We shall treat this subject under three heads : a) The Christian Life and the Cross; b) The Christian Life and Prayer; and c) The Christian Life and the Hope of Eternal Life.
A special section on cross and tribulation in a Christian dogmatics is fully justified, since Scripture itself devotes much attention to this important subject. Accordingly some of our Lutheran dogmaticians (Quenstedt and Calov) have embodied the subject in their description of the Christian life; and it is well for us to follow their example.
The topic is surely worthy of careful consideration. Through faith in Christ the regenerate are indeed in a most bleBSed state. God is "for them," Rom. 8, 31; they are God's children and heirs of eternal life, John 1, 12. 13; Gal. 3, 26; Rom. 8, 17; the holy angels minister to them, Heb. 1, 14; in God's Word they have abundant comfort for every trouble in life and strength for every vexing question pertaining to their salvation. However, in spite of all this the glory which is theirs in Christ Jesus is not yet revealed, 1 John 3, 2. They walk in the same lowliness, humiliation, and suffering which characterized Christ's own life on earth, 1 Pet. 4, 1. This life of sorrow and tribulation Scripture fitly calls the cross (crux) of the Christians, Matt.10, 21.38; 16, 24; Luke 14, 27. (Cp. also Luther, St. L., XII, 729 ff.)
1.What the Christian cross implies. Holy Scripture never applies the term cross to the tribulations of the ungodly, Ps. 32, 10; 34, 21; 16, 4. It is only the Christian who is said to bear a cross, and this indeed as he exercises his Christian calling in the world. Luther writes St. L., XII, 544 ff.: "A Christian, in so far as he is a Christian, is subject to his dear holy cross, so that he must suffer either from other people or from the devil himself, who torments and terrifies him with tribulation, persecution, poverty, sickness, or inwardly in his heart by means of his poisonous darts." Especially when Christians faithfully bear witness to Christ and His Gospel, or when they lead a holy life according to the Word of God, they must always expect to endure trials and bear crosses,
It is true, also the regenerate are still sinners, and for this reason they deserve not only temporal punishments, but also eternal damnation, Rom. 7, 24. However, since they live in daily repentance and by faith receive constant forgiveness of all their sins, the punishments which God in His fatherly love metes out to them are not punishments in the strict sense of the term, since they do not flow from divine wrath, but rather gracious chastenings (castigationes paterruu), which are designed for their temporal and eternal good, Rom. 8, 28; Heb. 12, 6; 1 Cor. 11, 32; Is. 26, 16.
But it is not on account of their sins that Satan and the wicked world trouble the regenerate. Luther says very aptly St. L., XIII, 434 ff. : "The evil Foe and the world are not angry with Christians because they are sinners and stumble and fall now and then. No indeed; the devil and the world gladly tolerate this and even approve of it. But on account of the Word and their faith they hate them, namely, because they hope in the Son of God, comfort themselves with His death and resurrection, fear God, and wish to live according to His will, earnestly desiring that through their confession also others may come to the knowledge of Christ and faith; that neither the devil nor the world can endure, and for this reason they constantly torment the Christians."
However, the Christian cross is occasioned not only by the devil and his servants, the children of the world; it comes also from the flesh of the Christians, which constantly lusts against the Spirit and thus always tempts and troubles them. For the Christian to bear his cross therefore implies ceaseless warfare against the flesh, Gal. 6, 12; 5, 17; uninterrupted self-denial, Matt. 16, 24; renunciation of everything that interferes with his following of Christ, Luke 14, 33; repudiation of his own carnal wisdom in spiritual matters, Matt. 11, 25. 26; cheerfully and willingly foregoing the peace and quietness of life, Matt. 10, 34; Luke 12, 51; making nothing of the esteem of the world, Matt. 5, 11 ; Luke 6, 22; 1 Pet. 4, 14; relinquishing the friendship and the love of even father and mother, sister and brother, Matt. 10, 35-37; Luke 12, 52. 53; being willing to lose his earthly possessions, 1 Cor. 7, 30; Matt. 19, 21. 22; indeed, hating his own life, Luke 14, 26. The Christian cross-bearer must therefore ceaselessly fight the good fight of faith against his own flesh, Gal. 5, 24; Col. 3, 5; Rom. 6, 6.
