Tearaway stabilizer

Originally, I was going to call this post, “Things Other People Have Already Said.” But this weekend, while I was having a conversation with a member of my family who sews, when she repeatedly spoke about “tearaway stabilizer,” my first thought (in the spirit of Dave Barry) was, “That would be a great name for a rock band.” My later thought was, “that would be a great name for a post I keep not posting because it does not contain a single original thought.” So, here we go:

  • It is very strange to put on a mask to walk into a bank in order to deposit a check. Something seems entirely backwards about that procedure.
  • Social distancing is a fine idea, one which I wish would have caught on years ago. When I shop at Walmart, I would prefer to maintain a six-foot distance between me and any other customer. Of course, many customers do not even try to let that happen—especially in the produce section. Someone could devise a great video game in which a shopper tries to acquire five items from the fresh produce section without coming within six feet of other shoppers.
  • Walmart has tried to make their shopping lanes one-way by posting stickers on the floor and signs at the end of aisles saying, “Do not enter—one way” and “enter here—one way.” Many people fail to notice these signs; or, if they fail to notice them, they fail to obey them. My son pointed out that, if the problem were that some customers were not noticing the signs, no more than half of them would be going the wrong way. When—as often seems the case—roughly two-thirds of the customers are going the wrong direction in any given aisle, some other factor appears to be in play.
  • Self-quarantine and social distancing are not, as some people have suggested, the fulfillment of introverts’ dreams. For one matter, many introverts have been confined along with family members or roommates who have no understanding or sympathy regarding an introvert’s need for quiet time and personal space. Many introverts have been deprived of shelters outside the home which met their need for time and space reserved for themselves. For another matter, constant exposure to news items about the virus, about social distancing, about wearing masks, and about political connections to the virus and responses to the same exhaust introverts, particularly when seemingly every family conversation diverts within a few minutes to those same few topics.
  • Any grand conspiracy theory that tries to put blame on the virus, its spread, or the economic and political consequences of virus and response, overlooks the clear evidence that human beings as a whole are incapable of forming and maintaining such conspiracies. The Watergate scandal is a perfect example of how self-interest and incompetence combine to destroy any grand conspiracy. The virus is nothing more than a pandemic comparable to bubonic plague in Asia and Europe six to seven hundred years ago, smallpox and measles in the western hemisphere four to five hundred years ago, and influenza around the world one hundred years ago. The potential for pandemic exists every year, and the last fifty years have been remarkable for the ability to contain and control potential pandemics as they made their appearance in the world from time to time.
  • For Christians, COVID-19 is a pestilence like those described in the Bible, a call from God for sinners to repent and to turn back to him for protection and salvation from evil. Unfortunately, many Christians have been quicker to identify and repent of the sins of their neighbors rather than identifying and repenting of their own sins. One Christian calls this pestilence God’s judgment upon anti-life measures, anti-family measures, confusion of the two genders established by God in creation, and other “liberal” sins. The next Christian calls this pestilence God’s judgment upon racism, intolerance, failure to assist and protect the oppressed and the poor, and a power structure which continues to favor the rich and powerful while victimizing widows, orphans, and foreigners. In other words, even while identifying pestilence as a judgmental act of God, a great many Christians see the specks in their neighbors’ eyes and disregard the 2x4s protruding from their own eyes.
  • For atheists, COVID-19 is a mirror reflection of the human/animal’s reaction to infection. As we develop antibodies to resist bacterial and viral infections, so the world around us develops “antibodies” such as bubonic plague and COVID-19 to resist humanity and its scourge upon the world as a whole. When an animal population becomes too numerous in a particular region, illnesses combine with predators and food shortages to thin the population. The current pandemic is Mother Nature at work, and nothing about how it happens should surprise us.
  • In either case, basic compassion for one another and care for humanity as a whole call upon our brightest thinkers to seek immunizations and cures for this virus. Trying to resist the pestilence, whether natural or God-sent, is no worse than putting a broken arm in a cast or wearing glasses to improve eyesight. As people disagree among themselves about the details of a proper response—and many responses to the virus have been counterproductive and even harmful—we seek to work together and to communicate with one another for our common good. The enemy is the virus; we are dangerously mistaken when we turn against one another and treat our neighbors as our enemies.
  • Finally, removing and destroying statues because they depict people whose opinions were common in their lifetimes but are rejected today—including opinions regarding slavery, race, and justice for some rather than for all—misses an opportunity to educate ourselves and our children about history and about human nature. All our heroes (aside from Jesus Christ) have been sinners who were faulty in some areas. They were right about some things and wrong about others. Interpretative panels next to such statutes, panels that identify both the accomplishments and the failings of the people represented in these statutes, would accomplish far more good than removing these statues. And the panels can be updated from time to time as opinions about right and wrong, good and bad, acceptable and unacceptable continue to change.
  • J

