Car trouble–chastening, or a thorn?

When I am driving down the street and I smell gasoline, I immediately assume that something is wrong with my car. So long as no warning lights are shining on the dashboard and nothing else seems abnormal about the car’s handling, I try to assure myself that someone else’s car is to blame, or perhaps I am smelling a gas station nearby.

Yesterday as I drove to work, I noticed a strong odor of gasoline. Nothing lit on the dashboard, and the car handled normally, so I worked to assure myself that someone else’s car was to blame. My first candidate was the car in front of me, the one with the “WHF” license plate—certainly that car was to blame for the whiff of gasoline in the air. But when that car went through a yellow light and I stopped at the red light, the odor did not dissipate.

I got downtown, turned a corner, and stalled on the tracks. That was a frightening moment. I turned on the hazard flashers, waited a moment, and turned the key. The car started again. Then I noticed that the fuel gage needle was visibly dropping. I had left home with about five-eights of a tank of gas; a dozen miles later, I was approaching a quarter tank. With the car running, I circled around and headed back the other direction, to the mechanic’s shop where I usually take my car.

Ten to fifteen minutes of solid prayer later, I arrived at the shop, about two minutes before they were due to open. When they opened I was first in line—actually, I was the entire line—and so my car was examined right away. The mechanic found that a bolt had broken, allowing the gasoline to leak. An hour later the car was fixed (although the odor remained, filling the garage after I went home yesterday evening and seeping into the house during the night). All I had lost was an hour at work, fifty dollars for the repair, and about ten dollars of gasoline.

My counselor says that I have an over-developed sense of guilt. When things go wrong, I ask what I have done to deserve it. Somehow this sense is particularly strong when it comes to motor vehicles. Some people would say, “Well, it could have been much worse,” which is of course true. But why does trouble have to happen at all?

Some Christians might call my attention to Hebrews 12, the verses about chastening coming from the Lord because he loves us. That approach reinforces my over-developed sense of guilt. I can easily locate things I am doing that are wrong, and I can persuade myself that God is chastening me for my sins. But that approach does not match what I write and teach about the problems we all face. We live in a world polluted by sin. Sin is unfair. We do not suffer for our own sins: the wicked prosper, while the righteous suffer. If such injustice were not allowed, then Jesus could never have borne the burden for our sins, and we could not be forgiven.

Last Sunday I was teaching about Paul’s thorn in the flesh. Three times Paul prayed to God, asking God to remove the thorn, but God responded, “My grace is sufficient for you.” Paul concluded that when he was weak, then he was strong, because his strength came from the Lord and not from himself. I added that our spiritual enemies want to use our problems to make us doubt God—his love for us, or his ability to protect us, or his willingness to take care of us even though we are sinners. When our problems remind us of the suffering of Christ, the price he paid to redeem us, then our enemies lose and we share in Christ’s victory.

My problem was relatively small and relatively easy to fix. All the same, it served to reinforce my anxiety and stir up again the impression that I deserve to suffer for my sins. I had to remind myself to practice what I preach—to permit the small inconvenience and expense of a car repair to remind me of the cross of Christ and his victory over the greatest of evil, as well as the smallest expressions of evil. J.

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Of sin and sickness

At one extreme we can see that we each need to take responsibility for our own lives. We all made choices, whether good or bad, and then we have to live with the consequences of those choices. If we have problems in this world, we have no one to blame but ourselves.

At the opposite extreme, we can see that we are all victims. We are shaped by things we cannot control: by DNA, by our environment, by chemicals in us or around us. When we make mistakes, and when we have problems, we deserve compassion rather than judgment.

We all land somewhere between these two extremes. Sometimes when we try to talk about responsibility, we talk past each other, addressing ourselves to the extreme position we think we are hearing rather than to what the other person is actually saying. What can be said, then, to try to find a meeting point where genuine discussion can take place, consisting more of light than of heat?

