A Daily Taste of Concord - September 20, 2012

Yet the chief service of God is to preach the Gospel. - Apology of the Augsburg Confession XV: 42

Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005

A Daily Taste of Concord - Spetember 19, 2012

Although the Holy Fathers themselves had rites and traditions, they did not maintain that these are useful or necessary for justification.  They did not cloud over Christ's glory and office, but taught that we are justified by faith for Christ's sake, and not for the sake of these human services.  The Fathers celebrated human rites for the body's benefit.  For example, by such rites people would know what time they should gather so that, for the sake of example, all things might be done in order and properly in the churches (1 Corinthians 14:40) and that the common people might receive a sort of training.  The Fathers maintained the rites for these reasons.  We also conclude it is proper for these reasons to keep traditions. - Apology of the Augsburg Confession XV: 20-

Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005

A Daily Taste of Concord - September 18, 2012

God has presented Christ  with the promise that, because of this Mediator, and not because of our righteousness, He wishes to be gracious to us.  But these men hold that God is reconciled and gracious because of the traditions, not because of Christ.  Therefore, they take the honor of Mediator away from Christ.  So far as this matter is concerned, there is not any difference between our traditions and Moses' ceremonies.  Paul condemns Moses' ceremonies (Galations 3:10-12), just as he condemns traditions, because they were regarded as works that merit righteousness before God.  So the office of Christ and the righteousness of faith were clouded over.  With the Law and traditions removed, he argues that the forgiveness of sins has been promised not because of our works, but freely, because of Christ, if only we receive it through faith.  For the promise is not received except through faith.  Since we receive the forgiveness of sins through faith, since we have a merciful God for Christ's sake by faith, it is an error and sin to declare that  we merit the forgiveness of sins because of these observances. - Apology of the Augsburg Confession XV: 10-11.

Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005 

A Belated Daily Taste of Concord - September 17, 2012

It is more important to understand how the Sacraments are to be used.  Here we condemn the whole crowd of scholastic doctors, who teach that the Sacraments give grace by outward act (ex opere operato), without a good frame of mind on the part of the one using them, provided he does not place a hindrance in the way.  This is absolutely a Jewish opinion, to hold that we are justified by a ceremony, without a good tendency of the heart, that is, without faith.  Yet this ungodly and deadly opinion is taught with great authority throughout  the entire realm of the pope.  Paul contradicts this, and denies (Romans 4:9) that Abraham was justified by circumcision.  He asserts that circumcision was an illustration presented for exercising faith.  So we teach that in the use of the Sacraments, faith should be added.  Faith should believe these promises and received the promised things offered in the Sacraments.  The reason is plain and thoroughly grounded.  The promise is useless unless it is received by faith.  The Sacraments are the signs of the promises.  Therefore, faith should be added in the use of the Sacraments.  If anyone uses the Lord's Supper, he should use it by faith.  This is a Sacrament of the New Testament, as Christ clearly says (Luke 22:20).  For this very reason he should be confident that the free forgiveness of sins promised in the New Testament is offered.  Let him receive this by faith, let him comfort his alarmed conscience and know that these testimonies are not false. - Apology of the  Augsburg Confession XIII: 18-20

Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005

A Daily Taste of Concord - September 12, 2012

Having recently experienced my first hurricane with Hurricane Isaac and its aftermath, and found these thoughts especially insightful from today's reading from Melanchthon's Apology of the Augsburg Confession. 

Therefore, troubles are not always punishment or signs of wrath.  Indeed, terrified consciences should be taught that there are more important purposes for afflictions (2 Corinthians 12:9), so that they do not think God is rejecting them when they see nothing but God's punishment and anger in troubles.  The other more important purposes are to be considered, that is, that God is doing His strange work so that He may be able to do His own work, as Isaiah 28 teaches in a long speech.  When the disciples asked about the blind man who sinned, Christ replies that the cause of his blindness is not sin, but that "the works of God might be displayed in him" (John  9:2-3).  In Jeremiah it is said, "If those who did not deserve to drink the cup must drink it..." (49:12).  So the prophets, John the Baptist, and  other saints were killed (Mathew 5:11).  Therefore, troubles are not always punishments for certain past deeds, but they are God's works,  intended  for our benefit, and that God's power might be made more apparent in our weakness. - Apology to the Augsburg Confession XII: 61-63.

Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005

A Daily Taste of Concord - September 10, 2012

We say that good fruit, good works in every kind of life, should follow repentance, that is, conversion or regeneration.  Neither can there be true conversion or true contrition where the putting to death of the flesh and bearing good fruit do not follow.  True terrors, true griefs of mind, do not allow the body to satisfy itself in sensual pleasures, and true faith is not ungrateful to God.  Neither does true faith hate God's commandants.  In a word, there is no inner repentance unless it produces the outward putting to death of the flesh. - Apology of the Augsburg Confession XII: 34

Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005

A Daily Taste of Concord - September 6, 2012

Absolution is God's Word which, by divine authority, the Power of the Keys pronounces upon individuals.  Therefore, it would be wicked to remove private Absolution from the Church.  If anyone despises Absolution, he does not understand what the forgiveness of sins or the Power of the Keys is. - Apology of the Augsburg Confession XII:3-5

Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005

A Personal Update

I must apologize for being away from the blog for a while.  A flu bug went through our family leaving me ill for a few days, followed by a couple hurried days of cleaning and hurricane prep for Isaac.  During Isaac we lost power for almost a week.  Now, the last couple days have been an effort to return back to "normal" life.  God kept us all safe throughout the storm and the ensuing days of New Orleans summer heat.  I have seen lots of damage in the area for wind and rain, and now plenty of news coverage of the flooding outside of the city.  I feel like I learned a great deal about hurricanes and their impact on metropolitan areas such as New Orleans.  Isaac will continue to be discussed in the months to come as  people evaluate the expectations of a storm based upon it "Category" and investigate the possibility that that levees built for New Orleans post-Katrina contributed in anyway to the devastation that took place beyond the city.

