Honey, I Shrunk the ELCA

Who let the air out of ELCA?

By merging three failing organizations in 1987, ELCA inflated their figures to 5.3 million baptized. They have lost 600,000 people in 21 years. The ELCA is just as involved as WELS and Missouri in the Church Shrinkage Movement, and it works. All three consult and plan together on joint evangelism and worship projects.

Direct from the maws of Satan, the ministry partner of Missouri and WELS:

CHICAGO (ELCA) -- The Evangelical Lutheran Church in America (ELCA) reported a baptized membership of 4,709,956 in 10,448 congregations in 2007. The ELCA Office of the Secretary analyzed membership and income data obtained from parochial reports that ELCA congregations submit at the end of each year...

The number of African American/Black members in the ELCA went down 0.73 percent, from 53,288 in 2006 to 52,896 in 2007. American Indian/Alaska Native membership dropped 2.01 percent, from 7,007 to 6,866. Asian/Pacific Islander membership declined 1.52 percent, from 22,545 to 22,202. White membership fell 1.43 percent, from 4,624,249 to 4,558,059 in 2007...

Latino/Hispanic membership increased 0.49 percent, from 39,563 to 39,760.

***

GJ - All the Hispanic, multi-cultural and diversity programs in ELCA yielded a net increase of 197 people? No wonder WELS and Missouri leaders meet with ELCA.

"Bishop Hanson, how did you get such magnificent results with only a few million dollars? We launched our Run for the Border program and got nowhere. And MLC lost all their groundskeepers."

Mr. and Mrs. Diablo

Two people are laughing right now.

The Book of Concord: More Than a Rabbit's Foot for the Sentimental

J-804

"You cannot of a truth be for true doctrine without being unalterably opposed to false doctrine. There can be no 'positive theology' where the God-given negatives have been eliminated from the Decalog."
Norman A. Madson, Preaching to Preachers, Mankato: Lutheran Synod Book Company, 1952. Preface.

For many Synodical Conference Lutherans, the Book of Concord is nothing more than a rabbit's foot, a lucky charm to be displayed, otherwise useless and unused.

Norman Madson, now justly famous for being related to Norman Teigen, has the best concise statement about opposing false doctrine.

Barry and Bush

The Barry/McCain administration, under which the LCMS groaned for nine years, was shielded from all criticism by conservatives because it was supposed to be conservative. Ojecting to Barry was akin to conceding to the horrid, Satanic liberals, who wanted women's ordination, open communion, fellowship with ELCA, and the execrable Church Growth Movement.

The same was true of President George H. W. Bush (and his son Quincy). Bush 1 had been on the board of Planned Parenthood, like his Bonesman father Prescott Bush. Bush 1 did everything possible to unravel the Reagan revolution. But no conservative could criticize Bush, because that would turn the country over to pro-abortion, tax-raising, enemy-appeasing liberals. Bush 1's retreat on every matter of principle, incuding "read my lips, no new taxes," caused his ignominious defeat by one of the most corrupt governors in Southern history. The Clinton years could easily support its own Book-of-the-Month Club.

Back to Barry/McCain

After slaying the dragon Bohlmann, with the help of many conservative pastors--and the covert work of Herman Otten--Barry turned against the conservatives and waxed ashamed of them. At a meeting I attended, Barry admitted he was reluctant to meet with conservatives, but did, "because I am the president of all the members." At least he did not call us his "little, brown brothers" in his patronizing tone.

Barry and McCain pulled the rug out from under Robert Preus. Bohlmann was supposed to be the back-stabber who undid Robert, but Barry finished the job, and McCain was gleeful about it. Remember, Ichabodians, that McCain was only three years out from seminary graduation at that point, "hardly dry behind the ears" as my grandfather used to say.

Perhaps three long years in the parish taught McCain that he belonged in synod politics, probably because most of that parish time was in synod politics, getting Barry elected with the help of Otten. McCain has never returned to the parish, remaining in the shadow of the Purple Palace.

Barry/Kieschnick

The Barry years prepared Missouri for Kieschnick, just as Bush 1 set the stage for Clinton 1. (I have not conceded the nomination to Obama yet. The war drums are still sounding in the Democrat Party.) Barry let the Church Growth Movement roar ahead, sat through a woman teaching men and usurping authority over men, and continued to work with ELCA (as WELS does to this day). Doctrinal discipline was aimed at conservatives, not apostates. District Pope Benke got caught with the lid off the cookie jar, but he only got his wrist panked. The Benke issue re-emerged and helped crush the feeble remains of LCMS conservatism under Kieschnick, ending Wally Schulz's visibility, Dan Preus' brief and nondescript term of office.

St. John's Ellisville, LCMS (more or less)

St. John's in Ellisville, close to the Purple Palace, was already famous for being a Church Growth haven during the Barry/McCain years. I recall Schulz being a member there and complaining about the pastor coming out in a business suit, talking about "having an exciting service today," more like a waiter than a minister. Schulz quit Ellisville and joined a conservative congregation.