2.The close connection (nexus indivulsus) between Christianity and the cross. Cross-bearing is so intimately connected with the Christian profession that all who refuse to take upon themselves and bear their cross cannot be regarded as true Christians, Matt. 10, 38. 39; Mark 8, 34. 35; Luke 9, 23. 24. 57-62; Rom. 8, 17; Luke 14, 25-35. Luther's remarks on this matter are indeed pertinent. He writes St. L., II, 467: "He who is no crucianus, if I may so speak, is also no Christianus. That is to say, he who does not bear his cross is no Christian, for he does not conform to Christ, his Master."
In spite of this it remains true that a Christian should not impose crosses upon himself (1 Pet. 3, 17: εἰ θέλοι τὸ θέλημα τοῦ θεοῦ; 1, 6: εἰ δέον) or upon others, Rom. 13, 10; Matt. 22, 37-40; for he knows neither whether the chosen cross is salutary nor whether God will grant him power to bear it, 1 Cor. 10, 13. Luther rightly called those who impose crosses upon themselves "work-saints" (Werkheilige) and "the devil's own martyrs (des Teufels Maertyrer), by which he meant to say that, since they want to earn heaven by their crosses, they suffer at the instigation of the devil St. L., IX, 1130.
3.How Christians should regard their crosses. Because crossbearing is a most painful burden to the flesh of the regenerate, they often labor under the false impression that God is dealing unjustly and cruelly with them in making them suffer as He does, indeed, that He has forgotten them or has even become their enemy, Lam. 5, 20; Ps. 13, 1; Job 30, 21; Is. 49, 14. For this reason some "in time of temptation" lose their faith and fall away from God, Luke 8, 13. Scripture therefore is very explicit in explaining the true nature and purpose of Christian cross-bearing, Reb. 12, 6-11; 1 Cor. 11, 32. Christian cross-bearing is a testimony of the Holy Spirit (testimonium Spiritus Sancti externum) that God's saints do not belong to the condemned world, but to Christ and that they are joint heirs with Him, if they faithfully suffer with Him, Rom. 8, 16. 17; 1 Pet. 4, 14; Matt. 5, 11. 12. Their cross therefore always points to the glory which shall be revealed in them, Rom. 8, 18; 2 Thess. 1, 5-7; 2 Cor. 4, 7. 8. It is the characteristic (Luther: Hoffarbe) of Christ's pilgrims who are on their way to heaven (Luther, St. L., XII, 718 ff.), and for this reason they should truly rejoice in their sufferings for Christ's sake, Matt. 5, 12; Luke 6, 23, knowing that, as they suffered with Him, they shall also be glorified with Him, 1 Pet. 4, 13; 3, 14. 15. Thus the apostles at Jerusalem rejoiced in their persecutions, Acts 5, 41, and above all St. Paul thus rejoiced in his sufferings, Acts 16, 25; Rom. 5, 3.
In their cross-bearing Christians may rejoice all the more, since they know that God has not only accommodated their cross to their ability to bear, but also actually aids them in bearing it, 1 Cor. 10, 13; 2 Cor. 12, 9. Hence the cross of the individual Christian is never too heavy for him; it is apportioned in mercy and proportioned to his measure of faith, 2 Cor. 4, 17.
