When I was studying the term efficacy in the New Testament, I came across non-Biblical uses. One struck me because of decades of gardening in various places, with various soils, sometimes in the same yard. In Greek - worked soil is more productive.
The base word is ergos, from which we get energy and its cognates.
1 Thessalonians 2:13
King James Version (KJV)
13 For this cause also thank we God without ceasing, because, when ye received the Word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the Word of God, which effectually [energos] worketh also in you that believe.
I believe the thought is captured better this way, from the Jackson Literal Living Translation -
For this cause we thank God without ceasing, when you received the Word preached by us, you received it not as merely the word of men, but as it is in truth, the Word of God, which works efficaciously also in you who believe.
The first use of the Word does not use the Word of God, but simply the Word. Paul uses akoe in the sense of the preached Word, reflecting on Isaiah 53 - who has believed our report/sermon? Romans 10. Thus -
1. You received - or believed - the Word we preached. Believe and receive are used as parallel terms. See John 1 - as many as received Him...
2. Not as the word of men,
3. But as it really is - the effective Word of God.
Paul's Means of Grace chapter - Romans 10 - complements Isaiah 55. Conversion comes from the effective Word, which always brings about results.
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| Add mold, springtails, sowbugs, pillbugs, centipedes, millipedes, spiders, crickets, grasshoppers, voles, mice, and moles. |
Worked soil is familiar to gardeners. Soil is an ocean of life, and that underground world is changed completely by cultivation. Digging, amending, and planting are done with varying results.
A massive influx of organic material, used with the best of intentions, will have to be absorbed and turned into good soil over time. A few seasons of gardening and labor will turn good soil into rich soil teeming with earthworms, symbolic of health beneath the surface.
Cultivation means digging, watering, and amending the soil while planting new crops. The leftovers from the crops rejuvenate the soil because the plants have created something from soil, water, and solar energy. The roots and leaves feed a renewed soil population, which will generate even better crops the next season.
Fuller marketed its nonsense based on asking "What works?" Having no faith in the Word of God, the bimbos of Pasadena attracted the bimbos of all denominations in an effort to fast-track apostasy in the name of growth.
C. Peter Wagner has admitted their failure, but the fraud continues in the name of Emergent Churches and Becoming Missional.
They imagined that analyzing big congregations would tell them what works. If everyone did the same thing, they would all have big congregations.
Indeed, our Pietistic and anti-Confessional country was attracted to a style where sermons, hymns, creeds, pipe organs, and sermons were ejected to appeal to them.
The net effect has been a colossal failure in all denominations, although a few temporary cult centers have grown large. Robert Schuller really pioneered this concepts as a liberal, rationalistic Calvinist. His triumph lasted less than a generation, and the Church of Rome bought his bankrupt campus.
The Energy or Effectiveness of the Word - The Holy Spirit
Luther, the Concordists, and the post-Concordists knew that the efficacy of the Word is the foundation of the Scriptures. This is clearly taught throughout Old and New Testaments. In fact, many Jewish scholars speak about the divine power of the Word and have anecdotes about this applying to the rabbis themselves.
Zwingli, Calvin, and the rationalistic Pietists never grasped this, so they separated the work of the Holy Spirit from the Word. Nothing can close the gap between Enthusiasts who separate Word and Spirit and the Biblical view.
Error springs naturally from Enthusiasm, just as foul weeds grow on the worst soil.
The parallel to worked soil is the effect of the Word. Lenski said it from the viewpoint of a parish pastor, district president, and seminary professor - "Programs come and go, but the only thing that builds up the Church is the Word of God."
Those who depart from this truth will deal slow death-blows to their congregation. They may brag about their gubmint-funded buildings, as Jack Cascione and Mark Jeske do. They may raise funds with golf parties, asking suckers to sponsor the drink wagon, as Tim Glende does. They may have Junk for Jesus rummage sales at the church or sell food to the public without paying taxes or fees. They may even host gambling events, as the Roman Catholics love to do.
They will be rolling in the success that comes from disturbing no conscience with the Word while covering up scandals galore. But Judgment Day is here. Souls are being slaughtered to feed a few fat tummies.
Several readers look for morning posts, just as others look for midnight ones. I try to oblige.
When I puzzle about nominal Lutherans attacking faith and justification by faith, I wonder how this time of darkness came into being.
The historical answer is Pietism, which places love above the doctrine of Bible. Why can't we all just get along, and forget all these differences? We can work together, commune together, and unite by a common set of disbeliefs. Not surprisingly, given Ephesians 4:1-5, disunity came from disregarding the seven one's:
- One Body,
- One Spirit,
- One Hope,
- One Lord,
- One Faith,
- One Baptism,
- One God and Father of us all.
The entire Bible teaches the efficacy of the Word, in many different ways. The universe began with the Word of God creating (Genesis 1) and nothing was made apart from this Word (John 1).
The Word of God always has the divine power of the Spirit, so nothing coming from the Word is anything but God-pleasing. And it always prospers, never being proclaimed in vain. Isaiah 55:8-11. Too bad, no District President believes that today. They hate the Word of God, except those Old Testament verses about tithing.
I realized in studying this concept that no one was teaching the efficacy of the Word anymore, even though this Biblical concept is foundational in Luther and in the Lutheran Reformation, including the post-Concord era of Lutheran Orthodoxy.
Nominal Lutherans replaced the efficacy of the Word with business methods. Lutheran seminarians graduate today with their heads packed with Fuller Seminary follies, so there is no room for sound doctrine.
Efficacy is missing, so the cross is absent. The Europeans had a common saying: "No cross, no crown." Cross avoidance will inevitably lead to apostasy and atheism. One can see that in the way conservative Lutheran leaders reward and promote apostates and atheists, who share their values.
Lutheran blogs are windy because so few clergy are studious. The laity are far more attentive in their study than their pastors. The laity are doubtless trying to make up for the vacuity in the pulpit, the denominational rags, and the district leadership. The wait between once-in-a-lifetime-giving-opportunities is excruciating - might as well read the Bible and Luther.
Efficacy is more than a concept in the New Testament. The effectiveness of the Word is taught in a clearly defined word-group. Our word energy comes from the Greek word for effective. The Greek word can be broken down into two parts - works and in.
I studied the word group and found almost nothing in the literature, so I assembled my own list, which is below. I also gathered some doctrinal statements for and against the efficacy of the Word.
I like this painting of the Holyrood chapel ruins. One can see the former majesty in the outline of the broken and neglected building, a sad reminder of the Lutheran Church that still existed in the 1960s, only 50 years ago.
I became a Lutheran in the 1960s. My Moline friends were excited about Luther's works and this great book, Here I Stand, by Roland Bainton. I never suspected that I would meet Bainton later and get help on a dissertation about Lutherans switching to Babtist theology via the Social Gospel Movement. I actually imagined that Lutherans like Luther's doctrine, studied Luther, and agreed with him. Every Lutheran sect I have known has repudiated Luther and the efficacy of the Word. Zion mourns in fear and anguish, bowed beneath the chastening rod.
Bible
Effectual, powerful: energes
1 Corinthians 16:9 (KJV) For a great door and effectual is opened unto me, and
Philemon 1:6 (KJV) That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
Hebrews 4:12 (KJV) For the word of God
Operations, working: energema
1 Corinthians 12:6 (KJV) And there are diversities of operations, but it is the same God which worketh all in all.
To show forth, work: energew
Matthew 14:2 (KJV) And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do show forth themselves in him.
Mark 6:14 (KJV) And king Herod heard
Romans 7:5 (KJV) For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.
1 Corinthians 12:6 (KJV) And there are diversities of operations, but it is the same God which worketh all in all.
1 Corinthians 12:11 (KJV) But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
2 Corinthians 1:6 (KJV) And whether we be afflicted,
2 Corinthians 4:12 (KJV) So then death worketh in us, but life in you.
Galatians 2:8 (KJV) (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
Galatians 3:5 (KJV) He therefore that ministereth to you the Spirit, and worketh miracles among you,
Galatians 5:6 (KJV) For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
Ephesians 1:11 (KJV) In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Ephesians 1:20 (KJV) Which he wrought in Christ, when he raised him from the dead, and set
Ephesians 2:2 (KJV) Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh
in the children of disobedience:
Ephesians 3:20‑21 (KJV) Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, {21} Unto him
Philippians 2:13 (KJV) For it is God which worketh in you both to will and to do of
Colossians 1:29 (KJV) Whereunto I also labour, striving according to his working, which worketh in me mightily.
1 Thessalonians 2:13 (KJV) For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received
2 Thessalonians 2:7 (KJV) For the mystery of iniquity doth already work: only he who now letteth
James 5:16 (KJV) Confess
Effectual, working: energeia
Ephesians 1:19 (KJV) And what
Ephesians 3:7 (KJV) Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.
Ephesians 4:16 (KJV) From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
Philippians 3:21 (KJV) Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
Colossians 1:29 (KJV) Whereunto I also labour, striving according to his working, which worketh in me mightily.
Colossians 2:12 (KJV) Buried with him in baptism, wherein also ye are risen with
2 Thessalonians 2:9‑12 (KJV)
the truth, that they might be saved. {11} And for this cause God shall send them strong delusion, that they should believe a lie: {12} That they all might be damned who believed not the truth, but had pleasure in unrighteousness. [Note 2
Thessalonians 2:7, the mystery of iniquity already at work.]
Anglican Denial of the Means of Grace
"First, our Lord does encourage us or even command us to believe that wherever there is the good character, the Christ‑like character, there the Holy Spirit is at work. God works far beyond How own appointed channels. The principle of loyalty and obedience binds us who know His will to use His sacraments, His instituted ordinances; but God is not tied to His own ordinances. He can work wherever He sees the good disposition; and it is blasphemy against His Spirit to deny that He is at work anywhere where we we witness the forming of the Christian character. The good fruit cannot come from anything else than the good tree."
Bishop Charles Gore, The Sermon on the Mount, A Practical Exposition, London: John Murray 1906, p. 179f.
Luther
"The world is now full of sects which exclaim that Baptism is merely an external matter and that external matters are of no use. However, let it be ever so much an external matter; here stand God's Word and command which institute, establish, and confirm Baptism. However, whatever God institutes and commands cannot be useless but must be an altogether precious matter, even if it were worth less than a straw."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 43. Large Catechism, Matthew 28:19.
"We should be on our guard against the Anabaptists and sectarian spirits, who speak contemptuously of Baptism and say that it is nothing but ordinary water, which helps no one. They look at the sacred act as a cow looks at a new door; for they see a poor preacher standing there or some woman who baptizes in an emergency, are offended at the sight, and say: Indeed! What might Baptism be? Moreover, they state: Whoever does not believe is really not baptized. In this way they dishonor and blaspheme the most worthy Sacrament, not seeing any farther than a horse or a cow sees...."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 45. John 1:30‑32.
"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.
"One must not make the sweeping assertion: God is not worshiped by anything external. Therefore we should not ridicule all things that are external in the worship of God. For when God speaks about a splinter, His Word makes the splinter as important as the sun. It is, therefore, profane language to say that the water of Baptism is only water; for the water of Baptism has the Word added to it. Therefore it is like a glowing or fiery iron, which is as truly fire as it is iron and does all that fire usually does. But only the pious see and appreciate the Word in the water; a cow or a dog sees only water."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 45. Psalm 122:3.
"Whoever is baptized in Christ is baptized through His suffering and blood or, to state it more clearly, through Baptism he is bathed in the blood of Christ and is cleansed from sins. For this reason St. Paul calls Baptism a "washing of regeneration" (Titus 3:5); and according to what Christians say and picture, the Sacraments flow from the wounds of Christ. And what they say and picture is right." [Plass footnote: "Thus Jerome (d. 420) sees the Sacrament symbolized by the blood and water that flowed from the side of the dead Christ (John 19:34). Similarly St. Augustine (d. 430). In Luther's days pictures and woodcuts presented the same view. See W 30, II, 527, note; SL 13a, 491f.]
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 46. to Duke George, 1533 John 19:34; Titus 3:5.
[endangered infant not baptized in womb] "But the women who are present at the birth should kneel down and with a prayer of faith commit the endangered infant to God who is mighty and able to do more than we ask. Without a doubt He will accept the infant for the sake of the prayer of the believers."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 49. J. Aurifaber, undated
"I still maintain, as I have maintained in the Postil (SL 11, 496f.) that the surest Baptism is infant Baptism. For an old person may deceive, may come to Christ as a Judas and permit himself to be baptized. But a child cannot deceive. It comes to Christ in Baptism as John came to Him and as the little children were brought to Him, that His Word and work may come over them, touch them, and thus make them holy. For His Word and work cannot pass by without effect; and in Baptism they are directed at the child alone. If they were to fail of success here, they would have to be entire failures and useless means, which is impossible."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 50. Letter to two ministers, 1528
"To be sure, Baptism is so great that if you turn from sins and appeal to the covenant of Baptism, your sins are forgiven. Only see to it‑‑if you sin in this wicked and wanton manner by presuming on God's grace‑‑that the judgment does not lay hold of you and forestall your turning back. And even if you then wanted to believe and trust in your Baptism, your trial might by God's decree, be so great that faith could not stand the strain. If they scarcely remain in the faith who do no sin or who fall because of sheer weakness, where will your brazen wickedness remain, which has challenged and mocked God's grace? Let us, therefore, walk with care and fear that we may hold fast the riches of God's grace with a firm faith and joyfully give thanks to His mercy forever and ever. Amen."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 57. Treatise on Baptism, 1519 [advocates infant immersion or something similar] Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 58.
"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
"There is on earth no greater comfort than Baptism."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 61.
The Effectiveness of the Word
1 Corinthians 3:6 (KJV) I have planted, [Apollos] watered; but God gave the increase. 1 Corinthians 3:6.
Revelation 19:13 (KJV) And he
Revelation 12:10 (KJV) And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. Revelation 12:11 (KJV) And they overcame him by the blood of the Lamb, and by the [word] of their testimony; and they loved not their lives unto the death. Revelation 12:10‑11.
Revelation 1:9 (KJV) I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the [word] of God, and for the testimony of Jesus Christ. Revelation 1:9.
1 John 5:7 (KJV) For there are three that bear record in heaven, the Father, the [Word], and the Holy Ghost: and these three are one. 1 John 5:7.
1 John 2:14 (KJV) I have written unto you, fathers, because ye have known him
1 John 1:10 (KJV) If we say that we have not sinned, we make him a liar, and his [word] is not in us. 1 John 1:10.
1 John 1:1 (KJV) That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the [Word] of life; 1 John 1:1.
1 Peter 2:7 (KJV) Unto you therefore which believe
1 Peter 1:23 (KJV) Being born again, not of corruptible seed, but of incorruptible, by the [word] of God, which liveth and abideth for ever. 24 For all flesh
1 Peter 2:1 (KJV) Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, 2 As newborn babes, desire the sincere milk of the [word], that ye may grow thereby: 3 If so be ye have tasted that the Lord
James 1:21 (KJV) Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted [word], which is able to save your souls. James 1:21.
James 1:18 (KJV) Of his own will begat he us with the [word] of truth, that we should be a kind of firstfruits of his creatures. James 1:18.
Hebrews 13:7 (KJV) Remember them which have the rule over you, who have spoken unto you the [word] of God: whose faith follow, considering the end of
Hebrews 11:3 (KJV) Through faith we understand that the worlds were framed by the [word] of God, so that things which are seen were not made of things which do appear. Hebrews 11:3.
Hebrews 4:12 (KJV) For the [word] of God
Hebrews 1:3 (KJV) Who being the brightness of
Titus 2:5 (KJV)
Titus 1:9 (KJV) Holding fast the faithful [word] as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. Titus 1:9.
2 Timothy 4:2 (KJV) Preach the [word]; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. 3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4 And they shall turn away
2 Timothy 2:9 (KJV) Wherein I suffer trouble, as an evil doer,
1 Timothy 5:17 (KJV) Let the elders that rule well be counted worthy of double honour, especially they who labour in the [word] and doctrine. 1 Timothy 5:17.
1 Thessalonians 2:13 (KJV) For this cause also thank we God without ceasing, because, when ye received the [word] of God which ye heard of us, ye received
1 Thessalonians 1:6 (KJV) And ye became followers of us, and of the Lord, having received the [word] in much affliction, with joy of the Holy Ghost: 1 Thessalonians 1:6.
Colossians 3:16 (KJV) Let the [word] of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. Colossians 3:16.
Philippians 2:16 (KJV) Holding forth the [word] of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. Philippians 2:16.
Ephesians 5:26 (KJV) That he might sanctify and cleanse it with the washing of water by the [word], Ephesians 5:27 (KJV) That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. Ephesians 5:26.
Ephesians 6:17 (KJV) And take the helmet of salvation, and the sword of the Spirit, which is the [word] of God: Ephesians 6:17.
Ephesians 1:13 (KJV) In whom ye also
2 Corinthians 5:19 (KJV) To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the [word] of reconciliation. 2 Corinthians 5:19.
2 Corinthians 4:2 (KJV) But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the [word] of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. 2 Corinthians 4:2.
2 Corinthians 2:17 (KJV) For we are not as many, which corrupt the [word] of God: but as of sincerity, but as of God, in the sight of God speak we in Christ. 2 Corinthians 2:17.
Romans 10:8 (KJV) But what saith it? The [word] is nigh thee,
Acts 20:32 (KJV) And now, brethren, I commend you to God, and to the [word] of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. Acts 20:32.
Acts 19:20 (KJV) So mightily grew the [word] of God and prevailed. Acts 19:20
Acts 17:10 (KJV) And the brethren immediately sent away Paul and Silas by night unto Berea: who coming
Acts 13:48 (KJV) And when the Gentiles heard this, they were glad, and glorified the [word] of the Lord: and as many as were ordained to eternal life believed. Acts 13:49 (KJV) And the [word] of the Lord was published throughout all the region. Acts 13:48‑49.
Acts 13:26 (KJV) Men
Acts 12:24 (KJV) But the [word] of God grew and multiplied. Acts 12:24
Acts 11:1 (KJV) And the apostles and brethren that were in Judaea heard that the Gentiles had also received the [word] of God. Acts 11:1.
Acts 10:36 (KJV) The [word] which
Acts 10:37 (KJV) That [word], (I say), ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; Acts 10:36‑37.
Acts 8:25 (KJV) And they, when they had testified and preached the [word] of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans. Acts 8:25.
Acts 8:4 (KJV) Therefore they that were scattered abroad went every where preaching the [word]. Acts 8:4.
Acts 6:7 (KJV) And the [word] of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. Acts 6:7.
Acts 4:29 (KJV) And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy [word], Acts 4:30 (KJV) By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. Acts 4:31 (KJV) And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the [word] of God with boldness. Acts 4:29‑31.
Acts 2:41 (KJV) Then they that gladly received his [word] were baptized: and the same day there were added
John 17:20 (KJV) Neither pray I for these alone, but for them also which shall believe on me through their [word]; John 17:21 (KJV) That they all may be one; as thou, Father,
John 17:17 (KJV) Sanctify them through thy truth: thy [word] is truth. John 17:17.
John 17:14 (KJV) I have given them thy [word]; and the world hath hated them, because they are not of the world, even as I am not of the world. John 17:14.
John 17:6 (KJV) I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy [word]. John 17:6.
John 15:25 (KJV) But
John 15:3 (KJV) Now ye are clean through the [word] which I have spoken unto you. John 15:3.
John 14:24 (KJV) He that loveth me not keepeth not my sayings: and the [word] which ye hear is not mine, but the Father's which sent me. John 14:24.
John 12:47 (KJV) And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. John 12:48 (KJV) He that rejecteth me, and receiveth not my words, hath one that judgeth him: the [word] that I have spoken, the same shall judge him in the last day. John 12:47‑48.
John 10:35 (KJV) If he called them gods, unto whom the [word] of God came, and the scripture cannot be broken; John 10:35.
John 8:37 (KJV) I know that ye are Abraham's seed; but ye seek to kill me, because my [word] hath no place in you. John 8:37.
John 8:31 (KJV) Then said Jesus to those Jews which believed on him, If ye continue in my [word],
John 5:38 (KJV) And ye have not his [word] abiding in you: for whom he hath sent, him ye believe not. John 5:38.
John 5:24 (KJV) Verily, verily, I say unto you, He that heareth my [word], and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. John 5:24.
John 4:41 (KJV) And many more believed because of his own [word]; John 4:41.
John 2:22 (KJV) When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the [word] which Jesus had said. John 2:22.
John 1:14 (KJV) And the [Word] was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.
John 1:1 (KJV) In the beginning was the [Word], and the [Word] was with God, and the [Word] was God. John 1:1.
Luke 24:19 (KJV) And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and [word] before God and all the people: Luke 24:19.
Luke 12:10 (KJV) And whosoever shall speak a [word] against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. Luke 12:10.
Luke 11:27 (KJV) And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed
Luke 10:39 (KJV) And she had a sister called Mary, which also sat at Jesus' feet, and heard his [word]. Luke 10:39.
Luke 8:21 (KJV) And he answered and said unto them, My mother and my brethren are these which hear the [word] of God, and do it. Luke 8:21.
Luke 7:7 (KJV) Wherefore neither thought I myself worthy to come unto thee: but say in a [word], and my servant shall be healed. Luke 7:7.
Luke 5:5 (KJV) And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy [word] I will let down the net. Luke 5:5.
Luke 5:1 (KJV) And it came to pass, that, as the people pressed upon him to hear the [word] of God, he stood by the lake of Gennesaret, Luke 5:1.
Luke 4:32 (KJV) And they were astonished at his doctrine: for his [word] was with power. Luke 4:32.
Luke 1:37 (KJV) For with God nothing shall be impossible. Luke 1:38 (KJV) And Mary said, Behold the handmaid of the Lord; be it unto me according to thy [word]. And the angel departed from her. Luke 1:37.
Luke 1:2 (KJV) Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the [word]; Luke 1:2.
Mark 7:13 (KJV) Making the [word] of God of none effect through your tradition, which ye have delivered: and many such like things do ye. Mark 7:13.
Matthew 8:26 (KJV) And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and [rebuked] the winds and the sea; and there was a great calm. Matthew 8:26.
Matthew 8:16 (KJV) When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with
Matthew 8:8 (KJV) The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the [word] only, and my servant shall be healed. Matthew 8:8.
Matthew 4:4 (KJV) But he answered and said, It is written, Man shall not live by bread alone, but by every [word] that proceedeth out of the mouth of God. Matthew 4:4
Zechariah 12:1 (KJV) The burden of the [word] of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.
Ezekiel 34:7 (KJV) Therefore, ye shepherds, hear the [word] of the LORD; Ezekiel 34:8 (KJV)
Ezekiel 3:16 (KJV) And it came to pass at the end of seven days, that the [word] of the LORD came unto me, saying, Ezekiel 3:17 (KJV) Son of man, I have made thee a watchman unto the house of Israel: therefore hear the [word] at my mouth, and give them warning from me.
Jeremiah 31:10 (KJV) Hear the [word] of the LORD, O ye nations, and declare
Jeremiah 23:28 (KJV) The prophet that hath a dream, let him tell a dream; and he that hath my [word], let him speak my [word] faithfully. What
Jeremiah 23:18 (KJV) For who hath stood in the counsel of the LORD, and hath perceived and heard his [word]? who hath marked his [word], and heard
Jeremiah 8:9 (KJV) The wise
Jeremiah 6:10 (KJV) To whom shall I speak, and give warning, that they may hear? behold, their ear
Jeremiah 5:13 (KJV) And the prophets shall become wind, and the [word]
Isaiah 66:2 (KJV) For all those
Isaiah 40:8 (KJV) The grass withereth, the flower fadeth: but the [word] of our God shall stand for ever.
Isaiah 28:13 (KJV) But the [word] of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little,
Isaiah 5:24 (KJV) Therefore as the fire devoureth the stubble, and the flame consumeth the chaff,
Isaiah 2:3 (KJV) And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the [word] of the LORD from Jerusalem.
Proverbs 30:5 (KJV) Every [word] of God
Proverbs 13:13 (KJV) Whoso despiseth the [word] shall be destroyed: but he that feareth the commandment shall be rewarded.
Psalms 148:4‑6 (KJV) Praise him, ye heavens of heavens, and ye waters that
Psalms 147:15‑18 (KJV) He sendeth forth his commandment
Psalms 119:160‑163 (KJV) Thy word
Psalms 119:140 (KJV) Thy [word]
Psalms 119:114 (KJV) Thou
Psalms 119:105 (KJV) NUN. Thy [word]
Psalms 119:89 (KJV) LAMED. For ever, O LORD, thy [word] is settled in heaven.
Psalms 119:49‑51 (KJV) ZAIN. Remember the word unto thy servant, upon which thou hast caused me to hope. {50} This
Psalms 119:41‑43 (KJV) VAU. Let thy mercies come also unto me, O LORD,
Psalms 119:28 (KJV) My soul melteth for heaviness: strengthen thou me according unto thy [word].
Psalms 119:16 (KJV) I will delight myself in thy statutes: I will not forget thy [word].