Barry/McCain did nothing about Ellisville, and now the congregation is an embarrassment to the Christian Faith, not just to the Lutheran Church. So pardon me, Ichabodians, if someone publicly genuflecting to the Book of Concord prompts an ironic smile on my face.

Absolution

The new cover for Catholic, Lutheran, Protestant,
designed by Norma Boeckler

J-853

"If we call Sacraments rites which have the command of God, and to which the promise of grace has been added, it is easy to decide what are properly Sacraments...Therefore Baptism, the Lord's Supper, and Absolution, which is the Sacrament of Repentance, are truly Sacraments. For these rites have God's command and the promise of grace, which is peculiar to the New Testament. For when we are baptized, when we eat the Lord's body, when we are absolved, our hearts must be firmly assured that God truly forgives us for Christ's sake. And God, at the same time, by the Word and by the rite, moves hearts to believe and conceive faith, just as Paul says, Romans 10:17: 'Faith cometh by hearing.' But just as the Word enters the ear in order to strike our heart, so the rite itself strikes the eye, in order to move the heart. The effect of the Word and of the rite is the same..."
Apology of the Augsburg Confession, XIII,#3. Number/Use Sacraments. Louis: Concordia Triglotta, St. Concordia Publishing House, 1921, p. 309. Tappert, p. 211. Heiser, p. 94.

J-854

(1)"Yea, as I live, Jehovah saith, I would not have the sinner's death,

But that he turn from error's ways, Repent, and live through endless days.



(2) To us therefore Christ gave command: 'Go forth and preach in every land;

Bestow on all My pardoning grace Who will repent and mend their ways.



(3) 'All those whose sins ye thus remit I truly pardon and acquit,

And those whose sins ye do retain Condemned and guilty shall remain.



(4) 'What ye shall bind, that bound shall be; What ye shall loose, that shall be free;

Unto My Church the keys are given To ope and close the gates of heaven.'



(5) The words which absolution give Are His who died that we might live;

The minister whom Christ has sent Is but His humble instrument.



(6) When ministers lay on their hands, Absolved by Christ the sinner stands;

He who by grace the Word believes The purchase of His blood receives.



(7) All praise, eternal Son, to Thee For absolution full and free,

In which Thou showest forth Thy grace; From false indulgence guard our race.



(8) Praise God the Father and the Son And Holy Spirit, Three in One,

As ‘twas, is now, and so shall be World without end, eternally!”

Nicolaus Herman, 1560, "Yea, As I Live, Jehovah Saith," #331, The Lutheran Hymnal, Trans. Matthias Loy, 1880, alt. St. Louis: Concordia Publishing House, 1941. Ezekiel 33:11. (This is easily sung to Old Hundredth.)

Holy Communion, from Thy Strong Word

The new cover for Catholic, Lutheran, Protestant,
designed by Norma Boeckler

From Thy Strong Word:

Holy Communion in the Large Catechism

J-862

"And all these are established by the words by which Christ has instituted it, and which every one who desires to be a Christian and go to the Sacrament should know. For it is not our intention to admit to it and to administer it to those who know not what they seek, or why they come."
Large Catechism, The Sacrament of the Altar. #2. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 753. Tappert, p. 447. Heiser, p. 210.

J-863

"For it is not founded upon the holiness of men, but upon the Word of God. And as no saint upon earth, yea, no angel in heaven, can make bread and wine to be the body and blood of Christ, so also can no one change or alter it, even though it be misused. For the Word by which it became a Sacrament and was instituted does not become false because of the person or his unbelief. For He does not say: If you believe or are worthy you receive My body and blood, but: Take, eat and drink; this is My body and blood."
The Large Catechism, Sacrament of the Altar. #16-17. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 757. Tappert, p. 448. Heiser, p. 211.



J-864
"On this account it is indeed called a food of souls, which nourishes and strengthens the new man. For by Baptism we are first born anew; but (as we said before) there still remains, besides, the old vicious nature of flesh and blood in man, and there are so many hindrances and temptations of the devil and of the world that we often become weary and faint, and sometimes also stumble."
The Large Catechism, Sacrament of the Altar. #23. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 757. Tappert, p. 449. Heiser, p. 211f.



J-865

"Therefore it {communion}is given for a daily pasture and sustenance, that faith may refresh and strengthen itself so as not to fall back in such a battle, but become ever stronger and stronger. For the new life must be so regulated that it continually increase and progress; but it must suffer much opposition. For the devil is such a furious enemy that when he sees that we oppose him and attack the old man, and that he cannot topple us over by force, he prowls and moves about on all sides, tries all devices, and does not desist, until he finally wearies us, so that we either renounce our faith or yield hands and feet and become listless or impatient. Now to this end the consolation is here given when the heart feels that the burden is becoming too heavy, that it may here obtain new power and refreshment."
The Large Catechism, Sacrament of the Altar. #24-27. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 759. Tappert, p. 449. Heiser, p. 211.

