F.W. Krummacher, Fruit in its Season

"Every fruit in its season"; this is the rule here, according to which you must search.

For example, when you stumble, then is the season for the fruit of repentance; see, then, whether it hangs on the tree. When the conscience rages, then is the season when the fruit of longing after the blood of the Sacrifice must show itself; observe whether it appears. When a child of God suffers need, then must the sweet grapes of love redden to ripeness. When you are cast among the children of this world, then a certain sense of discomfort, a not-at-home feeling, a certain homesickness, is the fruit which ought to be found; according to the saying: "In the world ye shall have tribulation," etc.

He, then, who observes that the tree of his inner man sends forth such heavenly fruits, each in its season, let him not be uneasy that they are not all at all times there; but rejoice, and say, to the honor of Christ: "Christ is here." It is true that Christ may often retire so far into the depths of the soul, that scarcely a trace of His existence there can be perceived; but if He is there once, He is there forever. If a regenerate person should again become a natural man, another regeneration by God's Almighty power would be necessary; but to think such a thing possible would be nonsense. But no Christian has ever so fallen away as that a time never comes, when the leafless tree again puts forth its fruit, and when one could say: "Christ is here." A storm often restores an apparently dead tree to all the lovely bloom of spring. And even should it last until death in this state of decay and saplessness, when this general alarm is sounded, the old soldiers will certainly place themselves in rank and order; and, like young heroes, march joyfully to Jerusalem under the good old banner of the Lamb.
F.W. Krummacher
A Glimpse of the Kingdom of Grace

F.W. Krummacher - The State of Grace

And consider what unheard-of things are here promised to the congregation of God. Not only that they shall abide in the hour of temptation, and be preserved from despondency and backsliding; but they shall even be glad with their streams, and bloom yet more fair than in times of peace. There are but few rejoicing Christians, yet we learn that it is no sin to be joyful in God. He who has no occasion to mourn, may lift up his head, and need not bow it down like a bulrush. We have cause and reason enough to be glad in the Lord, and to pass through life with a joyful spirit. For what do we yet want [lack], we who are in Christ; and in Him have all that the heart can desire; we who go clothed in the purple of our King, and in His robe are glorious before the eyes of God; we who know that our names are written in the Book of Life, and that our souls are in hands from which nothing and nobody can pluck them away; we who have the assurance that He has always loved us, and that He will keep that which we have committed to Him against that day; we who are certain that all our enemies already lie vanquished under our feet, and that one day, adorned with the victor-crowns of our Surety, we shall cast anchor on the golden coast of the promised land? Nay, if we could, we might sit from morning till evening at the harp, and none could justly reproach us for being so glad. If we could, our whole life might be a dance, like that of David before the Ark of the Covenant, and we might be drunk with the wine of the house of God, and, as Zechariah says, "Make a noise as through wine, and be filled like bowls, and as the corners of the altar." God would have nothing against it; He would have pleasure in it. But the eye of our faith is so dim, and the hand of our confidence takes such loose hold; we look more to ourselves than to Christ, and will not seek in Him alone, but would also find something in ourselves; and hence it comes, that with all our riches, we are so poor in joy; and that our treasure which we have through grace, is like a talent buried in the earth, from which we do not even get the interest; and our life is miserable, like that of a poor beggar, and yet we are told, "All is yours."
F.W. Krummacher
A Glimpse of the Kingdom of Grace

Martin Luther on Christ is the Way and the Truth

Therefore the real art consists in this: that we travel this road only and do not follow the deceiver and the spirit of lies, who tries constantly to lead us from this way onto his devious paths. He attempts to tear these thoughts of faith from our hearts and to remove this Christ from our sight as the only Way and Means, so that we no longer have Christ in mind, especially in the hour when this is necessary. He conjures up other thoughts, such as St. Thomas also entertained, as though Christ were far removed from us, high up in heaven, and of no further use to us. Then he prompts us to seek other ways and paths, and we exclaim: "Oh, if only I had lived differently! If only I had done this or that! Oh, that God would reprieve me! Then I would become pious and lead an austere life!" When you say this, you have already missed the way of the Lord Christ most woefully and are completely on the wrong track and have strayed into devious paths that lead into the pit of hell. For you will never succeed in giving this text the lie: "I am the Way, and no one else." No matter what all the Carthusians, monks, and saints contemplate and do, here you hear Christ Himself declare: "Why are you searching for other ways and paths? I have no other way to show you than Myself. If you know Me, you know the way; for I and the way are identical. If you miss Me, you will never find the way, even if you were to walk yourself to death in your search."

Therefore, even though we adduce these and similar verses, and persuade people to concede that these statements are true, Mr. Smart Aleck comes along; indeed, the devil himself meddles in with his clever reasoning. His purpose is to keep them on the wrong road and to invalidate these beautiful sayings. He suggests this interpretation: Christ taught and commanded us well how to live and conduct ourselves; He gave us good examples to follow. If we observe and do this, we find the way to heaven. Thus Christ is transformed into nothing but a Moses, who confines himself to our works and conduct, thereby directing our attention to ourselves. This is missing the right knowledge completely; this is shamefully obscuring, yes, perverting this salutary verse.

Behold, thus we must  learn to regard and to know our Lord Christ: not as One who helps us only with His teaching and example, and has now departed from us like other saints, but as the One who is and remains constantly at our side and within us, particularly in the hour when this life comes to an end, and who is so close that He alone is in our hearts. This happens when I believe staunchly in Him as the Savior who has passed through death unto the Father for me, in order to take me there too. Then I am on the right Way, the Way we must take and travel from this to the life beyond. This journey begins in Baptism. And as long as there is faith, man continues on this course until he completes it through death. For faith does not err and stray; but wherever the Christ is to whom it adheres, there it also must be and remain. And the stronger the faith is, the more surely this Way is traveled. For this walking is nothing but a constant growth in faith and in an ever-stronger assurance of eternal life in Christ. If I persist in this faith and death attacks me and throws me down, if it chokes me in my prime, or takes me by sword or fire and takes away all my five senses, then the journey is over, and I am already at my destination as I leap into yonder life.
Martin Luther
Sermon on John 14:5-6
1537

Carl Kulla, Baptism Sermon

And I have sometimes tried in these times when baptism has been discussed, to carefully remind my own heart and the hearts of those who may have an understanding of baptism, that the one thing we do not want to do is despise Holy Baptism. If we despise Holy Baptism then surely we are transgressing against God's word because baptism has been given by Christ Himself, and He has made known that he that believeth and is baptised shall be saved. And when it is such that we do not despise baptism and we bring our children to be baptized according to the command of Christ, the work that baptism does, it does not depend upon your and my understandings, but baptism does the work which God has sent it to do. And if we, beloved, in childlikeness, will bring our children to Holy Baptism, the promise that God makes, and that which He has sent baptism to do, it will do that which He has appointed it to do, and it never depends upon what we understand or how we understand baptism. But as soon as we begin to despise baptism, and we begin to say that, well, it is not needful and it is not necessary, that we do not have to have baptism, then I feel we stand at a dangerous place in our journey.