Psalms 119:11 (KJV) Thy [word] have I hid in mine heart, that I might not sin against thee.
Psalms 105:8 (KJV) He hath remembered his covenant for ever, the [word]
Psalms 33:6‑7 (KJV) By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth. {7} He gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses.
2 Chronicles 36:22 (KJV) Now in the first year of Cyrus king of Persia, that the [word] of the LORD
2 Chronicles 34:21 (KJV) Go, inquire of the LORD for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found: for great
1 Chronicles 10:13 (KJV) So Saul died for his transgression which he committed against the LORD,
1 Kings 22:19 (KJV) And he said, Hear thou therefore the [word] of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.
1 Kings 17:24 (KJV) And the woman said to Elijah, Now by this I know that thou
Deuteronomy 18:20 (KJV) But the prophet, which shall presume to speak a [word] in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.
Deuteronomy 8:3 (KJV) And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every [
Deuteronomy 4:1‑2(KJV) Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to do
Numbers 22:35 (KJV) And the angel of the LORD said unto Balaam, Go with the men: but only the [word] that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.
Numbers 15:31 (KJV) Because he hath despised the [word] of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity
Romans 10:13‑17 (KJV) For whosoever shall call upon the name of the Lord shall be saved. {14} How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? {15} And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! {16} But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? {17} So then faith
1 Thessalonians 2:13 (KJV) For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received
Isaiah 55:8‑13 (KJV) For my thoughts
Calvin
"Wherever we see the Word of God purely preached and heard, and the sacraments administered according to Christ's institution, there, it is not to be doubted, a church of God exists."
Benjamin Charles Milner, Jr., Calvin's Doctrine of the Church, Leiden: E. J. Brill, 1970, p. 100. Insti. IV.i.9 "Therefore, a part of revelation consists in baptism, that is, so far as it is intended to confirm our faith." Benjamin Charles Milner, Jr., Calvin's Doctrine of the Church, Leiden: E. J. Brill, 1970, p. 116. Titus 3:5.
"Baptism seals to us the salvation obtained by Christ."
Benjamin Charles Milner, Jr., Calvin's Doctrine of the Church, Leiden: E. J. Brill, 1970, p. 116. Comm. Titus 3:5.
"But the sacraments properly fulfill their office only when the Spirit, that inward teacher, comes to them, by whose power alone hearts are penetrated and affections moved and our souls opened for the sacraments to enter in. If the Spirit be lacking, the sacraments can accomplish nothing more in our minds than the splendor of the sun shining upon blind eyes, or a voice sounding in deaf ears."
Benjamin Charles Milner, Jr., Calvin's Doctrine of the Church, Leiden: E. J. Brill, 1970, p. 119. Insti. IV.xiv.9
"The nature of baptism or the Supper must not be tied down to an instant of time. God, whenever He sees fit, fulfills and exhibits in immediate effect that which he figures in the sacrament. But no necessity must be imagined so as to prevent His grace from sometimes preceding, sometimes following, the use of the sign."
Benjamin Charles Milner, Jr., Calvin's Doctrine of the Church, Leiden: E. J. Brill, 1970, p. 121. Against Joachim Westphal
"The offspring of believers are born holy, because their children, while yet in the womb, before they breathe the vital air, have been adopted into the covenant of eternal life."
Benjamin Charles Milner, Jr., Calvin's Doctrine of the Church, Leiden: E. J. Brill, 1970, p. 123. True Method of Reforming the Church
"We must establish such a presence of Christ in the supper as may neither fasten Him to the element of bread, not enclose Him in bread, not circumscribe Him in any way (all of which clearly derogate from His heavenly glory)...."
Benjamin Charles Milner, Jr., Calvin's Doctrine of the Church, Leiden: E. J. Brill, 1970, p. 128. Insti.IV.xvii.19
"Because saving grace is particular, according to the teaching of the Calvinists, there are no means of grace for that part of mankind to which the grace of God and the merit of Christ do not extend. On the contrary, for these people the means of grace are intended as means of condemnation. Calvin teaches expressly: 'For there is a universal call, through which, by the external preaching of the Word, God invites all, indiscriminately, to come to Him, even those for whom He intends it as a savor of death and an occasion of heavier condemnation' (Institutes, III, 24, 8)."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 118f.
"But according to the teaching of Calvinism this 'inner illumination' is not brought about through the means of grace; it is worked immediately by the Holy Ghost. Modern Reformed, too, teach this very emphatically. Hodge, for example, says: 'In the work of regeneration all second causes are excluded....Nothing intervenes between the volition of the Spirit and the regeneration of the soul....The infusion of a new life into the soul is the immediate work of the Spirit....The truth (in the case of adults)[that is, the setting forth of the truth of the Gospel through the external Word] attends the work of regeneration, but is not the means by which it is effected." [Hodge, Systematic Theology, II, 634f.]
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 120.
Efficacy of Sacraments
Chrysostom: "If those who touched the hem of His garment were properly healed, how much more shall we be strengthened if we have Him in us whole? He will quiet in us the savage law of our members, He will quench the perturbations of the mind, drive out all sicknesses, raise us up from every fall, and, when the power of the enemy has been overcome, He will incite us to true piety and indeed will transform us into His own image."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 234.
"The body of Christ is to the sick a medicine, to pilgrims a way; it strengthens the weak, delights the strong, heals weariness, preserves health. Through it man becomes more gentle under reproof, more patient under labor, more ardent for love, wiser for caution, more ready to obey, more devoted to giving of thanks."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 234.
[Ignatius calls the Eucharist] "a medicine of immortality, an antidote, that we may not die but live in God through Jesus Christ, a cleansing remedy through warding off and driving out evils." Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 234.
"How can there be any reason for the baptism of little children except according to this understanding: No one is free from defilement, even if he has lived but one day on earth. And because through the Sacrament of Baptism the filth of our birth is removed, therefore also little children are baptized." [Origen, Homily 14 on Luke]
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 250. Luke.
"For this reason the catholic church preaches that little children ought to be baptized, because of original sin, concerning which that most holy man well exclaimed: 'I was brought forth in iniquity, and in sin did my mother conceive me.'" [Chrysostom, Homily on Adam and Eve]
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 250f. Cf. Weinrich article on term "Catholic" Genesis.
"For a sacrifice, according to Augustine, Contra adversarium legis et prophetarum, Bk. 1, and De civitate Dei, Bk. 10, is a work which we offer, render, and dedicate to God in order that we may dwell in Him in holy fellowship. A sacrament, however, is a holy sign through which God freely offers, conveys, applies, and seals His gratuitous benefits to us. It is therefore an extraordinary perversion of the Lord's Supper to make a sacrifice out of a sacrament, in the way the papalists speak of the sacrifice of their Mass, namely, that the representatory action of the priest procures for us the application of the benefits of Christ and that anyone who causes a Mass to be celebrated in his behalf by this work procures grace and whatever other things are ascribed to the Mass."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 498.
"To the Lutheran the sermon, as the preached Word, is a means of grace. Through it the Holy Spirit calls, gathers, enlightens, and sanctifies the whole Christian church on earth. It is a constant offer of pardon; a giving of life, as well as a nourishing and strengthening of life. In the Reformed churches the sermon is apt to be more hortatory and ethical. It partakes more of the sacrificial than of the sacramental character. The individuality of the preacher, the subjective choice of a text, the using of it merely for a motto, the discussion of secular subjects, the unrestrained platform style, lack of reverence, lack of dignity, and many other faults are common, and are not regarded as unbecoming the messenger of God in His temple. Where there is a properly trained Lutheran consciousness such things repel, shock, and are not tolerated."
G. H. Gerberding, The Lutheran Pastor, Minneapolis: Augsburg Publishing House, 1915, p. 278.
"Church. An assembly of professed believers under the discipline of the Word of God, organized to carry out the Great Commission, administer the ordinances, and minister with spiritual gifts."
C. Peter Wagner, ed., with Win Arn and Elmer Towns, Church Growth: The State of the Art, Wheaton: Tyndale House, 1986, p. 283f.
"The Christian doctrine of the means of grace is abolished by all 'enthusiasts,' all who assume a revealing and effective operation of the Holy Spirit without and alongside the divinely ordained means of grace."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 127.
"It seems to me that the Holy Ghost led the apostles and evangelists to abbreviate passages of the Scripture for the purpose that we might be kept close to the Holy Scriptures, and not set a bad example to future exegetes, who make many words outside the Scriptures and thereby draw us secretly from the Scriptures to human doctrines."
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, I, p. 31. First Sunday in Advent Matthew 21:1‑9.
"Wohl scheint auf den ersten Blick die ganze Differenz recht unbedeutend; aber in Wahrheit gibt sich hier die gefaehrliche Richtung der Pietisten zu erkennen, das Leben ueber die Lehre, die Heiligung ueber die Rechtfertigung und die Froemmigkeit nicht als Folge, sondern als Bedingung der Erleuchtung zu setzen also eine Art Synergismus und Pelagianismus einzufuehren. (At first glance, the total difference seems absolutely paltry, but in truth the dangerous direction of Pietism is made apparent: life over doctrine, sanctification over justification, and piety not as a consequence but declared as a stipulation of enlightenment, leading to a kind of synergism and Pelagianism.)"
Adolf Hoenecke, Evangelische‑Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1912, III, p. 253.
"What business is it of mine that many do not esteem it? It must be that many are called but few are chosen. For the sake of the good ground that brings forth fruit with patience, the seed must also fall fruitless by the wayside, on the rock and among the thorns; inasmuch as we are assured that the Word of God does not go forth without bearing some fruit, but it always finds also good ground; as Christ says here, some seed of the sower falls also into good ground, and not only by the wayside, among the thorns and on stony ground. For wherever the Gospel goes you will find find Christians. 'My Word shall not return unto me void.' Is. 55:11" Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 118. xagesima Luke 8:4‑15. Isaiah 55:11.
"But now, since the prince of this world and the Holy Spirit, the kingdom of Christ and the kingdom of the devil, are directly opposed to one another, and the Holy Spirit is not willing that anyone should parade his own deeds and praise himself on account of them, the holy cross must soon follow. The world will not consent to be reprimanded for its blindness. Therefore one must willingly submit and suffer persecution. If we have the right kind of faith in our hearts, we must also open our mouths and confess righteousness and make known sin. Likewise we must condemn and punish the doings of this world and make it known that everything it undertakes, is damned."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 120. Fourth Sunday after Easter John 16:5‑15.
"Not that they shall preach that we shall not understand them; but it naturally follows that wherever the Spirit does not reveal them, no one understands them."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 123. Sexagesima Luke 8:4‑15
"However, here the Lord speaks quite differently, and says: 'The Holy Spirit will convict the world in respect of sin, because they believe not on me.' Unbelief only is mentioned here as sin, and faith is praised as suppressing and extinguishing the other sins, even the sins in the saints. Faith is so strong and overpowering that no sin dare put it under any obligation. Although sins are present in pious and believing persons, they are not imputed to them, nor shall their sins condemn them."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 127. Fourth Sunday after Easter, Second Sermon John 16:5‑15.
"Therefore, I hold that the German proverb is true, that more souls go to heaven from the gallows than from the cemetery; for criminals have not so greatly practiced lack of confidence in the goodness of Christ."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1275. Isaiah 28:19.
"If you want to engage profitably in the study of theology and Holy Scripture and do not want to run head‑on into a Scripture closed and sealed then learn, above all things, to understand sin aright."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1293. Genesis 42:29‑34.
"Today nothing is so common as turning right into wrong and wrong into right by employing all sorts of clever expedients and strange tricks."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1294. Matthew 5:38‑41.
"Godly and believing persons know their sins; they bear all their punishment patiently, and are resigned to God's judgment without the least murmur; therefore, they are punished only bodily, and here in time, and their pain and suffering have an end. Unbelievers, however, since they are not conscious of their sins and transgressions, cannot bear God's punishment patiently, but they resent it and wish their life and works to go unpunished, yea, uncensured. Hence, their punishment and suffering are in body and soul, here in time, and last forever beyond this life."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 131. Fourth Sunday after Easter, Second Sermon John 16:5‑15.
"It breaks in not piecemeal on certain works and actions, but reduces to nothing and condemns everything that reason and worldly wisdom propose. In short, He convicts and censures them in and for the very things they do not wish to be convicted in, but rather praised and lauded, as teaching and doing well and right."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 138. Fourth Sunday after Easter, Third Sermon John 16:5‑15.
"One Christian who has been tried is worth a hundred who have not been tried for the blessing of God grows in trials. He who has experienced them can teach, comfort, and advise many in bodily and spiritual matters."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1381. Genesis 27:28‑29.
"For the heart is ever hostile to the law and resists it with inward disobedience."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 140. Fourth Sunday after Easter, Third Sermon John 16:5‑15.
"Therefore the Holy Spirit rightly and justly convicts, as sinful and condemned, all who have not faith in Christ. For where this is wanting, other sins in abundance must follow: God is despised and hated, and the entire first table is treated with disobedience."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 141. Fourth Sunday after Easter, Third Sermon John 16:5‑15.
"Lo, how the dragon's‑tail of the devil and all hell must follow unbelief! The reason is, that he who does not believe in Christ, has already turned away from God and quite separated himself from Him."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 142. Fourth Sunday after Easter, Third Sermon John 16:5‑15.
"Hence in every such life the heart always remains uncertain and in doubt." [long passage on subjective uncertainty; foundation can only be Christ]
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 149. Fourth Sunday after Easter, Third Sermon John 16:5‑15.
"All this, however, is written for our comfort and instruction, that we may know how deeply God conceals His grace before our face, and that we may not estimate Him according to our feelings and thinking, but strictly according to His Word."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 152. Second Sunday in Lent Matthew 15:21‑28.
So it goes in the spiritual government of the Church, as specially indicated in the narrative now before us. Where I have preached and taught during the past ten or twenty years, there another could perhaps, have done more in one year; and one sermon may bring forth more fruit than many others. Here, also, it is true that our labor, diligence and effort can accomplish nothing These two things must go together, namely, that each one does his duty, and that he, nevertheless, acknowledges with Peter: 'My labor cannot bring forth anything, if thou dost not give the increase.'"
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, IV, p. 153. Fifth Sunday after Trinity Luke 5:1‑11.
"A hardened heart will not be instructed, no matter how plainly and clearly the truth is presented; but the faith of the righteous is strengthened when they see that the ground of their faith is right and good."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 157. Third Sunday in Lent Luke 11:14‑23.
"The unavoidable conclusion then is that, as long as the Holy Spirit does not enter our hearts, we are not only incapable of any good, but are of necessity in the kingdom of Satan."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 159. Third Sunday in Lent Luke 11:14‑23.
[The office of preaching]...cannot produce profitable or fruitful results in all men; yet great power and much fruit are found in those who remain steadfast and are kept to the end."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, IV, p. 165. Fifth Sunday after Trinity Luke 5:1‑11.
"The preaching of this message may be likened to a stone thrown into the water, producing ripples which circle outward from it, the waves rolling always on and on, one driving the other, till they come to the shore. Although the center becomes quiet, the waves do not rest, but move forward. So it is with the preaching of the Word. It was begun by the apostles, and it constantly goes forward, is pushed on farther and farther by the preachers, driven hither and thither into the world, yet always being made known to those who never heard it before, although it be arrested in the midst of its course and is condemned as heresy."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 202. Ascension Day Mark 16:14‑20.
"You may tie a hog ever so well, but you cannot prevent it from grunting, until it is strangled and killed. Thus it is with the sins of the flesh."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 247. Easter, Second Sermon Mark 16:1‑8.
"Therefore the Holy Spirit must come to our rescue, not only to preach the Word to us, but also to enlarge and impel us from within, yea, even to employ the devil, the world and all kinds of afflictions and persecutions to this end. Just as a pig's bladder must be rubbed with salt and thoroughly worked to distend it, so this old hide of ours must be well salted and plagued until we call for help and cry aloud, and so stretch and expand ourselves, both through internal and through external suffering,that we may finally succeed and attain this heart and cheer, joy and consolation, from Christ's resurrection."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 253. Easter, Third Sermon Mark 16:1‑8.
"If I do not believe it, I will not receive its benefits; but that neither renders it false nor proves that anything is lacking in Christ."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 258. Easter, Third Sermon Mark 16:1‑8.
"Learn then from this Gospel what takes place when God begins to make us godly, and what the first step is in becoming godly. There is no other beginning than that your king comes to you and begins to work in you. It is done in this way: The Gospel must be the first, this must be preached and heard. In it you hear and learn how all your works count for nothing before God and that everything is sinful that you work and do. Your king must first be in you and rule you. Behold, here is the beginning of your salvation; you relinquish your works and despair of yourself, because you hear and see that all you do is sin and amounts to nothing, as the Gospel tells you, and you receive your king in faith, cling to him, implore his grace and find consolation in his mercy alone."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, I, p. 26. First Sunday in Advent Matthew 21:1‑9.
"It is a faithful saying that Christ has accomplished everything, has removed sin and overcome every enemy, so that through Him we are lords over all things. But the treasure lies yet in one pile; it is not yet distributed nor invested. Consequently, if we are to possess it, the Holy Spirit must come and teach our hearts to believe and say: I, too, am one of those who are to have this treasure. When we feel that God has thus helped us and given the treasure to us, everything goes well, and it cannot be otherwise than that man's heart rejoices in God and lifts itself up, saying: Dear Father, if it is Thy will to show toward me such great love and faithfulness, which I cannot fully fathom, then will I also love Thee with all my heart and be joyful, and cheerfully do what pleases Thee. Thus, the heart does not now look at God with evil eyes, does not imagine He will cast us into hell, as it did before the HS came...."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 279. Pentecost Sunday John 14:23‑31.
"The Holy Spirit teaches man better than all the books; He teaches him to understand the Scriptures better than he can understand them from the teaching of any other; and of his own accord he does everything God wills he should, so the Law dare make no demands upon him."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 280. Pentecost Sunday John 14:23‑31.
"The Holy Spirit is given to none except to those who are in sorrow and fear; in them it produces good fruit. This gift is so precious and worthy that God does not cast it before dogs. Though the unrepentant discover it themselves, hearing it preached, they devour it and know not what they devour."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 281f. Pentecost Sunday John 14:23‑31.
"He permits it to happen that many great saints err and stumble, in order that we may not trust in men, though they be many, great, and holy. We must be led to rely upon the Word that is sure and cannot deceive, as here these two men, and all the others afterward, were directed to the Scriptures."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 290. Easter Monday Luke 24:13‑35.
"Thus, we know how and where the Holy Spirit is to be found, and we need not be in doubt nor waver, gazing here and there for special revelations or illuminations. Each one should hold to the Word, and should know that through it alone, and through no other means, does the Spirit enlighten hearts and is He ready to dwell in them and to give true knowledge and comfort through faith in Christ."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 300. Pentecost, Third Sermon John 14:23‑31.
"Be not worried because of this! for even though a man preach and continue in the Gospel for many years, he must still lament and say: Aye, no one will come, and all continue in their former state. Therefore you must not let that grieve or terrify you."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 305. Easter Tuesday Luke 24:36‑47.
"But when St. Peter stood up and preached, they made a mockery of it and considered the apostles drunken fools. When they had urged the Gospel a long time, they gathered together three thousand men and women. But what were they among so many? Yea, no one could discern that the Gospel had accomplished anything, for all things continued in the same state as before. No change was seen, and scarcely anyone knew that there were Christians there. And so it will be at all times."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 306. Easter Tuesday Luke 24:36‑47.
"The Word and the gifts of the Holy Spirit are materials with which He builds. Though the dwelling is not altogether completed, yet through His grace and love it is accepted of God."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 322. Pentecost, Third Sermon John 14:23‑31.
"Secondly, it is shown here that this Word precedes, or must be spoken beforehand, and that afterwards the Holy Spirit works through the Word. One must not reverse the order and dream of a Holy Spirit who works without the Word and before the Word, but one who comes with and through the Word and goes no farther than the Word goes."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 329. Pentecost, Third Sermon John 14:23‑31.
"We hear God's Word, which is in fact the preaching of the Holy Spirit, who is at all times present with it, but it does not always at once reach the heart and be accepted by faith; yea, in the case of those who are moved by the Holy Spirit and gladly receive the Word, it does not at once bear fruit."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 330. Pentecost, Third Sermon John 14:23‑31.
"This is going through closed doors, when He comes into the heart through the Word, not breaking nor displacing anything. For when the Word of God comes, it neither injures the conscience, nor deranges the understanding of the heart and the external senses; as the false teachers do who break all the doors and windows, breaking through like thieves, leaving nothing whole and undamaged, and perverting, falsifying and injuring all life, conscience, reason, and the senses. Christ does not do thus."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 355. First Sunday after Easter John 20:19‑31.
"Thus we have two parts, preaching and believing. His coming to us is preaching; His standing in our hearts is faith. For it is not sufficient that He stand before our eyes and ears; He must stand in the midst of us in our hearts, and offer and impart to us peace."
Sermons of Martin Luther, 8 vols., xd., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 355. First Sunday after Easter John 20:19‑31.
"The first and highest work of love a Christian ought to do when he has become a believer, is to bring others also to believe in the way he himself came to believe. And here you notice Christ begins and institutes the office of the ministry of the external Word in every Christian; for He Himself came with this office and the external Word."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 359. First Sunday after Easter John 20:19‑31.
"But ye have not the power to create faith. For there is a great difference between planting and giving the growth; as Paul says to the Corinthians: 'I planted, Apollos watered; but God gave the increase.' 1 Corinthians 3:6"
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 362. First Sunday after Easter John 20:19‑31; 1 Corinthians 3:6.
"Now God drives us to this by holding the law before us, in order that through the law we may come to a knowledge of ourselves. For where there is not this knowledge, one can never be saved. He that is well needs no physician; but if a man is sick and desires to become well, he must know that he is weak and sick, otherwise he cannot be helped."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 370. Second Sunday after Easter, Second Sermon John 20:19‑31.
"There are the infants, bare and naked in body and soul, having neither faith nor works. Then the Christian Church comes forward and prays, that God would pour faith into the child; not that our faith should help the child, but that it may obtain a faith of its own. If it has faith, then after that whatever it does is well done, whether it suckle its mother's breast, or whether it soil itself, or whatever it may please to do."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, IV, p. 378. Twelfth Sunday after Trinity Mark 7:31‑37.
"If God does not take me alone to a separate place, and give me the Holy Spirit, so that I cling to the Word which I have heard, then all preaching is in vain."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, IV, p. 380. Twelfth Sunday after Trinity Mark 7:31‑37.
"Observe from this text how Christ in plain words ascribes to baptism, which He calls water, such glory and power as to say that the Holy Spirit is present in it, and that by its means a person is born anew. By this statement all false doctrines and errors against the doctrine of faith and baptism are overthrown."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 434. Trinity Sunday John 3:1‑15.
"Nor does He send such trial upon you in order to cast you off, but that you may the better learn to know and the more closely cling to His Word, to punish your lack of understanding and that you may experience how earnestly and faithfully He cares for you."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 44. First Sunday after Epiphany, Second Sermon Luke 2:41‑52.
"But the Lord refutes this and says: Go ye there and preach what does it matter if it is against you? You will find there what I say. We should now do likewise. Although the masses storm against the Gospel and there is no hope that they will be better, yet we must preach, there will yet be found those who listen and become converted."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, I, p. 48. First Sunday in Advent Matthew 21:1‑9.
"But here you come to the Word of God which is sure and infallible, where you shall certainly find Christ and the Holy Spirit, and can be and remain firmly fortified against sin, death, and the devil."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 51. First Sunday after Epiphany, Second Sermon Luke 2:41‑52.
"That the Holy Spirit works in the heart is true; nevertheless He intends ordinarily and usually to do so in no other way than through the spoken Word. St. Paul says that a man cannot believe unless he has previously heard (Romans 10:14)."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 664. Romans 10:14.
"Whoever comes to faith can only say that the Holy Spirit comes when and where and to whom He pleases at the time He pleases. He comes when and where He pleases, and also gives a person as many gifts as He pleases."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 665.
"Indeed, because its course is contrary to reason, sense and thought, the world regards the doctrine as pure folly and delusion, and condemns and persecutes all who adhere to it and are unwilling to follow the world's own opinion."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 67. Second Sunday after Easter John 10:11‑16.
"The worse of all is, that we must not only suffer shame, persecution and death; but that the world rejoices because of our great loss and misfortunes. This is indeed very hard and bitter. Sure it shall thus come to pass, for the world will rejoice when it goes ill with us; but this comfort we have that their joy shall not last long, and our sorrow shall be turned into eternal joy."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 80. Second Sunday after Easter John 10:11‑16.
"Hence everything here depends only upon this, that you rightly learn to look upon Christ according to the Word, and not according to your own thoughts and feelings, for human thoughts are frauds and lies, but His Word is true and cannot lie."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, IV, p. 92. Third Sunday after Trinity, Second Sermon Luke 15:1‑10.
"Now it is the consolation of Christians, and especially of preachers, to be sure and ponder well that when they present and preach Christ, that they must suffer persecution, and nothing can prevent it; and that it is a very good sign of the preaching being truly Christian, when they are thus persecuted, especially by the great, the saintly, the learned and the wise."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 97. Fourth Sunday after Epiphany Matthew 8:23‑27.