J-866

"For here in the Sacrament you are to receive from the lips of Christ forgiveness of sin, which contains and brings with it the grace of God and the Spirit with all His gifts, protection, shelter, and power against death and the devil and all misfortune."
The Large Catechism, Sacrament of the Altar. #70. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 769. Tappert, p. 454. Heiser, p. 214.



J-867
"Therefore, if you cannot feel it {the works of the flesh, Galatians 5:199ff. above}, at least believe the Scriptures; they will not lie to you, and they know your flesh better than you yourself...Yet, as we have said, if you are quite dead to all sensibility, still believe the Scriptures, which pronounce sentence upon you. And, in short, the less you feel your sins and infirmities, the more reason have you to go to the Sacrament to seek help and a remedy."

The Large Catechism, Sacrament of the Altar. #76-78. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 771. Tappert, p. 455. Heiser, p. 214.



Against the Word, Against the Real Presence


J-868
(1) "Lord Jesus Christ, with us abide, For round us falls the eventide;

Nor let Thy Word, that heavenly light, For us be ever veiled in night.



(2) In these last days of sore distress Grant us, dear Lord, true steadfastness

That pure we keep, till life is spent, Thy holy Word and Sacrament.



(3) Lord Jesus, help, Thy Church uphold, For we are sluggish, thoughtless, cold.

Oh, prosper well Thy Word of grace And spread its truth in every place.



(4)Oh, keep us in Thy Word, we pray; The guile and rage of Satan stay!

Oh, may Thy mercy never cease! Give concord, patience, courage, peace.



(5) O God, how sin’s dread works abound! Throughout the earth no rest is found.

And falsehood’s spirit wide has spread, And error boldly rears its head.



(6) The haughty spirits, Lord, restrain Who over Thy Church with might would reign

And always set forth something new, Devised to change Thy doctrine true.



(8) A trusty weapon is Thy Word, Thy Church's buckler, shield, and sword.

Oh, let us in its power confide That we may seek no other guide!



(9) Oh, grant that in Thy holy Word We here may live and die, dear Lord;

And when our journey endeth here, Receive us into glory there.”

Nikolaus Selnecker et al.,"Lord Jesus Christ, with Us Abide," The Lutheran Hymnal, #292, St. Louis: Concordia Publishing House, 1941.

J-870

"Calvin was dissatisfied with Zwingli's interpretation of the Lord's Supper, but his own interpretation was also wrong. He said that a person desiring to receive the body and blood of Christ could not get it under the bread and wine, but must by his faith mount up to heaven, where the Holy Spirit would negotiate a way for feeding him with the body and blood of Christ. These are mere vagaries, which originated in Calvin's fancy. But an incident like this shows that men will not believe that God bears us poor sinners such great love that He is willing to come to us."
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 185.

J-871

"When the preacher who is administering this holy Sacrament repeats, along with the Lord's Prayer, the words of institution, he first of all is testifying that he does not desire to perform, from his own opinion, a human action and institution; rather, as a householder [steward] of the divine mysteries, he is, in accordance with Christ's command, desiring to administer a holy Sacrament. Accordingly, he sets aside visible bread and wine so that it can be the means and instrument for the distribution and fellowship of the body and blood of Christ. Further, he prays that, in accordance with His institution and promise, Christ would be present in this action, and that by means of the consecrated bread wine he might distribute Christ's body and blood. Finally, he testifies that by the power of the institution of Christ, the bread and wine in the holy Supper are not [merely] base bread and wine, but rather that Christ's body and Christ's blood are received sacramentally united and present with the bread and wine. He will herewith then point out this institution and ordinance of Christ to the communicants."
Johann Gerhard, A Comprehensive Explanation of Holy Baptism and the Lord's Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas: Repristination Press, 2000, p. 301f.

J-875

"Human reason, though it ponder,

Cannot fathom this great wonder

That Christ's body ever remaineth

Though it countless souls sustaineth

And that He His blood is giving

With the wine we are receiving.

These great mysteries unsounded

Are by God alone expounded."

Johann Franck, 1649, "Soul, Adorn Thyself with Gladness" The Lutheran Hymnal, #305, St. Louis: Concordia Publishing House, 1941.



J-876

(1) "An aweful mystery is here To challenge faith and waken fear:

The Savior comes as food divine, Concealed in earthly bread and wine.



(2) This world is loveless—but above, What wondrous boundlessness of love!

The King of Glory stoops to me My spirit's life and strength to be.



(3) In consecrated wine and bread No eye perceives the mystery dread;

But Jesus' words are strong and clear: 'My body and My blood are here.'



(4) How dull are all the powers of sense Employed on proofs of love immense!

The richest food remains unseen, And highest gifts appear—how mean!



(5) But here we have no boon on earth, And faith alone discerns its worth.

The Word, not sense, must be our guide, And faith assure since sight's denied."

Matthias Loy, 1880, "An Aweful Mystery Is Here" The Lutheran Hymnal, #304, St. Louis: Concordia Publishing House, 1941.