4.The benefits of Christian cross-bearing. Everything that God assigns to His believing saints on earth is of eternal value, Rom. 8, 28. So also the cross which believers bear is of incalculable benefit to them. It points them to heaven, Acts 14, 22; renders them humble before God, 2 Cor. 12, 7; teaches them implicit trust in divine grace, 2 Cor. 12, 8. 9; strengthens their faith, 1 Pet. 1, 6. 7; moves them to prayer, Ps. 18, 6; Is. 26, 16; crucifies their old man and destroys the body of sin, Rom. 6, 6 ; 1 Pet. 4, 1 ; and turns their view from this present, perishable world to the eternal, imperishable life to come, 2 Cor. 4, 18. By their patient and faithful cross-bearing believers also encourage others to be steadfast in their trials and to continue in the hope of the glorious promises of the living God, 2 Cor. 1, 6; 1 Thess. 1, 6. 7. The lesson of Christ's glorious cross is best taught by him who has victoriously borne his own cross, 2 Cor. 1, 4; 12, 10. (Cp. Luther, St. L., IX, 1131.
5.The strength to bear the cross. Even the truest and best believer cannot bear the cross laid upon him by his own power, 2 Cor. 12, 7-9. Patient cross-bearing therefore always presupposes and necessitates divine grace, 2 Tim. 1, 8; 2 Cor. 4, 7. In particular, the Christian cross-bearer receives strength to bear his cross from the gracious assurance of the forgiveness of all his sins, Rom. 5, 1-5; from his sure hope of eternal life, Rom. 8, 18; from his new, spiritual life with Christ in God, Col. 3, 3. 4; from God's glorious promises of a gracious reward in heaven, Matt. 5, 12; in short, from his abiding, sanctifying faith in the divine-human Christ, who loved him and gave Himself for him, Gal. 2, 20.
Luther rightly remarks that a person who is not sure of eternal life and does not look for that blessed hope (Titus 2, 13) can be neither submissive nor patient St. L., IX, 956, while Christians, whose conversation is in heaven, have power to rejoice even in their greatest tribulations.
Of St. Paul Luther writes St. L., XII, 717 ff.: "Behold how he St. Paul turns his back upon the world and looks forward to the coming revelation, just as though he saw no trouble or misery whatever upon earth, but only joy. Indeed, if we should suffer ever so much, what does all our suffering amount to, he says, when we compare it with the unspeakable joy and glory which shall be revealed in us? . . . Thus St. Paul regards all the suffering of this earth as a little drop and a small spark, but of the glory which we are looking for he makes an infinite ocean and a great fire. And in calling it a 'glory that shall be revealed in us,' he indicates why it is that we suffer so unwillingly, namely, because our faith is yet weak, so that we do not look to the glory, still hidden in this life, which shall be revealed in us. For if it were a glory that we could see with our eyes, then indeed we should be fine, patient martyrs."
Luther closes this fine paragraph with the pertinent remark that because of the blindness of our miserable, weak flesh we cannot comprehend the great, surpassing goodness and grace to which God calls us by laying upon us our Christian crosses, "the Holy Spirit must be our Teacher in this matter and put such comfort into our hearts." To this every true Christian cross-bearer agrees. Unless the Holy Spirit grants us grace to bear our cross, we shall never possess enough power to bear it, not even the lightest.
6.Christian cross-bearing and the Christian's sin. In connection with this subject the question has been raised whether also the sin which still cleaves to the Christian believer may be considered a part of the cross which he must endure. This query must be answered in the affirmative; for whenever the believer sins, he does something that he abominates, Rom. 7, 15. A true Christian earnestly deplores the fact that he is so "sold under sin," Rom. 7, 14, that he constantly commits the sins that he does not wish to do, Rom. 7, 15, and so he fervently beseeches God to deliver him from "the body of this death," Rom. 7, 24. For this reason our dogmaticians rightly say that also the evil flesh, which is sold under sin, Rom. 7, 17-19, belongs to the cross which believers must bear in this life. (Cp. Luther, St. L., XII, 727. 728. 735.)
1.The intimate connection (nexus indivulsus) between the Christian life and prayer. As long as a person remains in his natural state of sin and wrath, he fears and therefore also flees God, Heb. 2, 15; Gen. 3, 8. But as soon as he by faith has entered into the new, spiritual life, he begins to commune with God, Rom. 8, 15. This spiritual communion of the believer with God we call prayer.
