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Rev. Mark Jamison

Part III —Article 4 of the Augsburg Confession

We conclude the series on justification by faith in this article. We have already talked about Article IV of the Augsburg Confession using forensic and relational language. The last model or metaphor is the bio-organic one of death and resurrection. To call it a metaphor is somewhat misleading because justification by faith is talking about an actual death and resurrection that takes place in the lives of believers. This joining of justification to death and resurrection comes from St. Paul's writing in Galatians 2:16-21, although it is clearly implied in other Pauline passages such as Romans 6:1-11, 2 Cor. 5:14, and 2 Cor. 3:6.

People who don't have one ounce of religious faith can use this same language. They speak of things dying off in them such as love, courage, or hope. Those are somewhat abstract examples. But there is nothing abstract for the cancer patient in the death of cancer cells, done surgically, or chemically, or by radiation. There is nothing abstract for a stroke victim when they experience the death of the normal usage of a limb or certain mental capacities. People who recover from addictions also appreciate the death and resurrection metaphor. What is recovery if not the death of old destructive behavior patterns and the new life of sobriety?

For many Lutherans in East Germany, what else could they call the end of the iron curtain and the reunion with West Germany, but a death and resurrection? It is not surprising then that death and resurrection, the central event of the Bible should be used by St. Paul to describe the Christian's relationship with God. To come to faith in the first place means the death of unbelief and the presence of the resurrected Christ by the power of the Holy Spirit living in the Christian. Where Christ is in faith the Christian life will be lived and there will be the fruits of faith. For St. Paul then there is no split between justification and sanctification. They are one and the same. Both are by faith because one is not the judge of one's fruits. The best good works are done when a Christian is not even unaware of them. When that happens, it means the believer is focused outward on the neighbor, and is not focused on taking his or her own spiritual temperature. Spiritual navel gazing is not a part of true sanctification.

Justification as death and resurrection in the lives of believers can be illustrated too. Yesterday's resentment becomes tomorrow's forgiveness. Yesterday's grief over the death of a loved one becomes tomorrow's peace that passes all understanding. Yesterday's impatience and irritability with children becomes the gracious patient love of a parent who stays up all night with a sick child. Living in Christ always means He puts to death the old sinful self and brings forth newness of life in faith, hope, and love. Something actually dies and something is actually raised up in the lives of believers. That event keeps happening until a believer's last breath.

So justification by faith is a declaration, a loving relationship, and the power of death to life, all at the same time. The almighty God, the righteous judge of all, makes the declaration of unconditional mercy for sinners that gives them Christ and faith, thereby establishing a relationship with them. That same declaration simultaneously puts to death the old sinful self, and brings forth new life in Christ. This justifying faith is given in Word and Sacrament. We move on then to Article V of the Augsburg Confession next month.

Discussion questions:

1. What death and resurrection experiences have you seen in other believers?

2. Why is the old sinful self bound to resist the notion that God creates faith, and by doing so puts to death the old sinful self.

3. Can you name a time when you were surprised because someone told you they appreciated a kind word or deed you did for them of which you were completely unaware or didn't remember? How is that proof that sanctification, being made holy is also by faith?

4. How can Christians make use of the common phrase "I died a 1000 deaths over that one" as a part of their language of witnessing?

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