J-877

"Draw nigh and take the body of the Lord

And drink the holy blood for you outpoured.

Offered was He for greatest and for least,

Himself the Victim and Himself the Priest."

"Draw Night and Take the Body of the Lord," The Lutheran Hymnal, #307, St. Louis: Concordia Publishing House, 1941.

J-878
"We eat this bread and drink this cup, Thy precious Word believing

That Thy true body and Thy blood Our lips are here receiving.

This word remains forever true, And there is naught Thou canst not do;

For Thou, Lord, art almighty."

Samuel Kinner, 1638, "Lord Jesus Christ, Thou Hast Prepared," The Lutheran Hymnal, #306, St. Louis: Concordia Publishing House, 1941.

Sacraments Define the True Church


J-879
"But the Church is not only the fellowship of outward objects and rites, as other governments, but it is originally a fellowship of faith and of the Holy Ghost in hearts. [The Christian Church consists not alone in fellowship of outward signs, but it consists especially in the heart, as of the Holy Ghost, of faith, of the fear and love of God]; which fellowship nevertheless has outward marks so that it can be recognized, namely, the pure doctrine of the Gospel, and the administration of the Sacraments in accordance with the Gospel of Christ. [Namely, where God's Word is pure, and the Sacraments are administered in conformity with the same, there certainly is the Church, and there are Christians.] And this Church alone is called the body of Christ, which Christ renews [Christ is its Head, and] sanctifies and governs by His Spirit, as Paul testifies, Ephesians 1:22..."
Apology Augsburg Confession, VII & VIII. #5. The Church. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 227. Tappert, p. 169. Heiser, p. 71.



J-880
"Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called."
Augsburg Confession, Article XIV. Ecclesiastical Order. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 49. Tappert, p. 36. Heiser, p. 14.



J-881
"[We are speaking not of an imaginary Church, which is to be found nowhere; but we say and know certainly that this Church, wherein saints live, is and abides truly upon earth; namely, that some of God's children are here and there in all the world, in various kingdoms, islands, lands, and cities, from the rising of the sun to its setting, who have truly learned to know Christ and His Gospel.] And we add the marks: the pure doctrine of the Gospel [the ministry of the Gospel] and the Sacraments. And this Church is properly the pillar of truth, 1 Timothy 3:15."
Apology Augsburg Confession, VII & VIII. #20. The Church. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 233. Tappert, p. 171. Heiser, p. 73. 1 Timothy 3:15.



J-882
"That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted. For through the Word and Sacraments, as through instruments, the Holy Ghost is given, who works faith, where and when it pleases God, in them that hear the Gospel, to wit, that God, not for our own merits, but for Christ's sake, justifies those who believe that they are received into grace for Christ's sake. They condemn the Anabaptists and others who think that the Holy Ghost comes to men without the external Word, through their own preparation and works."
Augsburg Confession, V. #1-2. The Ministry. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 45. Tappert, p. 31. Heiser, p. 13.



J-883
"This power {the Keys} is exercised only by teaching or preaching the Gospel and administering the Sacraments, according to their calling, either to many or to individuals. For thereby are granted, not bodily, but eternal things, as eternal righteousness, the Holy Ghost, eternal life. These things cannot come but by the ministry of the Word and the Sacraments, as Paul says, Romans 1:16: The Gospel is the power of God unto salvation to every one that believeth. Therefore, since the power of the Church grants eternal things, and is exercised only by the ministry of the Word, it does not interfere with civil government; no more than the art of singing interferes with civil government."
Augsburg Confession, XXVIII. #8. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 85. Tappert, p. 82. Heiser, p. 23. Romans 1:16.



J-884
"Now, it is not our faith that makes the sacrament, but only the true word and institution of our almighty God and Savior Jesus Christ, which always is and remains efficacious in the Christian Church, and is not invalidated or rendered inefficacious by the worthiness or unworthiness of the minister, nor by the unbelief of the one who receives it."
Formula of Concord, SD VII, #89. Holy Supper. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1003. Tappert, p. 585. Heiser, p. 272.

J-892
"Is the Lord's Supper the place to display my toleration, my Christian sympathy, or my fellowship with another Christian, when that is the very point in which most of all we differ; and in which the difference means for me everything—means for me, the reception of the Savior's atonement? Is this the point to be selected for the display of Christian union, when in fact it is the very point in which Christian union does not exist?"
Theodore E. Schmauk and C. Theodore Benze, The Confessional Principle and the Confessions, as Embodying the Evangelical Confession of the Christian Church, Philadelphia: 1911, p. 905f.



