Holy Spirit gives us Enough (Large Cat.)

Therefore every Christian has enough in Baptism to learn and to practise all his life; for he has always enough to do to believe firmly what it promises and brings: victory over death and the devil, forgiveness of sin, the grace of God, the entire Christ, and the Holy Ghost with His gifts. 42] In short, it is so transcendent that if timid nature could realize it, it might well doubt whether it could be true. 43] For consider, if there were somewhere a physician who understood the art of saving men from dying, or, even though they died, of restoring them speedily to life, so that they would thereafter live forever, how the world would pour in money like snow and rain, so that because of the throng of the rich no one could find access! But here in Baptism there is brought free to every one's door such a treasure and medicine as utterly destroys death and preserves all men alive.
44] Thus we must regard Baptism and make it profitable to ourselves, that when our sins and conscience oppress us, we strengthen ourselves and take comfort and say: Nevertheless I am baptized; but if I am baptized, it is promised me that I shall be saved and have eternal life, both in soul and body. 45] For that is the reason why these two things are done in Baptism, namely, that the body, which can apprehend nothing but the water, is sprinkled, and, in addition, the word is spoken for the soul to apprehend. 46] Now, since both, the water and the Word, are one Baptism, therefore body and soul must be saved and live forever: the soul through the Word which it believes, but the body because it is united with the soul and also apprehends Baptism as it is able to apprehend it. We have, therefore, no greater jewel in body and soul, for by it we are made holy and are saved, which no other kind of life, no work upon earth, can attain.
Let this suffice respecting the nature, blessing, and use of Baptism, for it answers the present purpose.

Hmm.....

Article V: Of the Ministry.

1] That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted. For through the Word and Sacraments, as through instruments, 2] the Holy Ghost is given, who works faith; where and when it pleases God, in them that hear 3] the Gospel, to wit, that God, not for our own merits, but for Christ's sake, justifies those who believe that they are received into grace for Christ's sake.
4] They condemn the Anabaptists and others who think that the Holy Ghost comes to men without the external Word, through their own preparations and works.
 
 

? - Confession - Confutation - Defense

Article VI: Of New Obedience.

1] Also they teach that this faith is bound to bring forth good fruits, and that it is necessary to do good works commanded by God, because of God's will, but that we should not rely on those works to merit justification 2] before God. For remission of sins and justification is apprehended by faith, as also the voice of Christ attests: When ye shall have done all these things, say: We are unprofitable servants. Luke 17:10. The same is also taught by 3] the Fathers. For Ambrose says: It is ordained of God that he who believes in Christ is saved, freely receiving remission of sins, without works, by faith alone.
 
 

? - Confession - Confutation - Defense

Article VII: Of the Church.

1] Also they teach that one holy Church is to continue forever. The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered.
2] And to the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and 3] the administration of the Sacraments. Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike. 4] As Paul says: One faith, one Baptism, one God and Father of all, etc. Eph. 4:5-6.
 
 

? - Confession - Confutation - Defense

Article VIII: What the Church Is.

1] Although the Church properly is the congregation of saints and true believers, nevertheless, since in this life many hypocrites and evil persons are mingled therewith, it is lawful to use Sacraments administered by evil men, according to the saying of Christ: The Scribes and 2] the Pharisees sit in Moses' seat, etc. Matt. 23:2. Both the Sacraments and Word are effectual by reason of the institution and commandment of Christ, notwithstanding they be administered by evil men.
3] They condemn the Donatists, and such like, who denied it to be lawful to use the ministry of evil men in the Church, and who thought the ministry of evil men to be unprofitable and of none effect.

The Sacrament of Holy Baptism

IV. The Sacrament of Holy Baptism

As the head of the family should teach it in a simple way to his household.

First.

What is Baptism?--Answer.

Baptism is not simple water only, but it is the water comprehended in God's command and connected with God's Word.

Which is that word of God?--Answer.

