Salvation Unto Us Has Come - Paul Speratus - The Lutheran Hymnal #377

Old Trinity was O. H. Walther's congregation,
then CFW Walther's congregation after his big brother died.

"Salvation unto Us has Come"
by Paul Speratus, 1484-1551

1. Salvation unto us has come
By God's free grace and favor;
Good works cannot avert our doom,
They help and save us never.
Faith looks to Jesus Christ alone,
Who did for all the world atone;
He is our one Redeemer.

2. What God did in His Law demand
And none to Him could render
Caused wrath and woe on every hand
For man, the vile offender.
Our flesh has not those pure desires
The spirit of the Law requires,
And lost is our condition.

3. It was a false, misleading dream
That God His Law had given
That sinners should themselves redeem
And by their works gain heaven.
The Law is but a mirror bright
To bring the inbred sin to light
That lurks within our nature.

4. From sin our flesh could not abstain,
Sin held its sway unceasing;
The task was useless and in vain,
Our guilt was e'er increasing.
None can remove sin's poisoned dart
Or purify our guileful heart,-
So deep is our corruption.

5. Yet as the Law must be fulfilled
Or we must die despairing,
Christ came and hath God's anger stilled,
Our human nature sharing.
He hath for us the Law obeyed
And thus the Father's vengeance stayed
Which over us impended.

6. Since Christ hath full atonement made
And brought to us salvation,
Each Christian therefore may be glad
And build on this foundation.
Thy grace alone, dear Lord, I plead,
Thy death is now my life indeed,
For Thou hast paid my ransom.

7. Let me not doubt, but trust in Thee,
Thy Word cannot be broken;
Thy call rings out, "Come unto Me!"
No falsehood hast Thou spoken.
Baptized into Thy precious name,
My faith cannot be put to shame,
And I shall never perish.

8. The Law reveals the guilt of sin
And makes men conscience-stricken;
The Gospel then doth enter in
The sinful soul to quicken.
Come to the cross, trust Christ, and live;
The Law no peace can ever give,
No comfort and no blessing.

9. Faith clings to Jesus' cross alone
And rests in Him unceasing;
And by its fruits true faith is known,
With love and hope increasing.
Yet faith alone doth justify,
Works serve thy neighbor and supply
The proof that faith is living.

10. All blessing, honor, thanks, and praise
To Father, Son, and Spirit,
The God that saved us by His grace,-
All glory to His merit!
O Triune God in heaven above,
Who hast revealed Thy saving love,
Thy blessed name be hallowed.

Hymn 377
The Lutheran Hymnal
Text: Rom. 3: 5
Author: Paul Speratus, 1523, cento
Translated by: composite
Titled: "Es ist das Heil uns kommen her"
Tune: "Es ist das Heil"
German melody, c. 1400


---

Paul Speratus

http://www.lstc.edu/chapel/sermons/?a=sermon&id=234

“Salvation Unto Us Has Come” (ELW 590), composed in prison in Olmütz in 1523, it became THE Reformation “Sturmlied” [battle hymn] in many locales, e.g. Heidelberg, Magdeburg, & Waiblingen. i.e. not Ein Feste Burg. 12 stanzas in the original German, 10 to describe law and gospel, the last 2 for the Lord’s Prayer at the end. One can understand why it became the battle hymn of the Reformation in parts of sixteenth century German. It rings the changes on law and gospel, on which Luther based his theology.

Paul Speratus (1484-1551) was born in Swabia, on December 13, l484, possibly at the Castle of Rothlen near Ellwangen. His name was originally Paul Hoffer or Offer, but he later Latinized it. In 1502 he began his studies at Freiburg which he continued in Paris and Italy. In 1518, he preached at Dinkelsbuhl, Bavaria. During the next few years he also preached at Wurzburg and Salzburg. At both places he was forced to leave because he expressed his evangelical views too openly. In 1520, when he received his Doctor of Divinity degree from the University of Vienna, he married. He was one of the first priests to marry, breaking away from the Roman custom of celibacy. He was denounced by the Theological Faculty at Vienna because of a sermon he preached defending marriage and setting forth the doctrine of justification. He became a preacher in Moravia where he gathered a large following. King Ludwig called him to Olmutz where he was in prison for three months.

In 1523, he came to Wittenberg where he worked with Luther and assisted him in preparing theAchtliederbuch, 1524. Later he was appointed court preacher to Margrave Albrecht at Konigsberg. Luther had recommended him for the position. Speratus had a great deal to do with drawing up the Liturgy and Canons, the Kirchenordnung, for the Prussian Church of his day. He died on August 12, 1551 as the bishop of Pomerania. Speratus wrote the text for one of the hymns in the LBW: "Salvation Unto Us Has Come."