J-893
"Hence it is manifest how unjustly and maliciously the Sacramentarian fanatics (Theodore Beza) deride the Lord Christ, St. Paul, and the entire Church in calling this oral partaking, and that of the unworthy, duos pilos caudae equinae et commentum, cuius vel ipsum Satanam pudeat, as also the doctrine concerning the majesty of Christ, excrementum Satanae, quo diabolus sibi ipsi et hominibus illudat, that is, they speak so horribly of it that a godly Christian man should be ashamed to translate it. [two hairs of a horse's tail and an invention of which even Satan himself would be ashamed; Satan's excrement, by which the devil amuses himself and deceives men].
Formula of Concord, Epitome, Article VII, Lord's Supper, 67, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 997. Tappert, p. 581f. Heiser, p. 270.

J-894
"Dr. Luther, who, above others, certainly understood the true and proper meaning of the Augsburg Confession, and who constantly remained steadfast thereto till his end, and defended it, shortly before his death repeated his faith concerning this article with great zeal in his last Confession, where he writes thus: 'I rate as one concoction, namely, as Sacramentarians and fanatics, which they also are, all who will not believe that the Lord's bread in the Supper is His true natural body, which the godless or Judas received with the mouth, as well as did St. Peter and all [other] saints; he who will not believe this (I say) should let me alone, and hope for no fellowship with me; this is not going to be altered [thus my opinion stands, which I am not going to change]."
Formula of Concord, Epitome, Article VII, Lord's Supper, 33, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 983. Tappert, p. 575. Heiser, p. 267.



J-895
"Therefore also it is vain talk when they say that the body and blood of Christ are not given and shed for us in the Lord's Supper, hence we could not have forgiveness of sins in the Sacrament. For although the work is accomplished and the forgiveness of sins acquired on the cross, yet it cannot come to us in any other way than through the Word. For what would we otherwise know about it, that such a thing was accomplished or was to be given us if it were not presented by preaching or the oral Word? Whence do they know of it, or how can they apprehend and appropriate to themselves the forgiveness, except they lay hold of and believe the Scriptures and the Gospel? But now the entire Gospel and the article of the Creed: I believe a holy Christian Church, the forgiveness of sin, etc., are by the Word embodied in this Sacrament and presented to us."
The Large Catechism, Sacrament of the Altar. #31-32. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 759. Tappert, p. 450. Heiser, p. 211.

J-896
"The Reformed, and all Reformed sects, deny the Real Presence of the body and blood of Christ in the Lord's Supper. Through this they detract from God's honor."
Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 36.



J-897
"Furthermore, consider this: All doctrines of the Bible are connected with one another; they form a unit. One error draws others in after it. Zwingli's first error was the denial of the presence of Christ's body and blood in the Lord's Supper. In order to support this error, he had to invent a false doctrine of Christ's Person, of heaven, of the right hand of God, etc."
Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 41.

Holy Baptism

The new cover for Catholic, Lutheran, Protestant,
designed by Norma Boeckler

From Thy Strong Word:

J-823

"For as truly as I can say, No man has spun the Ten Commandments, the Creed, and the Lord's Prayer out of his head, but they are revealed and given by God Himself, so also I can boast that Baptism is no human trifle, but instituted by God Himself, moreover, that it is most solemnly and strictly commanded that we must be baptized or we cannot be saved, lest any one regard it as a trifling matter, like putting on a new red coat. For it is of the greatest importance that we esteem Baptism excellent, glorious, and exalted, for which we contend and fight chiefly, because the world is now so full of sects clamoring that Baptism is an external thing, and that external things are of no benefit. But let it be ever so much an external thing, here stand God's Word and command which institute, establish, and confirm Baptism."[13]
The Large Catechism, Part Fourth, Of Baptism. #6-8. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 733. Tappert, p. 437. Heiser, p. 205.

J-824

"From this now learn a proper understanding of the subject, and how to answer the question what Baptism is, namely thus, that it is not mere ordinary water, but water comprehended in God's Word and command, and sanctified thereby, so that it is nothing else than a divine water; not that the water in itself is nobler than other water, but that God's Word and command are added."
The Large Catechism, Part Fourth, Of Baptism. #14. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 735. Tappert, p. 438. Heiser, p. 205.

J-825

"Therefore it is pure wickedness and blasphemy of the devil that now our new spirits, to mock at Baptism, omit from it God's Word and institution, and look upon it in no other way than as water which is taken from the well, and then blather and say: How is a handful of water to help the soul? Aye, my friend, who does not know that water is water if tearing things asunder is what we are after? But how dare you thus interfere with God's order, and tear away the most precious treasure with which God has connected and enclosed it, and which He will not have separated? For the kernel in the water is God's Word or command and the name of God, which is a treasure greater and nobler than heaven and earth."
The Large Catechism, Part Fourth, Of Baptism. #15-16. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 735. Tappert, p. 438. Heiser, p. 205f.

