Learning from Luther

One reader asked about Luther and repentance. Many ministers make a series of mistakes when they teach about repentance.

The original meaning of the noun is "regret," but they mysterious turn the verb into "change your ways." Kittel-itis is a disease caused by finding the meaning of a New Testament word from its roots or its classical use. The only way to tell with certainty is from its context, with parallel uses from the same time period.

The Bible teaches that godly contrition for sin comes from the work of the Holy Spirit in the Word. Those who deny the efficacy of the Word are inclined to trust in human measures, so they often emphasize emotion and some form of repayment or display of virtue.

Emergent Church types do not realize how much they sound like Hollywood gurus when they pound the Law and then offer the Law as a solution. Their Law is man-centered and so is their solution. I had the misfortune of hearing that old gasbag Jane Fonda lecturing on TV. Everything she solemnly declared was "you have to" this and "you have to" that - a sure sign of coaching gurus, and listening to Time of Grace.

Her sermon climaxed when Hanoi Jane said, "A successful life means dying with no regrets." She thought about that for a second and added, "With only minor regrets." Ah, to die like Frank Sinatra, another Hollywood hero. "Regrets? I've had a few. But of this at least I'm certain..."

The contempo version of repentance preaching has people condemned by the Law and told to perfect themselves with the Law, just like Jane of Many Husbands. Either they pride themselves on fulfilling the guru Law or they despair.

Luther's sermons show that he emphasized unbelief as the great, foundational sin. Almost everyone ignores John 16:8 and what Luther taught so clearly about that entire passage. The Holy Spirit convicts us of this sin - that we do not utterly rely on our Savior for that forgiveness which comes to us through the Gospel.

The Law salesmen do not like having the efficacy of the Gospel get in the way of their business. They have three-ring binders to sell, so Luther steals gold from their nasty little pockets. One can find in Luther's sermons little concern about carnal sin, which is the bread-and-butter issue for many ministers. If there is not enough carnal sin plaguing the members, they invent a bevvy of transgressions to worry about:

1. Discussing the synod's doctrinal apostasy and corruption.
2. Contacting Ichabod.
3. Doubting the Reverend Plagiarist.
4. Questioning the NIV.
5. Quoting Luther.

In the name of transforming everyone, these Law-yers skip the Means of Grace entirely and teach Paul Tillich's The Courage To Be. People only need to accept God's acceptance, as Tillich taught while sleeping with his students' wives.

Tillich's doctrine, like that of Barth and others, rests upon the Schleiermacher version of Knapp:

"the appropriation of the perfection and blessedness of Christ."

Knapp offered two justifications, objective and subjective. Schleiermacher--also from Halle University--realized that one was enough. Thus Schleiermacher became the bridge between the fusty old Pietism of Halle and modern mainline theology (ELCA, WELS, ELS, LCMS, National Council of Churches).

In Luther we see that all sin is derived from unbelief. Therefore, the solution is not more Law but the Means of Grace. When people dwell upon justification by faith, the Gospel bears fruit.