And when I say this I know then tonight there are going to be hearts who will say that, well, what does brother Carl understand of baptism? Oh, beloved, at this place again, I have a tongue of clay. I cannot speak of baptism as I feel it in my heart. I cannot speak of it as I understand, as little as I understand of it. But I do know this much, that God has given it, His beloved Son has commanded us to partake of it, and with a heart of joy I bring my own children unto Holy Baptism, and with a heart of joy I have baptized countless little children in our own congregation, a large congregation where there are many young families, many young mothers and fathers. And I have seen those moments when at Holy Baptism the very baptism itself has been so precious that hearts have been moved to tears and thanksgiving unto God when the children of God have even come to that place where their hearts have been melted in under the knowledge of the precious and eternal gift which God gives us in His beloved Son.

The word of God is sure and steadfast, and the word of God is unchangeable. But man, he understands that word in many ways. And we diligently ask God tonight even as Paul writes in this same chapter from which we have read: Let us therefore, as many as be perfect, be thus minded; and if in anything ye be otherwise minded, God shall reveal even this unto you. And do we not diligently need, in our journey, to ask God that if there are sometimes different understandings and different minds, that God would reveal this unto the heart that does not understand aright. And how many times we ourselves have to stand at that small place in our journey. And I have to stand with you beloved, where I have to ask God that, oh God, if there is that which I do not understand rightly, then reveal it unto my heart and make it known unto me so I will not be lost and I will not stray on the way of life but that I can be a partaker of the grace of God and of that redemption that God has provided in His beloved Son.

Then of baptism I do want to say tonight that I, with all my heart, I acknowledge the understanding of baptism that has been in this visitation of grace. I acknowledge it with all my heart. And I diligently urge you children of God to read of baptism as it has been made known by those travelers who have gone before us. John Raatama has written preciously of baptism and it is not a long article, it is just a short one. And oh may God grant that we, who are the children of God in these last moments of grace, that we are journeying with those who have gone before us, that we are walking in the footprints of the saints who have journeyed and have already reached the eternal home in heaven above.
Carl Kulla, sermon, NH, 9-24-1973

Carl Kulla on Means of Grace

March 13, 2008
We certainly need the instruction of Jude: "It was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith [which was] once delivered unto the saints." There are so many winds of doctrine blowing people off course from the plain and simple teachings of God's word. Today because knowledge has increased many have become puffed up, "We know that we all have knowledge, knowledge puffeth up, but charity edifieth. And if any man think that he knoweth anything, he knoweth nothing yet as he ought to know, but if any man love God, the same is known of Him." This danger to be puffed up faces all of us, and that includes myself. May God keep us: "But to this man will I look, even to him that is poor and of a contrite heart, and trembleth at my word."

I do not know if you have ever seen the book "Christian Truth and Religious Delusions" by Casper Nervig. He compares different churches by how they use God's word. They all feel that we must believe and follow the word of God. But some believe that God's word must be reasonable. Whereas, Luther felt that reason was a beast whose neck must be broken and eyes plucked out, because reason is an enemy of the word of God. Thus with baptism and the Lord's Supper they feel that how can they do anything being only outward material. Luther understood that what the word says that is what it means.

Because of the fall of man original sin prevents man from seeking God. The will of man is bound and unable to go to God. Therefore, God has to seek man. No man can make a decision to accept Christ or give Himself to Him. God seeks man through Means of Grace, which are the Word of God, baptism, and the Lord's Supper. Not even prayer is a means of grace. Man does not storm the gates of Heaven until God accepts him. The relationship between man and God is God's work from the beginning to the end. "For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, who shall go up for us to heaven, and bring it unto us; that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in they heart, that thou mayest do it."

Luther writes of the Means of Grace: "So today the Word itself, baptism, and the Lord's Supper are our morning stars to which we turn our eyes as certain indications of the Sun of grace. For we can definitely assert that where the Lord's Supper, baptism and the Word are found, Christ and the remission of sins, and eternal life 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" (W 42, 185). Or again, The Means of Grace are like Conduits: "We must hear the Word that comes to us from without and not despise it, as some think. For God will not come to you in your own private room and talk with you. It is decreed that the external Word must be preached and come first. Thereupon, after one has heard the Word and taken it to heart, the Holy Spirit comes, the proper schoolmaster, and gives power to the Word, so it strikes root...Therefore we must grant the Gospel this honor and concede to it this glory that it is a means and a way and, as it were, a pipe, through which the Holy Spirit flows and comes into our hearts. This is why Paul tells the Galatians that they have received the Holy Spirit not through the works of the law but through the preaching of faith. And writing to Romans, he draws the conclusion; 'Faith comes by hearing, and hearing by the word of God'" (W 17, II, 460). Luther continues: "Without these means, word and sacraments, we obtain none of these things, for since the beginning of the world God has dealt with all saints through His word and, in addition, has given them external signs of grace" (W 51, 287). "When Christ came in the flesh he set this work going, and it continues in Christiandom day for day till the world's end. For this task Christ left us designated instruments, holy Baptism, the blessed sacrament, the Word and absolution, and whatever belongs to the ministry of preaching." Luther's House Postil, vol I, p 330 (Three volume by Baker).

Laestadius upheld Luther's understanding especially in the book "Hulluin-Hounelainen" which is not yet translated into English. He had only one criticism of Luther: "When he came to justifying faith, he too soon forgot the travail that gave him birth."

The Word and Sacraments are not something that we bring to God, but that which God give to us. It is not our faith or any other substance that man possesses which makes a sacrament effectual. But the sacraments are a gift of God to fallen man.

Next, let us look at baptism as given to us in the scriptures. Christ Himself gave the command to baptize, and what baptism performs is given of God Himself as a gift. On the day of Pentecost Peter said: "Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost, for the promise is to you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." There is the gift of the remission of sins and Holy Spirit given in Baptism. And this gift is to us and our children. Paul writes in Galatians: "For as many of you as have been baptized into Christ have put on Christ" (Gal. 3:27).