Christian prayer has rightly been defined as "the communion of a believing heart with God," Ps. 27, 8. While words of the mouth are not absolutely necessary to make a "communion with God" a prayer, Is. 65, 24; Rom. 8, 26. 27, yet they must not be regarded as superfluous, Acts 7, 59; 16, 25.
Since Christian prayer is the fruit of the believer's faith in the gracious forgiveness of his sins for Christ's sake, it is continuous, 1 Thess. 5, 17, because the regenerated heart, led and moved by the Holy Spirit, is habitually turned toward God and therefore also in ceaseless communion with Him, Rom. 8, 14. 15.
Hence a Christian prays even when he is not aware of it, as when he is occupied with his work or when in great tribulation he considers himself incapable of praying. (Cp. Luther, St. L., IX, 922.) As the natural pulse beats ceaselessly as long as there is life in a body, so the pulse of prayer is beating constantly as long as a person has spiritual life.
Luther rightly St. L., VIII, 363 says: "Wherever there is a Christian, there is also the Holy Spirit, who does nothing else than pray ceaselessly. For although he the Christian does not always move his mouth or utter words, nevertheless his heart always moves and beats, just as his pulse and his natural heart, with such ceaseless sighings as: Dear Father, Thy name be hallowed, Thy kingdom come, Thy will be done among us and all men, etc. . . . Hence you cannot find a single Christian who does not always pray, just as little as you can find a living person without a pulse, which never stands still, but always beats, though the person may sleep or do something else, so that he does not take notice of it."
The simple division of prayer into supplication and thanksgiving is adequate, since also the intercessions that are to be made for governments and for all men (1 Tim. 2, 1-3; Jer. 29, 7),for believers (Eph. 6, 18), and for unbelievers and enemies (Matt. 5, 44; Luke 23, 34; Acts 7, 59) come under the head of supplications. Cp. Luther, St. L., X, 2204.
2.What Christian prayer presupposes. Christian prayer presupposes much more than the "absolute feeling of dependence upon God" (Schleiermacher) or "faith in the general providence of God" (Ritschl). Even the heathen perceive that they are dependent upon a Supreme Being, and to some extent they, too, have faith in a divine providence, Acts 17, 23. 26-28; yet St. Paul affirms that what they sacrifice they sacrifice to devils and not to God, 1 Cor. 10, 20.
As a matter of fact, when a Christian prays, a most intimate communion takes place between a creature who is dust and ashes, Gen. 18, 27, and, what is more, a sinner and by nature an enemy of God, Rom. 8, 7; 5, 8, and the sovereign, majestic Creator, Ps. 5, 1-7. In order that a sinner, blind, dead, and unworthy as he is by nature, may rightly commune with God as a dear child communes with its loving father, he must be regenerated, or born again, John 3, 5. 6.
Christian prayer therefore always presupposes true faith in Christ, or faith in the gracious forgiveness of all sins for Christ's sake. Holy Scripture describes as true prayers only those which are offered in the name of Christ, John 16, 23; 14, 13. 14. If a prayer is to be a true prayer, it must flow from faith in Christ, John 6, 29; 14, 6. No other prayer can be addressed to God with true confidence, Rom. 5, 1-5, which is a basic characteristic of Christian prayer, Jas. 1, 6. 7; Rom. 14, 23. Luther is indeed right when he says St. L., VIII, 362; IX, 922 ff.) that no one can offer a prayer outside the name of Jesus (such as are the prayers of the Turks, Jews, monks, and hypocrites), while, if a prayer is offered in Jesus' name, even one letter is valid and pleasing to God.
True, also the heathen and all those in the visible Church who reject Christ's vicarious atonement pray with a certain earnestness and devotion; but such religious emotions flow from the flesh and not from true faith. Their author (causa efficiens) is not the Holy Ghost, who always glorifies Christ in those in whom He operates, John 16, 14, but the devil, who "worketh in the children of disobedience," Eph. 2, 2. Ritschl condemned his own rationalism (denial of Christ's vicarious atonement) when he said: "The prayer to God as our Father in Christ Jesus distinguishes the Christian religion from all others."