Day of Prayer

Our governor has declared today, March 29, to be a special day of prayer for our state and for our nation, particularly in regard to the current virus pandemic. In response, I offer three timely prayers as written in The Lutheran Hymnal (published in 1941). I considered modernizing the pronouns and verbs, but chose to leave them as written.

Prayer for the sick: “Almighty, everlasting God, the eternal Salvation of them that believe, hear our prayers in behalf of Thy servants who are sick, for whom we implore the aid of Thy mercy, that, being restored to health, they may render thanks to Thee in Thy Church; through Jesus Christ, Thy Son, our Lord.”

A second prayer for the sick: “O Lord, look down from heaven, behold, visit, and relieve Thy servants for whom we offer our supplications; look upon them with the eyes of Thy mercy; give them comfort and sure confidence in Thee, defend them from the danger of the enemy, and keep them in perpetual peace and safety; through Jesus Christ, Thy Son, our Lord.”

This third prayer might spark some thought and conversation: In time of great sickness: “Almighty and most merciful God, our heavenly Father, we, Thine erring children, humbly confess unto Thee that we have justly deserved the chastening which for our sins Thou hast sent upon us; but we entreat Thee, of Thy boundless goodness to grant us true repentance, graciously to forgive our sins, to remove from us, or to lighten, our merited punishment, and so to strengthen us by Thy grace that as obedient children we may be subject to Thy will and bear our afflictions in patience; through Jesus Christ, Thy Son, our Lord.”

I posted these on Facebook an hour ago. It will be interesting to gauge the reactions. J.

You will know the truth

Jesus said, “If you continue in my word, you are truly my disciples; you will know the truth, and the truth will set you free” (John 8:31-32).

Why do Christians who read the same Bible and trust the same Bible have different versions of the truth? I’m not asking about people who read the Bible and purposely edit what they read to suit their purposes. I’m asking about people who expect to find the truth in God’s Word, yet disagree with each other about what that Word says and means.

For fans of big words, the answer to this question lies in hermeneutics. In simpler terms, even faithful Christians may approach the Bible in different ways, having different assumptions about what the Bible contains. One Christian may treat the Bible as a rulebook and may search the Scriptures looking for rules and regulations. That reader sees the historic accounts of the Bible as examples of what happens when one person obeys God’s rules and when another person breaks God’s rules. Another Christian may treat the Bible as a set of promises from God. That reader sees the historic accounts of the Bible as people acting out God’s plan of salvation. To the first reader, Genesis 22 (Abraham’s willingness to sacrifice Isaac) shows a believer giving his best to the Lord. To the second reader, the same chapter shows Abraham and Isaac acting out the drama of Good Friday, as a father is prepared to sacrifice his son.

How do we know which approach is correct? The best answer is, “Scripture interprets Scripture.” When a reader is confused about one passage in the Bible, that reader searches for other parts of the Bible that address the same topic. The other passages add clarity to the message of the confusing passage. To understand the apocalyptic language of the book of Revelation, a reader should be guided by the clear teachings of Christ in Matthew 24 & 25 and those of Paul in I Thessalonians 4 & 5.