---

http://en.wikipedia.org/wiki/Paul_Speratus

After Speratus was released from prison, he and his wife went to join Luther in Wittenberg in 1523,^[5] where Speratus helped Luther to create the first Lutheran hymnal, the Achtliederbuch, published in 1524.^[3] This hymnal contained only eight songs: four by Luther, three by Speratus, and one by Justus Jonas.^[6]

[edit]Es ist das Heil uns kommen her

Main article: Es ist das Heil uns kommen her

The words of this hymn were written during the time Speratus was imprisoned; the melody is taken from a 15th-century chorale.^[2][4] According to Catherine Winkworth, "Luther himself is said to have given his last coin to a Prussian beggar from whom he heard it for the first time."^[7]

The 14 stanzas of Speratus's text expound Luther's teaching concerning salvation by faith rather than by doing good works. According to Scott Hendrix, "It not only emphasizes justification by faith alone but it also underlines the vitality of that faith manifested in service to others".^[5]

Welcome To Cyber-Plagiarism.Otten Should Choose Better Allies

"I hid the source at the bottom, again!"

http://justus.anglican.org/resources/bio/229.html

Besides Jesus himself, only two humans are mentioned by name in the Creeds. One is Pontius Pilate, Roman procurator of Judea from 26 to 36 Ad. That Jesus was crucified by order of Pontius Pilate pins down the date of his death within a few years, and certifies that we are not talking, like the worshippers of Tammuz or Adonis, about a personification or symbol of the annual death and resurrection of the crops. His death is an event in history, something that really happened. The other name is that of Mary. The Creeds say that Christ was "born of the virgin Mary." That is to say, they assert on the one hand that he was truly and fully human, born of a woman and not descended from the skies like an angel. On the other hand, by telling us that his mother was a virgin they exclude the theory that he was simply an ordinary man who was so virtuous that he eventually, at his baptism, became filled with the Spirit of God. His virgin birth attests to the fact that he was always more than merely human, always one whose presence among us was in itself a miracle, from the first moment of his earthly existence. In Mary, Virgin and Mother, God gives us a sign that Jesus is both truly God and truly Man.

It sometimes happens that someone will report an appearance of the Virgin Mary, bearing a message, usually encouraging faithfulness in prayer. A reader has asked, "How far back do such reports go?" According to Donald Attwater (Penguin Dictionary of Saints), Gregory of Nyssa (335-395) says that the earliest known report of a supernatural appearance of the Blessed Virgin to anyone was of one to Gregory Thaumaturgos (213-270). At the request of a Roman Catholic listmember, I point out that the genuineness of these appearances is not official Roman Catholic doctrine. It is perfectly possible to reject all such appearances as delusions, and still be a Roman Catholic in good standing.

Little is known of the life of the Virgin Mary except insofar as it intersects with the life of her Son, and there is an appropriateness in this. The Scriptures record her words to the angel Gabriel, to her kinswoman Elizabeth, to her Son on two occasions. But the only recorded saying of hers to what may be called ordinary, run-of-the-mill hearers is her instruction to the servants at the wedding feast, to whom she says simply, indicating her Son, "Whatever he says to you, do it."

This we may take to be the summation of her message to the world. If we listen to her, she will tell us, "Listen to Him. Listen to my Son. Do what He tells you." When we see her, we see her pointing to her Son. If our regard for the Blessed Virgin does not have the immediate effect of turning our attention from her to the One whom she carried in her womb for nine months and suckled at her breast, to the Incarnate God, the Word made flesh, then we may be sure that it is not the kind of regard that she seeks. A right regard for her will always direct us to Him Who found in her His first earthly dwelling-place.

"Do you copy?"

http://cyberbrethren.com/2012/08/15/commemoration-of-the-blessed-virgin-mary-mother-of-god/

Besides Jesus himself, only two humans are mentioned by name in the Creeds. One is Pontius Pilate, Roman procurator of Judea from 26 to 36 Ad. That Jesus was crucified by order of Pontius Pilate pins down the date of his death within a few years, and certifies that we are not talking, like the worshippers of Tammuz or Adonis, about a personification or symbol of the annual death and resurrection of the crops. His death is an event in history, something that really happened. The other name is that of Mary. The Creeds say that Christ was “born of the virgin Mary.” That is to say, they assert on the one hand that he was truly and fully human, born of a woman and not descended from the skies like an angel. On the other hand, by telling us that his mother was a virgin they exclude the theory that he was simply an ordinary man who was so virtuous that he eventually, at his baptism, became filled with the Spirit of God. His virgin birth attests to the fact that he was always more than merely human, always one whose presence among us was in itself a miracle, from the first moment of his earthly existence. In Mary, Virgin and Mother, God gives us a sign that Jesus is both truly God and truly Man.

Little is known of the life of the Virgin Mary except insofar as it intersects with the life of her Son, and there is an appropriateness in this. The Scriptures record her words to the angel Gabriel, to her kinswoman Elizabeth, to her Son on two occasions. But the only recorded saying of hers to what may be called ordinary, run-of-the-mill hearers is her instruction to the servants at the wedding feast, to whom she says simply, indicating her Son, “Whatever he says to you, do it.”

This we may take to be the summation of her message to the world. If we listen to her, she will tell us, “Listen to Him. Listen to my Son. Do what He tells you.” When we see her, we see her pointing to her Son. If our regard for the Blessed Virgin does not have the immediate effect of turning our attention from her to the One whom she carried in her womb for nine months and suckled at her breast, to the Incarnate God, the Word made flesh, then we may be sure that it is not the kind of regard that she seeks. A right regard for her will always direct us to Him Who found in her His first earthly dwelling-place.

[GJ - Hidden at the bottom - "Source"]

***

GJ - And who loved to post on the Appleton plagiarist's blog - Paul McCain!

And what do they have in common - a love for Universal Objective Justification.

McCain's post marks Assumption Day, part of the Romanist mold growing on LCMS.