The truth of this statement is borne out by the study of comparative religion. Christianity alone teaches its followers to pray to the Father in heaven in the name of His divine Son, who by His vicarious death secured reconciliation for all sinners. All religions which have their origin in the depraved flesh of man inculcate prayer on the ground of the sinner's own righteousness, or good works. Hence all who do not pray in the name of Jesus know neither to whom to pray nor how rightly to pray; their prayers are vain repetitions, spoken without faith and confidence, and are never heard, Matt. 6, 7. This is true both of the prayers of the heathen (prayer-mills of the Buddhists) and of the apostate Christians (the rosaries of the Romanists). It is only the true believer who prays in the name of Christ, that is, with perfect trust in the divine grace for the sake of Christ, Dan. 9, 16-19, and without any confidence in his own merit or worthiness.
All prayers of unchristian and anti-Christian lodges, which deny the Holy Trinity and Christ's deity and vicarious atonement, are pagan and idolatrous and as such an abomination in the sight of God. For a Christian to hold membership in such lodges means to deny the divine Savior and His vicarious atonement and to give great offense to professing Christians. A Christian can therefore not hold membership in a lodge without endangering his soul's salvation.
Luther writes St. L., VIII, 361 ff.: "Wherever there is the Spirit of grace, there He brings it to pass that we can and dare, aye, indeed, that we must begin, to pray. . . . For before we become Christians and believe, we do not know what and how we should pray. Although a person prays ever so earnestly viewed externally, yet before conversion the Spirit of grace is not there. . . . There is then no faith in divine grace and mercy for Christ's sake, and the heart always remains uncertain, so that it must ever doubt whether it is heard; it deals with God only on the ground of its own holiness or that of others, without Christ, as if God should humble Himself before it and be prevailed upon to bestow His grace or help for our sake and thus become our servant or debtor. To do this means not to merit grace, but wrath; it is not a prayer, but rather a mockery of God."
3.What Christian prayer works and bestows. Since God preserves the world only for the sake of His saints, more especially, in order that they may preach the Gospel for a witness unto all nations, Matt. 24, 14, and since all true Christians pray in perfect agreement with God's good and gracious will, which sustains and governs all things, 1 John 5, 14, we may say that their prayers sustain and govern (instrumentaliter) the whole universe. That is the clear doctrine of Scripture, which assures us that all things occurring in the Kingdom of Power and in the Kingdom of Grace are mediated through Christian prayer.
In particular, because of Christian prayer "the Word of the Lord has free course," 2 Thess. 3, 1 ; through it God opens to His servants "a door of utterance to speak the mystery of Christ," Col. 4, 2--4; Eph. 6, 19. 20; through it all ministers of the Word are "delivered from them that do not believe," Rom. 15, 30-32; through it the peace of the world is preserved, Jer. 29, 7; as a result of it Christians lead a quiet and peaceable life in all godliness and honesty, 1 Tim. 2, 1-3; through it the godly are preserved from the wicked, Ps. 55, 24; 2 Pet. 2, 7, etc. Whatever Christ works as the causa efficiens He works through His Christians as through instrumental causes (causae instru.mentales), as He Himself testifies, Acts 1, 8; 1 Cor. 3, 9.
