christ is not our mouth, head, belly, eyes, hands, body, or soul; nor is He any other part of man. He is a Being entirely different from us, just as the sun is not my eye, my tongue, or my belly, but an altogether different being. My eyes can wake; but, for all that, I do not feel or perceive Christ. Furthermore, though I see with my eyes, I still do not behold Christ. He does not want to be grasped by our thoughts and reason. Thus faith is not our work; for I am drawn to Christ, whom I neither feel nor see.

Martin Luther, Exposition on the Gospel of St. John, Luther’s Works Vol. 23, page 23

To Love Is To Help It Become What It Is

To love the Church, then, is to help it become what it is. The first axiom of classical Greek wisdom is “Know yourself.” The second is, “Become what you are.” When St. Paul speaks of a Church without spot or wrinkle, therefore, he is not speaking of a different Church than the one with which we are so restlessly dissatisfied. No, he is speaking of this Church becoming what in reality it is. This does not mean that the whole of past and present Christianity will finally be vindicated and presented as the Bride of Christ, “holy and without blemish.” We know there are tares among the wheat, but we are also warned by our Lord not to embark upon a premature and presumptuous effort to sort out the one from the other. That will be done in due time. For now, and until he comes in glory, our task is to love. And to love means to assist in the actualizing of possibilities perceived by faith.

…..

Too often movements for change fail not for lack of analysis, nor for lack of commitment, but for lack of love. And when movements that are without love do succeed, their success is often a greater wrong than the wrong they set out to correct. Whom you would change – lastingly, and for the good – you must first love.

Richard John Neuhaus, Freedom for Ministry, pages 15-16

RJN

Salt, Light, Discipleship, and Good Works

The call of Jesus had been a call to ministry: “I will make you fishers of men” (Matthew 4:19). The Beatitudes picture the disciple both as receiving from God in pure passivity and as caught up into the motion of the God who acts and the Messiah who gives. The beggar can only receive, but he does receive; and the mercy which he receives makes him merciful. The peace which God gives him makes him a peacemaker. Men molded by the Messiah act in the world, so vigorously and so decisively that the world persecutes them for it.

In the metaphor of salt and light Jesus makes plain to His disciples how inseparable discipleship and activity are, how impossible any thought of a quietistic and contemplative discipleship is (Matthew 5:13-16). The disciples are salt and light by virtue of what the call of Jesus has given them and what the word of Jesus is giving them. They need not trouble themselves about how they may become salt and light, any more than a city set on a hilltop need concern itself about becoming conspicuous. Where they are and what they are, the fact that they are with Jesus and in communion with the Messiah, gives them inevitably a function which is as universal as the authority of the Messiah; they are the salt of the whole earth and the light of the whole world.

Both salt and light are, of course, thought of as having a salutary effect upon their surroundings. Salt seasons and preserves, and light dispels darkness and makes a man’s goings and comings certain and secure. But what Jesus is stressing in the metaphors is the fact that in salt and light nature and function are one; salt salts because it is salt, and light illumines because it is light. Salt which no longer salts has ceased to be salt. the disciple who ceases to minister has forfeited his existence as disciple and has destroyed himself. He has, by forgoing activity, disrupted his communion with the Christ; and there is no second way to saltness. A man can be light only by his communion with the Christ, and he can remain light only by shining.

The disciple is salt and light by faith; and faith is not chemical process but a personal relationship and therefore involves responsibility and obedience. The disciple cannot make himself light, but he can obscure his light. He cannot make himself salt, but he can in irresponsible disobedience frustrate his saltness. Jesus therefore implants with faith that holy fear which makes a man work in awe and trembling, lest he should have received the grace of God to no purpose. Again Jesus centers the disciple’s life squarely in God and puts it under the tension of the approaching end of days. The disciples live and work as sons of God, and they so live and work that God may at the last, when all false works are judged and all false glories have been erased, be glorified by all – be known as God, acknowledged as God, adored as God by His redeemed creation. (Matthew 5:16; cf. Philippians 2:11)

Martin Franzmann, “Follow Me: Discipleship According to Matthew”, pages 41-42

What Does It Mean to Preach Christ?