All the Marian dogmas of Rome center on:
1. Paying for sins after death in Purgatory.
2. Works required for justification - but there are never enough works.
3. The infallible pope teaching that this is true, because the Holy Spirit would not let him make a mistake.

How To Use Heinrich Schmid

H. Schmid, Doctrinal Theology of the Evangelical Lutheran Church 

Schmid's Doctrinal Theology was a favorite text for the ALC and WELS long ago. I sold mine after copying my favorite quotes from it. I bought another copy recently, to study in the car when waiting for Mrs. I. 

There are many versions online. I like the text version that I linked above because it is easy to find Biblical passages and theological terms with control-f.

Schmid is a one-volume compendium of Lutheran quotations, arranged by topic. The ignorant UOJ Stormtwoopers wig out because they know so little about the Book of Concord and the post-Concord era.

The UOJ Stormtwoopers call themselves orthodox and confessional, but they oppose the Book of Concord and the era of orthodoxy following the 1580 publication of the Lutheran Symbols.

Schmid blended Book of Concord quotations with clarifying statements published after 1580. Some sections are verbose and tedious, because we are not engaged in the same debates at this time. However, most of the book is edifying and useful because of its orderly selection and range of authors.

ABBREVIATIONS.

   Ap. Conf.,          Apology of the Augsburg Confession.
   Art. Smalcald,      Smalcald Articles.
   Behm.,              Bechmann.
   Br.,                Baier.
   Brchm.,             Brochmann.
   Cal.,               Calovius.
   Cat. Maj.,          Luther's Large Catechism.
   Cat. Min.,          Luther's Small Catechism.
   Chmn.,              Chemnitz.
   Chmn. ex. c. Trid., Chemnitz on the Council of Trent.
   Chmn. d. c. D.,     Chemnitz on the Lord's Supper.
   Conf. Aug.,         Augsburg Confession.
   Form. Conc.,        The Formula of Concord.
   Grh.,               Gerhard.
   Hfrffr.,            Hafenreffer.
   Holl.,              Hollazius.
   Hutt.,              Hutterus.
   Kg.,                Koenig.
   Mel.,               Melanchthon.
   Quen.,              Quenstedt.
   Schrzr.,            Scherzer.
   Seln.,              Selnecker.
   Symb. Nic.,         Nicene Creed.

Few people have all the works of these authors. Many of them have only recently become available in English.

The big guns are Luther, Melanchthon, Chemniz, Selnecker, and Gerhard.

Major theologians Calov and Quenstedt are worth reading.

The Holy Spirit and the Efficacy of the Word

H. Schmid, Doctrinal Theology of the Evangelical Lutheran Church

                                    PART IV.

                             OF THE MEANS OF GRACE.

   S: 50. Preliminary Statement.

   THE Holy Ghost employs external and visible means, by which He produces
   in men the effects above described, [1] and appropriates to them
   salvation in Christ, and we can only then consider an effect as
   certainly produced by the Holy Spirit when it has been brought to pass
   through these external means. [2] These means of grace, as they are
   called, are the Word of God and the Sacraments. All those, then, who
   through these means have become partakers of the salvation in Christ,
   constitute an association which we call the Church.

   Part IV, hence, treats, (1) Of the Word of God; (2) Of the Sacraments
   as the means of grace; (3) Of the Church. [3]

CHAPTER I.

OF THE WORD OF GOD.

   IN treating of the Word of God, [4] we consider its efficacy, and the
   division of its contents.
     __________________________________________________________________

   S: 51. The Efficacy of the Word of God.

   As the Holy Spirit, through whom alone men are converted, operates only
   by the Word, this Word must possess the power of producing in man all
   those effects which are described in the preceding article, On the
   State of Grace. And this power is of such a character that it is always
   attended with success when no opposition is made to it on the part of
   man. [5] Hence the Word is endowed with efficacy, i.e., "it has an
   active, supernatural, and truly divine force or power of producing
   supernatural effects; in other words, of converting, regenerating, and
   renewing the minds of men." Hence the Word of God does not confine
   itself merely to teaching man externally the way of salvation and
   showing him the means whereby to attain it. [6] Its power is not to be
   compared to the convincing force which even an eloquent human discourse
   possesses; hence its power is not a natural one, such as dwells in
   every human word, but it is supernatural. [7] This power is inherent in
   the Word because the Holy Ghost attends it; from the moment that a Word
   of God is uttered, the Holy Ghost is inseparably and continually
   connected with it, [8] so that the power and efficacy of the Word is
   fully identical with that of the Spirit. [9] This is a truly divine
   efficacy; [10] and, just as we cannot conceive of the Holy Ghost as
   separate from this efficacy, so neither can we conceive of the Word of
   God as independent of it. [11] We are not, then, in any way to
   represent to ourselves the relation of the Word and the Spirit as
   though the Word were merely the lifeless instrument which the Holy
   Ghost employed, [12] or as though the Spirit, when He wished to operate
   through the Word, must always first unite Himself with it, as if He
   were ordinarily separated from it. [13]

   [1] QUEN. (IV, 1): "We have heretofore treated of the grounds of our
   salvation; we must now consider the means by which we attain to it. The
   means, properly so called, on the part of God, are the Word and
   Sacraments, the saving antidotes to our spiritual disease."