Christ, our Lord, says in the last chapter of Matthew: Go ye into all the world and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

Secondly.

What does Baptism give or profit?--Answer.

It works forgiveness of sins, delivers from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare.

Which are such words and promises of God? Answer.

Christ, our Lord, says in the last chapter of Mark: He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

Thirdly.

How can water do such great things?--Answer.

It is not the water indeed that does them, but the word of God which is in and with the water, and faith, which trusts such word of God in the water. For without the word of God the water is simple water and no baptism. But with the word of God it is a baptism, that is, a gracious water of life and a washing of regeneration in the Holy Ghost, as St. Paul says, Titus, chapter three: By the washing of regeneration and renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ, our Savior, that, being justified by His grace, we should be made heirs according to the hope of eternal life. This is a faithful saying.

Fourthly.

What does such baptizing with water signify?--Answer.

It signifies that the old Adam in us should, by daily contrition and repentance, be drowned and die with all sins and evil lusts, and, again, a new man daily come forth and arise; who shall live before God in righteousness and purity forever.

Where is this written?--Answer.

St. Paul says Romans, chapter 6: We are buried with Christ by Baptism into death, that, like as He was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

Reformation Fathers' AMAZING

And lest we may think that the sentence that faith justifies, fell from Paul inconsiderately, he fortifies and confirms this by a long discussion in the fourth chapter to the Romans, and afterwards repeats it in all his epistles. 89] Thus he says, Rom. 4:4,5: To him that worketh is the reward not reckoned of grace, but of debt . But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness. Here he clearly says that faith itself is imputed for righteousness. Faith, therefore, is that thing which God declares to be righteousness, and he adds that it is imputed freely, and says that it could not be imputed freely, if it were due on account of works. Wherefore he excludes also the merit of moral works [not only Jewish ceremonies, but all other good works]. For if justification before God were due to these, faith would not be imputed for righteousness 90] without works. And afterwards, Rom. 4:9: For we say that faith was reckoned to Abraham for righteousness. 91] Romans 5:1 says: Being justified by faith, we have peace with God, i.e., we have consciences that are tranquil and joyful 92] before God. Rom. 10:10: With the heart man believeth unto righteousness. Here he declares that faith is 93] the righteousness of the heart. Gal. 2:16: We have believed in Christ Jesus that we might be justified by the faith of Christ, and not by the works of the Law. Eph. 2:8: For by grace are ye saved through faith, and that not of yourselves; it is the gift of God; not of works, lest any man should boast.

94] John 1:12: To them gave He power to become the sons of God, even to them that believe on His name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 95] John 3:14,15: As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in Him should not perish. 96] Likewise, 3:17: For God sent not His Son into the world to condemn the world, but that the world through Him might be saved. He that believeth on Him is not condemned.

97] Acts 13:38-39: Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins; and by Him all that believe are justified from all things from which ye could not be justified by the Law of Moses. How could the office of Christ and justification be declared more clearly? The Law, he says, did not justify. Therefore Christ was given, that we may believe that for His sake we are justified. He plainly denies justification to the Law. Hence, for Christ's sake we are accounted righteous when we believe that God, for His sake, has been reconciled to us

Let Remember the Small Catechism when we go to the Lord's Table.

III. The Lord's Prayer

As the head of the family should teach it in a simple way to his household.

Our Father who art in heaven.

What does this mean?--Answer.

God would thereby [with this little introduction] tenderly urge us to believe that He is our true Father, and that we are His true children, so that we may ask Him confidently with all assurance, as dear children ask their dear father.

The First Petition.

Hallowed be Thy name.

What does this mean?--Answer.

God's name is indeed holy in itself; but we pray in this petition that it may become holy among us also.

How is this done?--Answer.

When the Word of God is taught in its truth and purity, and we as the children of God also lead holy lives in accordance with it. To this end help us, dear Father in heaven. But he that teaches and lives otherwise than God's Word teaches profanes the name of God among us. From this preserve us, Heavenly Father.