"Hence indifferentism here is surely not in place. On the contrary, we must challenge the teaching of any operation of the Spirit independently of the Word within the Christian Church, and combat it as a foreign element that has penetrated into the Christian doctrine and as a deadly enemy of living personal faith."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1950, III, p. 161f.
Thesis VIII In the fourth place, the Word of God is not rightly divided when the Law is preached to those who are already in terror on account of their sins or the Gospel to those who live securely in their sins."
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 101.
"Unless the rocky subsoil in their hearts has been pulverized by the Law, the sweet Gospel is of no benefit to them."
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 119.
"If remission of sins without repentance is preached, the people imagine that they have already forgiveness of sins, and thereby they are made secure and unconcerned. This is a greater error and sin than all error of former times, and it is verily to be feared that we are in that danger which Christ points out when He says, Matthew 12:45: 'The last state of that man shall be worse than the first.'"
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 123. Matthew 12:45.
[Fresenius and levels of Christianity.] "(As if an unconverted person could seriously pray for conversion! He should have said: He must hear the Word of God. But that he has put into his third rule. His whole scheme makes conversion dependent on man's own effort to obtain grace.)"
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 144. Fresenius
"As a matter of fact, any one who has been quickened, that is, raised from spiritual death, is converted. After his conversion he must, indeed, pray and wrestle. His faith at the beginning is like an infant that can easily die if it is not given nourishment. Praying and wrestling is not an exercise for unconverted, however, but for converted persons."
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 144. Fresenius
"Observe, then, the depreciative, contemptuous, and scorning ring in the words of the Reformed when they speak of the sacred Means of Grace, the Word and the Sacraments, and the grand majestic ring in the words of the Lord and the apostles when they speak of these matters...The true reason for the Reformed view is this: They do not know how a person is to come into possession of the divine grace, the forgiveness of sin, righteousness in the sight of God, and eternal salvation. Spurning the way which God has appointed, they are pointing another way, in accordance with new devices which they have invented."
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 152f.
"For the confounding of Law and Gospel that is common among the sects consists in nothing else than this, that they instruct alarmed sinners by prayer and inward wrestling to fight their way into a state of grace until they feel grace indwelling in them, instead of pointing them to the Word and the Sacraments."
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 153. Ninth thesis
"In what vulgar terms does Zwingli here speak of these sacred matters! When the Holy Spirit wants to approach man, He does not need the Word of God, the Gospel, Baptism, the Lord's Supper, for a conveyance; He can come without them! It must be a queer Bible which Zwingli read."
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 156.
"They separate grace from Baptism and leave us a mere external sign, in which there is not a grain of mercy; all grace has been cut away. Now, if the grace of Christ has been removed from Baptism, there remains nothing but a mere work. Likewise, in the Sacrament of the Lord's Supper the fanatics remove the promise offered us in this Sacrament; they tell us that what we eat and drink is nothing but bread and wine. Here, too, the proffered grace is cut away and renounced. For they teach us that the only good work that we do by communing is professing Christ; as to the rest, we merely eat and drink bread and wine in the Supper, and there is no grace in it for us. That is the result of falling away from the First Commandment: a person promptly sets up an idol in the form of some meritorious work, in which he trusts." (Luther, on Deuteronomy 4:28; St. L. III, 1691 ff.)
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 160. Deuteronomy 4:28.
"For the devil at all times assaults the grace of God; no heresy can bear the teaching of divine grace."
Martin Luther (on Deut 4:24; St. L. III, 1691 ff.) C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 160.
"Luther's remark about the enmity of all heretics against the grace of God is an important axiomatic statement. Every heresy that has sprung up was caused by the heretic's inability to believe that man becomes righteous in the sight of God, and is saved, by grace alone. That is the real rock of offense against which all heretics, all false teachers, dash their head."
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 163.
"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.
"What may be the reason why the Pietists, who were really well‑intentioned people, hit upon the doctrine that no one could be a Christian unless he had ascertained the exact day and hour of his conversion? The reason is that they imagined a person must suddenly experience a heavenly joy and hear an inner voice telling him that he had been received into grace and had become a child of God. Having conceived this notion of the mode and manner of conversion, they were forced to declare that a person must be able to name the day and hour when he was converted, became a new creature, received forgiveness of sins, and was robed in the righteousness of Christ. However, we have already come to understand in part what a great, dangerous, and fatal error this is."
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 194f. Thesis IX
"Here you hear a verdict condemning all fanatical sects. No matter what other false doctrines they may teach, they all have this grievous error in common, that they do not rely solely on Christ and His Word, but chiefly on something that takes place in themselves. As a rule, they imagine that all is well with them because they have turned from their former ways As if that were a guarantee of reaching heaven! No; we are not to look back to our conversion for assurance, but we must go to our Savior again and again, every day, as though we never had been converted. My former conversion will be of no benefit to me if I become secure. I must return to the mercy‑seat every day, otherwise I shall make my former conversion my savior, by relying on it. That would be awful; for in the last analysis it would mean that I make myself my savior."
C. F. W. Walther, The Proper Distinction between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 207.
"You may regard all the doctrines that are preached in the Lutheran Church as true, but if your heart is still in its old condition, filled with the love of sin, if you still act contrary to the conscience, your whole faith is mere sham. Yours is not the faith of which the Holy Spirit speaks when He uses the word 'faith' in the Scriptures; for that faith‑‑the genuine article‑‑purifies the heart."
C. F. W. Walther, The Proper Distinction between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 211.
"Likewise, when David had slept with the wife of Uriah and had caused her godly husband to be slain, etc., he was under the wrath of God and had lost his holiness and the Holy Spirit until he was converted again. Many similar instances might be rehearsed."
C. F. W. Walther, The Proper Distinction between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 218.
"On the ground of these and many other testimonies the Church has always taught with unanimity that, when a saint knowingly and purposely acts contrary to God's command, he is no longer a saint, but has lost the true faith and cast away the Holy Spirit. But if he turns again, God will keep the gracious oath which He has sworn, saying: 'As I live, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.'"
C. F. W. Walther, The Proper Distinction between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 219. Ezekiel 18:23.
"Accordingly, for Christ's sake God takes those people who turn to Him back into His grace and rekindles in their hearts the true faith through the Gospel and His Holy Spirit. He has not commanded us to inquire first whether we have been predestinated, but it is sufficient for us to know that whosoever perseveres unto the end in repentance and faith is certainly elect and will be saved, as Christ says: 'He that persevereth unto the end, the same shall be saved.'"
C. F. W. Walther, The Proper Distinction between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 219. Matthew 10:22.
[Francke, Breithaupt, Fresenius] "These men were guilty of that more refined way of confounding Law and Gospel. They did this by making a false distinction between spiritual awakening and conversion; for they declared that, as regards the way of obtaining salvation, all men must be divided into three classes: 1. those still unconverted; 2. those who have been awakened, but are not yet converted; 3. those who have been converted."
C. F. W. Walther, The Proper Distinction between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 363.
"However, while the historico‑grammatical meaning of Scripture can readily be opened up by any one who understands its language, it is impossible without the Holy Spirit for any one to understand the Holy Scriptures unto his salvation, no matter how great a linguist, how famous a philologist, how keen a logician he may be. The Apostle Paul declares, 1 Corinthians 2:14: 'The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned.' Again, the same apostle says, 1 Corinthians 1:23: 'We preach Christ crucified, unto the Jews a stumbling‑block and unto the Greeks foolishness.'"
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 60. 1 Corinthians 2:14; 1:23.
"George Barna is a Christian researcher/author/marketer/social analyst who tends to 'turn a lot of heads' when he speaks. He usually couches his provocative and interpretive comments to the church with honesty and reality. On occasion he has been retained by leaders of the Lutheran Church‑Missouri Synod to facilitate mission interpretation from an outside perspective."
Rev. Michael Ruhl, "Here Are Five Evangelism Myths..." The Michigan Lutheran, January 1996 Board of Evangelism and Church Growth.
"As Paul was converted, so others are; for all of us resist the Word. But the Holy Spirit draws us through the ministry of the Word when He pleases. Therefore the spoken Word is always to be held in high esteem, for those who despise the spoken Word are presently made heretics."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 347.
(1) Almighty God, thy word is cast Like seed into the ground, Now let the dew of heaven descend And righteous fruits abound.
(2) Let not the foe of Christ and man This holy seed remove, But give it root in every heart To bring forth fruits of love.
(3) Let not the world's deceitful cares The rising plant destroy, But let it yield a hundredfold The fruits of peace and joy.
(4) Oft as the precious seed is sown Thy quickening grace bestow, That all whose souls the truth receive Its saving power may know."
John Cawood, 1775‑1852, "Almighty God, Thy Word Is Cast," Service Book and Hymnal, Philadephia: Board of Publication, 1958, Hymn #196. TLH Hymn #49. Mark 4:3‑9.
(6) "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, 1689, cento, "Like the Golden Sun Ascending," The Lutheran Hymnal, trans., George T. Rygh, 1908 St. Louis: Concordia Publishing House, 1941, Hymn #207. Acts 2:32.
(1) "Almighty Father, bless the Word Which through your grace we now have heard Oh, may the precious seed take root, Spring up, and bear abundant fruit.
(2) We praise you for the means of grace As homeward now our steps we trace. Grant, Lord, that we who worshiped here May all at last in heaven appear."
Scandinavian, The Lutheran Hymnary, 1913, Lutheran Worship, St. Louis: Concordia Publishing House, 1982, Hymn #216. Mark 4.
(2) "Thou holy Light, Guide Divine, Oh, cause the Word of Life to shine! Teach us to know our God aright And call Him Father with delight. From every error keep us free; Let none but Christ our Master be That we in living faith abide, In Him, our Lord, with all our might confide. Hallelujah! Hallelujah!"
Martin Luther, 1524, "Come, Holy Ghost, God and Lord!" The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #224. Acts 2:4.
(1) "O Holy Spirit, enter in And in our hearts Thy work begin, Thy temple deign to make us; Sun of the soul, Thou Light Divine, Around and in us brightly shine, To joy and gladness wake us That we, In Thee Truly living, To Thee giving Prayer unceasing, May in love be still increasing.
(2) Give to Thy Word impressive power That in our hearts, from this good hour, As fire it may be glowing; That we confess the Father, Son, And Thee, the Spirit, Three in One, Thy glory ever showing. Stay Thou, Guide now Our souls ever That they never May forsake Thee, But by faith their Refuge make Thee." Michael Schirmer, 1640, alt., "O Holy Spirit, Enter In," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #235. Isaiah 11:2.
(2) "Come, Thou Incarnate Word, Gird on Thy mighty sword, Our prayer attend. Come and Thy people bless And give Thy Word success; Stablish Thy righteousness, Savior and Friend!"
Author unknown, c. 1757, "Come, Thou Almighty King," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #239. Revelation 4:8.
(4) Glory and praise, still onward reaching, Be Thine, O Spirit of all grace, Whose holy power and faithful teaching Give me among Thy saints a place. Whatever of good by me is done Is wrought by grace divine alone."
Johann Mentzer, cento, "Oh, That I Had a Thousand Voices," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #243. Psalm 148:1.
(3) "God would not have the sinner die, His Son with saving grace is nigh, His Spirit in the Word doth teach How man the blessed goal may reach."
Author unknown, 1719, "God Loved the World So That He Gave," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #245. John 3:16.
(1) "Thy word, O Lord, like gentle dews, Falls soft on hearts that pine; Lord, to thy garden never refuse This heavenly balm of thine. Watered by thee, let every tree Then blossom to thy praise, By grace of thine bear fruit divine Through all the coming days.
(2) Thy word is like a flaming sword, A wedge that cleaveth stone; Keen as a fire, so burns thy word, And pierceth flesh and bone. Let it go forth over all the earth To cleanse our hearts within, To show thy power in Satan's hour, And break the might of sin." (Garve, 1763‑1841)
Carl Bernhard Garve, "Thy Word, O Lord, Like Gentle Dews," Service Book and Hymnal, Philadephia: Board of Publication, 1958, Hymn #254. Isaiah 55:10; Hebrews 4:12.
(1) "Flung to the heedless winds Or on the waters cast, The martyrs' ashes, watched, Shall gathered be at last. And from that scattered dust, Around us and abroad, Shall spring a plenteous seed Of witnesses for God."
Martin Luther, 1523, "Flung to the Heedless Winds," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #259. Acts 7:59.
(1) "Preach you the Word and plant it home To men who like or like it not, The Word that shall endure and stand When flowers and men shall be forgot. (2) We know how hard, O Lord, the task Your servant bade us undertake: To preach your Word and never ask What prideful profit it may make. (3) The sower sows; his reckless love Scatters abroad the goodly seed, Intent alone that men may have The wholesome loaves that all men need. (4) Though some be snatched and some be scorched And some be chocked and matted flat, The sower sow; his heart cries out, 'Oh, what of that, and what of that?' (5) Preach you the Word and plant it home And never faint; the Harvest Lord Who gave the sower seed to sow Will watch and tend his planted Word."
Martin H. Franzmann, 1907‑76, "Preach You the Word," Lutheran Worship, St. Louis: Concordia Publishing House, 1982, Hymn #259. Mark 4.
"O Lord, look down from heaven, behold And let Thy pity waken; How few are we within Thy fold, Thy saints by men forsaken! True faith seems quenched on every hand, Men suffer not Thy Word to stand; Dark times have us overtaken. (2) With fraud which they themselves invent Thy truth they have confounded; Their hearts are not with one consent On Thy pure doctrine grounded. While they parade with outward show, They lead the people to and fro, In error's maze astounded. (3) May God root out all heresy And of false teachers rid us Who proudly say: 'Now, where is he That shall our speech forbid us? By right or might we shall prevail; What we determine cannot fail; We own no lord and master. (5) As silver tried by fire is pure From all adulteration So through God's Word shall men endure Each trial and temptation. Its light beams brighter through the cross, And purified from human dross, It shines thru every nation."
Martin Luther, 1523, "O Lord, Look Down from Heaven, Behold," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #260. Psalm 12.
(3) "Though devils all the world should fill, All eager to devour us, We tremble not, we fear no ill, They shall not overpower us. This world's prince may still Scowl fierce as he will, He can harm us none, He's judged; the deed is done; One little word can fell him."
Martin Luther, 1529, "A Mighty Fortress Is Our God," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #262. Psalm 46.
"The Law commands and makes us know What duties to our God we owe; But 'tis the Gospel must reveal Where lies our strength to do His will. (2) My soul, no more attempt to draw Thy life and comfort from the Law. Fly to the hope the Gospel gives; The man that trusts the promise lives."
Isaac Watts, 1709, "The Law Commands and Makes Us Know," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #289. Psalm 19:9.
"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. (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!"
Nikolaus Selnecker et al.,"Lord Jesus Christ, with Us Abide," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #292. Selnecker, 1611, Luke 24:29.
(3) "But your strong love, it sought us still And sent your only Son That we might hear his shepherd's voice And, hearing him, be one."
Martin H. Franzmann, 1907‑76, "In Adam We Have All Been One," Lutheran Worship, St. Louis: Concordia Publishing House, 1982, Hymn #292. John 10.
"The Law of God is good and wise And sets His will before our eyes, Shows us the way of righteousness, And dooms to death when we transgress. (2) Its light of holiness imparts The knowledge of our sinful hearts That we may see our lost estate And seek deliverance ere too late."
Matthias Loy, 1863, "The Law of God Is Good and Wise," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #295. Psalm 19:8.
"Speak, O Lord, Thy servant heareth, To Thy Word I now give heed; Life and spirit Thy Word beareth, All Thy Word is true indeed, Death's dread power in me is rife; Jesus, may Thy Word of Life Fill my soul with love's strong fervor That I cling to Thee forever."
Anna Sophia, 1658, "Speak, O Lord, Thy Servant Heareth," The Lutheran Hymnal, trans., George T. Rygh, 1909 St. Louis: Concordia Publishing House, 1941, Hymn #296. 1 Samuel 3:10.
"The Gospel shows the Father's grace, Who sent His Son to save our race, Proclaims how Jesus lived and died That man might thus be justified. (2) It sets the Lamb before our eyes, Who made the atoning sacrifice, And calls the souls with guilt opprest To come and find eternal rest. (3) It brings the Savior's righteousness Our souls to robe in royal dress; From all our guilt it brings release And gives the troubled conscience peace. (4) It is the power of God to save From sin and Satan and the grace; It works the faith, which firmly clings To all the treasures which it brings. (5) It bears to all the tidings glad And bids their hearts no more be sad; The heavy laden souls it cheers And banishes their guilty fears." Matthias Loy, 1863, "The Gospel Shows the Father's Grace," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #297. John 3:16.
"Baptized into Thy name most holy, O Father, Son, and Holy Ghost, I claim a place, though weak and lowly, Among Thy seed, Thy chosen host. Buried with Christ and dead to sin, Thy Spirit now shall live within."
Johann J. Rambach, 1734, "Baptized into Thy Name Most Holy," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #298. Matthew 28:19.
(4) "O Triune God, we humbly pray That all Thy blessings be conferred Upon this child here cleansed today By means of water and the Word."
Albert Knapp, 1841, "Dear Father, Who Hast Made Us All," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #299. Galatians 3:27.
(1) "Dearest Jesus, we are here, Gladly Thy command obeying; With this child we now draw near In accord with Thin own saying That to Thee it shall be given As a child and heir of heaven. (2) Yea, Thy word is clear and plain,And we would obey it duly: 'He who is not born again, Heart and life renewing truly, Born of water and the Spirit, Can My kingdom not inherit.' (3) Therefore hasten we to Thee, In our arms this infant bearing; Let us here Thy glory see, Let this child, Thy mercy sharing In Thine arms be shielded ever, Thine on earth and Thine forever. (4) Gracious Head, Thy member own; Shepherd, take Thy lamb and feed it; Prince of Peace, make here Thy throne; Way of Life, to heaven lead it; Precious Vine, let nothing sever From Thy side this branch forever."
Benjamin Schmolck, 1704, "Dearest Jesus, We Are Here," The Lutheran Hymnal, trans., Catherine Winkworth St. Louis: Concordia Publishing House, 1941, Hymn #300. Mark 10:13‑16.
(1) "He that believes and is baptized Shall see the Lord's salvation; Baptized into the death of Christ, He is a new creation. Through Christ's redemption he shall stand Among the glorious heavenly band Of every tribe and nation. (2) "With one accord, O God, we pray: Grant us Thy Holy Spirit; Look Thou on our infirmity Through Jesus' blood and merit. Grant us to grow in grace each day That by this Sacrament we may Eternal life inherit."
Thomas Kingo, 1689, "He That Believes and Is Baptized," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #301. Mark 16:16.
(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, St. Louis: Concordia Publishing House, 1941, Hymn #304. 1 Corinthians 11:23.
(6) "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, St. Louis: Concordia Publishing House, 1941, Hymn #305. Revelation 19:8.
(4) "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, St. Louis: Concordia Publishing House, 1941, Hymn #306. 1 Corinthians 11:26.
(1) "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."
c. 680,"Draw Night and Take the Body of the Lord," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #307.
Latin author unknown Psalm 34:8.
(1) "Lord Jesus Christ, we humbly pray That we may feed on Thee today; Beneath these forms of bread and wine Enrich us with Thy grace divine. (2) The chastened peace of sin forgiven, The filial joy of hears of heaven, Grant as we share this wondrous food, Thy body broken and Thy blood. (3) Our trembling hearts cleave to Thy Word; All Thou hast said Thou dost afford, All that Thou art we here receive, And all we are to Thee we give."
Henry E. Jacobs, 1910, "Lord Jesus Christ, We Humbly Pray," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #314. 1 Corinthians 10:17.
(1) "O living Bread from heaven, How richly hast Thou fed Thy guest! The gifts Thou now hast given Have filled my heart with joy and rest. O wondrous food of blessing, O cup that heals our woes! My heart, this gift professing, In thankful songs overflows; For while the faith within me Was quickened by this food, My soul hath gazed upon Thee, My highest, only Good."
Johann Rist, 1651, "O Living Bread from Heaven," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #316. Matthew 26:26‑29.
(4) "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, 1572, "O Faithful God, Thanks Be to Thee," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #321. Psalm 6:1.
(1) "Thy strong word did cleave the darkness: At thy speaking it was done. For created light we thank thee, While thine ordered seasons run. Alleluia, alleluia! Praise to thee who light dost send! Alleluia, alleluia! Alleluia without end!" (v. 3) "Thy strong Word bespeaks us righteous; Bright with thine own holiness, Glorious now, we press toward glory, And our lives our hopes confess..."
Martin H. Franzmann, 1907‑76, "Thy Strong Word," Lutheran Worship, St. Louis: Concordia Publishing House, 1982, Hymn #328.
(3) "Therefore my hope is in the Lord And not in mine own merit; It rests upon His faithful Word To them of contrite spirit That He is merciful and just; This is my comfort and my trust. His help I wait with patience."
Martin Luther, 1523, "From Depths of Woe I Cry to Thee," The Lutheran Hymnal, Trans., Catherine Winkworth, 1863 alt. St. Louis: Concordia Publishing House, 1941, Hymn #329. Psalm 130.
(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 minister lay on their hands, Absolved by Christ the sinner stands; He who by grace the Word believes The purchase of His blood receives."
Nicolaus Herman, 1560, "Yea, As I Live, Jehovah Saith," The Lutheran Hymnal, Trans. Matthias Loy, 1880, alt. St. Louis: Concordia Publishing House, 1941, Hymn #331. Ezekiel 33:11.
"O Word of God incarnate, O Wisdom from on high, O Truth unchanged, unchanging, O Light of our dark sky: We praise you for the radiance that from the hallowed page, A lantern to our footsteps, Shines on from age to age."
William W. How, 1823‑97, "O Word of God Incarnate," Lutheran Worship, St. Louis: Concordia Publishing House, 1982, Hymn #335. TLH #294. Psalm 119:105.
"I know my faith is founded On Jesus Christ, my God and Lord; And this my faith confessing, Unmoved I stand upon His Word. Man's reason cannot fathom The truth of God profound; Who trusts her subtle wisdom Relies on shifting ground. God's Word is all sufficient, It makes divinely sure, And trusting in its wisdom, My faith shall rest secure."
Erdmann Neumeister, 1713, "I Know My Faith Is Founded," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #381. 2 Timothy 1:12.
(10) "What I have done and taught, teach thou, My ways forsake thou never; So shall My kingdom flourish now And God be praised forever. Take heed lest men with base alloy The heavenly treasure should destroy; This counsel I bequeath thee."
Martin Luther, 1523, "Dear Christians, One and All, Rejoice," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #387. Romans 3:28.
(1) "How firm a foundation, ye saints of the Lord, Is laid for your faith in His excellent Word! What more can He say than to you He hath said Who unto the Savior for refuge have fled?"
"Keen," 1787, "How Firm a Foundation," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #427. Isaiah 43:1‑7.
(1) "On what has now been sown Thy blessing, Lord, bestow; The power is Thine alone To make it spring and grow. Do Thou in grace the harvest raise, And Thou alone shalt have the praise."
John Newton, 1779, cento, alt., "On What Has Now Been Sown," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #46. 1 Corinthians 3:6.
"Rise, Thou Light of Gentile nations, Jesus, bright and Morning Star; Let Thy Word, the gladsome tidings, Ring out loudly near and far, Bringing freedom to the captives, Peace and comfort to the slave, That the heathen, free from bondage, May proclaim Thy power to save."
Herman Fick, 1885, "Rise, Thou Light of Gentile Nations," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #498. Isaiah 60:1.
(4) "Send them Thy mighty Word to speak Till faith shall dawn and doubt depart, To awe the bold, to stay the weak, And bind and heal the broken heart."
William C. Bryant, "Look from Thy Sphere of Endless Day," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #499. Bryant, 1840 Isaiah 35.
(1) "Lord, open Thou my heart to hear And through Thy Word to me draw near; Let me Thy Word ever pure retain, Let me Thy child and heir remain. (2) Thy Word doth deeply move the heart, Thy Word doth perfect health impart, Thy Word my soul with joy doth bless, Thy Word brings peace and happiness."
Johannes Olearius, 1671, "Lord, Open Thou My Heart to Hear," The Lutheran Hymnal, trans., Matthias Loy, St. Louis: Concordia Publishing House, 1941, Hymn #5. Psalm 119:140.
(4) "The seas shall waste, the skies in smoke decay, Rocks fall to dust, and mountains melt away; But fixed this Word, this saving power, remains; Thy realms shall last, thine own Messiah reigns."
A. Pope, "Rise, Crowned with Light, Imperial Salem, Rise," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #503. Pope, 1712 Isaiah 60:1ff.
(2) "Give tongues of fire and hearts of love To preach the reconciling Word; Give power and unction from above Wherever the joyful sound is heard."
James Montgomery, 1823, "O Spirit of the Living God," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #504. Acts 2:3.