Luther writes on this point St. L., VIII, 350 ff.: "We must not separate the Head from its members, that is, Christ from His apostles and all Christians. Every single Christian is such a one as the Lord Jesus Christ Himself was while He was upon earth, and he accomplishes such great things that he can rule the world in divine things, help and profit every one, and do the greatest works that are done upon earth. For he is regarded higher by God than the whole world, so that for his sake God gives and sustains to the world all things that it has; indeed, if no Christians would be upon earth, no city and no country would have peace; then surely on a single day all things that are upon earth would be destroyed by the devil. That grain grows in the field and the people prosper, enjoy food, peace, and protection, for all this they must thank us Christians. For while it is true that we are poor beggars, as St. Paul writes 2 Cor. 6, 10, we are nevertheless such as make many rich; as possessing nothing and yet possessing all things. In short, it is true, what kings, princes, lords, citizens, and peasants have in the world they have not because of their golden hair, but because of Christ and His disciples. Therefore the Christians are truly helpers and saviors, yes, lords and gods of the world, as also God said to Moses, Ex. 7, 1: 'I have made thee a god to Pharaoh.'"
4.What Christian prayer asks for. Since Christians, when praying in the name of Jesus, pray according to God's will, their prayers include all things which God Himself wills and has promised to give them. It is for this reason that Christ has said: "All things, whatsoever ye shall ask in prayer, believing, ye shall receive," Matt. 21, 22; Mark 12, 24; John 14, 13. 14; 16, 23; Matt. 7, 7. 8. The words "all things whatsoever" must not be limited, but taken in their full force, since the will of the believer always coincides with the good and gracious will of God.
It is true, in so far as believers are still flesh, they often do not will what God wills; but because they are new creatures in Christ, the will of the flesh is suppressed, and their prayers are offered up to God according to the rule of Christ: "Not My will, but Thine, be done." As Christians acknowledge the Word of God as the only source and rule of their faith, so they also acknowledge solely the will of God as the norm of their petitions, 1 John 5, 14.
From this follows the general rule that, whenever believers pray for temporal blessings, they pray conditionally, Matt. 26, 39; but if they pray for spiritual blessings, they pray unconditionally, since God has promised to grant them His grace, forgiveness of sins, life, and salvation under all circumstances, 2 Cor. 12, 9.
Unconditional prayers for earthly blessings belong in the domain of heroic faith (fides heroica). But the heroic prayer should not be attempted unless the believer is fully assured that he has heroic faith (cp. Luther's supplication for the restoration of Melanchthon's health).
Of all prayers the Lord's Prayer is the best, since it was given to us by our Lord Jesus Christ and embraces all spiritual and bodily needs of the believer. Luther says: "There is no nobler prayer on earth than the Lord's Prayer; for it has the glorious promise that God gladly hears it; and we should not exchange all the blessings of this earth for it."
The prayers to the departed saints are foolish, Is. 63, 16; 1 Kings 8, 39; Acts 10, 25. 26; idolatrous, Matt. 4, 10; and blasphemous; indeed, an insult to God's perfect grace secured by the merits of Christ, 1 Tim. 2, 5. 6; 1 John 2, 1. 2; Rom. 8, 31. 32. 34.
While no prayers should be offered to angels, Rev. 19, 10; 22, 8. 9, Christ as the Son of Man, or Christ according to His human nature, should be given divine worship because of the unio personalis, Matt. 16, 16. 17.
Extemporaneous prayers may be abused as much as prayers that are read from prayer-books; if the latter are exposed to the danger of mechanical recital, the former are liable to that of vain repetition, as experience proves. Whenever a Christian prays, he should bear in mind that he is in the presence of the holy, sovereign God, Dan. 9, 18.
With respect to the forms and ceremonies to be observed when a. Christian prays, we may quote Luther's directions as in full accord with God's Word. Luther writes St. L., VIII, 748: "It does not matter whether we stand, kneel, or lie prostrate; for all these, being external matters, are unnecessary since they are neither commanded nor forbidden, as also others, for instance, lifting up the head and eyes to heaven, folding the hands, and smiting upon one's breast. Yet they should not be despised, since Scripture, yes,. Christ Himself, praises them, Eph. 3, 14; 1 Tim. 2, 8; John 17, 1. So also it is not wrong if, for instance, one who is binding sheaves in a field or who is lying in bed should pray only with the heart.'"