Luther's understanding of the Lord's Supper is also verified by Scripture. Christ took "bread and blessed it, and brake it, and gave to his disciples, and said, take eat, this is my body." "And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins" (Matt. 26:26-28). "And he took bread, and gave thanks, and brake it, and gave unto them, saying: this is my body which is given for you, this do in remembrance of me. Likewise also the cup after supper, saying: this cup is the new testament in my blood which is shed for you" (Luke 22:19-20). "The cup which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" (I Cor. 10:16). The blood and body of Christ are shared in the cup and the bread; and the blood and body are shared with us when we partake of communion. "Take, eat this is my body, which is broken for you: this do in remembrance of me. And after the same manner also he took the cup, when he had supped, saying, this cup is the new testament in my blood, this do ye, as oft as ye drink it, in remembrance of me" (I Cor. 11:24-25).

The confusion in regard to the law is the result of commingling of the covenant of the law and the Ten Commandments. The Ten Commandments are certainly found in the Covenant of the law, but they are the moral law of God which was written with His own finger not only on tables of stone, but in the fleshly tables of the heart of man. Jeremiah 31: 31-33 tells us that the old covenant will be taken away and a new covenant will be given. In both covenants the Ten Commandments will be found. In the covenant of the Law was the curse, but not in the Ten Commandmants: "Cursed be he that confirmeth not all the words of this law to do them" (Deut. 27:26). In the Covenant of the law the transgressor was stoned to death without mercy. There was no forgiveness. In the New Covenant (the covenant of grace) there is forgiveness to the broken and repentant heart. See Hebrews 8:8-13 and Hebrews 10:16-18. Herein the prophesy of Jeremiah 31 is fulfilled. "I will put my laws in their mind, and write them in their hearts," and "I will put my laws into their hearts and in their minds will I write them." In the new Covenant (the covenant of grace) the law is written in our hearts and minds, how then can it be that the law does not belong to the redeemed children of God? No longer is it written only on tables of stone, but now in the innermost heart of man.

I leave you and yours to the care of the Good Shepherd of our souls. Sigh for us as we press onward for Home. God's Peace!
Carl [Kulla]

Comment on Bonar, Truth and Error

The following is a response to a question of whether Bonar wrote like a five point Calvinist in his book: Truth and Error.

Bonar does not talk like a five pointer when he writes in chapter 4: 

"I believe most firmly that  'God has no pleasure in the death of the wicked.' I believe that 'God so loved the WORLD, that He gave His only begotten Son.' I believe that God is in earnestness and honesty making proposals of friendship to sinners, and beseeching all to be reconciled to Him. I believe that the invitations of the Gospel are to ALL without exception. Yet, while I believe all  this, I believe in election too. 'Many are called, but few are chosen'" (p 49) (All capital letters original text) Sounds rather Lutheran. 

And in Chapter 6 he writes:

"3. I also admit that there are passages in which there can be no doubt as the the universality of the terms. 'Such passages,' says Dr. Candlish, 'refer to the discovery which the work of Christ is fitted to make of the Divine character, especially of the Divine compassion and benevolence, and are to be regarded as giving intimation of the widest possible universality. This is particularly the case in that most blessed statement, 'God so loved the world,' etc.; for we would be little disposed to qualify or explain away the term 'world,' as here employed. We would rather rejoice in this text, as asserting that the gospel has a most gracious aspect to the world, or to mankind as such'" (pp 75, 76).

Such speech is blatantly rejected by the five point Calvinists of today who will allow God to love no one but the elect and earnestly proffer the gospel to no one but the elect.

Concerning Chapter 6, the work of Christ, all Bonar writes there is, by his own words, in refutation to the idea that the death and resurrection of Christ accomplish nothing unless and until it is united with man's will and choosing to receive Him. Who can find fault with this? This speech concerning the work of Christ does enter into the deep things of God who certainly, as He says, knows all of His works from the foundation of the world (Acts 15:18), and indeed they were finished from the foundation of the world (Heb. 4:3). How does the finite measure the Infinite? Yet we must draw from Scripture that God's will in Christ is eternal, defined and established by God, it is certain and cannot be hindered, and in His eyes it is, as Christ said from the Cross, "Finished." There is now no other will or work to be considered in who shall be built up in Him a living temple. But we do see in time the will of God in Christ accomplished through the word and Spirit as sinners are called to repentance and faith.

I note Bonar writes that the "definiteness of the work of Christ" is "an essential element." He does not say it is the only element.  Bonar writes that Christ has a peculiar relationship to His church. This is true and is clearly evident in Scripture, and therefore it is most proper and necessary to consider the work of Christ in light of His bride, His sheep, His church. It is of this element Bonar writes. God certainly has from eternity had in view the Church, the bride of Christ, and has moved to redeem and save her eternally. This reveals itself in many passages of Scripture. Notice how the foreordination of God carries with it His eternal purpose which is most certainly fully and eternally accomplished in Christ.

John 10:14
I am the good shepherd, and know my sheep, and am known of mine.
Ezekiel 34:12 
As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep,and will deliver them out of all places where they have been scattered in the cloudy and dark day.
Ephesians 1:4 
According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
Matthew 25:34
Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
Revelation 13:8 
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
Revelation 17:8
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.
Hebrews 4:3 
For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.
John 17:24
Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
Romans 8:29
For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
1 Peter 1:2
Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.
Ephesians 1:5
Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
Ephesians 1:10, 11
That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him; 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 5: 25, 26
Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word,

The bride of Christ is not an uncertain ebbing and flowing gaggle of mankind moved this way and that by their own wills, neither are the lively stones comprising the spiritual Temple of God of uncertain number. God knows eternally with infinite fullness and certainty each and every elect soul built into the Temple, which is the Bride of Christ, and the will of God in Christ is irrevocably accomplished for Her from the foundation of the world.

Scripture demands that we consider the matter in this light, yet it does not take away from the universality of the love of God and the earnest preaching of the gospel of reconciliation to all mankind. It is true that many reject the love of God and despise the gospel, and they must perish justly for their own unbelief. Yet we know some will hear and be saved. Therefore we preach unvarnished truth and endure all things for the elect's sakes (2 Tim. 2:10).

In Christian love,
Steve

The Keys

The following is from Luther's dissertation on the Keys. It is common, and an error, to preach the gospel in such a way that it does not freely reach the ungodly, sinning sinner, but places conditions on it, such as a proper repentance or reformation of life. The awakened see nothing in themselves by which God should show favor, but see only sin and God's judgment because of their very real sin. Therefore we must preach the gospel in such a way that even ungodly thieves and harlots can enter in.