Of the various mistakes that many Christians make while reading their Bibles, the two most common (at least in western culture) is to trust their reason and to trust their feelings. Both reason and feelings (head and heart) are important when reading the Bible, but reason and feelings should both be shaped by the words of God, not the other way around. Reason is a tool that helps the reader to interpret the Bible correctly; it assists in leading to other passages that provide clarity. Feeling is a tool that helps to apply the message of the Bible to a person’s life. God’s commandments can prompt a sense of sorrow which leads to repentance; God’s promises can prompt a sense of joy which accompanies faith. But so long as we live in this sin-polluted world, both reason and feeling are tainted by sin. Our heads and our hearts, even after we come to faith, are unreliable guides to truth. Both should be placed under Christ’s Lordship; both should be ready to surrender to the Bible’s message even when that message seems wrong to the head or to the heart.

Reason rejects paradox, but many of God’s truths are paradoxes. God is one, but he is three Persons. Christ is entirely God and entirely human, yet he is one Person, one Christ. The Bible is God’s Word, entirely trustworthy and true, yet God delivered that Word through human individuals who each had his own style of writing. Every attempt to make these teachings reasonable results in false teaching. One Christian makes the Father, Son, and Spirit sound like three gods rather than one God. The next Christian reasons that the three Persons are simply the same God under different names—that Jesus is the Father and the Spirit as well as the Son. Both approaches sound reasonable; both are wrong.

Feeling can carry a Christian many directions away from the truth. One Christian reads the commandments, begins to repent, and is overcome by sorrow and guilt which blocks true repentance and keeps that Christian from hearing the promises of God. Another Christian, having felt the joy that accompanies faith, yearns to continue in that joy. That reader avoids the passages that speak of sin and judgment and so avoids the guidance that God’s Law provides for our lives on earth.

Everything should be judged by the Bible, the messages God delivered to the world and to his people through Moses, the prophets, and the apostles. Any dream, any vision, any message that claims to come from God (whether audible or heard only within) should be compared to the Bible, which we know comes from God and is trustworthy and true. A message that seeks to change the message of the Bible—whether by direct contradiction or by subtle reinterpretation of the Bible—is not a message from the God who gave us the Bible. Even if that message makes sense to our heads or feels good in our hearts, the Christian must still “test the spirits” (I John 4:1-3) to be certain that the message is not false.

Head and heart are important parts of our beings. They were created by God and have been redeemed by Christ. We use them both to find God’s Word in the Bible and apply that Word to our lives. But, until Christ appears and makes everything new, neither can be trusted in the same way the Bible should be trusted. Scripture interprets Scripture—only by this rule can we come to know the truth and to receive freedom through that truth. J.

Dogs and pigs

“Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you” (Matthew 7:6).

After telling us not to judge, Jesus adds a statement that calls for judgment. What is our holy treasure, our pearls? Who are the dogs and the pigs? What is Jesus warning us not to do?

Our greatest treasure is the Gospel, the good news of God’s love and forgiveness, given to sinners through the life and death and resurrection of Jesus. God wants us to share this good news with everyone we know. He wants the whole world to know what he has done, so everyone can take advantage of his blessings. When Jesus tells us not to judge, he warns us not to live by the rules only and not to force others to do the same.

But when Jesus speaks about dogs and pigs, he is warning us against the opposite extreme. We are not truthful when we tell a sinner, “God loves you just the way you are.” A more accurate statement would be, “Jesus loves you in spite of the way you are, and for that reason he is going to change you.” When we speak only of God’s love to sinners who are resisting God’s rules for their lives, they might reach the conclusion that God does not care what they do. In the end, they will reject God’s promises along with his commands. If they do not understand the high cost of their sins again God, they cannot comprehend the meaning of the suffering and death of Jesus on the cross. He paid the price for all sins. Some sinners, though, reject his forgiveness and turn away from him because they do not realize how desperately they need God’s gifts.

