Enter that Rest - Part 2

No Need Be Restless About Justification

“One destroys a term by endlessly justifying it.” — Nassim Nicholas Taleb

Justification, when over-explained, becomes its own undoing.

There is no doctrine more precious to the Protestant Church than justification by grace through faith. Rightly so! It is the marrow of the Gospel, the lifeblood of the Reformation.

But herein lies the irony of the modern Lutheran moment: the modern Lutheran knows he is justified so much that he confesses it proudly. To everyone. Often. As though one could not be a Christian without procuring a copy of Francis Pieper. And yet, by doing so, the same soul thus justifies himself to everyone he meets.

Daily. Endlessly. As though needing to prove it to his own conscience.

Where the Baptist labors in his soul liberty to prove his decision is authentic, where the Roman labors in meritorious works ever uncertain of his final assumption, the modern Lutheran labors in self-voiced theology, proving his orthodoxy like a courtroom scribe in fear of disbarment.

In too much practice, the doctrine meant to free man now binds him to the anxiety of explaining it rightly.

The Devil is in the Adverbs

And so, the “Lutheran” begins to perform. Not in deeds, but in speech. Not with indulgences, but with footnotes.

He is justified, yes—but he cannot rest from his sins. Not his lust, but his need to define. Not in greed, but in his appeal to ancillary authorities. Not in pride—not exactly—except when it comes barreling out of his mouth in the urgent need to be “right” about the rightness of Christ.

This is Plato’s ghost inspiring the intelligentsia as the sin of haste incarnate as the idolatry of theoretical dogma: defend the term while trampling the spirit. Repeat the doctrine while vilifying the purpose. Correct the speck without noticing the log that needs a most rudimentary repentance.

“They’ve misrepresented the Gospel!”

“They’ve perverted grace with works!”

“They’ve made faith into a ladder!”

Yes.

But Maybe They Just Didn’t Understand

The tone betrays the wound. It is what comes out of a man that matters. But if the bark is also a bite, why would the poor man ever hear your distinctionism?

Jesus promises us rest. Sabbath. Not bitterness with a mask built out of the cross.

The problem is not doctrine. The failure is not “too many right answers.” The challenge is Babel, and the fleshly fact that words don’t sit still in history. The letter kills. Revealed in Scripture, rooted in Scripture, founded on Scripture alone, attempts to peg it down to history’s formulations have trapped the modern Lutheran movements in an everlasting war of re-explaining, fighting old battles, and rebranding alphabet soup as the latest, greatest “real” Lutherans

It’s not that the Lutheran doesn’t know he is not saved by works. He has memorized every verse that declares he is righteous in Christ. The problem is not what he can remember with his mind. The problem is that he has forgotten how important the present moment is to his heart.

So witness, confession and conversion moments find the Lutheran speaking like a man on trial, a man arguing with others in the well worn certainty that all too many of them won’t agree.

“If we can just” has found a new home. One more article, one more Facebook comment, one more Baptist neighbor who “just doesn’t get it.”

The Truth has become a theory. The theory has become a castle. And the man inside has grown cold, bitter, lonely, guarding the walls and armed with self-certainty that breeds no comfort.

It’s a tragic paradox; the saints who have cherished the most profound Gospel of Jesus Christ, who have understood its roots most fluently, nonetheless have built up churches that live more frantically, more anxiously, and more demandingly, than any other.

“This house is built on the rock!” he shouts. But his feet feel like they’re sinking in the sand.

As though Christ Himself could ever move.

The Footnotes Will Not Save You

It shows on the street. The Baptist, for all his officially shallow anthropology, often lives freely in his assurance. He has no sacramental anchor. In theory, he should despair. Sometimes he does, and Luther will surely wake him up! But most have no deep need to defend any argument. They’re just content to praise Jesus and trust the chips to fall.

The average Catholic, for all the Hail Marys, doesn’t worry about the Church running out of money, vanishing into the marketplace of ideas, or being overrun by has-beens and would-bes. It is not the system that saves, but the consistency. Of course, we know they’re wrong. But that doesn’t stop them from trusting in Our Father all the same.

The tragedy is not our doctrine. The doctrine is gold. The tragedy is that we’ve bound the doctrine to our formulations, chained it to our translations, and forgotten how richly the Scriptures are filled with it from top to bottom.

