The Lenten season begins with Ash Wednesday which this year falls on 18 February. The Lenten season is often considered a time of reflection and repentance. Its forty days reflect the time during which Jesus was in the desert being tempted by the devil, which is like being in Las Vegas but without all the glamour. To avoid temptations and sin, it has long been tradition that people give up something for Lent.

The idea of refraining from or foregoing fleshly pleasures to lead a holier life predates Christianity. Unfortunately, very early in Christianity the notion took root that giving up something sinful, potentially or actually, was meritorious, i.e. earned points with God. So arose the various religious orders of monks and nones who believed that living lives of poverty, chastity, and obedience would earn them favour in the economy of salvation, and thereby salvation became a type of business. Once the Vatican started selling indulgences, the economy of salvation became really big business.

As indicated a couple weeks ago in a sermon, this emphasis on getting the old Adam, the sinner, in us to behave is well intended but biblically misguided. According to Lutheran theology all of us believers are simul iustus et peccator (simultaneously justified and sinner, or at the same time saint and sinner). Being both saint and sinner at the same time, however, does not mean that we can do sinful and saintly things at the same time. No one can multitask, not even computers which operate by switching on and off between ones and zeros, countless times to complete their programmed tasks. So, if Christians spend their time trying to get the sinner to behave, they are not exercising their gospel created faith manifested in loving their neighbour.

In contrast to the Roman Church and to much of Christianity throughout the ages, the Lutheran reformers following biblical example repeatedly propounded that only good trees can produce good fruit. Trying to get a bad tree to stop bearing bad fruit was, so to speak, a fruitless effort. Furthermore, good trees bear good fruit as a matter of course. So, if the tree is good, i.e. justified by faith alone, good works come on their own. In relation to Genesis 29:1-3, Luther describes this dynamic implemented as follows:

“But we teach that first of all the person must be looked at, whether it is just and godly, which takes place through the Word he believes. Then, however, it carries out its ministry in the church: teaches, exhorts, prays, learns and hears the Word, bears the cross for the sake of the Word, and is mortified in the flesh. That person is saintly, alive, and well-pleasing to God. It proceeds to other external offices after it has heard the Word, believed, prayed, and discharged its duty in the church. Thus after David has done this, he proceeds to the administration of the kingdom, hears lawsuits, wages war, draws up his army, attacks the enemy, kills, and sheds enemy blood. Properly speaking, these are not duties of the church; they are political. Accordingly, if anyone says: ‘Then David is not saintly, for he is a soldier and bears the sword,’ that person judges, too grossly, as the papists do. For who is that man David who sheds blood and wages war? He is a person who has been justified in the church by the Word and faith. But later he has the political administration entrusted to him. Therefore he judges, condemns, justifies, administers the state, punishes the guilty, and wages wars. Nevertheless, he remains a man of faith and a good tree. But that spilling of blood is pleasing to God, although the world, the monks, and all other hypocrites are violently offended, because they look only at the external mask of the works. They do not see the Word, faith, the spirit, and the impulse of God, who governs the person not only in sublime duties but also in those that pertain to the state and the household. For David was called by God to do this, as is stated, ‘that he should do My whole will,’ which also orders him to humble the Philistines, the Damascenes, the Amalekites, the Ammonites, etc.

“‘But what does this mean?’ the papists say. ‘He had to pray, sacrifice, and bring offerings in the temple.’ Right indeed! He also performs the works of the church in accordance with his place and rank. In the morning he prays, meditates on the Word, believes, sings psalms, and carefully discharges the duties that pertain to the church. Afterwards he also administers political and household affairs, procreates children, takes care of the household, eats, and drinks. Thus David goes along in a godly and saintly manner through all three hierarchies: the church, the state, and the household.

“In the same manner our life, too, must be arranged, so that we are found in the rank and station which is pleasing to God according to His Word. Above all, you should believe in the Word, confess it, and be prepared to suffer and die for the Word. Later, whether you are a magistrate or the head of a household, you should serve your calling in your place. Such a life pleases God and is honored by God with many great rewards and successes” (LW 5:268-269).

So, rather than “giving up something for Lent,” perhaps it would biblically and theologically more fruitful to take up new activity for Lent which conveys the gospel both in the church and to one’s neighbour. The possibilities would seem endless, restricted only by our lack of faith, i.e. the sinner in us.

Why wait for Lent? As Luther advises, remember your baptism, put the old Adam to death daily, and let Christ raise and set loose the resurrected believer to bear and share the gifts of God’s love for all us sinners, repentant or not!