   The Word and Sacraments are also designated as means of salvation under
   the general idea of the Word -- as the Sacraments are designated as the
   Visible Word.

   CONF. AUG. (V, 2). FORM. CONC. (Sol. Dec., XI, 76): "The Father will
   draw none to Himself without means, but He employs His Word and
   Sacraments as the ordinary means and instruments." ART. SMALCALD.
   (VIII, 3): "We must firmly maintain that God bestows His Spirit and
   grace on none unless through the Word and by the external Word
   previously declared, that we may fortify ourselves against the
   Enthusiasts, who boast they have the Spirit before the Word and without
   it, and therefore judge, bend, and distort the Scriptures, or oral
   Word, as they please, as Muenzer did, and many others at present do,
   who wish to discriminate very acutely between the Spirit and the
   letter." HOLL. (991): "The means of salvation are divinely ordained, by
   which God graciously offers the salvation acquired by Christ, the
   Mediator, to all men who have fallen into sin, and bestows and
   preserves true faith in them, and at last introduces all who embrace
   the merit of Christ and persevere in it into the kingdom of glory."

   [2] FORM. CONC. (Sol. Dec., II, 56): "We should not and cannot always
   judge of the presence, operations, and gifts of the Holy Spirit from
   our feelings (the manner and time, viz., when they are experienced in
   the heart); but, inasmuch as these are often cloaked under much
   infirmity, we should be convinced from the promise that the Word of God
   preached and heard is assuredly the ministry and instrument of the
   Spirit, by which He truly and efficaciously operates in our hearts."

   [3] From what was said in the remarks preliminary to the articles on
   Faith and Justification, it follows that we cannot entirely adhere to
   the systematic division of the Dogmaticians in this Part IV. They do
   not treat, namely, of Faith and Works until under this head, and they
   call Faith also a means of salvation, according to which, therefore,
   they embrace more than do we under the phrase, means of salvation. This
   they can do, because they distinguish between "the means of salvation
   on the part of God, dotika, or those offering salvation (the Word and
   Sacraments), and the means of salvation on our part, leptikon, or that
   apprehending the offered salvation (faith in the merit of Christ)." In
   this section the Dogmaticians also treat the subject of the last things
   (death, resurrection of the dead, etc.), inasmuch as they designate
   these as means "in a general sense, or executive and isagogical, that
   is, means divinely instituted, without the previous occurrence of which
   God does not accomplish the sentence of glorification, and by the final
   intervention of which men persevering in the faith are introduced into
   heaven."

QUEN. (I, 170): "When we attribute to the Word a divine power and
   efficacy to produce spiritual effects, we wish not to be understood as
   speaking of the Gospel only, but also of the Law. For, although the Law
   does not produce these gracious results directly and per se, i.e.,
   kindle faith in Christ and effect conversion, since this is rather to
   be ascribed to the Gospel, still the letter is not on this account
   dead, but is efficacious after its kind: for it killeth, 2 Cor. 3:6; it
   worketh wrath, Rom. 4:15, etc.

   [6] HOLL. (992): "The efficacy of the divine Word is not only objective
   or significative, like the statue of Mercury, for instance, which
   points out the path, but does not give power or strength to the
   traveler to walk in it, but it is effective, because it not only shows
   the way of salvation, but saves souls."

   [7] QUEN. (I, 170): "The Word works not only by moral suasion, by
   proposing a lovely object to us, but also by a true, real, divine, and
   ineffable influence of its gracious power, so that it effectually and
   truly converts, illuminates, etc., the Holy Spirit operating in, with,
   and through it; for in this consists the difference between the divine
   and the human word."

   BR. (123): "(The Holy Scriptures have an active, supernatural force or
   power) which is to be sought neither in the elegance of their style,
   nor in the sublimity of their thoughts, nor in the power of their
   arguments; but it is far superior to every created and finite agency."

[8] HOLL. (993): "A divine power is communicated to the Word by the
   Holy Spirit joined with it indissolubly." Hence, there is a native or
   intrinsic power and efficacy belonging to the Word, deeply inherent in
   it. The Dogmaticians draw proofs of this, (1) From the qualities which
   the divine Word ascribes to itself, John 6:63; Rom. 1:16; Heb. 4:12,
   13; 1 Thess. 2:13; 1 Pet. 1:23; James 1:21. (2) From the similar
   supernatural and divine operations which are ascribed to the Word of
   God and the Holy Spirit, ex. gr., calling, 2 Tim. 2:14; illumination, 2
   Pet. 1:19; conversion, Jer. 23:29; regeneration, 1 Pet. 1:23;
   justification, 2 Cor. 3:9; sanctification, John 17:17. (3) HOLL. (ib.):
   "The Word of God, as such, cannot be conceived of without the divine
   virtue, or the Holy Spirit, who is inseparable from His Word. For if
   the Holy Spirit could be separated from the Word of God, it would not
   be the Word of God or of the Spirit, but a word of man. Nor is there
   any other Word of God, which is in God, or with which men of God have
   been inspired, than that which is given in the Scriptures or is
   preached or treasured up in the human mind. But, as it cannot be denied
   that that is the divine will, counsel, mind, and the wisdom of God, so
   it cannot be destitute of the divine virtue or efficacy."