[Pope] "What should we give you?"
[Luther] "Absolution."
[Pope] "But is absolution really certain? In case you repent and if our absolution is valid in heaven, then you are absolved; if not, you are not absolved. For the key can miss."
[Luther] "Here I am again told that the key depends upon my repentance and worthiness before God. And I can become such a skilful locksmith with my repentance that I can manufacture for my Lord God from his (selection of) keys both right and wrong keys. If I repent I make his key the right one; if I do not repent I make of it the wrong one. That is to say, if I repent then God is truthful, if I do not he lies. Things are going along real well! But how do I know whether my repentance and worthiness before God are sufficient? Shall I stand there, open-mouthed, gaping toward heaven and wait until I learn and become convinced that my repentance is sufficient? When will I really get to know?"
[Pope] "You have to worry about that."
Martin Luther
LW AE vol 40 pp 339, 340
The Keys

The third result of such teaching is the establishment of human endeavor and self-righteousness in opposition to the righteousness of Christ, given to us by grace through faith. In this matter one can forcefully convict them because of their abomination. For with their spurious keys they not only destroy God's Word, but also distract people from God's Word, referring them to their own works and merits, saying, if you are repentant and pious and upright the keys will benefit you, otherwise not. Is not this to say, you must earn grace and become worthy of the same through you own works before God, and then the keys also will benefit you? Tell me how could one more thoroughly leave  a Christian to his own works and entice him to a reliance upon his own merits, thus driving him farther away from God's mercy and Christ's blood, than with such a teaching? Further, they teach us how to turn God into a false judge who is a respecter of persons and is bound to look upon our own works favorably, thereby selling his grace instead of giving it freely through his mercy. If I am first to earn grace before God with my own endeavors, of what use, in the devil's name, are the keys to me, since they cannot give me grace unless I have earned it first before God? But if I forst obtain grace I need heed neither keys nor pope. For, "If God is for us, who is against us?" [Rom 8:31].
Martin Luther
LW AE vol 40 p 349
The Keys

Born of Water and Spirit

Listen, even though you do not understand this. The sound of the wind is also heard in this Word of God: "I baptize you in the name of the Father and of the Son and of the Holy Spirit." Furthermore, you also have the wind in the baptismal water; the Holy Spirit is blowing there. You cannot understand how a man can be renewed by water and the Holy Spirit, nor how one who has died can live anew. But believe it, accept it, and content yourself with hearing the sound of the water and  with feeling the water and the the sound of the Holy Spirit. It matters not that you cannot understand how you are renewed. Just say: "I will believe it. I do not know either whence the wind comes; and still I know that it exists, for I can hear and feel it. Thus I will also believe God when He says that Baptism initiates a new birth, even though I cannot understand how it can renew me, keep and preserve me for eternal life. I will simply hear the Word, accept the water of Baptism, and believe. After all, I have to accept far lesser things without understanding them. The fact that I was born anew this way is just as true as the fact that I hear the word. Just as I know that I hear and feel the wind but do not know whence it comes, so I shall also believe that I am born anew by water and the Holy Spirit and that the old man in me must die if I wish to enter eternal life."
Martin Luther
LW AE vol 22 p 295
Sermons on St. John, 1539

Free Will - BOC

Affirmative Theses.
The Pure Doctrine concerning This Article, according to God's Word.

2] 1. Concerning this subject, our doctrine, faith, and confession is, that in spiritual things the understanding and reason of man are [altogether] blind, and by their own powers understand nothing, as it is written 1 Cor. 2:14: The natural man receiveth not the things of the Spirit of God, for they are foolishness to him; neither can he know them when he is examined concerning spiritual things.

3] 2. Likewise we believe, teach, and confess that the unregenerate will of man is not only turned away from God, but also has become an enemy of God, so that it only has an inclination and desire for that which is evil and contrary to God, as it is written Gen. 8:21: The imagination of man's heart is evil from his youth. Also Rom. 8:7: The carnal mind is enmity against God; for it is not subject to the Law of God, neither, indeed, can be. Yea, as little as a dead body can quicken itself to bodily, earthly life, so little can man, who by sin is spiritually dead, raise himself to spiritual life, as it is written Eph. 2:5: Even when we were dead in sins, He hath quickened us together with Christ; 2 Cor. 3:5: Not that we are sufficient of ourselves to think anything good as of ourselves, but that we are sufficient is of God.

4] 3. God the Holy Ghost, however, does not effect conversion without means, but uses for this purpose the preaching and hearing of God's Word, as it is written Rom. 1:16: The Gospel is the power of God 5] unto salvation to every one that believeth. Also Rom. 10:17: Faith cometh by hearing of the Word of God. And it is God's will that His Word should be heard, and that man's ears should not be closed. Ps. 95:8. With this Word 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 alone through the grace and power of the Holy Ghost, whose 6] work alone the conversion of man is. For without His grace, and if He do not grant the increase, our willing and running, our planting, sowing, and watering, all are nothing, as Christ says John 15:5: Without Me ye can do nothing. With these brief words He denies to the free will its powers, and ascribes everything to God's grace, in order that no one may boast before God. 1 Cor. 1:29; 2 Cor. 12:5; Jer. 9:23.

Formula of Concord

Epitome

The Means of Grace

Christ has two functions: mediation, or redemption, and a testimony about the forgiveness of sins and mediation.This, too, our Enthusiasts do not understand. The one is an act; the other, the use of the act. I have written against the Enthusiast Carlstadt in a book to answer his charge: "You new papists, you make new mistakes. You teach that there is remission of sins in Baptism, in  the Gospel. But Scripture says something else. The only thing we know about the forgiveness of sins is that it occurs on the cross, not in Baptism." That is where he misleads the naive. Note well this passage and others like it. They distinguish between redemption as an actual act and redemption as it is preached. Had Christ been crucified a hundred thousand times and had nothing been said about it, what profit would the act of His being brought to the cross have brought?

There is a testimony in Baptism. We are baptized into Christ. His Word is present. I am baptized into Christ the Crucified. In Baptism, therefore, there is a use of redemption - an application of its use. In this way the Gospel is the spoken Word, but it gives and brings this that Christ is, etc. Thus the Word of God brings out the remission of sins. Therefore there is remission of sins in the Gospel. This one fact - that Christ once, etc. - is divulged and spread in the Word. Thus there is remission of sin in the Sacrament. No one says that Christ is crucified in the Supper and in Baptism, but we say that in the Eucharist His body crucified for is is given to us, as the words say: And He said: "Take this.'" This word "Take" - this word offers me Christ crucified.