  • A sin is still a sin. When any of us does what God forbids, or fails to do what God requires, God holds us responsible. He does not allow us to blame the devil, or the way our parents raised us, or television, or video games, or whatever chemicals might have been involved.
  • Sin damages creation, including people. “The wages of sin is death,” and all the other pains and sorrows that afflict people in this world are likewise the results of sin. There is no one-to-one correspondence between sin and suffering, though. Sin can be regarded as a pollution that corrupts the entire world and harms all people.
  • Life is not fair. God is just and fair, but evil is random and unfair. God limits the harm done by evil, but he permits evil to happen so people can see the difference between good and evil and prefer what is good. Moreover, if God were limited to being just and fair, the sacrifice of Jesus could not redeem and rescue sinners. God permits the injustice of evil so he can provide the greater blessings prompted by his love, his grace, and his mercy.
  • In one sense, every problem in this world is a spiritual problem. Because all problems flow from sin—from rebellion against God—the only ultimate solution for all problems is the righteousness of Christ and his redemption.
  • On the other hand, we are living in a material world. Nearly all of our problems will have a material component. In this sin-polluted world our bodies are vulnerable to accidents, injuries, diseases, allergies, poisons, and the like. In addition to the benefits of God’s grace to take away our sins, we need doctors, nurses, therapists, pharmacists, counselors, and other professionals to help us with our problems. At times we need medicines, casts, crutches, eyeglasses, hearing aids, and other material assistance to support us with our material problems.
  • Mental and emotional sicknesses, including anxiety and depression, also have material components. Among the possible causes of mental illnesses are poor nutrition, lack of sleep, lack of exercise, current stress, previous trauma, abuse, chemical imbalance, physical illness, side-affects of treatment for physical illness, guilt and shame over ongoing sins or past sins, and many more.
  • Among the appropriate responses to mental illnesses, including anxiety and depression, are a physical check-up, faith-based counseling, secular counseling, medication, and hospitalization. Because these illnesses have so many different causes, no single response deals with all cases. A medication or a faith-based counselor that restores the health of one person might be unable to help another or even harmful to another.
  • Mental illness is not a choice. While it might appear that one can address another person’s eating disorder by providing him or her with food, much more is happening inside that person than a choice not to eat. People with depression do not want to feel depressed; they want to feel better. While examples can be given of mental illnesses that began with bad choices—substance abuse and addiction, for one—the person with the illness cannot and should not be expected to fix his or her problems by his or her own strength.
  • Healthy living and good choices can reduce a person’s vulnerability to many illnesses, including mental illnesses. However, they do not guarantee perfect health. Heart disease, diabetes, cancer, or depression can all strike a person who has made good and healthy choices for a lifetime. None of these illnesses is the result of a particular sin or of committing more sins than the healthy person without that illness.

I could go on. Much more remains to be said. Perhaps this is enough, though, to begin a useful conversation. J.

Holy Communion (part four)

The Bible says: “Let a person examine himself, then, and so eat of the bread and drink of the cup” (I Corinthians 11:28).

Luther explains: “Who receives this Sacrament worthily? Fasting and bodily preparation are certainly fine outward training. But that person is truly worthy and well prepared who has faith in these words: ‘Given and shed for you for the forgiveness of sins.’ But anyone who does not believe these words or doubts them is unworthy and unprepared, for the words ‘for you’ require all hearts to believe.”

Salvageable adds: Many traditions have become attached to the celebration of Holy Communion. Some Christians eat no food before going to church and receiving the Sacrament, so that they break their fast with the Lord’s body and blood. Some wear their best clothing to church on Sunday, and they do other physical things to prepare for the Sacrament.

Luther calls those actions “fine outward training,” but he says that the most important preparation is faith. Someone who does not believe that Jesus is Lord should not receive the Sacrament. Someone who does not believe that his death on the cross brings forgiveness of sins should not receive the Sacrament. Someone who does not want to be forgiven because he or she loves a sin more than he or she loves the Savior should not receive the Sacrament.

But we do not receive the Lord’s Supper because we are good enough for it. We receive the Lord’s Supper because we are not good enough for God. We do not receive the Lord’s Supper because we have risen above our sins. We receive the Lord’s Supper because we need forgiveness for our sins.

Moreover, we need a share in the Lord’s victory over sin and evil. None of us is personally responsible for all the evil in the world. The devil remains a roaring lion, seeking someone to devour. The sinful world around us tries to drag us down to its level. The sin within each of us agrees with the devil and with the sinful world. God limits the power of evil, but he permits evil to exist. He permits his people to suffer the consequences of evil around us, even though we have been forgiven all our sins. God then strengthens us for our life on this battlefield. With his Holy Supper he equips us to battle the devil, the sinful world, and our sinful flesh. With his Holy Supper he shares the victory he has won—for where there is forgiveness of sin, there is also life and salvation.