(3) "Gird each one with the Spirit's Sword, The sword of Thine own death‑ less Word, And make them conquerors, conquering Lord, Where Thou Thyself wilt come."
Mary C. Gates, 1888, "Send Thou, O Lord, To Every Place," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #506. Romans 8:37.
"Spread, oh, spread, thou mighty Word, Spread the kingdom of the Lord, Wheresoever His breath has given Life to beings meant for heaven."
Jonathan Bahnmaier, "Spread, Oh, Spread, Thou Mighty Word," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #507. Bahnmaier, 1827 Romans 10:15.
(3) "Great the need in every nation, Dense the darkness of sin's night; Let Thy Spirit bring salvation, Love's pure flame, and wisdom's light, Give the Word, Thy preachers strengthen With the prophets' power of old, Help them Zion's cords to lengthen, All Thy wandering sheep to fold."
Arthur Coxe, W. G. Polack, "Savior, Sprinkle Many Nations," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #510.
"Though all the powers of evil The will of God oppose, His purpose will not falter, His pleasure onward goes. Whatever God's will resolveth, Whatever He intends, Will always be accomplished True to His aims and ends."
Paul Gerhardt, 1656, "Commit Whatever Grieves Thee," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #520. Isaiah 55.
"In Thee, Lord, have I put my trust; Leave me not helpless in the dust, Let me not be confounded. Let in Thy Word My faith, O Lord, Be always firmly grounded."
Adam Reusner, 1533, "In Thee, Lord, Have I Put My Trust," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #524. Psalm 31:1‑5.
(3) "Then hail, ye mighty legions, yea, All hail! Now save and blest for aye, And praise the Lord, who with His Word Sustained you on the way."
Hans A. Brorson, c. 1760, "Behold a Host, Arrayed in White," The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #656. Revelation 7:13‑17.
"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, p. Romans 9:19.
"When a man does not repent, he cannot rightly excuse himself with this that he was incapable of doing so. For it is God's gracious will to remove this hindrance, as well as everything which hinders a man's conversion. The cause is only that the man himself would not. Matthew 21:32; 22:4; Psalm 95:8; Isaiah 55:6‑7; Acts 7:51; Isaiah 65:2." [Section II, Thesis 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, p. Isaiah 55:6‑7, 65:2; Matthew 21:32; 22:4; Psalm 95:8; Acts 7:51.
"...and He has revealed it in His Word, as much as is needful for us to know of it in this life. Now, everything for which we have in this instance clear, certain testimonies in the Scriptures, we must simply believe, and in no way argue against it, as though the human nature in Christ could not be capable of the same."
Solid Declaration, Article VIII., Person of Christ, Formula of Concord, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1033. Tappert, p. 601.
"2. That such merit and benefits of Christ shall be presented, offered and distributed to us through His Word and Sacraments. "3. That by His Holy Ghost, through the Word, when it is preached, heard, and pondered, He will be efficacious and active in us, convert hearts to true repentance, and preserve them in the true faith."
Formula of Concord, SD, XI, Of God's Eternal Election, #17, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1069. Tappert, p. 619.
"And this call of God, which is made through the preaching of the Word, we should not regard as jugglery, but know that thereby God reveals His will, that in those whom He thus calls He will work through the Word, that they may be enlightened, converted, and saved. For the Word, whereby we are called, is a ministration of the Spirit, that gives the Spirit, or whereby the Spirit is given, 2 Corinthians 3:8, and a power of God unto salvation, Romans 1:16. And since the Holy Ghost wishes to be efficacious through the Word, and to strengthen and give power and ability, it is God's will that we should receive the Word, believe and obey it."
Formula of Concord, Solid Declaration, Article XI., Election, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1073. Tappert, p. 621. 2 Corinthians 3:8; Romans 1:16.
"For few receive the Word and follow it; the greatest number despise the Word, and will not come to the wedding, Matthew 22:3ff. The cause for this contempt for the Word is not God's foreknowledge [or predestination], but the perverse will of man, which rejects or perverts the means and instrument of the Holy Ghost, which God offers him through the call, and resists the Holy Ghost, who wishes to be efficacious, and works through the Word, as Christ says, 'How often would I have gathered you together, and ye would not!' Matthew 23:37."
Solid Declaration, Article XI, Election, 41, Formula of Concord, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1077. Tappert, p. 623. Matthew 22:3ff.; 23:37.
"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."
Solid Declaration, Article XI, Election, #76, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1087. Tappert, p. 628f. John 6:44.
"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...."
Solid Declaration, Article XI., Election, #76‑77, Formula of Concord, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1089. Tappert, p. 629. John 6:44. [Cites A. L. Graebner, Doctrinal Theology]
"The Word of God is efficacious; it has the power to produce an effect, to make an impression on the heart. The effect is not produced by the mere external contact with the Word, but the Word must be learned and its true sense and meaning must be apperceived by the mind."
Edward W. A. Koehler, A Summary of Christian Doctrine, St. Louis: Concordia Publishing House, 1952, p. 11.
"The objection that absolution is God's prerogative (Mark 2:7) is beside the mark, since the minister forgives sins not in his own name, but in God's name."
Th. Engelder, W. Arndt, Th. Graebner, F. E. Mayer, Popular Symbolics, St. Louis: Concordia Publishing House, 1934, p. 113.
"Both Baptism and the Lord's Supper qualify as Means of Grace because of the simple fact that they are visible forms of the essential Gospel message announcing the forgiveness of sins."
Martin W. Lutz, "God the Holy Spirit Acts Through the Lord's Supper," God The Holy Spirit Acts, ed., Eugene P. Kaulfield, Milwaukee: Northwestern Publishing House, 1972, p. 117.
"It remains a hope for this age that the power of the Spirit operating through the Word of Life may even draw spiritual opponents into union in the truth for the building of God's great temple."
Arthur H. Drevlow, "God the Holy Spirit Acts to Build the Church," God The Holy Spirit Acts, ed., Eugene P. Kaulfield, Milwaukee: Northwestern Publishing House, 1972, p. 12.
"The effect of a message is determined by the content of the message. Not every teaching of the Word of God will produce the same effect. Because of its peculiar content, the Law produces knowledge of sin and contrition of heart (Romans 3:20); the Gospel, being the glad tidings of the grace of God, produces faith and hope (Romans 10:17). Thus the Scriptures are really able to make men wise unto salvation through faith in Christ (2 Timothy 3:15)." Formula of Concord, Epitome, Article II, 5, Triglotta, p. 787: "With this Word of God the Holy Ghost is present, and opens hearts, so that they, as Lydia in Acts 16:14, are attentive to it and are thus converted."
Edward W. A. Koehler, A Summary of Christian Doctrine, St. Louis: Concordia Publishing House, 1952, p. 12. Acts 16:14; Romans 3:20; 10:17; 2 Timothy 3:15.
"The Bible is efficacious not only because to the consciousness of the hearer the authority of God stands behind its every statement, but chiefly because the Holy Ghost operates through and by the Word. 'The words that I speak to you, they are spirit and they are life' (John 6:63). The Word of God, therefore, is not a dead letter, but it is powerful...(Hebrews 4:12; Jeremiah 23:29; 1 Thessalonians 1:5; 1 Corinthians 2:4)."
Edward W. A. Koehler, A Summary of Christian Doctrine, St. Louis: Concordia Publishing House, 1952, p. 12. Hebrews 4:12; Jeremiah 23:29; 1 Thessalonians 1:5; 1 Corinthians 2:4.
"The efficacy of the Bible is that property by which the Bible has indissolubly united [Romans 1:16; 1 Thessalonians 2:13] with the true and genuine sense [Ephesians 3:3‑4; Acts 8:30, 31, 34] expressed in its words the power of the Holy Spirit, [Romans 1:16; 1 Thessalonians 1:5] who has made it for all times the ordinary means by which He operates [Psalm 19:8; Psalm 119:105, 130; 2 Peter 1:19; 2 Timothy 3:16, 17] on and in the hearts and minds of those who properly hear and read it [Revelation 1:3; Ephesians 3:3‑4; John 7:17].
A. L. Graebner, Outlines of Doctrinal Theology, St. Louis: Concordia Publishing House, 1910, p. 12. Romans 1:16; 1 Thessalonians 2:13; Ephesians 3:3‑4; Acts 8:30f; John 7:17.
"It is the Word of God, that still remits and retains, that binds and looses. The pastor can only declare that Word, but the Word itself does effectually work forgiveness to him that rightly receives it. Not only can the minister carry this Word of God, this key of the kingdom, this power of God unto salvation, and apply it, but any disciple of Christ can do so."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 126f.
"Every time a believer in Christ sits down beside a troubled and penitent one, and speaks to such an one Christ's precious promises and assurances of forgiveness, he carries out the Lutheran or scriptural idea of absolution."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 127.
"The whole Gospel is nothing but a proclamation of the forgiveness of sins, or a publication of the same Word to all men on earth, which God Himself confirms in heaven."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 127.
Dr. Krauth: "The whole pastoral work is indeed but an extension of the Lutheran idea of Confession and Absolution."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 127.
"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.
"Such evangelical Confession and Absolution establishes and maintains the true relationship that should exist between an evangelical pastor and the members of his flock. Instead of a mere preacher, a platform orator, he becomes a true spiritual guide, a curate for the cure of souls. [curate and cure in italics] He encourages his members to reveal to him their weaknesses, their besetting sins, their doubts and spiritual conflicts, in order that he may instruct, direct, comfort and strengthen them with the all‑sufficient and powerful Word of God."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 128.
"Erasmus was willing to ascribe as much as possible to the grace of God, but he insisted that the 'human factor' of making one's self worthy of God's saving grace ought not be overlooked. The spiritual heirs of Erasmus are still with us today."
Arthur H. Drevlow, "God the Holy Spirit Acts to Build the Church," God The Holy Spirit Acts, ed., Eugene P. Kaulfield, Milwaukee: Northwestern Publishing House, 1972, p. 13.
[The popular idea about the Word] "He sees that he must repent and believe, but by his own reason and strength he cannot. He learns further, that he needs the Holy Spirit to enable him to repent and believe, but, according to the current opinion, that Spirit is not in the Word, nor effective through it, but operates independently of it."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 131.
"It is indeed a precious truth, that this Word not only tells me what I must do to be saved, but it also enables me to do it. [enables me to do it in italics] It is the vehicle and instrument of the Holy Spirit. Through it the Holy Spirit works repentance and faith. Through it He regenerates, converts, and sanctifies." G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 132.
"The Word of God does not merely teach man the way of salvation and show him the means by which he may obtain it; but by its truly divine power (vis vere divina) it actually converts, regenerates, and renews him. This unique efficacy is possessed by no other book in the world nor by any discourse of man unless these repeat God's Word as set forth in the Bible; for the divine efficacy of Scripture is nothing else than God's power in the Word, Romans 1:16."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 133. Romans 1:16.
"Because Holy Scripture is the inspired Word of God, it possesses not only divine authority, but also divine efficacy, that is to say, the creative power to work in man, who by nature is spiritually dead, both saving faith and true sanctification, Romans 10:17: faith; 1 Peter 1:23: regeneration; John 17:20: faith and sanctification."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 133. Romans 10:17; John 17:20; 1 Peter 1:23.
"The divine power which inheres in the Word is not irresistible, but resisistible (efficacia resistibilis); that is to say, the saving effects of the Word may be withstood though in itself the Word is omnipotent, Matthew 23:37; 2 Corinthians 4:3‑4."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 134. Matthew 23:37; 2 Cor 4:3‑4.
"And thus we might go on, and show that what is ascribed in one place to the Spirit, is ascribed in another place to the Word‑‑proving conclusively that the two always go together. Where one is, there the other is also. The Spirit operates through the Word, whether it be the written, the preached, the sacramental, or the Word in conversation or reflection."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 134.
"The divine power must never be separated from the Word of Scripture; that is to say, the Holy Ghost does not operate beside or outside the Word (enthusiasm, Calvinism, Rathmannism in the Lutheran Church), but always in and through the Word, Romans 10:17; 1 Peter 1:23; John 6:23."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 134f. Romans 10:17; John 6:23; 1 Peter 1:23.
"On the other hand, the practical result of the acceptance of the Scriptural doctrine that the Holy Spirit is inseparably united with the Word is the absolute subjection of every thought to the Word of God, as this is set forth in the Bible, 2 Corinthians 10:5. In this case every doctrine which is opposed to Scripture is rejected as false, no matter to what source it may be attributed, whether it be the 'spirit,' the 'inner word,' the 'inner light,' 'reason,' 'science,' 'the Church,' 'the Pope,' and the like. Unless we fully accept the Scriptural doctrine that the Holy Spirit is indissolubly united with the Word of Scripture, we cannot regard this precious Book of God as the only source and standard of faith. It was for this reason that our Lutheran theologians so strenuously defended the inseparable unity of the Word and the Spirit."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 135. 2 Corinthians 10:5.
"On the other hand, the practical result of the acceptance of the Scriptural doctrine that the Holy Spirit is inseparably united with the Word is the absolute subjection of every thought to the Word of God, as this is set forth in the Bible, 2 Corinthians 10:5. In this case every doctrine which is opposed to Scripture is rejected as false, no matter to what source it may be attributed, whether it be the 'spirit,' the 'inner word,' the 'inner light,' 'reason,' 'science,' 'the Church,' 'the Pope,' and the like. Unless we fully accept the Scriptural doctrine that the Holy Spirit is indissolubly united with the Word of Scripture, we cannot regard this precious Book of God as the only source and standard of faith. It was for this reason that our Lutheran theologians so strenuously defended the inseparable unity of the Word and the Spirit."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 135. 2 Corinthians 10:5.
"The practical result of the separation of the divine power from the divine Word of Scripture is the rejection of the Bible as the only source and norm of faith (norma normans). This is proved by the very fact that the enthusiasts have invariably placed the 'inner word' (verbum internum), or the 'spirit,' above Holy Scripture (verbum externum), assigning to the latter an inferior place in the realm of divine revelation. To the enthusiasts the Bible is only a norma normata, or a rule of faith subject to the 'inner word,' that is, to their own notions and figments of reason."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 135.
"Although the Holy Ghost is always active through the Word, we must not judge His activity from feeling (ex sensu)...Concordia Triglotta, FC, SD, II, 56, p. 903."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 136. Concordia Triglotta, p. 903. 2 Corinthians 2:14ff; 3:5.
"In their controversy with the enthusiasts (Reformed) the Lutheran theologians averred that Holy Scripture is efficacious also extra usum. By this phrase they meant to say that the Holy Spirit is perpetually connected with the Word, so that it retains its power even when not in use."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 136. Romans 1:16.
"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.
"Hence, wherever the Lutheran Church is true to her name and faith, she preaches the whole counsel of God, and relies on that for ingathering and upbuilding."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 136f.
"A true Lutheran pulpit cannot be a sensational pulpit, for discoursing worldly wisdom, philosophy, poetry, or politics. It must expound the Word, and never gets done preaching repentance towards God and faith in our Lord Jesus Christ."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 137.
"This faith, encouraging and consoling in these fears, receives remission of sins, justifies and quickens. For this consolation is a new and spiritual life [a new birth and a new life]. These things are plain and clear, and can be understood by the pious, and have testimonies of the Church [as is to be seen in the conversion of Paul and Augustine]. The adversaries nowhere can say how the Holy Ghost is given. They imagine that the Sacraments confer the Holy Ghost ex opere operato, without a good emotion in the recipient, as though, indeed, the gift of the Holy Ghost were an idle matter."
Article IV., Justification, Apology of the Augsburg Confession, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 139. Tappert, p. 115.
"It is God the Holy Ghost who must work this change in the soul. This He does through His own life‑giving Word. It is the office of that Word, as the organ of the Holy Spirit, to bring about a knowledge of sin, to awaken sorrow and contrition, and to make the sinner hate and turn from his sin. That same Word then directs the sinner to Him who came to save him from sin. It takes him to the cross, it enables him to believe that his sins were all atoned for there, and that, therefore, he is not condemned. In other words, the Word of God awakens and constantly deepens ture penitence. It also begets and constantly increases true faith. Or, in one word, it converts the sinner."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 145f.
"To the Word let the unconverted sinner go. Let him be careful to put no barrier in the way of its influence. Let him permit it to have free course, and it will do its own blessed work."
G. H. Gerberding, The Way of Salvation in the Lutheran Church, Philadelphia: Lutheran Publication Society, 1887, p. 146.
"Emphatically does Scripture state that the action of the Spirit covers the whole life from first to the last. He is the Spirit of Life for regeneration (John 3:5, 8): the Spirit of Sonship for adoption (Romans 8:15): the Spirit of holiness for sanctification (Romans 8:5): the Spirit of Glory for transfiguration (2 Corinthians 3:18); the Spirit of Promise for the resurrection (Ephesians 1:13). Only through the Holy Spirit are men drawn to the Author and Finisher of their salvation."
Arthur H. Drevlow, "God the HS Acts to Build the Church," God The Holy Spirit Acts, ed., Eugene P. Kaulfield, Milwaukee: Northwestern Publishing House, 1972, p. 15. John 3: 5,8; Romans 8:5; Romans 8:15; 2 Corinthians 3:18; Ephesians 1:13
"Since the age of Rationalism and Lutheran Pietism a new spirit has crept into the life of the church which is un‑Lutheran, un‑Evangelical, and un‑biblical. The Sacraments have been neglected at the expense of the Word."
Walter G. Tillmanns, "Means of Grace: Use of," The Encyclopedia of the Lutheran Church, 3 vols., Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, II, p. 1505.
"These means are the true treasure of the church through which salvation in Christ is offered. They are the objective proclamation of faith which alone makes man's subjective faith possible (Augsburg Confession, Article V). The Formula of Concord (Solid Declaration, Article XI, 76) states expressly that God alone draws man to Christ and that he does this only through the means of grace."
Walter G. Tillmanns, "Means of Grace: Use of," The Encyclopedia of the Lutheran Church, 3 vols., Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, II, p. 1505.
"The Sacraments are not mere symbolic expressions by which faith is strengthened (Calvin), nor are they mere acts of confession of faith (notae professionis, Zwingli), but are effective means by which God sows faith in the hearts of men."
Walter G. Tillmanns, "Means of Grace: Use of," The Encyclopedia of the Lutheran Church, 3 vols., Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, II, p. 1506.
"Truly, it is amazing that the adversaries are in no way moved by so many passages of Scripture, which clearly ascribe justification to faith, and, indeed, deny it to works. Do they think that the same is repeated so often for no purpose? Do they think that these words fell inconsiderately from the Holy Ghost? But they have also devised sophistry whereby they elude them."
Article IV., Justification, Apology of the Augsburg Confession, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 153. Tappert, p. 122.
concerning God, etc. For these facts it is apparent that the Law cannot be kept without Christ and the Holy Ghost."
Augsburg Confession, Article III, #11, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 159. Tappert, p. 126.
"But Christ was given for this purpose, namely, that for His sake there might be bestowed on us the remission of sins, and the Holy Ghost to bring forth in us new and eternal life, and eternal righteousness [to manifest Christ in our hearts, as it is written John 16:15: He shall take of the things of Mine, and show them unto you. Likewise, He works also other gifts, love, thanksgiving, charity, patience, etc.]. Wherefore the Law cannot be truly kept unless the Holy Ghost is received through faith...Then we learn to know how flesh, in security and indifference, does not fear God, and is not fully certain that we are regarded by God, but imagines that men are born and die by chance. Then we experience that we do not believe that God forgives and hears us. But when, on hearing the Gospel and the remission of sins, we are consoled by faith, we receive the Holy Ghost, so that now we are able to think aright. Augsburg Confession, Article III, #11, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 159. Tappert, p. 125.
"Only little weight is attached to the ministry of the Word, to worship services, the Sacraments, to confession and absolution, and to the observance of Christian customs; a thoroughly regenerated person does not need these crutches at all. Pietism stressed the personal element over against the institutional; voluntariness versus compulsion; the present versus tradition, and the rights of the laity over against the pastors."
Martin Schmidt, "Pietism," The Encyclopedia of the Lutheran Church, 3 vols., ed. Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 1899.
"The church is no longer the community of those who have been called by the Word and the Sacraments, but association of the reborn, of those who 'earnestly desire to be Christians'...The church in the true sense consists of the small circles of pietists, the 'conventicles,' where everyone knows everyone else and where experiences are freely exchanged."
Martin Schmidt, "Pietism," The Encyclopedia of the Lutheran Church, 3 vols., ed. Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 1899.
"Conversion was seen as a one‑time act, consisting of God's offer of grace and man's decision to accept it, as 'the breakthrough of grace.' Perhaps it was not said in so many words; at any rate it was a tacit assumption."
Martin Schmidt, "Pietism," The Encyclopedia of the Lutheran Church, 3 vols., ed. Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 1899.
"Pietist preachers were anxious to discover and in a certain sense to separate the invisible congregation from the visible congregation. They had to meet demands different than those of the preceding period: they were expected to witness, not in the objective sense, as Luther did, to God's saving acts toward all men, but in a subjective sense of faith, as they themselves had experienced it. In this way Pietism introduced a tendency toward the dissolution of the concept of the ministry in the Lutheran Church."
Helge Nyman, "Preaching (Lutheran): History," The Encyclopedia of the Lutheran Church, 3 vols., ed. Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 1943.
"All those doctrinal questions which were not immediately connected with the personal life of faith were avoided. The standard for the interpretation of Scripture thus became the need of the individual for awakening, consolation, and exhortation. The congregation as a totality was lost from view; in fact, pietistic preaching was (and is) more apt to divide the congregation than to hold it together."
Helge Nyman, "Preaching (Lutheran): History," The Encyclopedia of the Lutheran Church, 3 vols., ed. Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 1943.
"One who had experienced the wonder of faith in his inner life is the true witness, even if he had not been called in an external sense according to the order of the church. It now was relatively easy to introduce lay preaching, thought it remained somewhat incompatible with the Lutheran Confessions."
Helge Nyman, "Preaching (Lutheran): History," The Encyclopedia of the Lutheran Church, 3 vols., ed. Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 1944.
"Pietism greatly weakened the confessional consciousness which was characteristic of orthodox Lutheranism."
Helge Nyman, "Preaching (Lutheran): History," The Encyclopedia of the Lutheran Church, 3 vols., ed. Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 1945.
"The character of the Lutheran Church is reflected in her cultus. She lives and moves and has her being in the grace of God, which comes to men in the Means of Grace. Accordingly, she calls her people together in public worship to implore the grace of God, to appropriate the grace of God, to glorify the grace of God, and has provided a liturgy which fully meets these requirements of Christian worship. Her one great concern is to have men thoroughly instructed in the Gospel and fully assured of the grace of God." The. Engelder, W. Arndt, Th. Graebner, F. E. Mayer, Popular Symbolics, St. Louis: Concordia Publishing House, 1934, p. 20.
"The specific Reformed cultus, due to the Reformed denial of the efficacy and objective nature of the Means of Grace, represents a quest after the grace of God revolving around human agency and subjective experience. The Lutheran cultus places the grace of God nigh unto the sinner in the Means of Grace."
Th. Engelder, W. Arndt, Th. Graebner, F. E. Mayer, Popular Symbolics, St. Louis: Concordia Publishing House, 1934, p. 21.
"And since the Gospel is taught among us purely and diligently, by God's favor we receive also from it this fruit, that in our Churches no Anabaptists have arisen [have not gained ground in our Churches], because the people have been fortified by God's Word against the wicked and seditious faction of these robbers. And as we condemn quite a number of other errors of the Anabaptists, we condemn this also, that they dispute that the baptism of little children is unprofitable."
Apology of the Augsburg Confession, Article IX, Baptism, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 245. Tappert, p. 178. Matthew 28:19.
"The word 'came' or 'happened' to the prophets. It confronted them with irresistible force (Jeremiah 20:7‑9). 'The Lord has sent a word against Jacob, and it will light upon Israel' (Isaiah 9:8) like a stone that has been thrown; today one would think of an atomic bomb. It can destroy, and it may bring rejoicing of heart (Jeremiah 15:16); in any case it is irresistible (Isaiah 55:10f.). It proceeds from eternity and will stand forever, when all earthly things have withered and faded away (Isaiah 40:8). By the power of this divine Word the heavens and the earth were created, and they are preserved to this day by the same Word. This fact gives a 'word‑character' to all the universe. All things, all creatures are words of God (Luther)."
W. Echternach, "Word and Words," The Lutheran Encyclopedia, 3 vols., ed., Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 2499. Jeremiah 20:7‑9; Isaiah 9:8; Jeremiah 15:16; Isaiah 55:10f.; Isaiah 40:8
"As distinguished from the Gospel, Sacraments are acts, we apply water in Baptism, and we eat and drink in the Lord's Supper. They are sacred acts, and must, as such, be distinguished from ordinary washing, eating and drinking...A Sacrament which offers God's blessings cannot be instituted by man or the Church, but by God alone."
Edward W. A. Koehler, A Short Explanation of Dr. Martin Luther's Small Catechism, Fort Wayne: Concordia Theological Seminary Press, 1946, p. 254.