Therefore, Christ redeemed us once with a single work, but He did not pass out redemption with a single means. He gave it out through the medium of washing in Baptism, through the medium of eating in the Sacrament of the Altar, through the media of comforting the brethren, of reading in the Book, that the fruit of His passion might be spread everywhere.
Martin Luther
Commentary on 1 Timothy
LW AE Vol 28 pp 268, 269
1527

The Faith of God's Elect

["]So the Gospel suffers slander, and from our school there arises heretics. Nevertheless, I do not for the sake of all this stop preaching the Gospel, even though Jews blaspheme, heathen persecute, and heretics arise. Nevertheless, I shall go on teaching because I know that the elect will accept it." With this word he looks into the tragedy which the Word of God suffers. They will fall by the wayside. "I am doing everything for the sake of the elect." We ought to be acting the same way. The papists slander us. They are stubborn and attack the manifest truth, and still they slander us. Moreover, those who have worked with us and planted with us are stirring up sects. The Anabaptists, the Sacramentarians, original sin (presumably Luther is referring to those who denied original sin, viz., certain of the Anabaptists who opposed infant Baptism on the ground that it was not necessary),  and many such fanatics have come. Thank God that He did not disclose to me that such heresies were to follow, for I would never have begun. We have this comfort: "We did not begin this for the sake of you who are stubborn nor for the sake of the Sacramentarians, and we shall not quit for your sakes. We began for the sake of those who are yet to come." Thus the Word of Christ is full of sects and stumbling blocks; that is, it stands in the midst of these things, and sects arise; but it prevails. The enemies of the Gospel throw up this objection to me: "What good is arising from your gospel? The people are degenerating into beasts. It is accomplishing nothing that is good. Wars and all sorts of evil are being provoked. Heresies and discord arise." Let it happen as it is happening. I preach the faith to the elect. Therefore let no one be offended if he sees that persecution follows the Word or that sects arise. "Not all have faith" (2 Thess. 3:2) is our consolation, as Paul certainly consoled himself with this word. If the others do not accept this faith, it is still present among the elect of God. He has said a great deal in a few words. Faith prevails against all works, efforts, the stumblings of the elect, persecutions, the cross, etc.
Martin Luther
Lectures on Titus

The Altered Altar Book

1 Timothy 4:16
Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.

People change things for a reason. Something strikes them that they don’t like or don’t agree with. And whatever it is must have significance, or why bother to change it? We can detect the purpose when we consider the direction of the change.  “There are, it may be, so many kinds of voices in the world, and none of them is without signification” (1 Cor. 14:10). To the present point, what is wrong with the doctrines of our elders? What is so strikingly erroneous that it must be changed? It is an extremely significant and important matter to change the teachings and codified doctrine of a church, for it is in reality to alter the church itself into something it was not. Christ is presented in word and doctrine, and if the doctrine is wrong, a false Christ is being taught.
There have been some subtle yet significant changes made to the Apostolic Lutheran Church of America Altar Book concerning the sacraments of the Lord’s Supper and Holy Baptism in the last printing of 1998. These changes in wording constitute a reversal of what our church fathers believed and contended for. The historical record is plain and available for all to read. It is my hope and prayer to here illuminate some of these changes so that we may seriously consider what is happening.
It was the removal of Romans 6:3, 4 from the section on Baptism which first drew my attention. The 1938 and 1969 editions of the Altar Book state: “Let us now hear Apostle Paul’s warning to us who have received the grace of baptism: ‘Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.‘” To what purpose is this Scripture removed? The end it serves is to deny the Apostolic doctrine that we are united with Christ in Holy Baptism.
I noticed another change also.  This is in the prayer following the baptism, which in the older editions state: “O, innocent Lamb of God, Jesus Christ! Thou, Who loveth children and therefore bade them come unto Thee; Thou, Who placed Thy hand upon them and blessed them, saying: Theirs is the kingdom of God: We pray Thee, look graciously upon this child, who also needs Thy holy blessing, that, as it has been baptized in Thy holy name, with water and the Holy Ghost, it also, by the same Spirit, may prosper and grow, and be filled with all good gifts to Thy honor and glory: Thou, Who reigneth with God the Father, and the Holy Ghost, world without end. Amen.” (bold print mine).
The latest edition, 1998, states:
“O, innocent Lamb of God, Jesus Christ! Thou, Who lovest children and therefore bade them come unto Thee: Thou Who placed Thy hand upon them and blessed them, saying: Theirs is the kingdom of God: We pray Thee, look graciously upon this child, who also needs Thy holy blessing, that, as (he) (she) has been baptized in Thy holy name with water, and that (he) (she) also, by the power of the Holy Spirit, may prosper and grow, and be filled with all good gifts to Thy honor and glory: Thou, Who reignest with God the Father, and the Holy  Ghost, world without end. Amen.” (bold print mine).
Is it right and necessary to remove the operation of the Holy Ghost from baptism? Why have some found it important to do so?  Is baptism only the application of water, as the latest edition teaches? These changes have made Holy Baptism to be only a sign or symbol. This is a complete departure from Scripture, our elders, and the Lutheran Confessions, into Anabaptist theology, where the water of baptism is beheld and considered as nothing more than that which the cow drinks.  We learn in the Catechism, however, that “Baptism works forgiveness of sins, etc.,“ and by virtue of the word and promise of God the water of baptism is “a gracious water of life and a washing of regeneration in the Holy Spirit (Titus 3:5).” This is the ancient doctrine of the Christian Church defended in the face of Anabaptist assault, which doctrine is truly troubling the ALCA, and for a clear reason. Many are being re-baptized, and many are refusing to baptize their children, even some who attend ALCA churches. And why should we be surprised if baptism is only an empty sign, an act of obedience, or a work man does toward God? I believe these changes have heavy consequences.
The Sacrament of the Altar has also been changed, apparently making the bread and wine to be but symbols. We read in Scripture concerning the administration of the bread and wine, that it says, “This is,” to show the Real Presence of the body and blood of Christ in and under the bread and wine (1 Cor. 11:24, Matt. 26:26-28). It says, in fact, in Matthew, when Jesus gave the bread, He said, “This is my body,” and when giving the cup, “This is my blood of the New Testament.” This is a crucial doctrine for which our church fathers have strenuously contended, and Luther said of those who denied the Real Presence that they are of a different spirit. These are not inconsequential matters, for in Holy Communion the believing sinner receives full and complete forgiveness of all sins by partaking of the blood of Christ, and receives eternal life by partaking of the body of Christ, and we are called to believe this wholeheartedly as though it were preached by the mouth of Christ Himself, which in truth it is.
It is written in the 1938 and 1969 Altar Books:
“My this, the true Body of Christ, which was delivered unto death for thee and for all they sins, strengthen and preserve thee in true faith unto everlasting life. Amen.”
“May this, the true Blood of Christ, which was shed for the remission of they sins, strengthen and preserve thee in true faith unto everlasting life. Amen.”
The above sentences are not found in the 1998 edition. The word “true” is not found, and nowhere in that edition does it even say concerning the bread and wine, “is” or “this is.” The result of this change indicates, if not a purpose, at least an end and that is to make the bread and wine but empty symbols, removing union with the Sacrifice and the working power of God from the Sacrament of the Altar. The changes have served to remove the “this is” assurance of the True body and blood of Christ. Why?
All people are born in sin and need a washing from the inherited guilt of Original Sin. We furthermore need forgiveness daily in this life, and it has pleased God to deal with sinful mankind by means of the Word and Sacraments. The old teachings show that God comes to the helpless sinner by means of the Word and Sacraments, which are the Means of Grace, to receive, forgive, wash, renew, and grant and sustain faith. Man does not ascend up to God with his faith apart from the Means of Grace to receive blessing, but God comes to us to grant and strengthen faith. God has given Christ to us in both His word and the sacraments as the object of our faith and foundation of our hope. The gospel cannot fail, neither can the promises of God in the sacraments.
The Sacrament of Holy Baptism is, according to Scripture and God‘s ordination, a saving “washing of regeneration and renewing of the Holy Ghost (Titus 3:5, 1 Pet. 3:21) which is the New Birth.“ It is also a washing of forgiveness from sin (Acts 22:16, Acts 2:38). This is the plain Word of God to be received by faith.
The bread and wine in the Supper are indeed, according to Scripture and the ordination  of God, the true body and blood of Christ which is a living matter, and which have power to forgive sin and grant eternal life. “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” (1 Cor.10:16). To these promises we can cling, for they are sure.
As the sacraments have been diminished as a means by which God comes to the sinner to forgive sin, much emphasis is placed upon a person making confession as the means by which the sinner “puts away” his sin. This is against Scripture, which teaches that Christ has put away our sin (2 Sam. 12:13, Heb. 9:26), and this blessing comes to us by means of the word and sacraments, and not according to our auricular confession of sins.  Our forgiveness is not based upon our doing, but upon God’s doing. Let us again consider the God-ordained means by which He Himself deals with our sin. We do not want to begin to contend with Christ as to who puts away sin. To say that man can put away his sin is to usurp the chief office of Christ.