Jesus gave us a thorough look at God’s high standards. As he tells us the rules—do not hate, do not lust, and so on—he describes to us our need to be rescued. He diagnoses the fatal illness from which he can cure us through his life and death and resurrection. We see the beauty of his promises, how precious they are, when we first see the diagnosis of our desperate need, our inability to rise to the required level of righteousness and perfection on our own. Without this understanding of our need, we too would be dogs and pigs.

We do not ignore the dogs and the pigs. We gently and respectfully share God’s rules with them, working to help them gain an understanding of the treasure they need, the good news of the Gospel. We do not withhold this good news from any sinner who realizes his or her need and wants to be rescued. Such a sinner is a repentant sinner, not a dog or a pig. Like us, they can comprehend the depth of the riches of God’s love in Jesus Christ.

But, to the sinner who prefers his or her sin to the Savior, we must be careful not to share our sacred treasure. The sinner who does not repent is a sinner who cannot be absolved of sin. Even though Jesus paid for the sins of the whole world, some people reject his grace and gain no benefit from his promises. If we keep speaking of God’s love and forgiveness to a sinner who does not love God and does not want to be forgiven, we waste our breath and we invite their attacks upon us. Jesus does not forbid every kind of judgment. He wants us to judge who has repented and should be told of Christ’s forgiveness and who refuses to repent and should only be warned of the penalty for sin. J.

Those who mourn

“Blessed are those who mourn, for they will be comforted” (Matthew 5:4).

We want to be happy. That desire is natural. Mourning is our reaction to things that have gone wrong; when we mourn, we are not happy. The world will not trust any teacher who connects mourning with blessings; the two are opposites and might cancel each other, or at least be incompatible, as far as the world is concerned.

Christ’s blessing, though, is comfort. People who are always happy do not need comfort, but Jesus promises the blessing of comfort. He knows that we will not always be happy in this sin-polluted world. We face our own sins and the sins of other people and the results of sin in this world. If we can be happy about the world the way it is today, we are not like God. God is displeased with sin and evil in the world. Sin and evil cause God to grieve.

Jesus taught people to “repent and believe the Gospel.” To repent is to seek a change. Martin Luther wrote, as the first of his Ninety-Five Theses, “When our Lord Jesus said, ‘Repent,’ he willed the entire life of believers to be one of repentance.” We cannot repent once and be done repenting. We do not repent only on special occasions. Every day we sin, and every day we are sorry. Every day we need a Savior. Every day we want to change ourselves and the world around us, making ourselves and the world better.

We are not satisfied with the condition of the world. That is good: God is not satisfied with the world either. We try our best to change things, to be like Jesus, but we always fall short of his standards. For this we are sorry. For this we repent. For this we mourn. Christ’s blessing belongs to us, though, because his comfort has already entered our lives. “Believe the good news,” Jesus says. He came to change us, to pay for our sins and remove our guilt, to make us his forever. His life and death and resurrection bring us comfort, good news, the guarantee of a better life today and forever. These are the promises of Jesus, promises that he delivers to us every day.

We do not earn comfort by mourning. We do not earn forgiveness by repenting. Comfort and forgiveness are gifts from Jesus, bought by his blood and given to us free of charge. Without his love, we would have to lower our standards—we would have to accept our sins, accept evil in the world, accept eternal condemnation. We would have to despair and live without hope. Because of the work Jesus has accomplished, we have hope and comfort. Now we can mourn without despair; now we can repent every day, because we turn to God and receive his blessing of comfort every day. J.

Christ’s Sermon on the Mount

“Seeing the crowds, [Jesus] went up on the mountain, and when he sat down, his disciples came to him. And he opened his mouth and taught them” (Matthew 5:1-2).