A Christian is truly prepared for the Sacrament when that Christian knows that he or she is a sinner needing a Savior and when that Christian knows that Jesus is the Savior he or she needs. Knowing our need for forgiveness, we approach the Table of the Lord, prepared to receive his body and blood, and with them forgiveness, life, and salvation. Thanks be to God for this precious gift! Amen.

Holy Communion (part three)

The Bible says: “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (I Corinthians 11:26).

Luther explains, “How can bodily eating and drinking do such great things? Certainly not just eating and drinking do these things, but the words written here: ‘Given and shed for you for the forgiveness of sins.’ These words, along with the eating and drinking, are the main thing in the Sacrament. Whoever believes these words has exactly what they say: ‘forgiveness of sins.’”

Salvageable adds: Christians are saved by grace through faith. Faith is not something we do for God; faith is something God does in us. Faith is a relationship that trusts God’s promises. Without God’s grace, our faith would be pointless. Without faith, God’s grace does not reach us and we remain in our sins.

Our faith comes to us through the Word of God. Whether that Word is spoken as an absolution or read from the Bible, whether it is accompanied by water in Holy Baptism or by eating and drinking in Holy Communion, this Word creates faith and strengthens faith. These ways of delivering the Word of God are the gifts of the Holy Spirit by which he enlightens us and brings us into Christ’s kingdom.

A mental illness called anorexia causes a person to deny himself or herself of nutrition needed for the body. This disease is devastating toward the person who suffers from it, and his or her condition is agonizing for family and friends to see. We take spiritual anorexia far more lightly. A person says, “I’m a Christian—I believe in God. But I don’t have time to read the Bible or pray or go to church. God understands. I don’t need church to be a Christian.”

Luther wrote about such a person this way: “But what should you do if you are not aware of this need and have no hunger and thirst for the Sacrament? To such a person no better advice can be given than this: first, he should touch his body to see if he still has flesh and blood. Then he should believe what the Scriptures say of it… Second, he should look around to see whether he is still in the world, and remember that there will be no lack of sin and trouble, as the Scriptures say… Third, he will certainly have the devil also around him, who with his lying and murdering day and night will let him have no peace, within our without, as the Scriptures picture him….”

Because we sin often, we need forgiveness often. We eat and drink at the Lord’s Table, receiving his body and his blood from the cross for the forgiveness of our sins. The Ten Commandments tell us why we need forgiveness. The Apostles’ Creed expresses our faith in the forgiveness of sins. In the Lord’s Prayer, we ask for forgiveness and promise to share forgiveness. The Christian Church is all about forgiveness, and the Sacrament of Holy Communion is likewise all about forgiveness. J.

Holy Communion (part two)

The Bible says: “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” (I Corinthians 10:16)

Luther explains: “What is the benefit of this eating and drinking? These words, ‘Given and shed for you for the forgiveness of sins,’ show us that in the Sacrament forgiveness of sins, life, and salvation are given us through these words. For where there is forgiveness of sins, there is also life and salvation.”

Salvageable adds:  If the bread were merely a reminder of Christ’s body and the wine a reminder of Christ’s blood, then eating and drinking the Lord’s Supper would be something we do for Jesus, a way to show that we remember him. Indeed, many Protestant Christians focus on the words, “Do this in remembrance of me,” and they consider the Lord’s Supper a work they do for Jesus. Luther and Lutherans focus on the words, “Given and shed for you for the forgiveness of sins.” They focus also on Paul’s word, “participation”—also translated as communication, fellowship, or communion. We participate with people, not with pictures. We have fellowship with people, not with reminders. In Holy Communion, our link is to Jesus himself, not to reminders of what Jesus did.

Jesus said, “Do this in remembrance of me,” wanting us to remember him every time we eat and drink the Sacrament. Otherwise, we are just going through the motions of religion. God hates seeing his people going through the motions of religion. He disparaged the sacrifices offered in the Old Testament, even though he had commanded those sacrifices. He spoke bitterly about those sacrifices because his people were going through the motions of religion without faith in God and his promises. Likewise, Jesus wants people to eat and drink the sacrament thinking about him, believing his promises, and claiming what he offers—namely, the forgiveness of sins.

Even though we are Christians, we sin often. We need forgiveness often. We repent daily, renewing the relationship established with God through Holy Baptism. We confess often, hearing the absolution and being assured that all our sins are forgiven. We receive Holy Communion often, coming as close to Jesus as is possible before the new creation, since he says that his body and his blood are truly present when we eat and drink at his Table.