Steven E. Anderson

Water is Water

John 13:10
Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.

It is interesting to note that Jesus here used actual water in this washing. How could this washing of the feet make one completely and totally clean? This is a word against those who deny the working power of the Sacrament of Holy Baptism and spiritualize everything. Except one be born of water and the Spirit, he cannot enter into the kingdom of God (John 3:5). This is the actual water of the Sacrament of Holy Baptism.

Faith in the Midst of Trials

What shall we do then [when Satan accuses]? Shall we howl and complain, shall we become disheartened and die of sorrows? Not in the least. For in this way we gain nothing. Let us rather “raise our heads,” as Christ commands when He prophesies concerning His coming (Luke 21:28). And let us laugh at raging Satan and the world (yes, even at sin and our conscience in us).
Let us, therefore, learn to be brave in all perils, especially, however, against ourselves and our heart. For there Satan has a most firm seat and is supported especially by the past. For he knows that we are sinners, therefore he holds the succession of our sins and the sad “bond” (Col. 2:14) before our eyes and oppresses us. Yea, he seizes also upon present things and opposes us with them, for example, that we do not yet believe as firmly as we ought, do not yet love so warmly, and are also tempted with impatience. When he magnifies these things - for he is a cunning and vehement speaker - the heart is broken and terrified not only by that tumult of princes and kings, but even by  the rustle of a falling leaf.
We should, therefore, fortify our hearts and look toward the invisible things and into the depths of the Word. We should not fear and quake at what we feel within or outside of us that is sensible and visible and is perceived by the flesh. We should lay aside our senses and go where the present verse leads us, to things invisible. And when Satan reproaches you: “Behold, you are a sinner, you do not believe, you do not love as the Word requires”; you say against this: “Why do you plague me with these visible things? I perceive these things well. Nor is it necessary for you to teach me. This is necessary, that I follow the Word and direct myself to invisible things, that is, to Him who dwells in the heavens and to His Word. In His eyes all things which terrify me are a mere jest and trivial spectacles of the flesh, as they are called, which are arranged not for terror, but for laughter.”
This verse must be applied in this way, not only to these external perils which are stretched out threateningly against us by the enemies of the Word, by the Turk, the pope, the bishops, kings, princes, by all who have been provided with power, wisdom, and righteousness, but also to spiritual temptations, when the devil terrifies the conscience, accusing us within ourselves on accounted of the sins we have committed. He, then, who has rightly reflected on this verse will laugh at Satan as well as at his accusations and threats. He will say: “These things are nothing to me, which even move my God, who dwells in heaven, to laughter. You will not prevail with your accusing and gloom-spreading, nay, rather, I also shall laugh with my God, for I know that your attempts are vain. For even if I am a sinner, even if the punishment of sin is eternal death, this will not keep me from laughing. For at the right hand of God sits He who made satisfaction for sins and conquered you in His own flesh and overthrew you. You assail not me alone, but Him who vanquished you, the Son of God.”
We must firmly believe that all persecutions, even that spiritual persecution which through Satan takes place in our hearts, occurs for the sake of Christ. For to believe in the forgiveness of sins through Christ is the highest article of our faith. And it is true that whoever believes this article has the forgiveness of sins. Therefore Satan tries so greatly to tear this faith from us.
Luther’s Works, AE
Vol 12 pp. 25, 26, 27
Psalm 2:4

The Error of Confusing Justification and Sanctification.

There are generally two types of gospel preaching common among us. The first presents all men as sinners and Christ's blood as the remedy, and then asks if one is a partaker of the remedy, with the surety of it generally contained in such questions as, Have you left the ways of the world, Are you living after the flesh, Have you made confession of (put away your) sin, Are you striving against sin, etc. This preaching ignores the Justification that is by faith in Christ, and places our faith, or confidence, in Sanctification, or how well we are warring against sin. This is a great and hideous error.