Today teachers generally stand to lecture. Preachers stand to preach their sermons to the congregation. When Jesus taught, he sat on a mountain (probably more of a hillside), and his listeners spread out around him. As Moses received the word of God on Mount Sinai and shared it with the people of Israel, so Jesus shared his word with his disciples on a mountain.

In this outdoor classroom, the closest disciples sat at the feet of the teacher. They had committed time to follow him; they wanted to hear every word. More casual followers and the merely curious were in the back of the crowd. If they had made no commitment to Jesus but were just stopping by to hear him for one day, they could not be as close to him while he taught.

Customs have changed. People from the first century, if they could visit a twenty-first century American congregation, would be astonished to see the back pews filled and the front pews empty. They would think that most American churchgoers have only a shallow commitment to the Lord, a passing interest rather than true discipleship. I know one pastor who even rotated the hymnals, moving the worn volumes to the front pews and putting the pristine hymnals taken from the front in the back pews of the church.

Now, when Jesus taught, Matthew was one of the front-row students. He would be named as one of the twelve apostles, which means that he would be sent out to tell others what he had heard Jesus say. He memorized the preaching of Jesus and repeated it often, so we can trust his account to be accurate, a true record of Jesus’ sermon. To be a disciple means more to love Jesus: being a disciple means listening carefully to Jesus and repeating what he says for the benefit of others. Disciples learn by imitating. Even today, God calls us to imitate Jesus.

We have a problem: the standards Jesus sets are too high for us to achieve. We can sit and listen, we can repeat his words, but we cannot fulfill them. Only Jesus can fulfill the Law. Only Jesus can offer the promises of the Gospel. In the end, “repent and believe” is the genuine reaction a disciple has to the words of Jesus. Anything more is really less. When we struggle to be like Jesus, we fall short. When we repent of our sins and believe his promise to rescue us, we are rescued.

More than rescued, we are transformed, being shaped to resemble Jesus. We will not resemble him in height or skin color or any outward appearance; in those, we remain diverse, just as God created us. But in mindset, in attitude, in behavior, we become more like Jesus—not by the power of his commandments, but by the power of his forgiveness. As we see his blessings at work in our lives, we know the truth about Jesus and about ourselves. That truth sets us free. J.

Forgiveness

Why is the concept of forgiveness so difficult for Christians to grasp? On the cross Jesus paid in full for sin. The debt is covered. Christians are called to forgive others as Christ has forgiven us. God’s forgiveness is unlimited, so forgiveness from Christians is unlimited. We do not stop at seven times, or at seventy-seven times, or at seventy-times-seven times. We forgive to the seventy-eleventh time, a number that does not exist, so we can never stop forgiving.

Confusion comes when we use the word “forgive” to cover two distinct actions. One is to forgive silently, “from the heart.” This the Christian is always required to do. There is no revenge from the Christian, no “getting even,” no holding grudges. The other is to absolve, to announce forgiveness. This the Christian does for repentant sinners, but not for unrepentant sinners. Christians do not withhold God’s forgiveness, but they withhold absolution from any sinner who does not want to be forgiven.

To approach an unrepentant sinner with the news, “I still forgive you,” or, “God still forgives you,” is a mistake. It might seem loving and Christian to speak those words; but in those circumstances, those words could be viewed as microaggression. The unrepentant sinner does not want forgiveness, not from the Christian and not from God. The unrepentant sinner loves his or her sin more than he or she loves his or her Savior. Offering unwanted forgiveness cheapens God’s grace; it makes a mockery of the love of God and of the cross of Christ.

When Jesus said, “Do not give what is holy to dogs, and do not cast your pearls before swine,” he was speaking about the announcement of forgiveness. Before we can tell a sinner that his or her debt is paid, we must first inform that sinner of his or her debt. Only when sinners understand the cost of their sin can they also understand the glory of Christ to pay that cost in full. Handing out forgiveness like candy does not glorify the Lord.