“Where there is forgiveness of sins,” Luther says, “there is also life and salvation.” The three come as a package. We cannot have eternal life without the forgiveness of our sins. We cannot be rescued from sin and from all our enemies without the forgiveness of our sins. But when our sins are forgiven, eternal life is guaranteed to us and we share Christ’s victory over all our enemies.

Holy Communion (part one)

The Bible says: “The Lord Jesus Christ, on the night when He was betrayed, took bread, and when He had given thanks, He broke it, and said, ‘This is my body which is given for you. Do this in remembrance of me.’ In the same way also He took the cup after supper, saying, ‘This cup is the New Testament in my blood. Do this, as often as you drink it, in remembrance of me’” (I Corinthians 11:23-25; see also Matthew 26: 26-28, Mark 14: 22-24, and Luke 22: 19-20).

Luther explains: “What is the Sacrament of the Altar? It is the true body and blood of our Lord Jesus Christ under the bread and wine, instituted by Christ Himself for us Christians to eat and to drink.”

The question of Holy Communion (or the Lord’s Supper) divides Lutherans from other Protestants, even as it divided Martin Luther and Ulrich Zwingli during the course of the Reformation, keeping them from cooperating in their resistance to Rome. When Zwingli said that the bread represents the body of Christ and the wine represents his blood, Luther pointed to the words of the Bible and insisted, “’Is’ means ‘is’!”

Lutherans do not believe that the bread changes into Christ’s body or that the wine changes into Christ’s blood. They believe that Christ’s body is present with the bread and that his blood is present with the wine. The Real Presence of Christ in the Sacrament can be compared to the mystery of Christ’s two natures. As Jesus is completely God and completely human at the same time, so the bread in the Sacrament is completely bread and still completely Christ’s body; the wine is completely wine and still completely Christ’s blood.

Jesus instituted this Sacrament during a Passover dinner. In the Passover dinner, God’s people remembered the lamb that was killed in Egypt, its blood painted on their houses, so they would be spared death and rescued from slavery. John the Baptist identified Jesus as “the Lamb of God who takes away the sin of the world.” Part of the Passover meal was bread made without yeast, a picture of a life without sin. Jesus took that bread and said, “This is my body, given for you.” He took the cup of thanksgiving (the third of four cups served during the Passover meal, the one after supper) and said, “This cup is the New Testament in my blood.” Holy Communion replaces the Passover meal from which it was taken. The Sacrament is celebrated, not once a year like the Passover meal, but often when God’s people gather in the name of Jesus.

Because Jesus is human, he can give us his true body and his true blood. Because Jesus is God, he can keep on giving and never run out. When he appears in glory, he will be missing none of his body and none of his blood, even after feeding his body and blood to his people over many centuries. Yet the body and blood from his crucifixion are truly present whenever his Sacrament is observed. Even unbelievers who mistakenly eat and drink the Sacrament receive his body and his blood, but because they do not believe, they encounter a Judge rather than a Savior.

Human flesh is not kosher; it is not among the meats permitted in the Law of Moses for God’s people to eat. Even animal blood is forbidden; meat is not kosher until all the blood has been removed. Why, then, does Jesus give Christians his body to eat and his blood to drink? He does so because of the New Testament, which unites Christians with Christ in a special way. The metaphor of eating and drinking appears in many parts of the Bible to describe a believer’s relationship with God. In Holy Communion, the metaphor becomes reality, for as Luther said, “’Is means ‘is’!”

I Corinthians 13

Jesus is the Word. And the Word is God. And God is love.

Therefore we know that Jesus is patient and kind; Jesus does not envy or boast; he is not arrogant or rude. He does not insist on his own way; he is not irritable or resentful; he keeps no record of wrongdoing, but rejoices with the truth. Jesus bears all things, believes all things, hopes all things, endures all things. Jesus never fails.

We strive to be like Jesus. We were created in his image; since God is love, we are created for the purpose of loving God and loving one another. Unlike Jesus, we sometimes fail. But Jesus keeps no record of wrongs. Unlike Jesus, we can be impatient and unkind toward one another and even toward God, but Jesus remains patient and kind. We can be both arrogant and rude with other people and even toward God, but Jesus is not irritable or resentful. We find much that is unbearable, but Jesus bore our sins on the cross to grant us victory over all evil. We sometimes falter in our faith, but Jesus never stops believing in us, because he has already redeemed us. Our hope sometimes crumbles, but Jesus continues to hope for our restoration, because he has already paid in full to reconcile us to God. We sometimes lack endurance, but Jesus endures all our doubts and worries, all our failures and shortcomings, and all the ways we disappoint him. He never fails, and his success has become our success.