J-826

"Comprehend the difference, then, that Baptism is quite another thing than all other water; not on account of the natural quality, but because something more noble is here added; for God Himself stakes His honor, His power and might on it. Therefore it is not only natural water, but a divine, heavenly, holy, and blessed water, and in whatever other terms we can praise it,—all on account of the Word, which is a heavenly, holy Word, that no one can sufficiently extol, for it has, and is able to do, all that God is and can do [since it has all the virtue and power of God comprised in it]. Hence also it derives its essence as a Sacrament, as St. Augustine also taught: Accedat verbum ad elementum et fit sacramentum. That is, when the Word is joined to the element or natural substance, it becomes a Sacrament, that is, a holy and divine matter and sign."
The Large Catechism, Part Fourth, Of Baptism. #17-18. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 735f. Tappert, p. 438. Heiser, p. 206.

J-827

"Thus, and much more even, you must honor Baptism and esteem it glorious on account of the Word, since He Himself has honored it both by words and deeds; moreover, confirmed it with miracles from heaven. For do you think it was a jest that, when Christ was baptized, the heavens were opened and the Holy Ghost descended visibly, and everything was divine glory and majesty?"
The Large Catechism, Part Fourth, Of Baptism. #21. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 737. Tappert, p. 439. Heiser, p. 206.

J-828

"Therefore I exhort again that these two, the water and the Word, by no means be separated from one another and parted. For if the Word is separated from it, the water is the same as that with which the servant cooks, and may indeed be called a bath-keeper's baptism. But when it is added, as God has ordained, it is a Sacrament, and is called Christ-baptism. Let this be the first part regarding the essence and dignity of the holy Sacrament."
The Large Catechism, Part Fourth, Of Baptism. #22. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 737. Tappert, p. 439. Heiser, p. 206.

J-829

"Here you see again how highly and precious we should esteem Baptism, because in it we obtain such an unspeakable treasure, which also indicates sufficiently that it cannot be ordinary mere water. For mere water could not do such a thing, but the Word does it, and (as said above) the fact that the name of God is comprehended therein. But where the name of God is, there must be also life and salvation, that it may indeed be called a divine, blessed, fruitful, and gracious water; for by the Word such power is imparted to Baptism that it is a laver of regeneration, as St. Paul also calls it, Titus 3:5."
The Large Catechism, Part Fourth, Of Baptism. #26-27. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 739. Tappert, p. 439f. Heiser, p. 206.


J-830

"Thus faith clings to the water, and believes that it is Baptism, in which there is pure salvation and life; not through the water (as we have sufficiently stated), but through the fact that it is embodied in the Word and institution of God, and the name of God inheres in it. Now, if I believe this, what else is it than believing in God and in Him who has given and planted His Word into this ordinance, and proposes to us this external thing wherein we may apprehend such a treasure?"
The Large Catechism, Part Fourth, Of Baptism. #29. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 739. Tappert, p. 440. Heiser, p. 206.

J-831

"Now here we have the words: He that believeth and is baptized shall be saved. To what else do they refer than to Baptism, that is, to the water comprehended in God's ordinance? Hence it follows that whoever rejects Baptism rejects the Word of God, faith, and Christ, who directs us thither and binds us to Baptism."
The Large Catechism, Part Fourth, Of Baptism. #31. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 739. Tappert, p. 440. Heiser, p. 206f.



J-832

"And here you see that Baptism, both in its power and signification, comprehends also the third Sacrament, which has been called repentance, as it is really nothing else than Baptism. For what else is repentance but an earnest attack upon the old man [that his lusts be restrained] and entering upon a new life? Therefore, if you live in repentance, you walk in Baptism, which not only signifies such a new life, but also produces, begins, and exercises it. For therein are given grace, the Spirit, and power to suppress the old man, so that the new man may come forth and become strong."
The Large Catechism, Part Fourth, Of Baptism. #74-76. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 751. Tappert, p. 445. Heiser, p. 209.



J-833

"Thus it appears what a great, excellent thing Baptism is, which delivers us from the jaws of the devil and makes us God's own, suppresses and takes away sin, and then daily strengthens the new man; and is and remains ever efficacious until we pass from this estate of misery to eternal glory."
The Large Catechism, Part Fourth, Of Baptism. #83. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 751. Tappert, p. 446. Heiser, p. 209.



J-834

"For this reason let every one esteem his Baptism as a daily dress in which he is to walk constantly, that he may ever be found in the faith and its fruits, that he suppress the old man and grow up in the new. For if we would be Christians, we must practice the work whereby we are Christians. But if any one fall away from it, let him again come into it. For just as Christ, the Mercy-seat, does not recede from us or forbid us to come to Him again, even though we sin, so all His treasure and gifts also remain. If, therefore, we have once in Baptism obtained forgiveness of sin, it will remain every day, as long as we live, that is, as long as we carry the old man about our neck."
The Large Catechism, Part Fourth, Of Baptism. #84-86. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 753. Tappert, p. 446. Heiser, p. 209f.


The Holy Trinity and the Baptism of Jesus


J-835

"But here it is written that when Christ was baptized, all three Persons of the Trinity were present—God the Father, God the Son, God the Holy Spirit...and that the heavens stood open, too. In fact, God the Father, Son, and Holy Spirit daily stand about and at the side of our own Baptism....For this reason we should highly esteem and honor Baptism and say: Baptism was not devised by any human being, but God instituted it; and it is not simple water, but God's Word is in it and with it, which makes of its water a washing of the soul and a washing of regeneration."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 45. John 1:30-32.