But if absolving an unrepentant sinner is bad, casting doubt on the forgiveness of a repentant sinner is far worse. As soon as sinners realize the wickedness of what they have done, they should also be assured that their debt is paid in full. Christ’s sacrifice is sufficient payment to cover any debt; it is more than enough to compensate for all the sins of history. Staying angry, seeking revenge, holding a grudge, or making the sinner pay for the sin is not an option for the Christian. When we cast doubt on the ability of any sin or any sinner to be forgiven, we cast doubt on God’s gift of forgiveness to us as well. God’s forgiveness does not simply flow into the life of a Christian; it flows through that life and into the lives of others.

Jesus said to Peter, “I give you the keys to the kingdom of heaven. Whatever you lock on earth is locked in heaven, and whatever you unlock on earth is unlocked in heaven.” The night after his resurrection, Jesus breathed on all the apostles and said, “Receive the Holy Spirit. If you forgive anyone’s sins, they are forgiven; it you withhold forgiveness, it is withheld.” Not just Peter, not just the apostles, not just pastors, but every Christian holds those keys and has that power. Being remade in the image of Christ, we always want to forgive. But as Jesus did not speak words of forgiveness to the stubborn scribes and Pharisees, so we do not absolve unrepentant sinners.

Christians forgive. Forgiveness is found in the Church. The government has no obligation to forgive criminals, not even if they repent of their sins. Indeed, the government must punish criminals for the good of all citizens. The government must restrict chronic abusers and protect vulnerable citizens, even if the abuser has repented and has received Christ’s forgiveness. The ability of the President and governors to pardon criminals should never be mistaken for forgiveness. A pardon ends punishment and sets a criminal free, but forgiveness removes guilt and changes a sinner into a saint. Paradoxically, in this world the Christian remains both sinner and saint, but in God’s eyes the sin has already been removed; the life of a Christian is already pure and blameless and holy in the sight of God.

Forgiveness should be easy to understand and to discuss. Because of the sinner-saint paradox, our eyes and minds are dimmed, and sometimes even forgiveness seems confusing. Each of us can take that confusion to the cross, where we see the price of our sins paid in full, and we know that Christ’s forgiveness belongs to us—and to whoever has sinned against us. 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.

Ash Wednesday is St. Valentine’s Day

This winter contains several odd conjunctions. January ended with a Super/Blue/Blood moon. February has no full moon, something which happens roughly every seventeen years. March will have a blue moon. And in the middle of February, St. Valentine’s Day will fall on Ash Wednesday, the first day of the season of Lent.

At least two, and possibly three, Christian martyrs named Valentine are remembered on February 14. Popular tradition associates one of them with messages about God’s love, but evidence of such letters does not exist. Probably the romantic aspect of St. Valentine’s Day reflects preChristian celebrations in Europe. Already in midFebruary the new life of spring can be felt or anticipated. Birds gather to migrate north. Early flowers begin to sprout through the snow. Spring training camps open to get ready for the baseball season. No matter what the groundhog said on February 2, by the 14th the world is ready for spring.

From early times, Christians have used the last weeks of winter as a time to prepare for the observance of Good Friday and the celebration of Easter. The season of Lent consists of forty days plus six Sundays—each Sunday being a weekly reminder of the resurrection and so not counted among the forty days of Lent. Traditional churches treat Lent as a time of somber reflection and repentance. Christians remember that Jesus suffered and died on a cross to pay for our sins. Thinking about his sacrifice and our sins during Lent, traditional Christians change even Sunday worship. Praise songs are replaced with Lenten hymns. Flowers on the altar and other decorations are eliminated or reduced. Additional services are added to the schedule, often with a theme that prepares for the coming of Holy Week.