"On the contrary, with the Anabaptists and the Reformed Church in general, the Mennonites are Enthusiasts, lay great stress on the immediate working of the Holy Ghost, who is said to 'guide the saints into all truth.' In his Geschichte der Mennonitengemeinden John Horsch, a prominent Mennonite, states that the Holy Spirit is the 'inner word,' who enables Christians to understand the Scriptures. Without the inner word, or the light, the Scripture is a dead letter and a dark lantern."
The. Engelder, W. Arndt, Th. Graebner, F. E. Mayer, Popular Symbolics, St. Louis: Concordia Publishing House, 1934, p. 260.
"But as the Confutation condemns us for having assigned these two parts to repentance, we must show that [not we, but] Scripture expresses these as the chief parts in repentance and conversion. For Christ says, Matthew 11:28: Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Here there are two members. The labor and the burden signify the contrition, anxiety, and terrors of sin and of death. To come to Christ is to believe that sins are remitted for Christ's sake; when we believe, our hearts are quickened by the Holy Ghost through the Word of Christ. Here, therefore, there are these two chief parts, contrition and faith."
Apology of the Augsburg Confession, Article XII (V), #44, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 263. Tappert, p. 187. Matthew 11:28.
"Is it not a limitation of God's sovreignty and power to affirm that these acts are accomplished only through means? Theology does not deal with divine possibilities, but with what God has revealed concerning Himself and His various forms of activity. Not only have we no promise of His intervention otherwise, but He constantly turns us away from any expectation of such aid to the simple means, in and through which He promises to be always found with His entire efficacy."
Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 265.
"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.
"Christ compares the Word of God to a seed, to a grain of wheat sown in the ground. (Matthew 13:3‑23) A seed possesses power and life in itself. Power and life belong to the properties of the seed. Power is not communicated to the seed only now and then, under certain circumstances, in peculiar cases. But the Word of God is an incorruptible seed, that is able to regenerate, a Word which liveth and abideth forever. (1 Peter 1:23)"
E. Hove, Christian Doctrine, Minneapolis: Augsburg Publishing House, 1930, p. 27. Matthew 13:3‑23; 1 Peter 1:23.
"Zwingli, Calvin, and their adherents denied that the Word of God always possesses the same efficacy, and that God always operates through the Word."
E. Hove, Christian Doctrine, Minneapolis: Augsburg Publishing House, 1930, p. 27.
"The Word of God is efficacious not only when it is being read from the Bible, but also when it is being spoken or preached, and when it is recalled by memory. The Word of God, properly speaking, is really not the letters which we see or the sound which we hear, but the divine thoughts, the truths designated by these signs."
E. Hove, Christian Doctrine, Minneapolis: Augsburg Publishing House, 1930, p. 27.
"In the Word of God there is not only a speaking about God, but in and through His Word God Himself speaks to us, deals with us, acts upon us. Therefore the Word of God is also an efficacious means of grace through which God regenerates, converts, and sanctifies man. This efficacy the Word of God possesses always; it is always united with the Word, never separated from it. The effect which God intends through the Word is indeed not always attained, but this is owing to no lack of efficacy in the Word, but solely to the resistance of man; for man has the power to resist God and to prevent His Word from accomplishing the effect which He intends." E. Hove, Christian Doctrine, Minneapolis: Augsburg Publishing House, 1930, p. 27.
"God has not only made known the truth to us in such a way that once upon a stime in the distant past He inspired His prophets and apostles and brought about the writing of the Holy Scriptures. God did not then withdraw and leave it to us mortals to appropriate this truth as best we might. No, God continues to be active in and through His Word."
E. Hove, Christian Doctrine, Minneapolis: Augsburg Publishing House, 1930, p. 27.
"For the very reason that Scripture is the Word of God, it is not a dead letter or an empty word, but a living and powerful Word that can bring about the most radical transformations in man himself." E. Hove, Christian Doctrine, Minneapolis: Augsburg Publishing House, 1930, p. 27. St. Louis grad. Luther Sem dog prof.
"Spirit and Word, or Word and Spirit are never separated."
Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 271.
"The most important of all the pastor's acts is his public preaching...A minister may be ever so good as a liturgist, ever so gifted as a ruler of his congregation, or in private pastoral work, but all this can never take the place of right preaching." (Walther, Pastorale, p. 76) G. H. Gerberding, The Lutheran Pastor, Minneapolis: Augsburg Publishing House, 1915, p. 275.
"To the Lutheran the sermon, as the preached Word, is a means of grace. Through it the Holy Spirit calls, gathers, enlightens, and sanctifies the whole Christian church on earth. It is a constant offer of pardon; a giving of life, as well as a nourishing and strengthening of life. In the Reformed churches the sermon is apt to be more hortatory and ethical. It partakes more of the sacrificial than of the sacramental character. The individuality of the preacher, the subjective choice of a text, the using of it merely for a motto, the discussion of secular subjects, the unrestrained platform style, lack of reverence, lack of dignity, and many other faults are common, and are not regarded as unbecoming the messenger of God in His temple. Where there is a properly trained Lutheran consciousness such things repel, shock, and are not tolerated."
G. H. Gerberding, The Lutheran Pastor, Minneapolis: Augsburg Publishing House, 1915, p. 278.
"The Anabaptists, the mystics, and other fanatics spoke of Scripture only as the external word, a dead letter, and contemptuously pronounced those who adhered to Scripture as 'worshipers of the letter.' They separated the activity of the Spirit from Scripture, from the Word, and held that the Spirit operates immediately, producing an inner illumination, etc." E. Hove, Christian Doctrine, Minneapolis: Augsburg Publishing House, 1930, p. 27f. "Is it the office of the Word simply to afford directions that are to be followed in order to obtain salvation? It is more than a directory and guide to Christ. It does more than 'give directions how to live.' It brings and communicates the grace concerning which it instructs. It has an inherent and objective efficacy, derived from its divine institution and promise, and explained by the constant presence and activity of the Holy Spirit in and with it. Romans 1:16; John 6:63; 1 Peter 1:23; Matthew 4:4; Ephesians 6:17; Hebrews 4:12; Romans 10:5‑10; Isaiah 55:10."
Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 288.
"What testimony is given to the presence of the Holy Spirit in and with the Word? The words of Scripture are repeatedly cited as the words of the Holy Spirit. Acts 1:16, 28:25; Hebrew 3:7; Psalm 10:15."
Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 288f.
"'When the Word is read at home it is not as fruitful or as forcible as in public preaching and through the mouth of thepreacher whom God has called for this purpose.' (Luther, Erlangen edition, 3:401)."
Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 290.
"'The Word is in itself the living seed of regeneration; the hand which does the sowing can add to it no further efficacy.' (Philippi, V, 2:15)."
Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 291.
"Is the success of preaching as a means of grace conditioned by the observance of similar principles by the preacher? Undoubtedly. For it is not preaching itself, but the Word as preached which is a means of grace. This demands not only that nothing be preached but what comes directly or indirectly from Holy Scripture, but also that the contents of Holy Scripture be preached in due proportion and in the proper order."
Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 293.
"Hence, too, the lack of emphasis, even in the best of Reformed preaching, upon the divine Word as the vehicle of regenerating grace and on the Sacraments. The office of the Word, then, is merely to point to the way of life, without communicating that of which it conveys the idea. The Word and Sacraments are declared to be necessary; their office in the Church is a divine institution; but they are only symbols of what the Spirit does within; and the Spirit works immediately and irresistibly."
"Grace, Means of," The Concordia Cyclopedia, L. Fuerbringer, Th. Engelder, P. E. Kretzmann, St. Louis: Concordia Publishing House, 1927, p. 298.
"The doctrine of the means of grace is a peculiar glory of Lutheran theology. To this central teaching it owes its sanity and strong appeal, its freedom from sectarian tendencies and morbid fanaticism, its coherence and practicalness, and its adaptation to men of every race and every degree of culture. The Lutheran Confessions bring out with great clearness the thought of the Reformers upon this subject."
"Grace, Means of," The Concordia Cyclopedia, L. Fuerbringer, Th. Engelder, P. E. Kretzmann, St. Louis: Concordia Publishing House, 1927, p. 299.
"The crudest extravagances of revivalism (Methodism, Pente-costalism, Holy Rollerism) have their root in this specifically Reformed doctrine of the immediate working of the Holy Spirit." [Fuller Seminary is known for its Pentecostal extremism, including C. Peter Wagner's "Signs and Wonders" course.]
"Grace, Means of," The Concordia Cyclopedia, L. Fuerbringer, Th. Engelder, P. E. Kretzmann, St. Louis: Concordia Publishing House, 1927, p. 299.
"The New Testament is the inerrant record of the revelation of Jesus Christ in word and deed, and of the truths and principles proceeding, under the guidance of the Holy Spirit, from that revelation. The Old Testament is in like manner an inerrant record, having the express and often repeated testimony and authority of Christ, of the preparatory and partial revelations made concerning Him before His coming. Hebrews 1:1."
Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 3. Hebrews 1:1.
"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.
"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..."
[Luther, Bab Captivity, 3 sacraments] Article XIII, Number/Use Sacraments, Apology of the Augsburg Confession, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 309. Tappert, p. 211.
"But if ordination be understood as applying to the ministry of the Word, we are not unwilling to call ordination a sacrament. For the ministry of the Word has God's command and glorious promises. Romans 1:16 The Gospel is the power of God unto salvation to every one that believeth. Likewise, Isaiah 55:11: So shall My Word be that goeth forth out of My mouth; it shall not return unto Me void, but it shall accomplish that which I please...And it is of advantage, so far as can be done, to adorn the ministry of the Word with every kind of praise against fanatical men, who dream that the Holy Ghost is given not through the Word, but because of certain preparations of their own...."
Apology of the Augsburg Confession, Article XIII (VII), #11, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 311. Tappert, p. 212. Romans 1:16; Isaiah 55:11.
"And we know that the Church is among those who teach the Word of God aright, and administer the Sacraments aright, and not with those who not only by their edicts endeavor to efface God's Word, but also put to death those who teach what is right and true; towards whom, even though they do something contrary to the canons, yet the very canons are milder."
Article XIV, Eccles. Order, #4, Apology of the Augsburg Confession, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 315. Tappert, p. 214f.
"For it is not the sacramental action, but the Word that accompanies the action, which communicates saving grace; and this Word received, not by the body, but by the heart and mind, so as to awaken faith. Without faith, 'sine bono motu utentis,' no benefit is received from the Sacraments."
Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 319.
"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.
"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, ed., Theodore Laetsch, St. Louis: Concordia Publishing House, 1946, II, p. 322.
"Wherever the means of grace are present, there the Lord Himself is present, and where the Lord rules there is victory. The true doctrine of justification is intimately bound up with the true doctrine of the means of grace. In order to keep the doctrine of justification in all its purity, one must ever maintain that the forgiveness of sins which Christ earned for mankind can never be appropriated by man through any other means than the Word and the Sacrament. Therefore, Walther said, the correct doctrine on justification stands or falls with the correct doctrine concerning the means of grace."
Edwin E. Pieplow, "The Means of Grace," The Abiding Word, ed., Theodore Laetsch, St. Louis: Concordia Publishing House, 1946, II, p. 327. "peculiar glory" follows. See Conc Cyc.
"In its teaching on the immutability, unchangeableness, and permanency of the means of grace, the Lutheran Church gives all glory to God alone because it teaches that no one, not even a minister of the Word, can change the means of grace from that which God instituted."
Edwin E. Pieplow, "The Means of Grace," The Abiding Word, ed., Theodore Laetsch, St. Louis: Concordia Publishing House, 1946, II, p. 333.
"It is God alone who may speak the word of pardon, who can produce faith, but it is God who is speaking in the Gospel and the Sacraments (Luke 24:47: 'in His name') and creating faith through them (Acts 16:14‑‑Lydia; James 1:18; 1 Thessalonians 2:13). The word of the Gospel is therefore not a dead letter, nor are the Sacraments empty symbols, but they are the power of God. The power of God is inseparably connected with, is inherent in, the means of grace."
Edwin E. Pieplow, "The Means of Grace," The Abiding Word, ed., Theodore Laetsch, St. Louis: Concordia Publishing House, 1946, II, p. 335. Luke 24:47; Acts 16:14; James 1:18; 1 Thessalonians 2:13.
"A denial of the efficacy and sufficiency of the means of grace is contained in the theological systems of all religious enthusiasts." Edwin E. Pieplow, "The Means of Grace," The Abiding Word, ed., Theodore Laetsch, St. Louis: Concordia Publishing House, 1946, II, p. 343.
"God bestows His saving grace 'only through the Word and with the external and preceding Word' (nisi per verbum et cum verbo externo et praecedente, SA‑III VIII, 3; John 8:31‑32; Rom 10:14‑17). Therefore the Bible inculcates faithful adherence to the Gospel and the Sacraments administered according to Christ's institution (Mt 28:19‑20; Jn 8:31‑32; Acts 17:11; Titus 1:9). Because of the strong emphasis on the Word in the Lutheran Confessions, Holy Scripture has rightly been called the Formal Principle of the Reformation."
John T. Mueller, "Grace, Means of," Lutheran Cyclopedia, Erwin L. Lueker, St. Louis: Concordia Publishing House, 1975, p. 343. John 8:31; Romans 10:14‑17; Matthew 28:19‑20; Acts 17:11; Titus 1:9.
"The correct understanding of the doctrine of the Means of Grace will have a salutary influence on pastors and hearers; without the proper use of the Means of Grace no sinner can expect to be saved and no Church can hope to grow."
Edwin E. Pieplow, "The Means of Grace," The Abiding Word, ed., Theodore Laetsch, St. Louis: Concordia Publishing House, 1946, II, p. 344.
"The means of grace are necessary because of Christ's command and because they offer God's grace. God has not bound Himself to the means of grace (Lk 1:15, 41), but He has bound His church to them. Christians dare not regard as unnecessary the Sacraments and the preaching of the Word (Mt 28:19‑20; Lk 22:19; 1 Co 11:23‑28), as some 'enthusiasts' do."
John T. Mueller, "Grace, Means of," Lutheran Cyclopedia, Erwin L. Lueker, St. Louis: Concordia Publishing House, 1975, p. 344.
"Calvinism rejects the means of grace as unnecessary; it holds that the Holy Spirit requires no escort or vehicle by which to enter human hearts."
John T. Mueller, "Grace, Means of," Lutheran Cyclopedia, Erwin L. Lueker, St. Louis: Concordia Publishing House, 1975, p. 344.
"The Lutheran Confessions take a decisive stand against 'enthusiasts,' who teach that the Holy Spirit works in the hearts of men without the Word and Sacraments (SA‑III VIII 3‑13; LC II 34‑62; FC Ep II 13)."
John T. Mueller, "Grace, Means of," Lutheran Cyclopedia, Erwin L. Lueker, St. Louis: Concordia Publishing House, 1975, p. 344.
Lutheran Confessions passages: Apology VII‑VIII 36; SA‑III VIII 10; FC SD II 48; AC V
John T. Mueller, "Grace, Means of," Lutheran Cyclopedia, Erwin L. Lueker, St. Louis: Concordia Publishing House, 1975, p. 344.
"'The hearers of the Word of God who understand the doctrine of the means of grace will be diligent hearers of it. While God has commanded the pastor to preach the Gospel, He has commanded the congregation to hear it. The Gospel is the means not only of converting the sinner, but also of strengthening the faith of those who already are converted. Christians having this knowledge will be faithful and diligent in the use of the means of grace.'" Edwin E. Pieplow, "The Means of Grace," The Abiding Word, ed., Theodore Laetsch, St. Louis: Concordia Publishing House, 1946, II, p. 346.
"'The more purely the Word of God is preached in a Church, and the nearer the preaching and doctrine comes to the norm of the Holy Scripture, the purer will be the Church; the further it recedes from the rule of the Word, the more impure and corrupt will be the Church.' (Gerhard)"
Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 383f.
"The Christian's faith trusts in the ordinary means. Prayer is not a means of grace. Means of grace are divine appointments through which God uniformly offers blessings to all who use them. Faith is the means by which the blessings are received and appropriated. God gives us bread, when we ask it, not through the channel of prayer, but through the ordinary channels of His providence. He gives us grace when we ask it, not through prayer, but through the ordinary means appointed for this end, namely the Word and Sacraments. He who despises these will as little have grace as he who refuses to accept bread produced in the ordinary way of nature. Faith asks with confidence, and trusts in the ordinary means of God's appointment for the blessings asked."
Matthias Loy, Sermons on the Gospels, Columbus: Lutheran Book Concern, 1888, p. 387.
"...Whereunto there has been added from Holy Scripture, that only Norm and Rule of Doctrine..." Concordia preface, 1580, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 4. Tappert, p. 1
"And just as the Word has been given in order to excite this faith, so the Sacrament has been instituted in order that the outward appearance meeting the eyes might move the heart to believe [and strengthen faith]. For through these, namely, through Word and Sacrament, the Holy Ghost works."
Augsburg Confession, Article XXIV (XII), #70, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 409. Tappert, p. 262.
"Naturally, Universalists deny that the Sacraments are Means of Grace. Some Universalists observe three sacraments‑‑consecration, Baptism, and the Lord's Supper. The act of consecration of children consists in the parents' pledging themselves to rear their children in the admonition of the Lord."
The. Engelder, W. Arndt, Th. Graebner, F. E. Mayer, Popular Symbolics, St. Louis: Concordia Publishing House, 1934, p. 409f.
"Our adversaries have no testimonies and no command from Scripture for defending the application of the ceremony for liberating the souls of the dead, although from this they derive infinite revenue. Nor, indeed, is it a light sin to establish such services in the Church without the command of God and without the example of Scripture, and to apply to the dead the Lord's Supper, which was instituted for commemoration and preaching among the living [for the purpose of strengthening the faith of those who use the ceremony]. This is to violate the Second Commandment, by abusing God's name."
Apology of the Augsburg Confession, Article XXIV, The Mass, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 414f. Tappert, p. 265f.
"In order to offer and convey to men the merits which Christ has secured for the world by His death on the cross, 2 Corinthians 5:21; Romans 5:18, God employs certain external, visible means through which the Holy Spirit works and preserves faith and thus accomplishes the sinner's salvation."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 441. 2 Corinthians 5:21; Rom 5:18.
"The doctrine of the means of grace is understood properly only when it is considered in the light of Christ's redemptive work (satisfactio vicaria) and the objective justification, or reconciliation, 2 Corinthians 5:19‑20, which He secured by His substitutionary obedience (satisfactio vicaria). If these two doctrines are corrupted (Calvinism: denial of the gratia universalis; synergism: denial of sola gratia), then also the Scripture doctrine of the means of grace will become perverted." John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 442. 2 Corinthians 5:19‑20.
"Moreover, the Gospel is a true means of grace in every form in which it is presented to the sinner..."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 443.
"Since God has connected His most gracious promise of forgiveness with Baptism and the Lord's Supper, these also are true and efficacious means of grace, namely, by virtue of the divine promises that are attached to them."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 444.
"Christ commands us not only to hear the Gospel, but also to 'search the Scriptures,' John 5:29, 46, thus asserting the efficacy of the Word also when it is being read."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 444. John 5:29, 46.
"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. Matthew 18:20.
"For Christ wishes to assure us, as was necessary, that we should know that the Word delivered by men is efficacious, and that no other word from heaven ought to be sought. 'He that heareth you heareth Me,' cannot be understood of traditions. For Christ requires that they teach in such a way that [by their mouth] He Himself be heard, because He says: 'He heareth Me.' Therefore He wishes His own voice, His own Word, to be heard, not human traditions."
Article XXVIII, Eccles. Power, Apology of the Augsburg Confession, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 449. Tappert, p. 284.
"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, Article V, The Office of the Ministry, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 45. Tappert, p. 31.
"So the Law finds all guilty, none righteous, no not one; it stops every mouth, and holds the whole world accountable (Romans 3)." George Tiefel, Jr., "God the HS Acts in Both Law and Gospel," God The Holy Spirit Acts, ed., Eugene P. Kaulfield, Milwaukee: Northwestern Publishing House, 1972, p. 47. Romans 3.
"Of Confession they teach that Private Absolution ought to be retained in the churches, although in confession an enumeration of all sins is not necessary. For it is impossible according to the Psalm: 'Who can understand his errors?' Psalm 19:12."
Augsburg Confession, Article XI, Confession, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 47. Tappert, p. 34. Psalm 19:12.
"Of Baptism they teach that it is necessary to salvation, and that through Baptism is offered the grace of God; and that children are to be baptized, who, being offered to God through Baptism, are received into God's grace. They condemn the Anabaptists, who reject the baptism of children, and say that children are saved without Baptism."
Augsburg Confession, Article IX, Baptism, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 47. Tappert, p. 33.
"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, Article VIII, What the Church Is, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 47. Tappert, p. 33. Matthew 23:2.
"Also they teach that one holy Church is to continue forever. The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered. And to the true unity of the Church it is enough [satis est] to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike. As Paul says: 'One faith, one Baptism, one God and Father of all, etc.'"
Augsburg Confession, Article VII, The Church, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 47. Tappert, p. 32. Ephesians 4:4,5.
"...it is exceedingly difficult to prevent this low view from running out into Socinianism, as, indeed, it actually has run in Calvinistic lands, so that it became a proverb, often met with in the older theological writers‑‑'A young Calvinist, an old Socinian.' This peril is confessed and mourned over by great Calvinistic divines. New England is an illustration of it on an immense scale, in our own land."
Charles P. Krauth, The Conservative Reformation and Its Theology, Philadelphia: The United Lutheran Publication House, 1871, p. 489.
"The doctrine of salvation through the Means of Grace is distinctive of Lutheranism. The Catholic churches have no use for means of grace, for a Gospel and for Sacraments which offer salvation as a free gift. And the Reformed churches, while they hold, in general, that salvation is by grace, repudiate the Gospel and the Sacraments as the means of grace. It is clear that matters of fundamental importance are involved. The chief article of the Christian religion, justification by faith, stands and falls with the article of the Means of Grace. Justification by faith means absolutely nothing without the Means of Grace, whereby the righteousness gained by Christ is bestowed and faith, which appropriates the gift, is created."
The. Engelder, W. Arndt, Th. Graebner, F. E. Mayer, Popular Symbolics, St. Louis: Concordia Publishing House, 1934, p. 4f.
C. F. W. Walther: "The characteristic feature of our dear Evangelical Lutheran Church is her objectivity, which means that her entire teaching is designed to keep man from seeking salvation within himself, in the powers of his nature and will, in anything he does or is, and to bring him to seek salvation outside of himself. The teaching of all other churches is of a subjective character; it trains man to base his salvation upon himself." "And this applies in a most marked manner to their denial of the Scriptural doctrine of the Means of Grace."
F. Pieper, Lehre und Wehre, 36, 119. The. Engelder, W. Arndt, Th. Graebner, F. E. Mayer, Popular Symbolics, St. Louis: Concordia Publishing House, 1934, p. 5.
"Faith lives on the offer of the forgiveness of sins, as it comes to us in the certain promise and absolute guarantee of the Gospel and the Sacraments. Here, again, Lutheranism fully meets the sinner's need."
The. Engelder, W. Arndt, Th. Graebner, F. E. Mayer, Popular Symbolics, St. Louis: Concordia Publishing House, 1934, p. 5.
Luther: "True, the enthusiasts confess that Christ died on the cross and saved us; but they repudiate that by which we obtain Him; that is, the means, the way, the bridge, the approach to Him they destroy...They lock up the treasure which they should place before us and lead me a fool's chase; they refuse to admit me to it; they refuse to transmit it; they deny me its possession and use." (III, 1692)
The. Engelder, W. Arndt, Th. Graebner, F. E. Mayer, Popular Symbolics, St. Louis: Concordia Publishing House, 1934, p. 5.
"The Holy Spirit thus uses the Law to bring us to despair; it is a despair of ourselves and our own righteousness before God; and then through the Gospel He shows us Christ."
George Tiefel, Jr., "God the HS Acts in Both Law and Gospel," God The Holy Spirit Acts, ed., Eugene P. Kaulfield, Milwaukee: Northwestern Publishing House, 1972, p. 50.
"Baier (124): '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 Baier (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....'"
Heinrich Schmid, Doctrinal Theology of the Evangelical Lutheran Church, trans., Charles A. Hay and Henry E. Jacobs, Philadelphia: United Lutheran Publication House, 1899, p. 505.
"Quenstedt (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.'"
Heinrich Schmid, Doctrinal Theology of the Evangelical Lutheran Church, trans., Charles A. Hay and Henry E. Jacobs, Philadelphia: United Lutheran Publication House, 1899, p. 505.
"(3) Hollazius (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 the men of God have been inspired, than that which is given in the Scriptures or is preached or is 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.'" Heinrich Schmid, Doctrinal Theology of the Evangelical Lutheran Church, trans., Charles A. Hay and Henry E. Jacobs, Philadelphia: United Lutheran Publication House, 1899, p. 505.