The Second Petition.

Thy kingdom come.

What does this mean?--Answer.

The kingdom of God comes indeed without our prayer, of itself; but we pray in this petition that it may come unto us also.

How is this done?--Answer.

When our heavenly Father gives us His Holy Spirit, so that by His grace we believe His holy Word and lead a godly life here in time and yonder in eternity.

The Third Petition.

Thy will be done on earth as it is in heaven.

What does this mean?--Answer.

The good and gracious will of God is done indeed without our prayer; but we pray in this petition that it may be done among us also.

How is this done?--Answer.

When God breaks and hinders every evil counsel and will which would not let us hallow the name of God nor let His kingdom come, such as the will of the devil, the world, and our flesh; but strengthens and keeps us steadfast in His Word and in faith unto our end. This is His gracious and good will.

The Fourth Petition.

Give us this day our daily bread.

What does this mean?--Answer.

God gives daily bread, even without our prayer, to all wicked men; but we pray in this petition that He would lead us to know it, and to receive our daily bread with thanksgiving.

What is meant by daily bread?--Answer.

Everything that belongs to the support and wants of the body, such as meat, drink, clothing, shoes, house, homestead, field, cattle, money, goods, a pious spouse, pious children, pious servants, pious and faithful magistrates, good government, good weather, peace, health, discipline, honor, good friends, faithful neighbors, and the like.

The Fifth Petition.

And forgive us our trespasses, as we forgive those who trespass against us.

What does this mean?--Answer.

We pray in this petition that our Father in heaven would not look upon our sins, nor deny such petitions on account of them; for we are worthy of none of the things for which we pray, neither have we deserved them; but that He would grant them all to us by grace; for we daily sin much, and indeed deserve nothing but punishment. So will we verily, on our part, also heartily forgive and also readily do good to those who sin against us.

The Sixth Petition.

And lead us not into temptation.

What does this mean?--Answer.

God, indeed, tempts no one; but we pray in this petition that God would guard and keep us, so that the devil, the world, and our flesh may not deceive us, nor seduce us into misbelief, despair, and other great shame and vice; and though we be assailed by them, that still we may finally overcome and gain the victory.

The Seventh Petition.

But deliver us from evil.

What does this mean?--Answer.

We pray in this petition, as in a summary, that our Father in heaven would deliver us from all manner of evil, of body and soul, property and honor, and at last, when our last hour shall come, grant us a blessed end, and graciously take us from this vale of tears to Himself into heaven.

Amen.

What does this mean?--Answer.

That I should be certain that these petitions are acceptable to our Father in heaven and heard; for He Himself has commanded us so to pray, and has promised that He will hear us. Amen, Amen; that is, Yea, yea, it shall be so.

 

Have you read your Lutheran Confession today? uh? Whats That?

We use the word "confession" in a variety of ways today. A young man confesses his love for his fiancee. A criminal confesses to a felony. Christians confess their sins to a fellow believer or at the appropriate time in the church service. The Lutheran Confessions are something quite different from all that. They are written, formal statements with which a group of Christians, or an individual, declare to the world their faith, their deepest and undaunted convictions.

The Lutheran Confessions represent the result of more than 50 years of earnest endeavor by Martin Luther and his followers to give Biblical and clear expression to their religious convictions. The important word in that definition is the word "convictions." This word reveals the spirit in which the Lutheran Confessions were written, not a spirit of hesitation or doubt, but of deepest confidence that Lutherans, when they were writing and subscribing the Confessions and creeds, because their content was all drawn from the Word of God, Scripture, were affirming the truth, the saving truth.

Listen to what the Lutheran confessors say in the very last paragraph of the Book of Concord (FC SD, XII, 40), a statement that describes their assurance and their doctrinal certainty:

Therefore, it is our intent to give witness before God and all Christendom, among those who are alive today and those who will come after us, that the explanation here set forth regarding all the controversial articles of faith which we have addressed and explained—and no other explanation—is our teaching, faith, and confession. In it we shall appear before the judgment throne of Jesus Christ, by God's grace, with fearless hearts and thus give account of our faith, and we will neither secretly nor publicly speak or write anything contrary to it. Instead, on the strength of God's grace we intend to abide by this confession.