When we measure love, we find that it falls short of God’s standards. When we measure Jesus, we see that he never fails, and that his love is perfect. We are redeemed, not by our love for him, but by his love for us. His love and forgiveness change us, transforming us back again into his image. Without the love of Christ, we are nothing—noisy gongs and clanging cymbals, nothing more. Through the love of Christ we are children of God, heirs of everlasting life, and more than conquerors through him who loves us. J.

Confession and Absolution

The Bible says: “Confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working” (James 5:16).

Luther explains: “What is confession? Confession has two parts. First, that we confess our sins, and second, that we receive absolution—that is, forgiveness—from the pastor as from God Himself, not doubting but firmly believing that by it our sins are forgiven before God in heaven. What sins should we confess? Before God we should plead guilty of all sins, even those we are not aware of, as we do in the Lord’s Prayer, but before the pastor we should confess only those sins which we know and feel in our hearts. Which are these? Consider your place in life according to the Ten Commandments.
Are you a father, mother, son, daughter, husband, wife, or worker? Have you been disobedient, unfaithful, or lazy? Have you been hot-tempered, rude, or quarrelsome? Have you hurt someone by your words or deeds? Have you stolen, been negligent, wasted anything, or done any harm?”

Salvageable adds: Martin Luther is famous for protesting the system of Penance that the Church had developed over the centuries as part of Confession and Absolution. Some Christians and historians mistakenly believe that Luther was opposed to Confession as well, but that is not the case. In the Augsburg Confession of 1530, Lutherans affirmed that they would continue the historic practice of private Confession and Absolution. Only the thought that Penance is needed to finish Confession and Absolution was rejected.

When other Christians visit a Lutheran congregation, they are sometimes surprised by the Confession and Absolution at the beginning of the service. The worshipers pray to God, confessing their sins and throwing themselves upon His mercy. The pastor then responds, “In the place and by the command of my Lord Jesus Christ, I forgive you all your sins, in the Name of the Father and of the Son and of the Holy Spirit.” This Absolution shows the Office of the Keys at work in the congregation. When sugar or salt is dissolved in water, the sugar or salt is still there, as anyone can tell by tasting the water. When sins are absolved, they are gone. They are nailed to the cross with Christ, killed with Christ, and buried with Christ. They do not rise with Christ. They have been washed away by Holy Baptism, which is why the Absolution concludes with the same Name of God that is used in baptism. The practice of Confession and Absolution is an expression of repentance. It is repeated often, because we sin often and need God’s forgiveness often.

For many twenty-first century Lutherans, this group experience of Confession and Absolution is the only form they know. Private Confession and Absolution remains an option, even though it is not required. A Christian may look a pastor in the face, confess to that pastor a sin that is troubling one’s heart, and hear a clear and unconditional guarantee of forgiveness. This gift of the Church is even protected by secular law; the confession heard by a pastor, priest, or minister is completely confidential. When we need a personal assurance that the sins troubling our hearts are forgiven, the pastor or priest or minister or other fellow Christian is there to hear our confession and to announce our absolution.

The Church’s neglect of Confession and Absolution has led to its reintroduction in other walks of life. Alcoholics Anonymous and other twelve-step programs that fight addition include a fifth step in which the recovering addict admits all his or her sins and wrongdoings to another person. Many people visit counselors to relieve their consciences of the burden of sin and guilt that is spoiling their lives. Some people confide in friends, only to have those friends whisper their secrets to others, so that a private confession becomes a matter of gossip. How much better it is when the Office of the Keys can function as Jesus intended, conveying forgiveness to sinners through the powerful Word of God, spoken to them by fellow believers.

The Office of the Keys

Jesus says: “I give you the keys to the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 16:19), and, “Receive the Holy Spirit. If you forgive the sins of anyone, they are forgiven; if you withhold forgiveness from anyone, it is withheld” (John 20:23).

Luther explains: “What is the Office of the Keys? The Office of the Keys is that special authority which Christ has given to His church on earth to forgive the sins of repentant sinners, but to withhold forgiveness from the unrepentant as long as they do not repent. What do you believe according to these words? I believe that when the called ministers of Christ deal with us by His divine command, in particular when they exclude openly unrepentant sinners from the Christian congregation and absolve those who repent of their sins and want to do better, this is just as valid and certain, even in heaven, as if Christ our dear Lord dealt with us Himself.”