   [9] QUEN. (I, 183): "We are to assume here not only a certain
   conjunction or union of distinct actions, or even a unity of aims or
   effects, but also a unity of energy and operation. For the Holy Spirit
   does not by Himself do something, and the Word of God by itself
   something else, in the conversion of men; but they produce the one
   effect by one and the same action. For such is the peculiar nature of
   the principal and subordinate causes, intrinsically united together,
   that they produce an effect by one and the same action. Thus the soul
   and the eye see by a single action, and not by distinct actions."

   [10] BR. (1124): "Truly that same infinite virtue which is essentially
   per se and independently in God, and by which He enlightens and
   converts men, is communicated to the Word, and, although it is
   communicated to the Word, yet it must be considered as divine." . . .
   But it by no means follows from this that there is a commingling of God
   and the Word in regard to this divine power; hence BR. (128) says:
   "They frequently and diligently impress it upon us that the same virtue
   belongs to God and the Scriptures, but not in the same way; for that of
   God is essential, fundamental, original, and independent, while that of
   the Scriptures is dependent and participative or derived." . . . Hence
   it is said of the Word that it exhibits its power and efficacy
   organikos, or instrumentally . . . . QUEN. (I, 172): "The divine Word
   is not the principal agent in the work of conversion, regeneration, and
   salvation, but it is only a suitable means or organ which God
   ordinarily uses in producing spiritual effects, not indeed by necessity
   or indigence, as if He so bound His efficacy in the conversion of men
   to His Word that He could not convert men without any means, or by any
   other means or organ than His Word if He wished, but of His own free
   will, because thus it pleased Him. 1 Cor. 1:21."

   [11] QUEN. (I, 170): "Whether the Word be read or not, whether it be
   heard and believed or not, yet the efficacy of its spiritual effects is
   always intrinsically inherent in it by the divine arrangement and
   communication, nor does this divine efficacy only come to it when it is
   used. For the Word of God, as such, cannot even be conceived of apart
   from the divine virtue and gracious working of the Holy Spirit, because
   this is inseparable from the Word of God."

   HOLL. (993) uses the following figures: "It possesses and retains its
   internal power and efficacy even when not used, just as the
   illuminating power of the sun continues, although, when the shadow of
   the moon intervenes, no person may see it; and just as an internal
   efficacy belongs to the seed, although it may not be sown in the
   field."

The Lutheran theologians, in general, had reason to illustrate very
   particularly the doctrine of the operation of the Word of God, in order
   to oppose the Enthusiasts and Mystics, who held that the Holy Spirit
   operated rather irrespectively of the Word than through it; and to
   oppose also the Calvinists, who, led by their doctrine of
   predestination, would not grant that the Word possessed this power per
   se, but only in such cases where God chose. Hence the position that the
   Word also possessed a power extra usum was specially defended against
   Rathman (1628), who denied it, and who appears to have maintained only
   an objective efficacy of the Word of God. (QUEN. (I, 174) gives the
   following opinions of Rathman: "Rathman compares the Word of God to a
   statue of Mercury, to a picture, to a sign, and even to a channel;
   namely, to instruments altogether passive and inoperative. He asserts,
   moreover, that the divine efficacy is external to the Word of God,
   separable from it at any moment, and merely auxiliary (parastatikon);
   that the Holy Spirit with His virtue joins Himself to the Word only in
   the mind or heart of man, and only then when it is legitimately and
   savingly used.") But an efficacy extra usum must necessarily be
   maintained, if the Word of God is not to be put on a precise level with
   every human word.

   HOLL. (992) thus sums up the doctrine: "The Word of God is the most
   efficacious means of salvation, for its power and efficacy are not only
   objective, but also effective; not consisting in moral suasion, but in
   supernatural operation; not external and coming to it when used by men,
   but intrinsic in the Word; not accidental, but necessary, by a divinely
   ordained necessity, and therefore not separable, but perpetual,
   inherent in the Word itself extra usum, as the first act. This efficacy
   is truly divine, producing the same effect as the Holy Spirit, who is
   perpetually united with the Word, which (effect) the Spirit influences
   together with the Word, by the divine power which belongs to the Holy
   Spirit originally and independently, but to the divine Word
   communicatively and dependently, on account of its mysterious,
   intimate, and individual union with the Spirit."

[15] FORM. CONC. (V, 5): "We hold the Gospel to be specifically that
   doctrine which teaches that man should believe, who has not kept the
   Law, and is therefore condemned by it; namely, that Jesus Christ has
   expiated and made satisfaction for all sin, and thus has procured
   remission of sin, righteousness before God, and eternal life, without
   any merit intervening on the part of the sinner." FORM. CONC. (V, 21):
   "Everything that consoles terrified minds, everything that offers the
   favor and grace of God to transgressors of the Law, is properly called
   the Gospel, i.e., the cheering message, that God does not wish to
   punish our sins, but for Christ's sake to forgive them."