The right way to preach the gospel is to present all men as sinners and Christ's blood as the remedy, and then preach forgiveness of sins by faith alone, teaching the penitent to look only to the atoning blood of Christ and believe that therein is his or her complete, absolute, and eternal Justification, or forgiveness of sins. God forgives and receives you solely for the sake of Christ and His redemptive work, with no regard to your greatest merit (which is none before God) or your greatest demerit. God beholds only the work of His Son and is completely satisfied. Then teach that on account of having received such an inestimable gift, having beheld what manner of love the Father has bestowed upon us that we should be called the children of God, let us as obedient children strive against sin, the world, and our own flesh. Not so that we can receive forgiveness, but because we have already received and possess it by grace alone.

Faith

Acts 18:27
And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:

Believe by grace. How often do we hear the phrase, "Believe by faith." It is, unfortunately, common to hear preaching which separates Christ from Baptism and the Lord's Supper, and sets people on an endless quest for certitude of salvation based upon their faith, or their inner experience. Neither faith nor an experience can be a saving foundation, for Christ alone is the foundation of salvation for all who believe, and He is ministered unto us in the gospel, the Sacrament of Holy Baptism, and the Sacrament of the Supper. Therefore we ought to say that we obtain by faith, through grace, the benefits of Christ disclosed therein, for the word and sacraments contain and offer to the sinner all the promises of God in Christ Jesus.

This does not mean that the believer does not experience Christ, His love and forgiveness, but this experience is a fruit of having received Christ in the word and sacraments wherein Christ, our Foundation, is revealed and extended. The Word is foundational, and in this we trust and believe.

Luther and Augustine on Original Sin and the sacrament of Holy Baptism

I post those few quotes from our elders to see if what is preached today sounds like the faith of our fathers. If it is a different sound, perhaps it is a different faith. But Scripture says there is one faith.

In the second place, since we know now what Baptism is, and how it is to be regarded, we must also learn why and for what purpose it is instituted; that is, what it profits, gives and works. And this also we cannot discern better than from the words of Christ above quoted: He that believeth and is baptized shall be saved. Therefore state it most simply thus, that the power, work, profit, fruit, and end of Baptism is this, namely, to save. For no one is baptized in order that he may become a prince, but, as the words declare, that he be saved. But to be saved. we know. is nothing else than to be delivered from sin, death, and the devil, and to enter into the kingdom of Christ, and to live with Him forever.

Here you see again how highly and precious we should esteem Baptism, because in it we obtain such an unspeakable treasure, which also indicates sufficiently that it cannot be ordinary mere water. For mere water could not do such a thing, but the Word does it, and (as said above) the fact that the name of God is comprehended therein. But where the name of God is, there must be also life and salvation, that it may indeed be called a divine, blessed, fruitful, and gracious water; for by the Word such power is imparted to Baptism that it is a laver of regeneration, as St. Paul also calls it, Titus 3, 5.

But as our would-be wise, new spirits assert that faith alone saves, and that works and external things avail nothing, we answer: It is true, indeed, that nothing in us is of any avail but faith, as we shall hear still further. But these blind guides are unwilling to see this, namely, that faith must have something which it believes, that is, of which it takes hold, and upon which it stands and rests. Thus faith clings to the water, and believes that it is Baptism, in which there is pure salvation and life; not through the water (as we have sufficiently stated), but through the fact that it is embodied in the Word and institution of God, and the name of God inheres in it. Now, if I believe this, what else is it than believing in God as in Him who has given and planted His Word into this ordinance, and proposes to us this external thing wherein we may apprehend such a treasure?

Now, they are so mad as to separate faith and that to which faith clings and is bound though it be something external. Yea, it shall and must be something external, that it may be apprehended by the senses, and understood and thereby be brought into the heart, as indeed the entire Gospel is an external, verbal preaching. In short, what God does and works in us He proposes to work through such external ordinances. Wherever, therefore, He speaks, yea, in whichever direction or by whatever means He speaks, thither faith must look, and to that it must hold. Now here we have the words: He that believeth and is baptized shall be saved. To what else do they refer than to Baptism, that is, to the water comprehended in God's ordinance? Hence it follows that whoever rejects Baptism rejects the Word of God, faith, and Christ, who directs us thither and binds us to Baptism.

Martin Luther, Large Catechism

But now, can that part of the human race to whom God hath promised deliverance and a place in the eternal Kingdom be restored through the merits of their own works? Of course not! For what good works could a lost soul do except as he had been rescued from his lostness? Could he do this by the determination of his free will? Of course not! For it was in the evil use of his free will that man destroyed himself and his will at the same time. For as a man who kills himself is still alive when he kills himself, but having killed himself is then no longer alive and cannot resuscitate himself after he has destroyed his own life - so also sin which arises from the action of the free will turns out to be victor over the will and the free will is destroyed. "By whom a man is overcome, to this one he then is bound as slave" This is clearly the judgment of the apostle Peter. And since it is true, I ask you what kind of liberty can one have who is bound as a slave except the liberty that loves to sin?

St. Augustine, Enchiridion

"Unto this end the Son of God was manifested." Ah, my brethren, all sinners are born of the devil, inasmuch as they are sinners. Adam was made by God: but when he consented to the devil, he was born of the devil; and all that he has begotten are as he was. With concupiscence itself we were born, and our birth comes of that  condemnation, before we add to it debts of our own. If we are born with no sin, there is no reason for hastening with our infant children to baptism for their absolution. There are two births for your understanding, by brothers, of Adam and of Christ: two men, but of them one man is man, the other man is God. Through the man that is man we are sinners: through the Man that is God we are justified. One birth has cast us down to death; the other has raised us up to live. One draws sin along with it, the other delivers from sin. For to this end came Christ as man, that he might do away with the sins of man. "To this end the Son of God was manifested, that he might destroy the works of the devil."

St. Augustine, Homilies on 1 John

Think for a moment of those brothers of ours whom we call "infants": but now, in the name of Christ whom they have confessed, all their sins have been washed away by his blood. They came, old, into the Baptistery and went out new - came in aged and went out infants. Their old life was somnolent age: their new life is the infancy of regeneration. But remember that past sins have been forgiven not only to them but to us. 

St. Augustine, Homilies on 1 John

"Bless the Lord, O my soul, and forget not all his rewardings" - not awardings but rewardings, becasuse he rewards evil with good. "Who forgiveth all thine iniquities": that is done in  the sacrament of baptism.