Justification by grace is not a litmus test. It is a trust. Baptism is not a relic, it is a fountain. Confession is not an apologetic, it is a doxology.

The very Words given to free us from the courtroom have become our greatest anxiety, and the once great Lutheran Church haunts dark corners of the Protestant drift more afraid of losing the doctrine we possess than emboldened to give it away to anyone who will listen.

Enter That Rest

“There remains therefore a rest for the people of God.” (Hebrews 4:9)

The Lutheran must enter that rest not by proving justification but by trusting it. By praying under its certainty. By receiving it as more than a formula for arguments.

By forgiving those who define it wrong because the point of it is that they are forgiven.

Rest is not entered on paper. Sabbath is blasphemed most by being systematized. Faith cannot be citationed into being.

Christianity is entered.

Today. Not in the sixteenth century, not in a future Lutheran Utopia, not in disputes over Federal Vision, Christian Nationalism, or which hymnal is “the right one.”

Today, if you hear His voice: put down the hyper-vigilism. Leave behind the fear. Stop justifying the doctrine of justification and start scattering the Seed of Jesus Christ’s actual words.

Stop justifying yourself. Let Christ do what He said He already did. He didn’t make you a lawyer. He made you a beggar with an everlasting loaf of bread.

The Prison of the Perfect

When a man no longer speaks to be understood, but only to be precisely right, he ceases to be human. He becomes a mouth for a system. And when the system is called “theology,” the danger is even greater.

Sound doctrine, when understood as “the Words of the Bible,” is not a cage. But the traditions of men are. The effort to purify every term to its final meaning becomes a hypocrisy quest of restlessness, of the need to police every corner, right every angle, point out every flaw.

This is why the modern Lutheran cannot relate. He lives in a chamber of mirrors, reflecting endlessly on his own reflections, insisting that everyone else look like him if they are ever going to be considered faithful.

Orthodoxy does not stay alive for long under a microscope. Precision can forget mercy in the heat of the sacrifice. Accuracy without charity is not Truth, but a resounding gong.

A tongue that only corrects will never convert anyone to the religion that promises “the greatest of these is love.”

The Lutheran Stale Mate

Classically, Lutheranism has relished debate. Melanchthon, Chemnitz, Gerhard were masters of clarity and discourse. But the modern confessional style has inverted the matter. We now fear discussion more than we desire communion. Conversation becomes a battlefield. Every brother is a potential liability. Our preaching is treated not as a bridge, but as a minefield.

This creates a diagnostic environment in which all terms must be defined before they can be used — and therefore can never be used naturally, only post-operatively, only with gloves and charts. We no longer speak to be known. We speak to avoid being wrong.

This is not preaching. This is control. It silences the untrained. It punishes the ingenuitive and rewards the repristinator. It builds churches without strong men, homes without reliant women, and a generation where both children and grandmothers alike learn that it is better to let the pastor talks about special things like “theology.”

This is Babel: instead of scattering languages, we have narrowed them to one brittle dialect, and not a translator of tongues will be allowed in sight.

In seeking perfect clarity, this falsehood achieves total isolation. Doctrine is built so brittle that it can no longer carry affection, or wisdom, or even common sense.

Conversation becomes so guarded it can no longer carry faith.

The Only Way: Word Made Flesh

Jesus never said, “By your vocabulary, they will know you.”

He said, “By your love.”

Love includes speech that opens, and speech that protects. Not the Word as proposition, but the Word as Person, as Presence, as Patience, as Bread and Wine.

Consider:

• If your theology cannot be spoken to a child, then why would they sing “Hosanna”?

• If your definitions must be repeated three times, then why would they draw crowds in the wilderness?

• If your mouth never says “I don’t know,” or “I see what you mean,” why would anyone ever trust you?

Solomon was not the only one who said, “Let your words be: few, gentle, slow.”

More curiosity. Less rehearsal. Christ is with us, even when we are inexact. Open the Scriptures themselves and trust in the Words written there to speak. Do not fear “wrong theology” more than you fear the voice of the Accuser. Do not worship the lexicon so much that you become the advocate of the Divider. Do not demand the milkmaid speak Greek in order to be your kin.

Trust Jesus. Read Him. Quote Him. Love Him, and love most that He loves you.

A Collegium is Men