"Hollazius (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; Romans 1:16; Hebrews 4:12‑13; 1 Thessalonians 2:13; 1 Peter 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 Timothy 2:14; illumination, 2 Peter 1:19; conversion, Jeremiah 23:29; regeneration, 1 Peter 1:23; justification, 2 Corinthians 3:9; sanctification, John 17:17." Heinrich Schmid, Doctrinal Theology of the Evangelical Lutheran Church, trans., Charles A. Hay and Henry E. Jacobs, Philadelphia: United Lutheran Publication House, 1899, p. 505.
"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, or as thought the Spirit, when he wished to operate through the Word, must always first unite himself with it, as if he were ordinaryily separated from it."
Heinrich Schmid, The Doctrinal Theology of the Evangelical Lutheran Church, trans., Charles A. Hay, Henry E. Jacobs, Philadelphia: Lutheran Publication Society, 1889, p. 505.
"Quenstedt (I. 172): 'The divine Word is not the principal 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 Corinthians 1:21.'"
Heinrich Schmid, Doctrinal Theology of the Evangelical Lutheran Church, trans., Charles A. Hay and Henry E. Jacobs, Philadelphia: United Lutheran Publication House, 1899, p. 505f. 1 Corinthians 1:21.
"'In order to avoid misapprehension, it is expressly observed that the Word does not operate physically (by the contact of an agent, as opium, poison, fire, etc.), but morally (by enlightening the mind, moving the will, etc.); and a distinction is made between the efficacy of the Word considered in the first act and in the second act, or between efficacy and efficiency. When it is said that the Word operates extra usum, when not used, it is only meant that the power is constantly inherent in the Word, just as the power to give light always exists in the sun; so that, when the Word is to produce a certain effect, the power must not first come to it, but that the Word exercises its legitimate influence only where it is properly used.'" (Hollazius, 993)
Heinrich Schmid, Doctrinal Theology of the Evangelical Lutheran Church, trans., Charles A. Hay and Henry E. Jacobs, Philadelphia: United Lutheran Publication House, 1899, p. 506.
"Hollazius (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.'"
Heinrich Schmid, Doctrinal Theology of the Evangelical Lutheran Church, trans., Charles A. Hay and Henry E. Jacobs, Philadelphia: United Lutheran Publication House, 1899, p. 506.
"Quenstedt (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.'"
Heinrich Schmid, Doctrinal Theology of the Evangelical Lutheran Church, trans., Charles A. Hay and Henry E. Jacobs, Philadelphia: United Lutheran Publication House, 1899, p. 506.
"Hollazius (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.'"
Heinrich Schmid, Doctrinal Theology of the Evangelical Lutheran Church, trans., Charles A. Hay and Henry E. Jacobs, Philadelphia: United Lutheran Publication House, 1899, p. 507.
"Hulsem. (in Quenstedt, I, 186) says: 'That elevation of the sense of the Word, as they call it, is by no means an accessory and separate power of the Holy Spirit, which may sometimes be absent from the Word; but the Word of God embraces in itself, by its own natural constitution, wonderful and inexplicable divine energy, and power of penetration, far better adapted than the sentences of Seneca and Cato to arouse the minds of readers.'"
Heinrich Schmid, Doctrinal Theology of the Evangelical Lutheran Church, trans., Charles A. Hay and Henry E. Jacobs, Philadelphia: United Lutheran Publication House, 1899, p. 508.
"Of Free Will they teach that man's will has some liberty to choose civil righteousness, and to work things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man receiveth not the things of the Spirit of God, 1 Corinthians 2:14; but this righteousness is wrought through the Word."
Augsburg Confession, Article XVIII, Freedom of the Will, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 51. Tappert, p. 39. 1 Corinthians 2:14.
"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...."
Heinrich Schmid, The Doctrinal Theology of the Evangelical Lutheran Church, trans., Charles A. Hay, Henry E. Jacobs, Philadelphia: Lutheran Publication Society, 1889, p. 511.
"Besides, it is an exceedingly effectual help against the devil, the world, and the flesh and all evil thoughts to be occupied with the Word of God, and to speak of it, and meditate upon it, so that the First Psalm declares those blessed who meditate upon the Law of God day and night. Undoubtedly, you will not start a stronger incense or other fumigation against the devil than by being engaged upon God's commandments and words, and speaking, singing, or thinking of them. For this is indeed the true holy water and holy sign from which he flees, and by which he may be driven away."
The Large Catechism, Preface, #10, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 570f. Tappert, p. 359f.
"Now, for this reason alone you ought gladly to read, speak, think and treat of these things, if you had no other profit and fruit from them than that by doing so you can drive away the devil and evil thoughts. For he cannot hear or endure God's Word; and God's Word is not like some other silly prattle, as that about Dietrich of Berne, etc., but as St. Paul says, Romans 1:16, the power of God which gives the devil burning pain, and strengthens, comforts, and helps us beyond measure."
The Large Catechism, Preface, #11, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 571 Tappert, p. 360. Romans 1:16.
"And what need is there of many words? If I were to recount all the profit and fruit which God's Word produces, whence would I get enough paper and time? The devil is called the master of a thousand arts. But what shall we call God's Word, which drives away and brings to naught this master of a thousand arts with all his arts and power? It must indeed be the master of more than a hundred thousand arts. And shall we frivolously despise such power, profit, strength, and fruit‑‑we, especially, who claim to be pastors and preachers? If so, we should not only have nothing given us to eat, but be driven out, being baited with dogs, and pelted with dung, because we not only need all this every day as we need our daily bread, but must also daily use it against the daily and unabated attacks and lurking of the devil, the master of a thousand arts."
The Large Catechism, Preface, #12, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 571. Tappert, p. 360.
V. Mueller Catechism: "Although the work of redemption was accomplished on the cross and forgiveness of sin acquired, 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 to us if it were not presented by preaching, or the oral Word?"
Eduard Preuss, "The Means of Grace," The Justification of the Sinner before God, trans., Julius A. Friedrich, Chicago: F. Allerman, 1934, p. 59.
"Since, therefore, so much depends upon God's Word that without it no holy day can be sanctified, we must know that God insists upon a strict observance of this commandment, and will punish all who despise His Word and are not willing to hear and learn it, especially at the time appointed for the purpose."
The Large Catechism, Preface, #95, The Third Commandment, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 607. Tappert, p. 378. Exodus 20:8‑11.
"Note, therefore, that the force and power of this commandment lies not in the resting, but in the sanctifying, so that to this day belongs a special holy exercise. For other works and occupations are not properly called holy exercises, unless the man himself be first holy. But here a work is to be done by which man is himself made holy, which is done (as we have heard) alone through God's Word. For this, then, fixed places, times, persons, and the entire external order of worship have been created and appointed, so that it may be publicly in operation."
The Large Catechism, Preface, #94, The Third Commandment, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 607. Tappert, p. 378. Exodus 20:8‑11.
"On the contrary, any observance or work that is practised without God's Word is unholy before God, no matter how brilliantly it may shine, even though it be covered with relics, such as the fictitious spiritual orders, which know nothing of God's Word and seek holiness in their own works."
The Large Catechism, Preface, #93, The Third Commandment, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 607. Tappert, p. 377. Exodus 20:8‑11.
"For the Word of God is the sanctuary above all sanctuaries, yea, the only one which we Christians know and have. For though we had the bones of all the saints or all holy and consecrated garments upon a heap, still that would help us nothing; for all that is a dead thing which can sanctify nobody. But God's Word is the treasure which sanctifies everything, and by which even all the saints themselves were sanctified. At whatever hour, then, God's Word is taught, preached, heard, read or meditated upon, there the person, day, and work are sanctified thereby, not because of the external work, but because of the Word, which makes saints of us all. Therefore I constantly say that all our life and work must be ordered according to God's Word, if it is to be God‑pleasing or holy. Where this is done, this commandment is in force and being fulfilled."
The Large Catechism, Preface, #91‑2, The Third Commandment, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 607. Tappert, p. 377. Exodus 20:8‑11.
"For these words are not inoperative or dead, but creative, living words. And even though no other interest or necessity impel us, yet this ought to urge every one thereunto, because thereby the devil is put to flight and driven away, and, besides, this commandment is fulfilled, and [this exercise in the Word] is more pleasing to God than any work of hypocrisy, however brilliant."
The Large Catechism, Preface, #102, The Third Commandment, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 609. Tappert, p. 379. Exodus 20:8‑11.
"For let me tell you this, even though you know it perfectly and be already master in all things, still you are daily in the dominion of the devil, who ceases neither day nor night to steal unawares upon you, to kindle in your heart unbelief and wicked thoughts against the foregoing and all the commandments. Therefore you must always have God's Word in your heart, upon your lips, and in your ears. But where the heart is idle, and the Word does not sound, he breaks in and has done the damage before we are aware. On the other hand, such is the efficacy of the Word, whenever it is seriously contemplated, heard, and used, that it is bound never to be without fruit, but always awakens new understanding, pleasure, and devoutness, and produces a pure heart and pure thoughts."
The Large Catechism, Preface, #100‑1, The Third Commandment, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 609. Tappert, p. 378. . Exodus 20:8‑11.
"Likewise those fastidious spirits are to be reproved who, when they have heard a sermon or two, find it tedious and dull, thinking that they know all that well enough, and need no more instruction. For just that is the sin which has been hitherto reckoned among mortal sins, and is called akedia, i. e., torpor or satiety, a malignant, dangerous plague with which the devil bewitches and deceives the hearts of many, that he may surprise us and secretly withdraw God's Word from us."
The Large Catechism, Preface, #99, The Third Commandment, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 609. Tappert, p. 378. Akedia: Aristotle's Ethics, IV. Exodus 20:8‑11.
"Know, therefore, that you must be concerned not only about hearing, but also about learning and retaining it in memory, and do not think that it is optional with you of no great importance, but that it is God's commandment, who will require of you how you have heard, learned, and honored His Word."
The Large Catechism, Preface, #98, The Third Commandment, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 609. Tappert, p. 378. Exodus 20:8‑11.
"Therefore not only those sin against this commandment who grossly misuse and desecrate the holy day, as those who on account of their greed or frivolity neglect to hear God's Word or lie in taverns and are dead drunk like swine; but also that other crowd, who listen to God's Word as to any other trifle, and only from custom come to preaching, and go away again, and at the end of the year know as little of it as at the beginning. For hitherto the opinion prevailed that you had properly hallowed Sunday when you had heard a mass or the Gospel read; but no one cared for God's Word, as also no one taught it. Now, while we have God's Word, we nevertheless do not correct the abuse; we suffer ourselves to be preached to and admonished, but we listen without seriousness and care."
The Large Catechism, Preface, #96‑7, The Third Commandment, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 609. Tappert, p. 378. Exodus 20:8‑11.
"For let me tell you this, even though you know it perfectly and be already master in all things, still you are daily in the dominion of the devil, who ceases neither day nor night to steal unawares upon you, to kindle in your heart unbelief and wicked thoughts against the foregoing and all the commandments. Therefore you must always have God's Word in your heart, upon your lips, and in your ears. But where the heart is idle, and the Word does not sound, he breaks in and has done the damage before we are aware. On the other hand, such is the efficacy of the Word, whenever it is seriously contemplated, heard, and used, that it is bound never to be without fruit, but always awakens new understanding, pleasure, and devoutness, and produces a pure heart and pure thoughts. For these words are not inoperative or dead, but creative, living words."
The Large Catechism, #100, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 609. J. T. Mueller, Christian Dog, p. 133.
"But just as the Word of God is the means of Grace, it is also the means of judgment. 'He that rejected Me,' says Christ, John 12:48, 'and receiveth not My words, hath one that judgeth him: the Word that I have spoken, the same shall judge him in the Last Day.'" Eduard Preuss, "The Means of Grace," The Justification of the Sinner before God, trans., Julius A. Friedrich, Chicago: F. Allerman, 1934, p. 63. John 12:48.
"Thus it is evident that we receive forgiveness in the Word. Whoever does not lay hold of it there may open his mouth as wide as he pleases, he will nevertheless not receive it, just as little as a wanderer will cross a stream if he does not use the bridge spanning it."
Eduard Preuss, "The Means of Grace," The Justification of the Sinner before God, trans., Julius A. Friedrich, Chicago: F. Allerman, 1934, p. 64.
"Therefore it is not a Christian Church either; for where Christ is not preached, there is no Holy Ghost who creates, calls, and gathers the Christian Church, without which no one can come to Christ our Lord. Let this suffice concerning the sum of this article."
The Large Catechism, The Creed, Article III, #45, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 689. Tappert, p. 416.
"For where He does not cause it to be preached and made alive in the heart, so that it is understood, it is lost, as was the case under the Papacy, where faith was entirely put under the bench, and no one recognized Christ as his Lord or the Holy Ghost as his Sanctifier, that is, no one believed that Christ is our Lord in the sense that He has acquired this treasure for us, without our works and merit, and made us acceptable to the Father. What, then, was lacking? This, that the Holy Ghost was not there to reveal it and cause it to be preached; but men and evil spirits were there, who taught us to obtain grace and be saved by our works."
The Large Catechism, The Creed, Article III, #43‑44, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 689. Tappert, p. 416.
"For, in the first place, He [the Holy Ghost] has a peculiar congregation in the world, which is the mother that begets and bears every Christian through the Word of God, which He reveals and preaches, [and through which] He illumines and enkindles hearts, that they understand, accept it, cling to it, and persevere in it." The Large Catechism, The Creed, Article III, #42, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 689. Tappert, p. 416.
"For neither you nor I could ever know anything of Christ, or believe on Him, and obtain Him for our Lord, unless it were offered to us and granted to our hearts by the Holy Ghost through the preaching of the Gospel. The work is done and accomplished; for Christ has acquired and gained the treasure for us by His suffering, death, resurrection, etc. But if the work remained concealed so that no one knew of it, then it would be in vain and lost. That this treasure, therefore, might not lie buried, but be appropriated and enjoyed, God has caused the Word to go forth and be proclaimed, in which He gives the Holy Ghost to bring this treasure home and appropriate it to us. Therefore sanctifying is nothing else than bringing us to Christ to receive this good, to which could not attain ourselves."
The Large Catechism, The Creed, Article III, #38, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 689. Tappert, p. 415.
"For now we are only half pure and holy, so that the Holy Ghost has ever [some reason why] to continue His work in us through the Word, and daily to dispense forgiveness, until we attain to that life where there will be no more forgiveness, but only perfectly pure and holy people, full of godliness and righteousness, removed and free from sin, death, and all evil, in a new, immortal, and glorified body."
The Large Catechism, The Creed, Article III, #58, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 693. Tappert, p. 418.
"But outside of this Christian Church, where the Gospel is not, there is no forgiveness, as also there can be no holiness [sanctification]. Therefore all who seek and wish to merit holiness [sanctification], not through the Gospel and forgiveness of sin, but by their works, have expelled and severed themselves [from this Church]."
The Large Catechism, The Creed, Article III, #56, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 693. Tappert, p. 418.
"Everything, therefore, in the Christian Church is offered to the end that we shall daily obtain there nothing but the forgiveness of sin through the Word and signs, to comfort and encourage our consciences as long as we live here. Thus, although we have sins, the [grace of the] Holy Ghost does not allow them to injure us, because we are in the Christian Church, where there is nothing but [continuous, uninterupted] forgiveness of sin, both in that God forgives us, and in that we forgive, bear with, and help each other."
The Large Catechism, The Creed, Article III, #55, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 693. Tappert, p. 418.
"We further believe that in this Christian Church we have forgiveness of sin, which is wrought through the holy Sacraments and Absolution, moreover, through all manner of consolatory promises of the entire Gospel. Therefore, whatever is to be preached, concerning the Sacraments belongs here, and in short, the whole Gospel and all the offices of Christianity, which also must be preached and taught without ceasing. For although the grace of God is secured through Christ, and sanctification is wrought by the Holy Ghost through the Word of God in the unity of the Christian Church, yet on account of our flesh which we bear about with us we are never without sin."
The Large Catechism, The Creed, Article III, #54, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 693. Tappert, p. 417.
"I am also a part and member of the same, a sharer and joint owner of all the goods it possesses, brought to it and incorporated into it by the Holy Ghost by having heard and continuing to hear the Word of God, which is the beginning of entering it. For formerly, before we had attained to this, we were altogether of the devil, knowing nothing of God and of Christ. Thus, until the last day, the Holy Ghost abides with the holy congregation or Christendom, by means of which He fetches us to Christ and which He employs to teach and preach to us the Word, whereby He works and promotes sanctification, causing it [this community] daily to grow and become strong in the faith and its fruits which He produces."
The Large Catechism, The Creed, Article III, #53, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 693. Tappert, p. 417.
"Behold, all this is to be the office and work of the Holy Ghost, that He begin and daily increase holiness upon earth by means of these two things, the Christian Church and the forgiveness of sin. But in our dissolution He will accomplish it altogether in an instant, and will forever preserve us therein by the last two parts."
The Large Catechism, The Creed, Article III, #59, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 693f. Tappert, p. 418.
"Therefore we believe in Him who through the Word daily brings us into the fellowship of this Christian Church, and through the same Word and the forgiveness of sins bestows, increases, and strengthens faith, in order that when He has accomplished it all, and we abide therein, and die to the world and to all evil, He may finally make us perfectly and forever holy; which now we expect in faith through the Word."
The Large Catechism, The Creed, Article III, #62, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 695. Tappert, p. 419.
"If we would be Christians, therefore, we must surely expect and reckon upon having the devil with all his angels and the world as our enemies, who will bring every possible misfortune and grief upon us. For where the Word of God is preached, accepted, or believed, and produces fruit, there the holy cross cannot be wanting. And let no one think that he shall have peace; but he must risk whatever he has upon earth‑‑possessions, honor, house and estate, wife and children, body and life. Now, this hurts our flesh and the old Adam; for the test is to be steadfast and to suffer with patience in whatever way we are assailed, and to let go whatever is taken from us."
Large Catechism, The Lord's Prayer, Third Petition, #65, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 715. Tappert, p. 429.
"Other writings, however, of ancient or modern teachers, whatever name they bear, must not be regarded as equal to the Holy Scriptures, but all of them together be subjected to them, and should not be received otherwise or further than as witnesses, [which are to show] in what manner after the time of the apostles, and at what places, this [pure] doctrine of the prophets and apostles was preserved."
Formula of Concord, Epitome, Part I, 2, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 777. Tappert, p. 465.
"We believe, teach, and confess that the sole rule and standard according to which all dogmas together with [all] teachers should be estmated and judged are the prophetic and apostolic Scriptures of the Old and the New Testament alone, as it is written in Psalm 119:105: 'Thy Word is a lamp unto my feet and a light unto my path.' And St. Paul: 'Though an angel from heaven preach any other gospel unto you, let him be accursed,' Galatians 1:8." Formula of Concord, Epitome, Part I, 1, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 777. Tappert, p. 464. Psalm 119:105; Galatians 1:8.
"Therefore, before the conversion of man there are only two efficient causes, namely, the Holy Ghost and the Word of God, as the instrument of the Holy Ghost, by which He works conversion. This Word man is [indeed] to hear; however, it is not by his own powers, but only through the grace and working of the Holy Ghost that he can yield faith to it and accept it." Formula of Concord, Epitome, II, Of the Free Will, #19, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 791. Tappert, p. 472.
"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, Article XXVIII, #8, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 85. Tappert, p. 82. Romans 1:16
"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."
Solid Declaration, Article II, Free Will, 48, Formula of Concord, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 901. Tappert, p. 530.
"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..."
Solid Declaration, Article II, Free Will, #50, Formula of Concord, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 901. Tappert, p. 530f. 1 Corinthians 1:21; Acts 10:5‑6.
"Now, although both, the planting and watering of the preacher, and the running and willing of the hearer, would be in vain, and no conversion would follow it if the power and efficacy of the Holy Ghost were not added thereto, who enlightens and converts the hearts through the Word preached and heard, so that men believe this Word and assent thereto, still, neither preacher nor hearer is to doubt this grace and efficacy of the Holy Ghost, but should be certain that when the Word of God is preached purely and truly, according to the command and will of God, and men listen attentively and earnestly and meditate upon it, God is certainly present with His grace, and grants, as has been said, what otherwise man can neither accept nor give from his own powers." Solid Declaration, Article II, Free Will, 55‑56, Formula of Concord, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 903. Tappert, p. 531f.
"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.
"Another defect of Reformed preaching is its contempt for the Means of Grace. They will tell you that the Holy Spirit needs no vehicle, neither ox‑cart nor aeroplane, to enter the heart of man; and by this rationalistic argument they think to have done away with the Means of Grace. But notice how they set about immediately to construct their own Means of Grace. Luther told them in his day:'If the Holy Spirit needs no vehicle, no preaching, then why are you here? And why are you so earnest in spreading your errors? It seems that what you really meant to say was that the Holy Spirit does not need true prophets, but He is very much in need of false prophets.' If the Holy Spirit needs no Means of Grace, who do these Reformed churches undertake their campaigns of revivalism?"
Martin S. Sommer, Concordia Pulpit for 1932, Martin S. Sommer, St. Louis: Concordia Publishing House, 1931, p. iv.
"Transubstantiation is also one of the pillars that support the papalist kingdom...Rather, it is that they may retain and establish the sacrifice of the Mass, reservation, carrying about, adoration of the bread, and all the things which, outside of the divinely instituted use, have been joined to these things‑‑for this reason they fight so persistently about transubstantiation."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 253.
"For Scripture never calls either Baptism or the Lord's Supper mysteries or sacraments. Therefore this is an unwritten (agraphos) appellation."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 29.
"They imagine that by means of these actions, motions, gestures, and ceremonies, with certain words added about sacrifice, oblation, and victim, they are sacrificing and offering the body and blood of Christ, yes, Christ, the Son of God Himself, anew to God the Father through such a theatrical representation (which is either a comedy or a tragedy) of Christ's passion."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 446.
"To institute a form of worship beside and without the Word of God, and indeed one to which is ascribed propitiation for sins, appeasement of the wrath of God, is a vain thing; it cannot please God; yes, it is idolatry. For 'in vain they worship Me with doctrines and commandments of men.' Likewise: 'Without faith it is impossible that a thing should please God.' Faith, however, 'comes by hearing, and hearing by the revealed Word of God.'"
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 493.
"That it lacks true, firm, and solid grounds in Scripture is, however, not the only thing we criticize in the papalist Mass; what we complain about most of all is that it is an abomination, conflicting with the doctrine of the Word, the sacraments, and faith‑‑yes, that it is full of abuse against the unique sacrifice of Christ and against His perpetual priesthood, as this has been demonstrated at length by the men on our side in fair and honest writings."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 493.
"The papalist Mass, as we have described it in the beginning, militates against the one propitiatory sacrifice of Christ in many ways and is an affront to it. For there is only one propitiatory sacrifice that expiates and renders satisfaction for sins‑‑the offering of Christ made on the cross (Hebrews 7:27; 9:12, 26; 10:12)."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 494.
"The papalist Mass, as we have described it in the beginning, militates against the one propitiatory sacrifice of Christ in many ways and is an affront to it. For there is only one propitiatory sacrifice that expiates and renders satisfaction for sins‑‑the offering of Christ made on the cross (Hebrews 7:27; 9:12, 26; 10:12)."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 494.
"In addition there is this perversion, that whereas Christ instituted the use of His Supper for all who receive it, who take, eat, and drink, the papalist Mass transfers the use and benefit of the celebration of the Lord's Supper in our time to the onlookers, who do not communicate, yes, to those who are absent, and even to the dead."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 498.
"In addition there is this perversion, that whereas Christ instituted the use of His Supper for all who receive it, who take, eat, and drink, the papalist Mass transfers the use and benefit of the celebration of the Lord's Supper in our time to the onlookers, who do not communicate, yes, to those who are absent, and even to the dead."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 498.
"If anyone says that the canon of the Mass contains errors and should therefore be abrogated, let him be anathema." [Chapter IV, Canon VI] Chemnitz: "The power, yes, the substance and as it were the soul of the papalist sacrifice is the canon of the Mass. Therefore they labor much more for its retention than about the canon of Scripture itself, which they are not afraid to corrupt by mixing in other, noncanonical books."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 508.
"Die Ansicht der Kalvinisten von dem nichts wirkenden Wort der Absolution ist ganz gemaess ihrer Grundansicht vom Wort ueberhaupt, nach welcher es nichts als blosse Darstellung und Lehre ist und an sich selbst unwirksam."
Adolf Hoenecke, Evangelische Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1909, IV, p. 199.
"Der Geist wirkt nicht vor der Schrift, die Schrift nicht ver dem Geist, sondern beider Wirken faellt zusammen, sowohl der Aktion als dem Effeckt nach."
Adolf Hoenecke, Evangelisch‑Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1912, IV, p. 20.
"Die Schrift nennt keine weitere, letzte wirkende Ursache der Wiedergeburt als Gott allein; aber sie sagt, dass der Heiliges Geist Mittelursachen gebraucht, naemlich die Gnadenmittel, die Taufe (John 3:5; Titus 3:5) und das Wort (1 Peter 1:23; James 1:18)."
