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]
Monday, January 5, 2015
Sunday, January 4, 2015
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
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
Sunday, December 21, 2014
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
[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
Thursday, December 18, 2014
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
Martin Luther
LW AE vol 22 p 295
Sermons on St. John, 1539
Sunday, December 14, 2014
Free Will - BOC
Affirmative Theses.
The Pure Doctrine concerning This Article, according to God's Word.
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
Thursday, December 11, 2014
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
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
Sunday, December 7, 2014
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
Martin Luther
Lectures on Titus
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