The Means of Grace or the Works of the Antichrist?

The new cover for Catholic, Lutheran, Protestant,
designed by Norma Boeckler

From Thy Strong Word, Chapter Eight

J-801

"Thus we see what a very splendid thing Baptism is. It snatches us from the jaws of the devil, makes us God's own, restrains and removes sin, and then daily strengthens the new man within us. It is and remains ever efficacious until we pass from this state of misery to eternal glory. For this reason everyone should consider his Baptism as his daily dress, to be worn constantly. Every day he should be found in the faith and its fruits, suppressing the old man, and growing up in the new; for if we want to be Christians, we must practice the work whereby we are Christians. But if anyone falls from baptismal grace, let him return to it. For as Christ, the Mercy Seat, does not withdraw from us or forbid us to come to Him again even though we sin, so all His treasures and gifts also remain with us."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 61. Article on Baptism, 1529.

J-802

"If we call Sacraments rites which have the command of God, and to which the promise of grace has been added, it is easy to decide what are properly Sacraments. For rites instituted by men will not in this way be Sacraments properly so called. For it does not belong to human authority to promise grace. Therefore signs instituted without God’s command are not sure signs of grace, even though they perhaps instruct the rude [children or the uncultivated], or admonish as to something [as a painted cross]. Therefore Baptism, the Lord's Supper, and Absolution, which is the Sacrament of Repentance, are truly Sacraments. For these rites have God's command and the promise of grace, which is peculiar to the New Testament. For when we are baptized, when we eat the Lord's body, when we are absolved, our hearts must be firmly assured that God truly forgives us for Christ's sake. And God, at the same time, by the Word and by the rite, moves hearts to believe and conceive faith, just as Paul says, Romans 10:17: 'Faith cometh by hearing.' But just as the Word enters the ear in order to strike our heart, so the rite itself strikes the eye, in order to move the heart. The effect of the Word and of the rite is the same, as it has been well said by Augustine that a Sacrament is a visible word, because the rite is received by the eyes, and is, as it were, a picture of the Word, signifying the same thing as the Word. Therefore the effect of both is the same."
Apology of the Augsburg Confession, XIII, #3-5. Number/Use Sacraments. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 309. Tappert, p. 211. Heiser, p. 94.

J-803

"Although the Church properly is the congregation of saints and true believers, nevertheless, since in this life many hypocrites and evil persons are mingled therewith, it is lawful to use Sacraments administered by evil men, according to the saying of Christ: 'The Scribes and the Pharisees sit in Moses' seat, etc.' Matthew 23:2. Both the Sacraments and Word are effectual by reason of the institution and commandment of Christ, notwithstanding they be administered by evil men."
Augsburg Confession, VIII. What the Church Is, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 47. Tappert, p. 33. Heiser, p. 13.

J-806

"To you, I must thank especially. You made me realize that there is so much in the Bible that is yet to be discovered. You definitely made confirmation fun and sweet! I have learned so much from you and I hope that I never forget it. I want you to know that without your teaching, I would not know the Means of Grace. Thank you so much, again."

Katie Schmidt, (newly confirmed), Church of the Lutheran Confession. Letter to Gregory L. Jackson, 5-29-96.



J-807

"The Holy Spirit works through the Word and the Sacraments, which only, in the proper sense, are means of grace. Both the Word and the Sacraments bring a positive grace, which is offered to all who receive them outwardly, and which is actually imparted to all who have faith to embrace it."
Charles P. Krauth, The Conservative Reformation and Its Theology, Philadelphia: The United Lutheran Publication House, 1871, p. 127.



J-808

"The Lutheran Church Faces the World by clinging to the Means of Grace. The doctrine of the means of grace is truly a most timely subject. For just in these last times, according to divine revelation, there will be at work many spiritual brigands who will perpetrate the grossest kind of deception."
Edwin E. Pieplow, "The Means of Grace," The Abiding Word, 3 vols., ed., Theodore Laetsch, St. Louis: Concordia Publishing House, 1946, II, p. 322.



J-809

"For the joy Thine advent gave me,

For Thy holy, precious Word;

For Thy Baptism, which doth save me,

For Thy blest Communion board;

For Thy death, the bitter scorn,

For Thy resurrection morn, Lord,

I thank Thee and extol Thee,

And in heaven I shall behold Thee."

Thomas Kingo, "Like the Golden Sun Ascending," #207, The Lutheran Hymnal, trans., George T. Rygh, 1908 St. Louis: Concordia Publishing House, 1941.

J-810

"For this reason we shall now relate, furthermore, from God's Word how man is converted to God, how and through what means [namely, through the oral Word and the holy Sacraments] the Holy Ghost wants to be efficacious in us, and to work and bestow in our hearts true repentance, faith, and new spiritual power and ability for good, and how we should conduct ourselves towards these means, and [how we should] use them."
Formula of Concord, SD II. #48. Free Will. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 901. Tappert, p. 530. Heiser, p. 246.