St. Augustine, The Spirit and the Letter

This is the meaning of the great sacrament of baptism, which is celebrated among us. All who attain to this grace die thereby to sin - as he himself is said to have died to sin because he died in the flesh, that is, "in the likeness of sin" - and they are thereby alive by being reborn in the baptismal font, just as he rose again from the sepulcher. This is the case no matter what the age of the body. 

For whether it be a newborn infant or a decrepit old man - since no one should be barred from baptism - just so, there is no one who does not die to sin in baptism. Infants die to original sin only; adults, to all those sins which they have added, through their evil living, to the burden they brought with them at birth.

St. Augustine, Enchiridion 

What Freedom A Christian

3.8 See, how rich therefore is a Christian, the one who is baptised! Even if he wants to, he cannot lose his salvation, however much he sin, unless he will not believe. For no sin can condemn him save unbelief alone. All other sins – so long as the faith in God's promise made in baptism returns or remains –all other sins, I say, are immediately blotted out through that same faith, or rather through the truth of God, because He cannot deny Himself. If only you confess Him and cling believing to Him that promises. But as for contrition, confession of sins, and satisfaction – along with all those carefully thought out exercises of men – if you turn your attention to them and neglect this truth of God, they will suddenly fail you and leave you more wretched than before. For whatever is done without faith in the truth of God, is vanity of vanities and vexation of spirit.
Martin Luther, Babylonian Captivity of the Church

Perseverance, Lutheran Confessions

"Fourthly, The entire [the holy Catholic, Christian] Church confesses that eternal life is attained through mercy. For thus Augustine speaks, De Gratia et Libero Arbitrio, when indeed he is speaking of the works of the saints, wrought after justification: "God leads us to eternal life not by our merits, but according to his mercy." And Confessions, Book ix.: "Woe to the life of man, however much it may be worthy of praise, if it be judged with mercy removed." And Cyprian in his treatise on the Lord's Prayer: "Lest anyone should flatter himself that he is innocent, and by exalting himself, should perish the more deeply, he is instructed and taught that he sins daily, in that he is bidden to entreat daily for his sins." But the subject is well known, and has very many and very clear testimonies in Scripture, and in the Church Fathers, who all with one mouth declare that even though we have good works, yet in these very works we need mercy."
Ap VI 201

Accordingly Daniel also prays (9:18, sq.): "For we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do it; defer not for thine own sake, O my God; for thy city and thy people are called by thy name." Thus Daniel teaches us in praying to lay hold upon mercy, i.e. to trust in God's mercy, and not to trust in our own merits before God. We also wonder what our adversaries do in prayer, if, indeed, the profane men ever ask anything of God. If they declare that they are worthy because they have love and good works, and ask for grace as a debt, they pray precisely like the Pharisee in Luke 18:11, who says: "I am not as other men are." He who thus prays for grace, and does not rely upon God's mercy, treats Christ with dishonor, who, since he is our high priest, intercedes for us.
210, 211

"Let us, therefore, hold fast to this which the Church confesses, viz. that we are saved by mercy."
223

It is a great temptation for those who have been justified by faith, to move from faith alone and include works for justification. It is even taught by some in such a way that works serve to complete faith, rather than follow as an adornment. They therefore judge their justification, or state of grace, according to their performance of whatever works they have set up as necessary, for such works are evident to them while the promise of God in the gospel is unseen and cannot be grasped or measured by works.  However, we must remember that we are forgiven and justified by grace thru faith alone in the merits of Christ. It then follows that where this justifying faith is present, good works will also be found, but since the saved and justified still sin much every day, mercy alone preserves us as God leads us by the Spirit and raises us up again when we fall. It is purely pharisaical to say that God preserves in faith by the Spirit those who are able to refrain from sinning to such a degree that God must abandon them, for they are then praying as did the Pharisee, "I thank you God that I am not as other men are." We are not forgiven by mercy and then made to retain this forgiveness according to works. Rather, we are forgiven by mercy and sustained in this forgiveness by mercy in spite of our many sins. Yet it does not follow that true faith abides with impenitence.

A False Shepherd

Two Opposing Views Of The Good Shepherd

The original Apostolic Lutheran Church "Principles of the Doctrine of Christ" rightly divided sin and grace, law and gospel. However, certain men have crept in unawares and have perverted the old doctrines of our church to such an extent that the new edition of the "Principles" present to us a different Jesus Christ.

The new 'Principles' state that man is not awakened to the knowledge of sin by the Law, but is convicted "before the holiness of the Lord Jesus Christ." Let us consider this picture of the Good Shepherd. To be convicted of sin is to know that one is a sinner and under the judgment of eternal damnation by God. According to the modern Principles, the sheep of the Lord are not comforted by the Shepherd, but when they see Him they are filled with fear and terror because of their sin and must fall groveling upon the earth not daring to even look upon Him for fear of judgment and punishment. The sheep would rather flee and hide from the holiness of this Shepherd. Such is the Christ preached by the false prophets among us.    

Scripture teaches that conviction of sin comes only by the Law, the Ten Commandments. "Nay,  I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet" Rom 7:7. The sinner who trembles before a righteous God at Mt. Sinai is then led to Christ our Savior. Scripture states Jesus did not come into the world to condemn the world, but to bring grace. "And of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ" Jn 1:17,18. He came unto us as a Brother, humble, bearing flesh and blood. When the accusers brought the adulteress to Jesus He did not convict her but said, "Neither do I condemn thee." Scripture give us a much different picture of our Good Shepherd and teaches that Jesus is the Good Shepherd who calls unto Himself all who are weak and heavy laden, all who are sick with sin, all who are lame, and all who fear the righteous judgment of God. To such ones our Good Shepherd promises healing, cleansing and forgiveness. He promises that he will not reject even the poorest and weakest sheep, but will tenderly care for it, and when one is too weak to walk He will carry it on His shoulders. He says that He will gently lead His little lambs, and all who come unto Him He will in no wise cast out. Scriptures states the sinner can freely approach this Good Shepherd because He knows our infirmities and has given His life for our sins. And most wonderfully our Good Shepherd says He gives unto His sheep eternal life, and they shall never perish because they are under the protection of the Father.

How can a church flourish when sin is not rightly comprehended and Christ is made into Moses?  The single greatest error and cause for our current deplorable condition as a fellowship is that the holy Law of God has been rejected.  When the true knowledge of our bondage to sin by natural birth is not known, neither can one come to know the wonderful life, liberty, and freedom we enjoy under the care of the true Good Shepherd. May God strengthen the remnant of true believers among us.

Steven E. Anderson
6/28/2011