What does it mean to “preach Christ”? Some believe that Christ is preached when presented as a model in a holy manner of life and in good works; the sum of Christian doctrine is proclaimed when people are told, “Walk in the way that Christ has walked, then you come to heaven.” But to preach Christ is to say something entirely different. To preach Christ is to teach and to inculcate that salvation in Him alone and in such a way that human works are not considered. Paul preaches Christ in this way. He says: “For we hold that one is justified by faith apart from works of the law.”[1] And he calls out a warning to the Galatians: “You are severed from Christ, you who would be justified by the law; you have fallen away from grace.”[2] Thus one only preaches Christ who teaches that we are justified and saved by grace for Christ’s sake through faith, and that salvation is not placed in a thousandth part on the works of man, nor on the works through which we follow Christ. As soon as someone teaches that one attains salvation through his own works, Christ is no longer preached but denied and blasphemed. Luther comes to this point when he defends his translation of Romans 3:28 against the upset Papists. He says: “Are we to deny Paul’s word on account of such ‘offense,’ or stop speaking out freely about faith? Land, St. Paul and I want to give such offense; we preach so strongly against works and insist on faith alone, for no other reason than that the people may be offended, stumble, and fall, in order that they may learn to know that they are not saved by their good works but only by Christ’s death and resurrection… What a fine, constructive, and inoffensive doctrine that would be, if people were taught that they could be saved by works, as well as faith! That would be as much as to say that it is not Christ’s death alone that takes away our sins, but that our works too have something to do with it. That would be a fine honoring of Christ’s death, to say that it is helped by our works, and that whatever it does our works can do too—so that we are his equal in strength and goodness! This is the very devil; he can never quit abusing the blood of Christ.” (“On Translating: An Open Letter”, Luther’s Works 35:196-197)

Franz Pieper, “The Practical Importance of the Proper Distinction of Law and Gospel”, 1895 Kansas District Convention Address

[1] Romans 3:28.
[2] Galatians 5:4.

Who Is A Christian?

Who is a Christian? Rationalists describe a Christian like this: A Christian is a man who strives to be virtuous, to live according to his reason, or to live honestly according to the rules of “the great virtuous teacher”. A papist, upon questioning, would define a Christian as follows: A Christian is a man who submits himself to the Pope’s rule and who conforms himself to ecclesiastical arrangement. And there might well be among Lutherans here and there those who describe a Christian this way: A Christian is a man who goes to Church, and from time to time to the sacrament, pays his contributions, and is concerned with an honest manner of life before the world. — These are, however, descriptions which are partly quite false, partly do not give a clearly visible essence of a Christian. We say on the basis of Scripture: A Christian is a man who is convinced through the working of the Holy Spirit of two things: 1. of the fact that he is a sinner worthy of condemnation before God, and 2. of the fact that God forgives all his sins for Christ’s sake; i.e., a Christian is a man who knows to distinguish Law and Gospel. He lets the Law come into play; he lets his sin be revealed by the Law. He does not say: There is no serious intent with the demands and threats of the Law. No, he leaves the demands of the Law as they are. He admits not only with words, but also in his heart: I am a sinner worthy of condemnation. Through the law comes to him knowledge of his sin and worthiness of condemnation. But he lets the Law remain in this area. The question of how he is saved can only be answered by the Gospel. He believes that God absolves him in the Gospel of the sins He has revealed to him by the Law. He recognizes the Law as the Word of God; but he also knows that God has yet another word, the Gospel, and that all poor sinners should hear this other Word and from it gain the confidence that their sins are forgiven them. Thus a Christian is a man who lets both Law and Gospel take effect in themselves, but also knows how to separate both of them. Where this does not happen, then there is also no Christianity.

Franz Pieper, “The Practical Importance of the Proper Distinction of Law and Gospel”, 1895 Kansas District Convention Address

The Gospel > Any Earthly Thing

For when I compare my life with the Law I see and experience always the contrary of what the Law enjoins. I shall entrust to God my body and soul, and love him with my whole heart; yet, I would rather have a dollar in my chest than ten gods in my heart, and I am happier when I know how to make ten dollars, than when I hear the whole Gospel. Let a prince give a person a castle or several thousand dollars, what a jumping and rejoicing it creates! On the other hand, let a person be baptized or receive the communion which is a heavenly, eternal treasure, there is not one-tenth as much rejoicing. Thus we are by nature; there is none who so heartily rejoices over God’s gifts and grace as over money and earthly possessions; what does that mean but that we do not love God as we ought? For if we trusted and loved him, we would rejoice more that he gave us the sense of sight than if we possessed the wold world. And the word of consolation he speaks to me through the Gospel ought to give me higher joy than the favor, money, wealth, and honor of the whole world. But that it is not so and ten thousand dollars can make people happier than all the grace and possessions of God, proves what kind of fruit we are, and what a distressing and horrible fall it is in which we lie. And yet we would not see nor realize it, if it were not revealed to us through the Law, and we would have to remain forever in it and be lost, if we were not again helped out of it through Christ. Therefore the Law and the Gospel are given to the end that we may learn to know both how guilty we are and to what we should again return.