   BR. (631): "The Gospel is the doctrine of the grace of God and of the
   gratuitous pardon of sin for the sake of Christ the Mediator, and His
   merit apprehended by faith." Hence, as far as this grace is declared in
   the Old Testament, so far does it also contain the Gospel. (Note 1.)
   Hence, BR. (ib.): "This doctrine was revealed not only in the New
   Testament, but also in its own way in the Old Testament (in the New
   more clearly)." Such intimations in the Old Testament are cited as
   occurring, not only in the protevangelium to the patriarchs and
   prophets, but also in the Ceremonial Law. BR. (632): "It is certain
   that those things which were contained in the ceremonial laws, had the
   force of Law, so far as they commanded certain acts and rites; yet as
   far as they represented Christ the Mediator, and His merit to be
   apprehended by faith, by certain rites, such as types and shadows, they
   are properly to be considered as Gospel." As to the relation of the Law
   and Gospel to the Old and New Testaments, QUEN. (IV, 61) says: "The Old
   Testament and the Law, and the New Testament and the Gospel, are not
   identical, but distinct; for they differ as the containing and the
   contained. For the Old Testament contains the Law as its part, but not
   to the exclusion of the Gospel, and the New Testament contains the
   Gospel as its portion, but not to the exclusion of the Law; and thus
   the evangelical intention of God respecting the remission of sin,
   grace, and salvation through the death of Christ, is declared not only
   in the books of the New, but also in those of the Old Testament."

   The word Gospel can also be used in various senses. HOLL. (1032):
   "Generally, but with less propriety, the word is used to designate the
   whole doctrine of the New Testament, taught by Christ and the Apostles,
   Mark 1:1; 16:15. Specially, for the doctrine of grace and the
   gratuitous remission of sin to be obtained by faith in Christ, whether
   proposed in the Old or New Testament, Rom. 10:15; Heb. 4:2. Most
   particularly, for the doctrine concerning the Messiah already
   manifested, Rom. 1:1." Here the word is taken in the second sense, for
   we are to describe that effect of it, which is different from the
   effect of the Law. (HOLL. (ib.): "In this special sense, the Gospel is
   sufficiently contradistinguished from the Law.") In the proper
   discrimination of these senses, the question is also settled, whether
   the Gospel also preaches repentance. FORM. CONC. (ep. V, 6): "We
   believe, etc., that if by the word Gospel be meant the whole doctrine
   concerning Christ [taken, therefore, in the general sense] which He
   taught in His ministrations, that we properly say and teach, that the
   Gospel is a preaching of repentance and the remission of sins. But when
   the Law and the Gospel, Moses himself, as a teacher of the Law, and
   Christ Himself, as a teacher of the Gospel, are compared together, we
   believe, teach, and confess, that the Gospel does not preach repentance
   or reprove sin, but properly is nothing else than a more cheering
   message and an announcement full of comfort."

[1] BR. (639): "Since, besides the Word of God, the Sacraments also are
   means of regeneration, conversion, and renovation, and therefore of
   conferring, sealing, and increasing faith, we must also treat more
   particularly of these."

   [2] QUEN. (IV, 73): "God has added to the Word of the Gospel as another
   communicative (dotikon) means of salvation, the Sacraments, which
   constitute the visible Word." Strictly speaking, there is but one means
   of salvation, which is distinguished as the audible and visible Word;
   through both one and the same grace is imparted to man, at one time
   through the mere Word, at another through the external and visible
   element.

[10] AP. CONF. (IV, 47): "The Sacraments are efficacious, even if they
   be administered by wicked ministers, because the ministers officiate in
   the stead of Christ and do not represent their own person."

   QUEN. (IV, 74): "The Sacraments do not belong to the man who dispenses
   them, but to God, in whose name they are dispensed, and therefore the
   gracious efficacy and operation of the Sacrament depend on God alone, 1
   Cor. 3:5, and not on the character or quality of the minister. The
   dispute about the intention of the minister is more intricate.
   Propriety requires that he who administers the Sacraments should bring
   to the altar a good intention of performing what God has commanded and
   instituted: a mind not wandering but collected and fixed. It is
   absolutely necessary that the intention of Christ be observed in the
   external act. I say in the external act, for the intention of the
   minister to perform the internal act is not necessary; that is
   performed by the Church. On the other hand, the Church of Rome teaches
   that the intention of the minister is necessary to the integrity,
   verity, and efficacy of the Sacrament; that this intention has respect
   not only to the external act of administering the Sacrament according
   to the form of the institution, but to the design and effect of the
   Sacrament itself. Thus the Council of Trent: If any one declare that
   the intention of doing what the Church does is not required in the
   ministers, while they dispense the Sacraments, let him be anathema.'"
   (78).

  HOLL. (1061): "Faith is necessarily required in order to the reception
   of the salutary efficacy of the Sacrament." Id. (1064): "The Sacraments
   confer no grace on adults, unless when offered they receive it by true
   faith, which existed in their hearts previously. In infants, the Holy
   Spirit kindles faith by the Sacrament of initiation, by which infants
   receive the grace of the covenant."