Salvageable adds: Who has the power to forgive sins? As the Pharisees said to one another, “Who can forgive sins but God alone?” (Mark 2:7) Jesus has authority to forgive sins because he is the Son of God. Moreover, he has authority to forgive sins because he sacrificed himself on a cross to purchase forgiveness for sinners. When Jesus gave Peter the keys to the kingdom of heaven, he was granting Peter authority to forgive sins. With that came authority also to withhold forgiveness from sinners who do not repent.

Who exercises the office of the keys in the Church today? Some say that the keys belong to one person at a time; they say that the head pastor in Rome, the pope, is the only person who has those keys. Others say that all the apostles were given the same authority in Matthew 18:18 and in John 20:23. They suggest that church workers—especially pastors and ministers—hold those keys. On Easter night, though, when Jesus repeated his authorization to forgive sins or to withhold forgiveness, he preceded that by breathing on his disciples and saying, “Receive the Holy Spirit.” From this, I conclude that every Christian has the power to share Christ’s forgiveness. When the congregation gathers, the pastor exercises that authority. The keys are given to the pastor by Jesus through the call of the congregation. Outside the gathering of the congregation, every Christian possesses the keys to the kingdom of heaven. Every Christian can use God’s commandments to warn sinners of their need for forgiveness. Every Christian can use God’s promises to share forgiveness with sinners.

When would a Christian, especially a pastor, withhold forgiveness? When a sinner does not want to be forgiven. When a sinner loves the sin more than the Savior. When a sinner clings to a sin and does not repent. Jesus gave a four-step process for dealing with stubbornly unrepentant sinners: deal with them first one-on-one; then raise the matter again with one or two witnesses; then tell it to the church; and if they will not listen to the church, treat them as pagans and tax collectors.

Jesus treated pagans and tax collectors as mission opportunities. In fact, the only Gospel that contains that passage about how to treat stubborn sinners is the Gospel written by Matthew, the former tax collector. When Christians share God’s commandments, their goal is to share forgiveness. When Christians warn sinners to repent, their goal is to share forgiveness. But Jesus also tells Christians not to cast pearls before swine or to give dogs what is holy. Announcing forgiveness to a sinner who loves the sin more than the Savior is casting pearls before swine. Promising forgiveness to a sinner who does not want God’s forgiveness is giving dogs what is holy.

Jesus spoke far more often about bringing forgiveness to sinners than he spoke about making disciples. In his model prayer, he told his followers to promise to forgive trespassers, but he did not have them promise to make disciples. The Great Commission is best accomplished through the Office of the Keys. When Christians use the commands and the promises of God to bring God’s forgiveness to sinners, they are fulfilling the purpose for which Jesus came and the purpose for which he established his Church. J.

Holy Baptism (part four)

The Bible says: “We were therefore buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life” (Romans 6:4).

Luther explains: “What does such baptizing with water indicate? It indicates that the Old Adam in us should by daily contrition and repentance be drowned and die with all sins and evil desires, and that a new man should daily emerge and arise to live before God in righteousness and purity forever.”

Salvageable adds: The Psalms tell God’s people to sing a new song to the Lord. Jesus tells his disciples that he gives them a new commandment, to love one another. Paul tells Christians that each of them is a new creation. Through Holy Baptism Christians are born again and become new. Even though baptism happens only once, it causes a Christian to be new every day.

Luther writes about daily contrition and repentance. Contrition means being sorry for our sins. Repentance means turning around—turning away from our sins, and at the same time turning to the Lord. By regenerating the Christian, baptism makes this sorrow and this change happen. Every day we sin, but every day we are new people, regenerated by Holy Baptism, able to repent and to be pure and holy in the sight of the Lord.

Holy Baptism connects the Christian to the death, burial, and resurrection of Jesus. Jesus died only once to redeem us, and he rose only once to live forever in his Kingdom. A Christian is baptized only once. Yet because of the death and resurrection of Christ, a Christian lives a new life every day. Because of Holy Baptism, a Christian lives a new life every day.

We look forward to the new creation, a world without sin or evil or death or tears. Eternal life is guaranteed to us by the death and resurrection of Jesus. Holy Baptism connects us to that guarantee. When we struggle with doubts, when we question whether our faith is strong enough to save us, when we are overwhelmed with shame because of our sins, Holy Baptism assures us that the promises of God remain true. They are true eternally, and they are true for each of us. Already today we have eternal life, through the grace of God and through his promises.