Adolf Hoenecke, Evangelisch‑Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1912, III, p. 265. John 3:5; Titus 3:5; James 1:18.
"Die Wiedergeburt wirkt einzig und allein Gott, aber auch nur durch die Gnadenmittel."
Adolf Hoenecke, Evangelisch‑Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1912, III, p. 265.
"Das Mittel der Bekehrung ist nach der Schrift das Wort, einschliessend Gesetz und Evangelium, doch so, dass nicht das erstere mit, sondern das letztere allein die eigentliche bekehrende und seligmachende Kraft hat (1 Corinthians 1:21; Romans 1:16)." Adolf Hoenecke, Evangelisch‑Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1912, III, p. 281. 1 Corinthians 1:21; Romans 1:16.
"Der Heilige Geist wirkt die Heiligung in den Wiedergeborenen durch Wort und Sakrament, so aber, dass der Mensch vermoege der Kraefte, die ihm durch den Glauben verliehen werden, mitwirkt."
Adolf Hoenecke, Evangelisch‑Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1912, III, p. 421.
"Es liegt aber die Frage nahe, warum wohl Gott zwei verschiedene Gnadenmittel, welche doch wesentlich die gleiche Wirksamkeit haben, gegeben habe. Wir antworten mit Chemnitz, dass der Grund die Barmherzigkeit Gottes sei, welche nicht durches blosse Wort wollte die Gnade austeilen, sondern der Schwachheit zu Hilfe kommen durch die Sakramente, welche das Wort gleichsam sichtbar machen."
Adolf Hoenecke, Evangelisch‑Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1912, IV, p. 55. Chemnitz.
"Die reformierte Unterscheidung zwischen der aeusseren Sakramentshandlung und der unsichtbaren Handlung des Heiligen Geistes ist die alte Trennung von Geist und Gnadenmittel."
Adolf Hoenecke, Evangelische Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1909, IV, p. 57.
"Es ist im Alten wie im Neuen Testament derselbe Gott, derselbe Mittler, dieselbe Gnade, dieselbe Gerechtigkeit, dieselbe Erloesung."
Adolf Hoenecke, Evangelisch‑Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1912, IV, p. 70.
"Finally our congregations everywhere must learn thoroughly that they are built upon God and God's Word only, and not upon men and human ability and work. Though thousands fall and err, God and His Word remain unchanged to all eternity. The world ever seeks something new. What is praised as progress today, it casts aside as old‑fashioned tomorrow. But the foundation of our faith, the rule and norm of our life as Christians and children of God remains the same for all ages and all time."
R. C. H. Lenski, 1909 R. C. H. Lenski, cited by his nephew or great‑nephew, Trinity Seminary Library, unpublished essay.
"If only the preachers remain orthodox and the doctrine is preserved, God will grant grace that among the multitude there will always be some who will accept the Word; for where the Word is pure and unadulterated, it cannot be without fruit."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1125. 1 Corinthians 15.
"The apostle's purpose in praising his co‑laborers is to prevent them from despising the external Word as something inessential to them, or well enough known. For though God is able to effect everything without the instrumentality of the outward Word, working inwardly by his Spirit, this is by no means his purpose. He uses preachers as fellow‑workers, or co‑laborers, to accomplish his purpose his purpose through the Word when and where he pleases. Now, since preachers have the office, name and honor of the fellow‑workers with God, no one may be considered learned enough or holy enough to ignore or despise the most inferior preaching; especially since he knows not when the hour may come wherein God will, through preachers, perform his work in him."
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 134. Sunday Before Lent. 1 Corinthians 13. Isaiah 55.
"It is most scandalous for us to attempt to defend God's Word with our reason, whereas we are to defend ourselves against all enemies with the Word of God, as St. Paul teaches (Eph. 6:7). Would he not be a great fool who in battle would seek to protect his helmet and sword with bare hand or head? But that is the situation when we try, with our reason, to defend God's Law, which is our weapon." Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1475. Ephesians 6:7.
"The ultimate purpose of afflictions is the mortification of the flesh, the expulsion of sins, and the checking of that original evil which is embedded in our nature. And the more you are cleansed, the more you are blessed in the future life. For without a doubt glory will follow upon the calamities and vexations which we endure in this life. But the prime purpose of all these afflictions is the purification, which is extremely necessary and useful, lest we snore and become torpid and lazy because of the lethargy of our flesh. For when we enjoy peace and rest, we do not pray, we do not meditate on the Word but deal coldly with the Scriptures and everything that pertains to God or finally lapse into a shameful and ruinous security."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 18. Genesis 45:3.
"The church is recognized, not by external peace but by the Word and the Sacraments. For wherever you see a small group that has the true Word and the Sacraments, there the church is if only the pulpit and the baptismal font are pure. The church does not stand on the holiness of any one person but solely on the holiness and righteousness of the Lord Christ, for He has sanctified her by Word and Sacrament."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 263. Matthew 24:4‑7.
"Wherever this Gospel is truthfully and purely preached, there is the kingdom of Christ; and this mark of the church or the kingdom of Christ cannot deceive you. For wherever the Word is, there the Holy Spirit is, either in the hearer or in the teacher. External works can deceive, since after all they are found even among the heathen."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 264.
"To be sure, we are all called Christians. We are baptized and regenerated through Baptism. But all of us do not remain with our Baptism. Many fall away from Christ and become false Christians. But the honest Christians are thinly sown."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 280.
"No more splendid work exists than receiving and hearing the Word of God."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 302. Luke 10:38.
"To be converted to God means to believe in Christ, to believe that He is our Mediator and that we have eternal life through Him." Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 343. Acts 26:20.
"Man's own merit or holiness can contribute nothing toward getting out of the old birth of flesh and blood or achieving the new birth. Man is not born again of his own choice and idea; but a new birth must take place through Holy Baptism, without man's contributing anything. The Holy Spirit is bestowed through the divine will and grace by means of the externally preached Word and the water." Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 344. John 3:3.
"For you do not find Him; He finds you. For the preachers come from Him, not from you. Your faith comes from Him, not from you. And everything that works faith within you comes from Him, not from you."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 345. Matthew 21:1‑9.
"It is ridiculous to want to deduce from passages such as this that power exists in us to convert ourselves to God without grace For God gives to those to whom He communicates this Word of His the ability to believe the Word. The Word of God is not taught in vain and without bearing fruit, but the Holy Spirit is with the Word, and through the Word He moves hearts to believe."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 346. Isaiah 44:22.
"Christ here says: Only he comes to Me and only he receives faith whom the Father draws to Me. This drawing is not done as the hangman draws a thief. It is rather a friendly inviting and drawing, as a gracious man attracts people to himself by being so friendly and pleasant that everybody is glad to go to him. In this way God also gently invites and brings people to Himself so that they willingly and gladly are with Him and near Him."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 347. John 6:43‑44.
"The will does nothing. It is rather the substance (causa materialis) in which the Holy Spirit works also in those who resist, as in Paul. But working on the will of him who resists He moves the will to consent."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 347.
"I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Ghost has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith; even as He calls, gathers, enlightens, and sanctifies the whole Christian Church on earth and keeps it with Jesus Christ in the one true faith...."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 353.
"If we would be Christians, we must surely expect and count on having the devil, together with all his angels and the world, as our enemies. They all will bring misfortune and sorrow on us For where the Word of God is preached, accepted, or believed, and where it produces fruit, the dear, holy cross cannot be wanting."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 357. Large Catechism
[comparison to a fruit tree] "When the Gospel begins to assert its influence, everybody wants to become a Christian. All seems well, and everybody is pleased. But when a wind or rainstorm of temptation comes on, people fall away in droves Then sectaries arrive, as worms and bugs, gnawing and polluting the fruits of the Gospel, and so much false doctrine arises that few stay with the Gospel."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 37. John 4:46‑54.
"In a word; He will not permit himself to be found either among friends and acquaintances, nor in anything outside of His Word." Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 43. First Sunday after Epiphany, Second Sermon Luke 2:41‑52.
"No work is so evil that it can damn a man, and no work is so good that it can save a man; but faith alone saves us, and unbelief damns us. The fact that someone falls into adultery does not damn him. Rather the adultery indicates that he has fallen from faith. This damns him; otherwise adultery would be impossible for him. So, then, nothing makes a good tree except faith."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 475. Matthew 7:15‑23.
"But the sinners who confess their sins, and are repentant, who wish they had not so angered God, who find all their concern and sorrow in the fact that they have offended God and have not kept His Commandments and, therefore, pray for grace‑‑these sinners shall find grace."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 694. Matthew 18:21‑35.
"The devil is always plaguing the world by keeping people from distinguishing between the work of God and the work of men....But you should know that though no human being believed Baptism and the Gospel, the Gospel and Baptism would still be right; for both are not mine but God's Word and work."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 705. November 24, 1537 John 1:30‑34.
"Now this confidence of faith or knowledge of the goodness of Christ would never have originated in this leper by virtue of his own reason, if he had not first heard a good report about Christ, namely, how kind, gracious and merciful he is, ready to help and befriend, comfort and counsel every one that comes to him. Such a report must undoubtedly have come to his ears, and from this fame he derived courage, and turned and interpreted the report to his own advantage...His faith therefore did not grow out of his reason, but out of the report he heard of Christ, as St. Paul says: 'Belief cometh of hearing, and hearing by the Word (or report) of Christ.' Romans 10:17"
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John N. Lenker, Grand Rapids: Baker Book House, 1983 II, p. 72 Matthew 8:1‑13; Romans 10:17
"For that is living faith, which does not doubt that God is also good to us and is graciously willing to do what we ask. But it is to be understood in this way: faith does not doubt the good will, God has toward a person, by which he wishes him every good; but it is not known to us, whether what faith asks and presents, is good and useful for us; God alone knows this."
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John N. Lenker, Grand Rapids: Baker Book House, 1983 II, p. 75 Matthew 8:1‑13;
"But Cain's excuse is much more foolish; for truly when sin is disclaimed, sin is doubled, while a free confession of sin obtains mercy and overcomes wrath."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 872. Genesis 4:9.
"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." Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 914. Genesis 4:3.
"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."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 915.
"In short, enthusiasm clings to Adam and his children from the beginning to the end of the world. It has been implanted and infused (gegiftet) into them by the Old Dragon and is the source, strength, and power of all heresy, also of the heresy of the papacy and Mohammedanism."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 915.
"He wants to teach you, not how the Spirit is to come to you but how you are to come to the Spirit, so that you learn how to float on the clouds and ride on the wind."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 916.
"When you preach or confess the Word, you will experience both without, among enemies, and also within, in yourself (where the devil himself will speak to you and prove how hostile he is to you), that he brings you into sadness, impatience, and depression, and that he torments you in all sorts of ways. Who does all this? Certainly not Christ or any good spirit, but the miserable, loathsome enemy...The devil will not bear to have you called a Christian and to cling to Christ or to speak or think a good word about Him. Rather he would gladly poison and permeate your heart with venom and gall, so that you would blaspheme: Why did He make me a Christian? Why do I not let Him go? Then I would at last have peace."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 928.
"Lord, I am not worthy." "Herein is the great faith of this heathen, that he knows salvation does not depend upon the bodily presence of Christ, for this does not avail, but upon the Word and faith. But the apostles did not yet know this, neither perhaps did his mother, but they clung to his bodily presence and were not willing to let it go, John 16:6. They did not cling to his Word alone. But this heathen is so fully satisfied with his Word, that he does not even desire his presence nor does he deem himself worthy of it."
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John N. Lenker, Grand Rapids: Baker Book House, 1983 II, p. p. 79. Matthew 8:1‑13; John 16:6
"In reconciling the world unto Himself by Christ's substitutionary satisfaction, God asked no one's advice concerning His singular method of reconciliation. In like manner, without asking any man's advice, He ordained the means by which He gives men the infallible assurance of His gracious will toward them; in other words, He both confers on men the remission of sins merited by Christ and works faith in the proffered remission or, where faith already exists, strengthens it. The Church has appropriately called these divine ordinances the means of grace, media gratiae, instrumenta gratiae; Formula of Concord: 'Instrumenta sive media Spiritus Sancti' (Triglotta, p. 903, Solid Declaration, II, 58). They are the Word of the Gospel, Baptism, and the Lord's Supper, as will be shown more fully on the following pages."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 103.
"In other words, Zwingli and his numerous adherents declare that the means God has ordained are unnecessary and hinder true piety." Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 104.
"The Law of God, which is also contained in Scripture, must be excluded from the concept 'means of grace,' because the Law does not assure those who have transgressed it‑‑and all men have transgressed it‑‑of the remission of their sins, or God's grace, but on the contrary proclaims God's wrath and condemnation. For this reason the Law is expressly called...'the ministry of condemnation,' whereas the Gospel is...'the ministry of righteousness' (2 Corinthians 3:9)."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 105. 2 Corinthians 3:9.
"The starting point in presenting the doctrine of the means of grace must be the universal objective reconciliation or justification. This is the procedure of Scripture."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 105.
"We saw before that Scripture ascribes the forgiveness of sins without reservation to the Word of the Gospel, to Baptism, and to the Lord's Supper. Therefore all means of grace have the vis effectiva, the power to work and to strengthen faith."
[Note: Augsburg Confession, V, XIII]
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 108f.
"Also the objection that there is no need of offering and confirming to Christians one and the same forgiveness of sins in several ways betrays an astonishing ignorance. Both Scripture and experience teach that men who feel the weight of their sins find nothing harder to believe than the forgiveness of their sins. Hence repetition of the assurance of the forgiveness of sins in various ways through the means of grace meets a practical need of Christians."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 114.
"Reformed theologians, in order to support their denial of the illocalis modus subsistendi of Christ's human nature, have sought, in their exposition of John 20, an opening in the closed doors, or a window, or an aperture in the roof or in the walls, in order to explain the possibility of Christ's appearance in the room where the disciples were assembled."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1950, II, p. 127. See also I, 25ff., III, 324 John 20:19.
"Native to us is the opinio legis, the religion of the Law. When we observe virtue in ourselves, we regard God as gracious. When we discover sin in us and our conscience condemns us because of it, we fear that God is minded to reject us."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 131.
"To remain properly humble while firmly rejecting all erroneous teachings regarding the means of grace, we should remind ourselves how even Christians who teach and, as a rule, also believe, the correct doctrine of the means of grace, in their personal practice very often lose sight of the means of grace. This is done whenever they base the certainty of grace, or of the forgiveness of sin, on their feeling of grace or the gratia infusa, instead of on God's promise in the objective means of grace. All of us are by nature 'enthusiasts.'"
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 131.
"Scripture binds all knowledge of Christian truth to the Word of Christ, who says: ean humeis meinete ev tw logw tw emw...gnwsesthe ten aletheian (John 8:31‑32). Faith and regeneration is effected by the Holy Ghost through the Word (1 Corinthians 2:4‑5; 1 Peter 1:23). The Spirit is received through the hearing of faith (Galatians 3:2, 5). The Word of the Cross (ho logos ho tou staurou) is the power of God to those who are saved (1 Corinthians 1:18). Hence actually everything that is regarded as brought about by the Holy Ghost without the Word is factious, 'illusory,' 'self‑produced.' The experience one has, or imagines, without the means of grace is not the product of the Holy Ghost, but is 'man‑made.'"
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 136.
Charles Marsh Mead: "The most ardent champion of the doctrine of free will may be found supplicating the Lord to give him those graces which, according to his theory, he ought to obtain and cultivate for himself." (Irenic Theology, 1905, p. 161.) Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 137. "No other human writer has so forcefully as Luther set forth the nature of the divinely ordained means of grace, their importance for faith and life, and the destructive effect of severing grace from the means of grace. For Luther was trained in the school of the terrors of conscience for the work of reforming the Church, while Zwingli's reformation and theology sprang largely from the soil of Humanism and bears a speculative stamp throughout. Calvinistic theology from Calvin down to our day teaches not so much the God who has revealed and given Himself to us in His Word, but at the critical points substitutes speculations regarding the absolute God for what the divine Word teaches."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 137f.
"Behind the Reformed teaching of the means of grace looms the rationalistic thought, foreign to Scripture, that divine omnipotence, which is needed to bring about faith and regeneration, cannot be exercised through means."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 147.
"Furthermore, the reminder is in place that the Reformed teachers are not even consistent in what they teach regarding the means of grace...But inasmuch as this inconsistency makes room for the divine truth, the Holy Spirit is given the opportunity to perform His work of kindling faith in the Gospel. This circumstance should, of course, not induce us to become indifferent to the Reformed errors in the doctrine of the means of grace. We are confident that we have amply shown their unscripturalness and the complete revolution they cause in the relation God has ordained between Himself and men, because they do not place man on the Word of grace and thus on Christ and God Himself, but direct man to take his stand on himself and his own product. Hence indifferentism here is surely not in place."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 161f. See attachment
"Another very repulsive concomitant of the Reformed false teaching is spiritual pride. Because those who harbor the conception of an activity of the Holy Ghost apart from the means of grace are dealing in an illusory, man‑made quality, they regard themselves, as experience amply proves, as the truly spiritual people and first‑class Christians, while they consider those who in simple faith abide by the divinely appointed means of grace, 'intellectualists,' having a mere Christianity of the head; at best, second‑rate Christians."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 162.
"Moreover, the advocates of this error [Reformed advocates, against the Means of Grace] are by no means always irenic people. Rather, they go on the warpath and malign the Biblical truth in many ways." Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 162.
"In so far as Pietism did not point poor sinners directly to the means of grace, but led them to reflect on their own inward state to determine whether their contrition was profound enough and their faith of the right caliber, it actually denied the complete reconciliation by Christ (the satisfactio vicaria), robbed justifying faith of its true object, and thus injured personal Christianity in its foundation and Christian piety in its very essence."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 175.
"Luther holds that all who deny that the Word and the Sacraments dispense the forgiveness of sins, who therefore find it particularly offensive if men remit sins, do not actually take God's Word to be God's Word, but regard it as merely the word of men. See St. L. XIX:945; XIII:2441, etc."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 207.
"The Church has no word of its own. Whatever is not taken from Scripture is not the 'Word of the Church,' but what Luther bluntly calls 'prattle.' Also other books can exert a divine power and efficacy, but always only inasmuch as they have absorbed God's Word. Of Scripture Luther says: 'No book teaches anything concerning eternal life except this one alone' (St. Louis edition XIV:434)."
Francis Pieper, Christian Dogmatics, 3 vols., trans. Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1950, I, p. 315.
"But as a matter of fact, since the Scriptures alone among all books of the world are God's Word out and out, they alone have the vis vere divina outright. What the Church proclaims (the 'Word of the Church') also has divine power and efficacy, but always only in so far as the Church remains true to its commission and proclaims only God's Word (Matthew 28:19; Romans 3:2; 1 Timothy 6:3ff.; 2 John 9‑10)."
Francis Pieper, Christian Dogmatics, 3 vols., trans. Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1950, I, p. 315. Matthew 28:19; Romans 3:2; 1 Timothy 6:3ff.; 2 John 9‑10.
"The Word of the Law (nomos pneumatikos), as it is revealed in Holy Scripture, has the inherent power to work such a knowledge of sin that man realizes his eternal damnation and despairs of all self‑help (contritio, terrores conscientiae). Romans 3:20: 'By the Law is the knowledge of sin.' True, man may arrive at a partial knowledge of his sinfulness by virtue of the divine Law as it is written in the heart of natural man also after the Fall. But while this knowledge suffices to give man an evil conscience, it is not sufficient to effect a complete collapse of man before God and to cause him to despair of all self‑help. Natural man rather turns from one form of self‑help to another, even to suicide."
Francis Pieper, Christian Dogmatics, 3 vols., trans. Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1950, I, p. 315f.
"The Word of the Gospel, presented in Scripture, has the inherent power to write God's Law into the heart of man, that is, so to change man inwardly that he gladly subjects himself to God's Law and willingly and with delight walks in the ways of God according to the new man, which is created in him through faith in the Gospel. Human strength and human training cannot accomplish this change. Romans 8:7: 'The carnal mind is enmity against God; for it is not subject to the Law of God, neither indeed can be.' 'Lex praescribit, evangelium inscribit.' (Jeremiah 31:31ff.)"
Francis Pieper, Christian Dogmatics, 3 vols., trans. Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1950, I, p. 316. Jeremiah 31:31ff.; Romans 8:7.
"The Word of the Gospel has the inherent power to work faith in the Gospel. Romans 10:17: 'Faith cometh by hearing and hearing by the Word of God.' Thus it creates in man the assurance that his sins are forgiven. Romans 5:1: 'Therefore, being justified by faith, we have peace with God thorugh our Lord Jesus Christ.' Human strength and human learning, even at their best, do not suffice to work faith in the Gospel, as Scripture teaches clearly when it says that the crucified Christ is 'unto the Jews a stumbling block and unto the Greeks foolishness' (1 Corinthians 1:23) and that the natural man, the psychikos anthrwpos, 'receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them' (1 Corinthians 2:14). All the children of God in the Old and New Testament have experienced this truth."
Francis Pieper, Christian Dogmatics, 3 vols., trans. Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1950, I, p. 316.
"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.
"Thus in heterodox churches, in order to defend false doctrine, God's Word must continually be denied. It is rightly said: 'It cost nine lies to maintain one lie.' Whoever allows himself such liberties with the Word of God, let him beware, lest the devil also make this clear Word doubtful for him in the hour of death: 'The blood of Jesus Christ, His Son, cleanseth us from all sin.' 1 John 1:7"
Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 40. 1 John 1:7.
"Whoever does not make conversion and salvation dependent solely on the grace of God, but also on the conduct of man, he must actually cross out hundreds of Bible passages."
Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 40. 1 Peter 1:5.
"Whoever denies the Real Presence of the body and blood of Christ in the Lord's Supper must pervert the words of Institution where Christ the Lord, speaking of that which He gives His Christians to eat, says: 'This is My body,' and, speaking of that which He gives them to drink, says: 'This is My blood.' [Also 1 Corinthians 10:16]
Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 40. 1 Corinthians 10:16.
"Those who claim that Baptism is not a Means of Grace, no washing of regeneration, must continually deny these words of Scripture, Galatians 3:27: 'For as many of you as have been baptized into Christ, have put on Christ." [Also Acts 2:38; Titus 3:5]
Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 40. Galatians 3:27; Acts 2:38; Titus 3:5.
"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.
"It is, for example, very terrible that the Lutheran Church, because it has the true doctrine of Baptism and the Lord's Supper, is decried as 'Catholic.' This attack against the true Church is no small matter."
Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 44.
"Some time ago, a respected Presbyterian preacher in St. Louis confessed that if he in his congregation would try to have God's Word rule as it does with us, in four weeks his whole congregation would scatter. The sects owe their outward size mostly to this, that they play church instead of actually conducting themselves as God's Church. Neither do they rightly bear witness of the Law of God to man, nor do they act as true witnesses of God's grace. But, this is what the Lutheran Church does."
Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 46.
[separating Law and Gospel] "If this is lacking, one cannot tell a Christian from a pagan or a Jew." Luther
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1950, I, p. 77. SL IX, 798
"The lawmonger compels by threats and punishments; the preacher of grace persuades and incites men by setting forth the goodness and mercy of God." Luther
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1950, I, p. 79. SL XII, 318
"After a long season of sluggishness and lukewarmness, during which you begin to hate yourself because you saw no way to change your condition, you happen to hear a real Gospel sermon, and you leave the church a changed man and rejoice in the fact that you may believe and are a child of God. You suddenly become aware of the fact that it is not difficult to walk in the way of God's commandments; you seem to walk in it of your own accord. How foolish, then, is a preacher who thinks that conditions in his congregation will improve if he thunders at his people with the Law and paints hell and damnation for them. That will not at all improve the people."
C. F. W. Walther, The Proper Distinction between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 384. Law
"Melanchthon lacked the simple faith in, and the firm adherence and implicit submission to, the Word of God which made Luther the undaunted and invincible hero of the Reformation...Melanchthon, devoid of Luther's singled‑minded and whole‑hearted devotion to the Word of God, endeavored to satisfy his reason as well." [Note Krauth on Melanchthon, p. 291. Schmauk, p. 748.]
F. Bente, Concordia Triglotta, Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church, St. Louis: Concordia Publishing House, 1921, p. 105.
"Calvin and his adherents boldly rejected the universality of God's grace, of Christ's redemption, and of the Spirit's efficacious operation through the means of grace, and taught that, in the last analysis, also the eternal doom of the damned was solely due to an absolute decree of divine reprobation (in their estimation the logical complement of election), and this at the very time when they pretended adherence to the Augsburg Confession and were making heavy inroads into Lutheran territory with their doctrine concerning the Lord's Supper and the person of Christ,‑‑which in itself was sufficient reason for a public discussion and determined resentment of their absolute predestinarianism."
F. Bente, Concordia Triglotta, Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church, St. Louis: Concordia Publishing House, 1921, p. 195f.
"I grant that doctrines ought to be tested by God's word; but unless the Spirit of wisdom (spiritus prudentiae) is present, to have God's word in our hands will avail little or nothing, for its meaning will not appear to us...."
John Calvin, Commentaries, 1 Jn 4:1; CO LV, 347‑48.