CHMN. (II, 35): "The Ap. CONF. correctly declares that the effect,
   virtue or efficacy of the Word and of the Sacraments, which are the
   seals of the promises, is the same . . . . As, therefore, the Gospel is
   the power of God unto the salvation of every one that believeth, not
   because there is any magical force in the letters, syllables, or sounds
   of the words, but because it is the means, organ, or instrument by
   which the Holy Spirit is efficacious, proposing, offering, presenting,
   distributing, and applying the merit of Christ and the grace of God to
   the salvation of every one that believeth; so also is power and
   efficacy attributed to the Sacraments, not because saving grace is to
   be sought in the Sacraments above and beyond the merit of Christ, the
   mercy of the Father, and the efficacy of the Holy Spirit, but that the
   Sacraments are instrumental causes in this way, that through these
   means or organs the Father desires to present, bestow, and apply His
   grace, the Son to communicate His merit to believers, and the Holy
   Spirit to exercise His efficacy for the salvation of everyone that
   believeth. As, according to this, the Sacraments effect the same grace
   as the Word, the question may arise, Why has God employed a twofold
   means to this end? CHMN. (Ex. C. Trid., II, 29) answers: "To such
   attacks and to the clamors of fanatics, we properly reply from the Word
   of God, that the Sacraments which God has instituted to be aids to our
   salvation can in no way be considered either useless or superfluous, or
   be safely neglected and despised . . . . And, indeed, (as Chrysostom
   says) if we were angels, we would need no external sign; but our carnal
   infirmity hinders, disturbs, distracts, and weakens our faith. For it
   is hard to continue firmly persuaded of those things proposed in the
   Word which are not apparent to the senses . . . . Moreover faith, when
   it determines that the divine promise is in general a living one, is
   yet principally concerned about the question, Does this promise belong
   to me individually? . . . God, therefore, who is rich in mercy . . .
   desires to present His grace to us only in one way, that is, by His
   mere Word; but He desires also to help our infirmity by certain aids,
   namely, by Sacraments instituted and annexed to the promise of the
   Gospel, i.e., by certain signs, rites, or ceremonies obvious to the
   senses, that by them He might admonish, instruct, and make us sure that
   what we see performed in a visible manner, externally, is effected
   internally in us by the power of God."

   "In this way the Sacraments are, in respect to us, signs confirming our
   faith in the promise of the Gospel; in respect to God, they are organs
   or instruments, through which God in the Word presents, applies, seals,
   confirms, increases, and preserves the grace of the Gospel promise in
   believers. The grace tendered in the Word is not different from that
   tendered in the Sacraments, nor is the promise in the Gospel different
   from that in the Sacraments; but the grace is the same and the Word one
   and the same except that in the Sacraments the Word is rendered
   visible, as it were, on account of our infirmity, by signs divinely
   appointed." The question of the necessity of the Sacraments is thus
   decided by CHMN. (Ex. C. Trid., II, 30): "The Sacraments are necessary
   both by reason of the infirmity of our faith, which needs aids of this
   kind, and by reason of the divine institution . . . . And in this sense
   we not unwillingly grant that the Sacraments are necessary to
   salvation, as the instrumental cause; but yet this declaration is to be
   added, that the necessity of the Sacraments to salvation is not so
   precise as that of faith and the Word . . . . But if any one have true
   faith in Christ form hearing the Word, and if the ability to use the
   Sacraments according to the divine institution be not conceded him, in
   such a case surely the necessity of the Sacraments to salvation is not
   to be considered an absolute; for then salvation would be denied to
   those who have no ability to use the Sacraments, although they embrace
   Christ as their Saviour by faith in the Word."

Selections from H. Schmid

H. Schmid, Doctrinal Theology of the Evangelical Lutheran Church

Chapter III

OF THE GRACE OF THE HOLY SPIRIT IN THE APPLICATION OF REDEMPTION.

[1] QUEN. (III, 461) defends the arrangement thus: "The Triune God is
   very desirous of our salvation, and all the three persons of the
   Godhead are actively engaged in securing our eternal salvation. God the
   Father appointed everlasting happiness and the peace of heaven for us,
   of His own most gracious will and in His eternal counsel; Christ, the
   Son of man and of God, purchased for us the appointed salvation by His
   blood-bought redemption, and the Holy Spirit offers and applies the
   purchased salvation and spiritual blessings through the Word and
   Sacraments. As we have hitherto considered the grace of the Father's
   commiseration and love, and the grace of the fraternal redemption, it
   remains for us to treat of the applying grace of the Spirit, which is
   completed in several distinct acts." (HOLL. (791): "The applying grace
   of the Holy Spirit is the source of those divine acts by which the Holy
   Spirit, through the Word of God and the Sacraments, dispenses, offers
   to us, bestows and seals the spiritual and eternal favors designed for
   man by the great mercy of God the Father, and procured by the fraternal
   redemption of Jesus Christ.")

   CHMN. (Loc. c. Th., II, 270): 1. "The Scripture calls faith knowledge
   [21] (gnosis), Luke 1:77; Col. 2:3; Eph. 3:19. To faith must be
   presented, and upon it enforced, from the Word of God, the decree and
   history of redemption, the gratuitous and universal promise that God,
   on account of that victim, desires to receive sinners who betake
   themselves by faith to the Mediators. 2. Because many who hear these
   things and understand and know them, either neglect, or doubt, or
   resist, turn away from and oppose, it is necessary that assent should
   be united to this knowledge: not merely a general assent, but that by
   which each one determines with firm persuasion, which Paul calls
   assurance (plerophoria, Heb. 10:22), that the universal promise belongs
   privately, individually, and specifically to him, and that he also is
   included in the general promise. 3. Then, after this knowledge and
   assent (which are in the mind), the heart or the will, under the
   Spirit's influence, experiences such an inward groaning or desire,
   that, because it feels grievously the burden of its sins and of the
   anger of God, it wills, seeks, and asks that those blessings which are
   offered in the promise of the Gospel may be granted . . . . 4. When, in
   this way, thou turnest thyself, with mind, will and heart, from the
   contemplation of sin, and the consciousness of the wrath of God, and
   lookest unto the Lamb of God, who taketh away the sins of the world,
   i.e., when, from the sentence of damnation, which is denounced against
   thee by the Law, thou fleest to the throne of grace and to the
   propitiation which our Heavenly Father offered in the blood of Christ,
   it is necessary to superadd confidence, which, with full assurance,
   determines from the Word of God, that God then gives, communicates, and
   applies to thee the benefits of the promise of grace, and that thou
   thus truly apprehendest and receivest, unto justification, salvation,
   and eternal life, those things which the gratuitous promise of the
   Gospel offers."

