Tuesday, January 3, 2023

Some Doctrinal Qutations on the Efficacy of God's Word

 



The Link to the Entire Efficacy List Is Here

"...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.