Many Christians choose to fast during Lent. They voluntarily surrender some usual pleasure during the forty days and six Sundays of Lent. Some give up candy. Some give up alcohol. Some give up video games. Fasting is not intended for self-improvement in a worldly sense, although giving up certain foods and beverages might have that effect. Fasting does not force God to provide blessings that he has withheld. Instead, fasting shows dedication to God. It provides evidence that God is more important than worldly pleasures. Fasting teaches self-control. When a Christian can say no to candy or video games for six-and-a-half weeks, that Christian is made stronger, able to say no to temptations to sin. Fasting also teaches compassion. When we go without luxuries, we understand how it feels to live without those luxuries because of poverty rather than choice.

The sinful world can take even the most noble customs of the church and pervert them into something twisted and strange. Plans to fast during Lent lead to a desire to use up the luxury before it is forbidden. What was once a simple matter of eating the last butter and eggs in the kitchen, or having one last piece of candy or one last martini, has become Mardi Gras and Carnival—riotous celebrations of worldliness that have more to do with darkness than with light. Perhaps those people who take part in Mardi Gras are more inclined to repent when they awaken on Ash Wednesday than their sober neighbors. All the same, a day and a season focused on repentance is not intended to encourage greater sin in advance, even if that does offer more reason to repent.

Setting aside the excesses of Mardi Gras, the odd conjunction of February 14 leads to a dilemma. Should one offer candy and other goodies to one’s family and one’s coworkers to honor St. Valentine’s Day, or should one consider the possibility that a person might be starting a fast on that day, choosing not to eat sweets until Easter? The Valentine treats should probably be shared earlier, to avoid the risk of undermining a time of fasting at its very beginning.

And, speaking of odd conjunctions, Easter Sunday this year will be observed on April Fools’ Day. J.

Forgive us our trespasses

Jesus says, “When you pray, say ‘…And forgive us our trespasses as we forgive those who trespass against us….’”

Luther explains, “What does this mean? We pray in this petition that our Father in heaven would not look at our sins, or deny our prayer because of them. We are neither worthy of the things for which we pray, nor have we deserved them, but we ask that He would give them all to us by grace, for we daily sin much and surely deserve nothing but punishment. So we too will sincerely forgive and gladly do good to those who sin against us.”

Salvageable adds: Repentance is not something a Christian does once in a lifetime and then never has to do again. Even the best of us sins every day. Therefore, we repent every day, and we remember how God forgives us through the work of Christ every day. The Lord’s Prayer gives us an opportunity to confess our sins, listing those we remember and also asking forgiveness for those sins we have forgotten and those we never noticed.

Along with this prayer of repentance, we make a promise in the Lord’s Prayer: we promise to forgive those who have sinned against us. As we make this promise, we remember that God goes first. Jesus purchases forgiveness for all people on the cross. Having received that forgiveness ourselves, we now share that forgiveness with other people, especially with those who have sinned against us. We do not begin the process of forgiveness, nor does God limit his forgiveness of our sins to the level of our forgiveness for other sinners. The ransom Christ paid is sufficient to cover all the sins of every person who ever lived or will live, including our sins. When we fail to share forgiveness with another sinner, we cast doubt on the extent of Christ’s ransom and God’s forgiveness. Therefore, Jesus teaches us to pray daily that we will forgive the sins that were committed against us.

Two versions of the Lord’s Prayer contain different pictures of sins. One speaks of trespasses—people going where they are not supposed to go. The other speaks of debts—something that is owed to another person. Our sins are trespasses, for we have gone where God told us not to go. Our sins are debts, and we owe God a penalty of debt we can never pay. Jesus went where he should not have gone—to a Roman cross meant for criminals, and to hell itself, where his Father abandoned him for a time. Jesus went there so we do not have to go there. Jesus paid our debt by his ransom, so we are no longer in debt to God.

Jesus went there for us and for all people. Therefore, when people trespass into our lives and fall into debt to us by their sins, we forgive them. We forgive, not from the goodness of our hearts, but from the wealth of God’s goodness. No act is more Christlike than to forgive someone who has hurt you. No witness of Christ is more dramatic than to forgive as Christ has forgiven. We forgive by the power of God’s forgiveness that has already been given to us. J.