  [4] QUEN (IV, 283): "The second act of faith, (viz., assent) is more
   distinctive than the first (viz., knowledge), for even heretics may
   have knowledge and yet not yield assent to the Word known. But this
   assent is not superficial, doubting, vacillating, but should be decided
   and strong, on which account it is called the evidence of things not
   seen, Heb. 11:1. This act of faith does not depend upon the evidence of
   things, or upon the knowledge of causes and properties, but upon the
   infallible authority of God's Word."

 QUEN. (IV, 281): "God is the principal efficient cause of saving faith.
   John 6:29; Phil. 1:29. Hence faith is called the gift of God, Eph. 2:8,
   and it is said to be of the operation of God, Col. 2:12. This shows
   that faith proceeds from God, who regenerates, and is not the product
   of our own will; it is not meritorious. It has its origin in grace, not
   in nature; it is adventitious, not hereditary; supernatural, not
   natural. That which, in respect to its commencement, its increase, and
   its completion, is from God, cannot depend upon our will and powers of
   nature. But faith is of God in its commencement, Phil. 2:13; 1:6; in
   its increase, Mark 9:24; Luke 17:5; and in its completion, Phil. 1:6; 2
   Thess. 1:11. Therefore, etc." Br. (721): "The moving internal cause is
   the goodness of God, or His mercy and gratuitous favor (Phil. 1:29);
   the external is the merit of Christ."

   [14] AP. CONF., II, 73: "We do not exclude the Word or the Sacraments.
   We have said above that faith is conceived from the Word, and we honor
   the ministry of the Word in the highest degree."

  FORM. CONC. (Sol. Dec., IV, 10): "As Luther writes in the introduction
   to St. Paul's Epistle to the Romans: Faith is a divine work in us which
   changes us, divinely regenerates, mortifies the old Adam, makes of us
   altogether different men (in heart, soul, and in all our powers), and
   confers the Holy Spirit upon us. Oh, it is a living, efficacious,
   energetic power that we have in faith, so that it cannot exist without
   always producing good works! It does not inquire whether good works are
   to be performed, but, before any such inquiry, has already performed
   many, and is always busy in the performance of them." BR. (518):
   "Confidence is always attended with love. For, when our will has
   respect to Christ as a present good, and to God as appeased for
   Christ's sake and rendered propitious to us, it renders to Him a love
   not only of complacency, but likewise of benevolence; its impulses are
   good will to Him, a desire to perform what will be good and grateful to
   Him."

 [17] AP. CONF. (II, 56): "Faith does not justify or save because it is
   a meritorious work, but only because it accepts the proffered mercy."
   Ibid. (74): "Love, also, and good works ought to follow faith;
   wherefore, they are not so excluded that they should not follow it, but
   confidence in the meritoriousness of love or works is excluded in
   justification." FORM. CONC. (Sol. Dec., III, 41): "That which Luther
   has well said remains true, Faith and works agree well and are
   inseparably connected, but it is faith alone which receives the
   blessing without works, and yet it is never alone.'" 42. "In regard to
   the question, how faith justifies, this is Paul's doctrine on this
   point, that faith alone without works justifies, inasmuch as it applies
   and communicates to us the merit of Christ. But when it is asked how
   and by what indication a Christian man can recognize and distinguish
   either in himself or in other men a true and living faith, and likewise
   a feigned and dead faith, since, in place of faith, many torpid and
   secure Christians indulge in a vain opinion without having true faith,
   the APOL. answers: James calls that a dead faith which is not followed
   by good works of every description and the fruits of the Spirit.'" The
   distinction of HOLL. (1172) is very striking: "The power and energy of
   faith are twofold, receptive, or apprehensive, and operative. The
   former is that by which faith passively receives Christ and everything
   obtained by His merit (John 1:12; 17:8; Col. 2:6; 1 Tim. 1:15; Rom.
   5:17; Acts 10:43; James 1:12; Gal. 3:14). The latter is that by which
   faith manifests itself actively by works of love and practice of other
   virtues. Gal. 5:6. Note: The epithet, working by love (in Gal. 5:6), is
   an attribute of a faith which has justified, not of one which will in
   the future justify, much less the form or essence of justifying faith
   so far as it justifies. For the Apostle does not describe the office of
   justifying faith, so far as it justifies, but another office, to wit,
   its operation by love;" and the passage from Brentz (Apology of Wuert.
   Conf.): "Faith, so to speak, has two hands. One, which it extends
   upwards to embrace Christ with all His benefits, and by this we are
   justified; the other, which it reaches downwards to perform the works
   of love and of the other virtues, and by this we prove the reality of
   faith, but are not thereby justified."