Here we observe that those who wrote and signed the Lutheran Confessions were not merely settling controversies, or expressing opinions, or devising new and clever doctrinal formulations. They were confessing their faith and expressing their determination never to depart from that confession. They take their stand as in the presence of God and stake their very salvation on the doctrine they confess. So confident are they of their position, so certain of their doctrine, that they dare bind not only themselves but also their posterity to it. And in another place they show their willingness to submit themselves not only to the content but to the very phrases of their confession: "We have determined not to depart even a finger's breadth either from the subjects themselves, or from the phrases which are found in [the Confessions]" (Preface of the Book of Concord, quoted from Concordia Triglotta [St. Louis: Concordia, 1921], p. 23).

I am sure that such a profession seems like an impossible anachronism today, a mark of inflexible pride which can no longer be respected or emulated by enlightened people. But certainly with such expressions of certainty the Confessions have captured the spirit of Christ and the New Testament. Our Lord taught with authority and promised His disciples that they would "know the truth." And how often does the inspired apostle Paul dogmatically affirm, "I know," "I speak the truth ... .. I am persuaded"!

The Lutheran confessors are convinced that Christians, basing their doctrine on Scripture and the promises of God, can be certain of their salvation and can formulate and confess true statements about God and all the articles of the Christian faith. It is this spirit in which all our Confessions were written and in which they so eloquently give witness to the Gospel of Christ.

SIN: Smalcald Articles Part 3 Article 1 of Sin

Here we must confess, as Paul says in Rom. 5:12, that sin originated [and entered the world] from one man Adam, by whose disobedience all men were made sinners, [and] subject to death and the devil. This is called original or capital sin.

2] The fruits of this sin are afterwards the evil deeds which are forbidden in the Ten Commandments, such as [distrust] unbelief, false faith, idolatry, to be without the fear of God, presumption [recklessness], despair, blindness [or completeloss of sight], and, in short not to know or regard God; furthermore to lie, to swear by [to abuse] God's name [to swear falsely], not to pray, not to call upon God, not to regard [to despise or neglect] God's Word, to be disobedient to parents, to murder, to be unchaste, to steal, to deceive, etc.

3] This hereditary sin is so deep [and horrible] a corruption of nature that no reason can understand it, but it must be [learned and] believed from the revelation of Scriptures, Ps. 51:5; Rom. 6:12ff ; Ex. 33:3; Gen. 3:7ff Hence, it is nothing but error and blindness in regard to this article what the scholastic doctors have taught, namely:

4] That since the fall of Adam the natural powers of man have remained entire and incorrupt, and that man by nature has a right reason and a good will; which things the philosophers teach.

5] Again, that man has a free will to do good and omit evil, and, conversely, to omit good and do evil.

6] Again, that man by his natural powers can observe and keep [do] all the commands of God.

7] Again, that, by his natural powers, man can love God above all things and his neighbor as himself.

8] Again, if a man does as much as is in him, God certainly grants him His grace.

9] Again, if he wishes to go to the Sacrament, there is no need of a good intention to do good, but it is sufficient if he has not a wicked purpose to commit sin; so entirely good is his nature and so efficacious the Sacrament.

10] [Again,] that it is not founded upon Scripture that for a good work the Holy Ghost with His grace is necessary.

11] Such and many similar things have arisen from want of understanding and ignorance as regards both this sin and Christ, our Savior, and they are truly heathen dogmas, which we cannot endure. For if this teaching were right [approved], then Christ has died in vain, since there is in man no defect nor sin for which he should have died; or He would have died only for the body, not for the soul, inasmuch as the soul is [entirely] sound, and the body only is subject to death.