Martin Luther, Second Church Postil for the Eighteenth Sunday after Trinity (Matthew 22:34-46)

Kurt Marquart on Preaching Law and Gospel

Lest I be misunderstood, let me make some things very clear. I am not advocating that we as truly evangelical preachers should imitate Calvinism or so-called “Evangelicalism”. The main use of the law is that which shows us our sin. And the Gospel, not the Law in any of its uses, must predominate in our preaching. Like humane physicians we must stress the diagnosis not for its own sake, but for the sake of the cure, and then concentrate on the glorious treasures of the love of God, poured out upon us so superabundantly in His blessed Son! It is our task to preach the love and joy of God into people’s hearts. But then we must also guide them towards God-pleasing expressions of their responding love for God. And in our non-sacramental age, in which all sorts of sacrament-substitutes flourish, such as alleged tongues and miracles, millennialist fantasies about Middle Eastern places and politics, “purpose-driven” psycho-babble, and the like, we must hold high the glory of the Gospel, which is “the power [dynamis] of God for salvation'” (Romans 1:16). Our preaching needs to serve and communicate the three permanent witnesses on earth, the spirit (or the blessed Gospel words which are spirit and life, St. John 6:63), the water of Holy Baptism, and the Blood of the New Testament, 1 John 5:8. It is through these blessed Gospel-channels that the divine life of faith is transmitted to us sinners.

“The Third Use of the Law in the Formula of Concord”, from “You, My People, Shall Be Holy: A Festschrift in Honour of John W. Kleinig”, pages 122-123

MarquartPortrait

The Bronze Serpent and Jesus

The serpent, which bit and poisoned the Jews is sin, death and an evil conscience. I know that I must die and that I am under the power of death; I cannot free myself and must remain in this state until a dead serpent is set up for me, one which, because it is not alive, can harm no one, but rather benefit, as did the serpent of Moses. Now, this is Christ. I see him hanging on the cross, not beautiful nor greatly honored. If his death upon the cross were in fashion to win for him the plaudits of men, the flesh might say that he deserved his honors and his exaltation by his works. But I see him hanging in disgrace on the cross, like a murderer and malefactor; thus, reason must say that he is cursed before God. The Jews believed that this was true and they could only consider him the most cursed of all men before God and the world, for they remembered this passage in the Law of Moses: “He that is hanged is accursed of God.” (Deuteronomy 21:23)

Moses had to set up a serpent of brass, which looked like the fiery serpents, but did not bite or harm any one, nay, it rather saved the people. Thus, Christ also has the form and the appearance of a sinner, but has become my salvation; his death is my life; he atones for my sin and takes away from me the wrath of the Father. The living, fiery serpent is within me, for I am a sinner, but in him is a dead serpent; he was indeed regarded a sinner, but he never committed any sin.

If, then, man believes that the death of Christ has taken away his sin, he becomes a new man. The carnal, natural man cannot believe that God will gratuitously take away and forgive us all our sins. Reason argues in this manner: You have sinned, you must also atone for your sin. Then it invents one good work after another and endeavors to take away sin by good works. But the Gospel of Christ is: If you have fallen in sin, another must atone for you, if a man believes this, he becomes one with Christ, and has everything that is Christ’s.

(John chapter three), then, signifies that our works are nothing, and that all human power can do is useless, but faith in Christ does it all.

Martin Luther, First Church Postil for the Feast of the Holy Trinity (John 3:1-15)

God Give You A Mouth And Your Audience Ears

If Peter and Paul were here, they would scold you because you wish right off to be as accomplished as they. Crawling is something, even if one is unable to walk. Do your best. If you can’t preach an hour, then preach a half hour or a quarter of an hour. do not try to imitate other people. Center on the shortest and simplest points, which are the very heart of the matter and leave the rest to God. Look solely to His honor and not to applause. Pray that God will give you a mouth and to your audience ears…. You will most certainly find out three things: First you will have prepared your sermon as diligently as you know how, and it will slip through your fingers like water; secondly, you may abandon your outline and God will give you grace, You will preach your very best. The audience will be pleased – but you won’t. And thirdly, when you have been unable in advance to pull anything together, you will preach acceptably both to your hearers and to yourself. So pray to God and leave all the rest to him.

Martin Luther, Tischreden 2:2606-2607