The Christian life is lived in constant joyous expectation of Christ's second and final Advent, Titus 2, 13. (Cp. Luther's great sermon on this passage; St. L., IX, 930 ff.) As the believers in the Old Testament always waited for Christ's gracious coming in the flesh, Luke 1, 67-79; 2, 29-32, so the believers in the New Testament await with true joy and patience His glorious coming to judge the quick and the dead, Luke 21, 28.
This cheerful, hopeful expectation of the day of Judgment is a characteristic of the true Christian, 1 Cor. 1, 7; Titus 2, 13; Phil. 3, 20. According to Scripture, Christians, on the one hand, "call on the name of the Lord Jesus Christ" (ἐπικαλούμενοι εἰς τὸ ὄνομα κυρίου Ἰησοῦ Χριστοῦ), Acts 9, 14. 21; 1 Cor. 1, 2; 2 Tim. 2, 22, and, on the other, they "wait for the revelation of our Lord Jesus Christ" (ἀπεκδεχόμενοι τὴν ἀποκάλυψιν τοῦ κυρίου Ἰησοῦ Χριστοῦ), 1 Cor. 1, 7.
The precious hope of their perfect final salvation through the glorious return of their Lord motivates their entire Christian life. It makes them diligent in the performance of good works, Matt. 24, 45ff.; 25, 14ff.; Luke 12, 15 ff.; ardent in the preaching of the Gospel, Matt. 24, 14; cautious and circumspect in their earthly life, Titus 2, 12-14; watchful against carnal security, Matt. 24, 36ff.; satisfied with their pilgrimage on earth, 1 Pet. 2, 11; Heb. 13, 14; careful in the use of earthly things, 1 Cor. 7, 31; kind toward all men, Phil. 4, 5; ready at all times to receive the Lord at His coming, Matt. 25, 1 ff.; unmindful of the tribulations of their brief earthly life, Rom. 8, 18; joyful in cross-bearing, Rom. 8, 18; Luke 6, 23; Matt. 5, 12; 1 Pet. 2, 12. 13; and triumphant in death, 1 Thess. 4, 13-18.
In short, the inspiring hope of their Lord's glorious advent constantly moves them to walk worthy of their high calling in Christ, Eph. 4, Iff.; Col. 1, 10ff.; 1 Cor. 16, 22; 1 Pet. 4, 7; Jas. 5, 8; Phil. 4, 5. Christians should lead godly lives also in view of death, Phil. 1, 21-23; Ps. 90, 12; but above all the Christian life is oriented to the last advent of Christ with its glorious eternal salvation (sub specie aeternitatis).
It is true, also in hoping, waiting, and living for the glorious return of their Lord, believers are not perfect; therefore they must strive after perfection from day to day. Luther very fittingly calls it a "Christian art and true masterpiece" for a believer "to turn his back upon the world, which is made to pass away, and to keep his view persistently on the future life, which remains eternally and into which he properly belongs."
He writes: "This is rightly taught, but not easily learned; this is truly proclaimed, but not easily believed; this is correctly impressed upon the heart, but not easily followed; this is well said, but not easily done. . . . It is a part of our weakness of the flesh that we always fear death, mourn, and doubt if things turn out badly. This is a proof that we do not await the blessed hope as we should."
Again: "If the heart does not direct and prepare itself for that imperishable life, but cleaves to this temporal, perishable life, it does not understand what Baptism, the Gospel, Christ, and faith really mean. We have not been baptized unto this life; we are not called Christians because we are citizens, peasants, lords, servants, maids, rulers, or ruled, laborers, and housekeepers, but we are baptized unto this, and for this purpose we hear the Gospel and believe in Christ, that we may set aside all these vocations ... and turn from this world to another existence and life, where there is neither lord nor servant, maid nor mistress, woman nor man, but where we are altogether equal and one in Christ Jesus, Gal. 3, 28, which equality begins in this life through faith, but is made perfect in vision in the life to come. . . . Unto this eternal life we are baptized, unto this Christ has purchased us by His death and blood, and for this purpose we have received the Gospel."