J-811

"Therefore God, out of His immense goodness and mercy, has His divine eternal Law and His wonderful plan concerning our redemption, namely, the holy, alone-saving Gospel of His eternal Son, our only Savior and Redeemer, Jesus Christ, publicly preached; and by this [preaching] collects an eternal Church for Himself from the human race, and works in the hearts of men true repentance and knowledge of sins, and true faith in the Son of God, Jesus Christ. And by this means, and in no other way, namely, through His holy Word, when men hear it preached or read it, and the holy Sacraments when they are used according to His Word, God desires to call men to eternal salvation, draw them to Himself, and convert, regenerate, and sanctify them. 1 Corinthians 1:21: 'For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.' Acts 10:5-6..."
Formula of Concord SD II. #50. Free Will. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 901. Tappert, p. 530f. Heiser, p. 246.



J-812

"Moreover, the declaration, John 6:44, that no one can come to Christ except the Father draw him, is right and true. However, the Father will not do this without means, but has ordained for this purpose His Word and Sacraments as ordinary means and instruments; and it is the will neither of the Father nor of the Son that a man should not hear or should despise the preaching of His Word, and wait for the drawing of the Father without the Word and Sacraments. For the Father draws indeed by the power of His Holy Ghost, however, according to His usual order [the order decreed and instituted by Himself], by the hearing of His holy, divine Word, as with a net, by which the elect are plucked from the jaws of the devil. Every poor sinner should therefore repair thereto [to holy preaching], hear it attentively, and not doubt the drawing of the Father. For the Holy Ghost will be with His Word in His power, and work by it...."
Formula of Concord, SD XI. #76-77. Election. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1089. Tappert, p. 629. Heiser, p. 293. John 6:44.

J-813

"In the Acts of the Apostles also we read how again and again the Spirit was given through and in connection with the Word. The Apostles depended on nothing but Word and Sacrament."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 136.



J-814

"The same divine Saviour now works through means. He has founded a Church, ordained a ministry, and instituted the preaching of the Word and the administration of His own sacraments. Christ now works in and through His Church. Through her ministry, preaching the Word, and administering the sacraments, the Holy Spirit is given. (Augsburg Confession, Article 5.)
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 30.



J-815

"But in extraordinary cases, does He not dispense with means? Even there, means are employed; but in an extraordinary way. At Pentecost the multitudes were converted through the Word, although this Word was given under extraordinary conditions and circumstances, just as the multitudes in the wilderness were sustained not without bread, but with bread furnished in an extraordinary manner."
Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 266.



J-816

"When the efficacy of Word and Sacraments encounters man's unbelief and persistent resistance, their efficacy is not destroyed; but it is transformed from an efficacy of grace to one of judgment (2 Corinthians 2:16; 1 Corinthians 11:29)."
Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 320.



J-817

"If the question is put, 'Why did God ordain so many means of grace when one suffices to confer upon the sinner His grace and forgiveness?' we quote the reply of Luther who writes (Smalcald Articles, IV: 'The Gospel not merely in one way gives us counsel and aid against sin, for God is superabundantly rich in His grace. First through the spoken Word, by which the forgiveness of sins is preached in the whole world, which is the peculiar office of the Gospel. Secondly through Baptism. Thirdly through the holy Sacrament of the Altar. Fourthly through the power of the keys and also through the mutual conversation and consolation of brethren, Matthew 18:20.'"
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 447. SA, IV, Concordia Triglotta, p. 491.



J-818

"For we can definitely assert that where the Lord's Supper, Baptism, and the Word are found, Christ, the remission of sins, and life eternal are found. On the other hand, where these signs of grace are not found, or where they are despised by men, not only grace is lacking but also foul errors will follow. Then men will set up other forms of worship and other signs for themselves."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 914. Genesis 4:3.



J-819

"From this it follows that they act foolishly, yea, against God's order and institution, who despise and reject the external Word, thinking that the Holy Spirit and faith should come to them without means. It will indeed be a long time before that happens."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 915.



J-820

"Give us Thy Spirit, peace afford

Now and forever, gracious Lord.

Preserve to us till life is spent

Thy holy Word and Sacrament."

Nikolaus Selnecker, "O Faithful God, Thanks Be to Thee," #321, The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941.



J-821

"Since it is God's gracious purpose to remove every hindrance to conversion by the means of grace, and it is still possible for a man at every point to continue in his opposition to God, a man is never without responsibility over towards the grace of God, although he may mock and say that, since God is the one who does everything for our salvation, then a man has no responsibility himself, as we see in Romans 9:19. Cf. Theses 17 and 18."
U. V. Koren, 1884, "An Accounting," Grace for Grace: Brief History of the Norwegian Synod, ed., Sigurd C. Ylvisaker, Mankato: Lutheran Synod Book Company, 1943, Romans 9:19.