Benjamin Milner, Calvin's Doctrine of the Church, Heicko A.Oberman, Leiden: E. J. Brill, 1970, p. 105.
"Though he withheld at that time the words of his mouth, yet he spoke within to the mind of the woman, and so this secret instinct (arcanum hunc instinctum) was a substitute for the outward preaching."
John Calvin, Commentaries, Mt 15:23; CO XLV, 457.
Benjamin Milner, Calvin's Doctrine of the Church, Heicko A.Oberman, Leiden: E. J. Brill, 1970, p. 108.
"He also convinced them without the word, for we know how powerful are the secret instincts of the Spirit (arcani spiritus instinctus)."
John Calvin, Commentaries, Amos 4:12; CO XLIII, 68. Benjamin Milner, Calvin's Doctrine of the Church, Heicko A.Oberman, Leiden: E. J. Brill, 1970, p. 108n.
"...we are touched with some desire for strong doctrine, it evidently appears that there is some piety in us; we are not destitute of the Spirit of God, although destitute of the outward means."
John Calvin, Commentaries, Amos 8:11‑12; CO XLIII, 153.
Benjamin Milner, Calvin's Doctrine of the Church, Heicko A.Oberman, Leiden: E. J. Brill, 1970, p. 109.
"If the Spirit be lacking, the sacraments can accomplish nothing more in our minds than the splendor of the sun shining upon blind eyes, or a voice sounding in deaf ears." John Calvin, Institutes, IV, xiv, 9, .
Benjamin Milner,Calvin's Doctrine of the Church, Heicko A.Oberman, Leiden: E. J. Brill, 1970, p. 119.
"The means of grace are thus limited for Barth. The preacher descending from the pulpit can never quote Luther and say with joyful assurance that he has preached the Word of God. Of course, he can hope and pray; but he can never know whether the Holy Spirit has accompanied the preached Word, and hence whether his words were the Word of God. To know this, or even to wish to know it, would be a presumptuous encroachment of man upon the sovereign freedom of God."
Hermann Sasse, Here We Stand, trans. Theodore G. Tappert, Minneapolis: Augsburg Publishing House, 1946, p. 161.
"The word of God is not set before all men that they return to soundness of mind; but the external voice sounds in the ears of many, without the effectual working of the Spirit, only that they may be made inexcusable." John Calvin, Commentaries, Acts 28:26; CO XLVIII, 571,
Benjamin Milner,Calvin's Doctrine of the Church, Heicko A.Oberman, Leiden: E. J. Brill, 1970, p. 93n.
"Let the threatenings of the gospel terrify us, and humble us in time..." John Calvin, Commentaries, Acts 5:5, CO XLVIII, 99.
Benjamin Milner,Calvin's Doctrine of the Church, Heicko A.Oberman, Leiden: E. J. Brill, 1970, p. 93n.
"Zwingli is a good example of those who separate grace from the means of grace. His assertion that the Holy Ghost needs no vehicle (vehiculum) is well known. And this rule he applies not only to the Sacraments [Fidei Ratio, ed. Niemeyer, p. 24], but to the Word of the Gospel as well. Zwingli asserts emphatically that faith does not come through the outward Word, but through the immediate operation of the Holy Spirit: ipse tractus internus (through which we are converted to God) immediate operantis est Spiritus. [Zwingli, Opp., ed. Schulthess, IV, 125]"
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 127.
"Furthermore, it must be admitted that the Reformed teaching of the means of grace filtered, particularly through Pietism, also into the Lutheran Church."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 143.
"There is no Scripture proof for the Reformed teaching of the means of grace."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 144.
"Thus Calvin, as we saw, cautions against seeking to discern one's election from the universal call, that is, from the Word of the Gospel (Institutes, III, 24, 8). Likewise the Consensus Tigurinus (c. 20) warns against the thought that the 'visible sign [the Sacraments], in the same moment when it is being offered, brings with it the grace of God' (Niemeyer, p. 195). The Geneva Catechism, too, enjoins ['De Sacramentis'], that salvation must not be sought in the visible signs."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 145.
"The Reformed are simply deluding themselves in claiming Scripture support for their teaching regarding the means of grace. Their teaching is not derived from the Bible."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 150.
"In describing the Lutheran doctrine as binding the activity of the Holy Ghost to the Word of God, Charles Hodge ventures to remark: 'This theory cuts us off from all intercourse with the Spirit and all dependence upon Him as a personal voluntary agent.'" (Hodge, Systematic Theology, III, p. 482; also II, p. 656f.)
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 152.
"Our opponents hold that saving faith must be founded on Christ Himself, not on the means of grace. This reasoning, common to the Reformed, the 'enthusiasts' of all shades, and modern 'experience' theologians, assumes that faith can and should be based on Christ to the exclusion of the means of grace."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 152.
"Another species of self‑deception needs to be pointed out in this connection. We meet it in the Reformed theologians of every era and also in their confessions. We are thinking of their endeavor to assign to the means of grace the function of externally expressing, confirming, and sealing what the Holy Ghost works immediately and internally."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 156.
"Some may regard as a 'hard saying' our verdict that the Reformed doctrine of an immediate operation of the Spirit reduces personal Christianity to human subjectivism and what amounts to self‑deception."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 159.
"When we say that we acknowledge one Baptism we are giving affirmation to the infallible teaching of the Church that valid Baptism imprints on the soul of the recipient an indelible spiritual mark‑‑called the baptismal 'character'‑‑and thus cannot be repeated...Thus, Christians validly baptized in an Orthodox or Protestant church, when they convert to Catholicism, are not to be rebaptized."
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1982, I, p. 112.
"Catholic teaching stresses that the faith of the Church supplies for the child until it is able to make an act of faith on its own."
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1982, I, p. 112. [Baptism and immediate death, p. 116; martyrdom, p. 117; frequent confession, p. 119; indulgences, p. 120;
"An indulgence is a ransom from the temporal punishment which we owe to divine justice for our sins, even after we have repented of them and obtained absolution." p. 121; frequent communion, p. 122; the sacrament of extreme unction, p. 124; mass for the living, giving the benefits of one's communion to others who are living p. 132; the religious life, p. 137
Martin Jugie, Purgatory and the Means to Avoid It, New York: Spiritual Book Associates, 1959, p. 116f.
"The Council of Trent (1563) in reaction to the Reformers reaffirmed the Church's teaching on Purgatory, on the value of prayers for the dead and especially of the Sacrifice of the Mass. Again and again the Church has restated this doctrine down to our own time. It is clearly taught in the Second Vatican Council, and more recently The Congregation for the Doctrine of the Faith defended the practice of prayers, funeral rites and veneration of the dead."
Kilian Healy, O.Carm., The Assumption of Mary, Wilmington, Delaware: Michael Glazier, 1982, p. 127.
"The Mass is a re‑presentation now, in an unbloody manner, of the bloody sacrifice of the Cross over nineteen hundred years ago. Since it is a re‑offering of Jesus on Calvary, the Mass is rightly referred to as 'the holy Sacrifice of the Mass,' although we do not hear this expression much today."
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1982, I, p. 142f.
"If those who are truly penitent die in charity before they have done sufficient penance for their sins of omission or commission, their souls are cleansed after death in purgatorial or cleansing punishments....The suffrages of the faithful on earth can be of great help in relieving these punishments, as for instance, the Sacrifice of the Mass, prayers, almsgiving and other religious deeds..." [Florence, 127; confirmed by Vatican II]
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1983, III, p. 156. Vatican II Consti. Ch., no. 51. Denzinger 464
"We read in the Life of St. Elizabeth of Portugal that after the death of her daughter Constance she learned the pitiful state of the deceased in Purgatory and the price which God exacted for her ransom...that she was condemned to long and terrible suffering, but that she would be delivered if for the space of a year the Holy Sacrifice of the Mass was celebrated for her every day."
Rev. F. X. Schouppe, S.J., Purgatory, Illustrated by the Lives and Legends of the Saints, Rockford: Tan Books, 1973, p. 158.
"We read in the Life of St. Elizabeth of Portugal that after the death of her daughter Constance she learned the pitiful state of the deceased in Purgatory and the price which God exacted for her ransom...that she was condemned to long and terrible suffering, but that she would be delivered if for the space of a year the Holy Sacrifice of the Mass was celebrated for her every day."
Rev. F. X. Schouppe, S.J., Purgatory, Illustrated by the Lives and Legends of the Saints, Rockford: Tan Books, 1973, p. 158.
"As often as the sacrifice of the cross in which 'Christ, our passover, has been sacrificed' (1 Corinthians 5:7) is celebrated on an altar, the work of our redemption is carried on."
Lumen Gentium, Dogmatic Constitution of the Church, I, 3, The Documents of Vatican II, Walter M. Abbott, S.J., New York: Herder and Herder, 1966, p. 16. 1 Corinthians 5:7.
"Limbo is defined as 'the place or state of infants dying without the Sacrament of Baptism who suffer the pain of loss but not the pain of sense.' It may come to you as a surprise to learn that the Church does not affirm the existence of limbo. Its existence is a postulate of theologians. The last time limbo was mentioned in a papal document was by Pius VI in 1794. In that bull he did not teach the existence of limbo, but rejected the arguments of the Jansenists against it."
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1982, II, p. 173.
"The question of limbo is still an unsettled question in Catholic theology. The Church does not officially endorse the existence of limbo."
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1982, II, p. 174.
"To set aside a part of one's fortune for the celebration of Masses for the souls in Purgatory, either in perpetuity or for a considerable time, is to exercise the Apostolate of Purgatory even after death."
Martin Jugie, Purgatory and the Means to Avoid It, New York: Spiritual Book Associates, 1959, p. 198.
[13th century, after scholastic support of Purgatory] "In any case, the Church, in the ecclesiastical, clerical sense, drew considerable power from the new system of the hereafter. It administered or supervised prayers, alms, masses, and offerings of all kinds made by the living on behalf of the dead and reaped the benefits thereof. Thanks to Purgatory the Church developed the system of indulgences, a source of great power and profit until it became a dangerous weapon that was ultimately turned back against the Church."
Jacques Le Goff, The Birth of Purgatory, trans. Arthur Goldhammer Chicago: University of Chicago Press, 1981, p. 249.
"Communion with the dead. 'In full consciousness of this communion of the whole Mystical Body of Jesus Christ, the Church in its pilgrim members, from the very earliest days of the Christian religion, has honored with great respect the memory of the dead; and because it is a holy and a wholesome thought to pray for the dead that they may be loosed from their sins she offers her suffrages for them.' [footnote #496: Documents of Vatican II, Lumen Gentium, 50; cf 2 Maccabees 12:45] Our prayer for them is capable not only of helping them, but also of making their intercession for us effective." (#958)
Liberia Editrice Vaticana, Catechism of the Catholic Church, St. Paul Books and Media, 1994, p. 250. 2 Maccabees 12:45.
"When a stipend is offered for a Mass to be celebrated for a particular intention, the priest must offer that Mass as a first intention. The practice of offering Mass for definite persons can be traced back to the third century. Thirdly, it is commonly held by theologians that there is a personal fruit of the Mass which the Lord grants to the celebrating priest and to all the faithful who are actually present at each Mass."
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1983, III, p. 273.
"Taking part in the Eucharistic Sacrifice, which is the fount and apex of the whole Christian life, they offer the divine Victim to God, and offer themselves along with It."
Lumen Gentium, Dogmatic Constitution of the Church, I, 11, The Documents of Vatican II, Walter M. Abbott, S.J., New York: Herder and Herder, 1966, p. 28.
"A priest is more than one who 'ministers' to others by proclaiming to them God's Word, by teaching them and by leading them in prayer. That is the Protestant idea of a minister. The Catholic idea of the priesthood includes all that, but also adds the reality and function of 'sacrifice'...Mediation between God and mankind is a two‑way street. The priests offers gifts and sacrifices to God on behalf of mankind; he also brings gifts and blessings from God back to the human family."
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1982, II, p. 287.
"In other words, according to Roman Catholic doctrine, Christ has secured for sinners so much grace that they, by divine gracious assistance (infusion of divine powers), can earn salvation themselves."
Edwin E. Pieplow, "The Means of Grace," The Abiding Word, ed., Theodore Laetsch, St. Louis: Concordia Publishing House, 1946, II, p. 336.
"The Catholic Church existed before the Bible; it is possible for the Catholic Church to exist without the Bible, for the Catholic Church is altogether independent of the Bible. The Bible does not give any systematic, complete, and exhaustive treatment of the doctrine of Christ. In many respects it is, like a stenographer's notebook, partial and fragmentary, to be supplemented later on in more elaborate detail by other agencies. Christ never wrote a word of the Bible. One might naturally expect Him to have set the example by writing at least some portions of the Bible as if He intended His followers to take their entire religion from it." (Thomas F. Coakley, Inside Facts about the Catholic Church, Catholic Truth Society, p. 21f.
Edwin E. Pieplow, "The Means of Grace," The Abiding Word, ed., Theodore Laetsch, St. Louis: Concordia Publishing House, 1946, II, p. 338.
"'In this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner.' [Council of Trent, 1562: DS 1743; cf Heb. 9:14, 27."
Liberia Editrice Vaticana, Catechism of the Catholic Church, St. Paul Books and Media, 1994, p. 344. Hebrews 9:14, 27.
"The Eucharistic sacrifice is also offered for the faithful departed who have died in Christ but are not yet wholly purified., so that may be able to enter into the light and peace of Christ..." [Council of Trent, 1562: DS 1743] (#1371)
Liberia Editrice Vaticana, Catechism of the Catholic Church, St. Paul Books and Media, 1994, p. 345.
"Since the coming of Christ, even those souls who come to Purgatory in schism, in heresy, in infidelity, have a share in the fruit of the Masses celebrated in the whole universe, in the numerous suffrages offered by the Church militant."
Martin Jugie, Purgatory and the Means to Avoid It, New York: Spiritual Book Associates, 1950, p. 37. 381 Fourth Ave, NY 16, NY
"In approving of Masses in Perpetuity for the dead, the Church approves of such constant remembrance. In this, she shows herself in disagreement with that strange opinion of P. Dominic Soto, who played an important part in the Council of Trent. This theologian affirms that the sufferings of Purgatory are so terrible and the suffrages of the Church so efficacious, that a soul, no matter what its debt, cannot remain there more than ten years. That would be to give the lie to many private revelations."
Martin Jugie, Purgatory and the Means to Avoid It, New York: Spiritual Book Associates, 1950, p. 56f. 381 Fourth Ave, NY 16, NY
"In approving of Masses in Perpetuity for the dead, the Church approves of such constant remembrance. In this, she shows herself in disagreement with that strange opinion of P. Dominic Soto, who played an important part in the Council of Trent. This theologian affirms that the sufferings of Purgatory are so terrible and the suffrages of the Church so efficacious, that a soul, no matter what its debt, cannot remain there more than ten years. That would be to give the lie to many private revelations."
Martin Jugie, Purgatory and the Means to Avoid It, New York: Spiritual Book Associates, 1950, p. 56f. 381 Fourth Ave, NY 16, NY
"It is 'de fide' that we can help the souls in Purgatory by our prayers and our works, by the Mass and by Indulgences."
Martin Jugie, Purgatory and the Means to Avoid It, New York: Spiritual Book Associates, 1950, p. 59. 381 Fourth Ave, NY 16, NY
"The Church imitates Mary's burning charity and unshakable faith in offering Jesus at the sacrifice of the Mass...On the hill of Calvary, Mary first offered in perfect faith her Son to God the Father as she stood beneath the cross. We, too, like Mary, should offer the sacrifice of Jesus at every Mass. Every time Mass is offered Mary still makes the same offering from heaven."
Father Robert J. Fox, The Marian Catechism, Washington, New Jersey: AMI Press, 1983, p. 68‑70.
"Since this is so, we should not think that any aid comes to the dead for whom we are providing care, except what we solemnly pray for in their behalf at the altars, either by sacrifices of prayers or of alms...It is better that there be a superabundance of aids for those to whom these works are neither a hindrance nor a help, than that there be a lack for those who are thus aided."
Augustine, On the Care to Be Given to the Dead, conclusion Jacques Le Goff, The Birth of Purgatory, trans. Arthur Goldhammer, Chicago: University of Chicago Press, 1981, p. 82.
"The most excellent and most efficacious of all the suffrages for the dead, is the Holy Mass...It is certain that every soul in Purgatory receives some diminution of its debt by the celebration of any Mass, even though we cannot measure that diminution precisely. This is very consoling for us all."
Martin Jugie, Purgatory and the Means to Avoid It, New York: Spiritual Book Associates, 1959, p. 96.
"These stipends are in no sense the price of the Mass; to think so would be simoniacal and mercenary. The stipend is an alms made to the Church in the person of her minister, for his support and for the expenses incurred."
Martin Jugie, Purgatory and the Means to Avoid It, New York: Spiritual Book Associates, 1959, p. 97.
"There is another manner of augmenting the efficacy of the Mass for the help and deliverance of the souls. It is to assist at the Mass, and united oneself therewith, to pray fervently for the dead."
Martin Jugie, Purgatory and the Means to Avoid It, New York: Spiritual Book Associates, 1959, p. 98.
"And since in this divine sacrifice, which is accomplished in the Mass, that same Christ is contained and bloodlessly sacrificed who once, on the altar of the cross, offered Himself a bloody sacrifice, the holy synod teaches that this sacrifice is truly propitiatory and that through it comes to pass that, if we approach God with a true heart and right faith, with fear and reverence, contrite and penitent, we obtain mercy and find grace in timely help." [Sixth Session, Chapter II]
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 440.
"Therefore the media gratiae in the papistic sense are not means through which God offers to faith the complete forgiveness of sins and the salvation merited by Christ, and through that offer also works faith in man or strengthens the faith already present, but they are means to incite and aid him to such virtuous endeavors, under Roman direction, as can gradually and in constantly increasing measure (Trent, Session VI, chapter 16, canon 32) win God's grace for him."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 117.
"But Rome would have us believe that the grace won by Christ moves God to infuse into man so much grace (gratia infusa), that is, sanctification and good works‑‑and this, let it be noted, with man's constant co‑operation (Trent, Session VI, canon 4) that he is enabled truly to merit (vere mereri, Trent, Session VI, canon 32) justification and salvation, either de congruo (according to fairness or liberality) or de condigno (by actual merit). According to Rome, Christ has merited only enough grace to enable men to merit salvation for themselves."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 117.
"In short, for synergists of all shades the means of grace are not merely channels of the grace merited by Christ's satisfactio vicaria, but generators of the human activities, variously named, by which man really can and should come to possess God's grace."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 122.
"Behind the synergists' teaching regarding the means of grace, which makes room for assistance by man, lurks the denial of the perfection of the reconciliation effected by Christ's work of redemption."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 125.
"The Holy Spirit draws sinners to Christ and equips believers for personal growth and service to the church. The church's role is to glorify God, serve those in need, and extend the borders of God's kingdom."
Crossroads Community Church Statement of Faith 594 N. Lafayette South Lyon, MI 48178 810‑486‑0400
"PREPARING FOR HOLY COMMUNION. BECAUSE...I am very sorry for my sins...I trust only in Jesus as my Savior from sin...I receive from the Sacrament the forgiveness and strength I need to amend my life...I believe the words of my Lord that His Body and Blood are REALLY PRESENT in Holy Communion. Therefore I announce my desire to partake of the Lord's Supper:...
Crossroads Community Church, Pastor Rick Miller (WELS). Many WELS Church Growth Superstars passed through Crossroads, including Kelly Voigt and Mark Freier.
Analysis of Valleskey's defense of CG in the WLQ. Gregory L. Jackson, "Figs From Thistles," Rev. Steve Spencer, Orthodox Lutheran Forum, September 27, 1991.
"It should perhaps be mentioned also that some of our Lutheran teachers limited the real presence to the moment of eating and drinking. This, too, goes beyond the specific words of Christ." Review of Bjarne Wollan Teigen, The Lord's Supper in the Theology of Martin Chemnitz,
W. Gawrisch, Wisconsin Lutheran Quarterly, Spring, 1987 84, p. 155.
"When the sun bathes the rose, its petals open; so conscience should respond the the truth. A lack of their own full conviction weakens their effort to aid the truth with other means."
R. C. H. Lenski, The Interpretation of St. Paul's First and Second Letter to the Corinthians, Columbus: Wartburg Press, 1957, p. 958. 2 Corinthians 4:2.
"To the best of my knowledge, only three WELS pastors have ever taken classes at Fuller Seminary: Reuel Schulz in the 1970s, and Robert Koester and I in the 1980s."
Prof. Lawrence O. Olson, D. Min. (Fuller), "A Response to Gregory L. Jackson, Ph.D.," Christian News, 3‑28‑94, p. 23.
"You may reply that by 'Fuller‑trained' you mean anyone who has attended a worshop presented by the Charles E. Fuller Institute of Evangelism and Church Growth, an agency which is independent of the Seminary. If that is the case, your attribution of 'Fuller‑trained' is still simply not true. It would surprise me if even half of the two dozen people on your 'WELS/ELS Who's Who' list have attended a Fuller workshop; I personally know of only five who have."
Prof. Lawrence O. Olson, D. Min. (Fuller), "A Response to Gregory L. Jackson, Ph.D.," Christian News, 3‑28‑94, p. 23.
"Paul says that people can, in some way, 'adorn the doctrine' (KJV). Does that mean adding anything to the Gsopel, thereby making the Means of Grace more 'effective'? Of course not. But it does mean that a Christian, a Christian slave in the original context, can discredit the Gospel‑‑and thus erect a human barrier‑‑through actions and words that contradict the profession of faith."
Prof. Lawrence O. Olson, D. Min. (Fuller), "A Response to Gregory L. Jackson, Ph.D.," Christian News, 3‑28‑94, p. 23. Titus 2:9‑10
"To believe, teach, and confess that truth is not inconsistent with being able to recognize that one approach to ministry may be more effective than another. It is more effective to hold worship services at 10:30 am on Sunday than at midnight on Tuesday; this is true, even though it is the same Gospel that is preached at either time." [another example, preaching in German to an American audience]
Prof. Lawrence O. Olson, D. Min. (Fuller), "A Response to Gregory L. Jackson, Ph.D.," Christian News, 3‑28‑94, p. 23.
"Faithfulness is the standard by which God judges those he calls into the public ministry. That faithfulness may or may not be 'effective' in terms of visible results; results are up to God, not us. But part of faithfulness ought to include striving to be as 'effective' as we can be in the methods that we use to take the Means of Grace to people."
Prof. Lawrence O. Olson, D. Min. (Fuller), "A Response to Gregory L. Jackson, Ph.D.," Christian News, 3‑28‑94, p. 23.
"They [the Zwinglians] divorced the Word and the Spirit, separated the person who preaches and teaches the Word from God, who works through the Word, and separated the servant who baptizes from God, who has commanded the Sacrament. They fancied that the Holy Spirit is given and works without the Word, that the Word merely gives assent to the Spirit, whom it already finds in the heart. If, then, this Word does not find the Spirit but a godless person, then it is not the Word of God. In this way they falsely judge and define the Word, not according to God, who speaks it, but according to the man who receives it. They want only that to be the Word of God which is fruitful and brings peace and life..."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 664f.
"Zwingli is a good example of those who separate grace from the means of grace. His assertion that the Holy Ghost needs no vehicle (vehiculum) is well known. And this rule he applies not only to the Sacraments but to the Word of the Gospel as well."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1950, III, p. 127. Fidei Ratio, ed. Niemeyer, p. 24;
"Zwingli said, 'I believe, yea I know, that all the Sacraments are so far from conferring grace that they do not even convey or distribute it. In this, most powerful Emperor, I may perhaps appear too bold to thee. But I am firmly convinced that I am right. For as grace is produced or given by the divine Spirit (I am using the term 'grace' in its Latin meaning of pardon, indulgence, gracious favor), so this gift reaches only the spirit. The Spirit, however, needs no guide or vehicle, for He Himself is the Power and Energy by which all things are borne and has no need of being borne. Nor have we ever read in the Holy Scriptures that perceptible things like the Sacraments certainly bring with them the Spirit.' (Fidei Ratio, ed. Niemeyer p. 24; Jacobs, Book of Concord, II, 68)"
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 132f.
"I believe, yea, I know, that all the Sacraments are so far from conferring grace that they do not even convey or distribute it. In this, most powerful Emperor, I may perhaps appear too bold to thee. But I am firmly convinced that I am right."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1950, III, p. 132f. Fidei Ratio, ed. Niemeyer, p. 24;
"In fact, there is no basis for a real disagreement between Zwingli and Calvin. The situation here is analogous to the one that obtains in the doctrine of Christ's Person and Word and the doctrine of the Lord's Supper. In these doctrines Zwingli and Calvin and all Reformed will agree as long as they all teach that Christ's body can possess only a local and visible mode of subsistence or presence. Similarly, Zwingli and Calvin cannot differ materially in their teaching on the means of grace because they agree, first, that Christ's merit and saving grace do not apply to all who use the means of grace; secondly, that saving grace is not bound to the means of grace."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1950, III, p. 163.