With all that said and done, I hope to return to regular blogging soon. Besides the Book of Concord quotes, I hope start publishing some other, more original material on this blog as time permits.   

A Belated Taste of Concord for August 24, 2012

However, it is very certain that even though all the gates of hell contradict us, the forgiveness of sins cannot be received except by faith alone.  This faith believes that sins are pardoned for Christ's sake, according  to Romans 3:25, "whom God put forward as a propitiation by His blood, to be received by faith."  Likewise, "Through Him we have also obtained access by faith into this grace" (Romans 5:2).  For a terrified conscience cannot set our works or our love against God's wrath.  It is eventually quieted when it takes hold of Christ as Mediator and believes the promises for his sake.  For those who imagine that hearts become quieted without faith in Christ do not understand what the forgiveness of sins is or how it comes to us.  So 1 Peter 2:6 cites from Isaiah  49:23 and 28:16, "Whoever believes in Him  will not be put to shame."  It is necessary, therefore, that hypocrites be puzzled.  They are confident that they receive the forgiveness of sins because of their own works, and not because of Christ.  Peter also says, "To Him all prophets bear witness that everyone who believes in Him receives forgiveness of sins" (Acts 10:43).  What he says, through His name, could not be expressed more clearly.  He adds, "everyone who believes in Him."  So we receive the forgiveness of  sins only through Christ's sake, and not for the sake of any merits and works of our own.  This happens when we believe that our sins are forgiven for Christ's sake. - Apology  of the Augsburg Confession XII: 63-65.

Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005

A Daily Taste of Concord - August 22, 2012

The sum of the preaching of the Gospel is this: to convict of sin; to offer for Christ's sake the forgiveness of sins and righteousness, the Holy Spirit, and eternal life; and that as reborn people we should do good works.  So Christ includes the sum of  the Gospel when He says, "Repentance and forgiveness of sins should be proclaimed in His name to all nations" (Luke 24:47). - The Apology to the Augsburg Confession  XII: 29-30.

Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005

A Daily Taste of Concord - August 21, 2012

The adversaries teach we merit grace by contrition.  In reference to this, if anyone should ask why Saul, Judas, and similar persons (who were dreadfully contrite) did not receive grace, here is the answer: We take it from faith and according to the Gospel, that Judas did not believe.  He did not support  himself by the Gospel and Christ's promise.  For faith shows the distinction between the contrition of Judas (Matthew 27:3-5) and the contrition of Peter (Matthew 26:75).  But the adversaries take their answer from the Law, that Judas did not love God, but feared the punishments. When will a terrified conscience be able to decide whether it fears God for His own sake or is fleeing from eternal punishments?  The Psalms and the Prophets  describe describe those serious, true, and great terrors which the truly converted experience.  Such great emotions can be distinguished in letters and terms, but they are not separated in fact, as these dear philosophers imagine. - The Apology to the Augsburg Confession XII: 8-9.


Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005

A Daily Taste of Concord - August 16, 2012

Since the Gospel is taught among us purely and diligently, by God's favor we receive also this fruit from it: In our churches no Anabaptists have arisen.  This is because the people have been strengthened by God's Word against the wicked and rebellious faction of these robbers.  This is also among the distinct errors of the Anabaptists we condemn.  They argue that the Baptism of little children is useless.  For it is very certain that the promise of salvation also applies to little children. It does not, however, apply to those who are outside of Christ's Church, where there is neither Word nor Sacraments.   Christ's kingdom exists only with the Word and Sacraments.  Therefore it is necessary to baptize little children, that the promise of salvation  may be applied to them, according to Christ's command (Matthew 28:19)  Just as in this passage salvation is offered to all, so Baptism is offered to all, to men, women, children, infants.  It clearly follows, therefore, that infants  are to be baptized, because salvation is offered in Baptism.- Apology to the Augsburg Confession  IX: 52.

Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005

A Daily Bit of Concord - August 15, 2012

We believe that the true unity of the Church is not injured by dissimilar ceremonies instituted by humans, just as the dissimilar length of day and night does not injure the unity of the church.  However, it is pleasing to us that, for the sake of peace, universal ceremonies are kept.  We also willingly keep the order of the Mass in the churches, the Lord's Day, and other more famous festival days.  With a very grateful mind we include the beneficial and ancient ordinances, especially since they contain a discipline.  This discipline is beneficial for educating and training the people and those who are ignorant (the young people).  We are not discussing now whether it is helpful to keep them because of peace or bodily profit.  We speak of something else.  The question at hand is whether the observance of human traditions are acts of worship  necessary for righteousness before God.  This is the point to be judged in this controversy.  When this is decided, it can be judged later whether it is necessary that human traditions should be the same for the true unity of the Church.  For if human traditions are not are not acts of worship necessary for righteousness before God, it follows that those not having the traditions received elsewhere can be righteous and the sons of God as well...The meaning is this:  Righteousness of the heart is is a spiritual matter, a matter of enlivening hearts.  Clearly human traditions do not enliven hearts and are not effects of the Holy Spirit.  Such efforts are love for one's neighbor, self-control, and so on.  They are not tools through which God moves hearts to believe, as are the divinely given Word and Sacraments. - The Apology of the Augsburg Confession VII/VIII: 33-34, 36


Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005.

A Daily Taste of Concord - August 13, 2012

Why say more when the matter is clear?  If the Church, which is truly Christ's Kingdom, is distinguished from the devil's kingdom, it follows necessarily that the wicked are not part of the Church, since they are in the devil's kingdom.  It is true that, because Christ's kingdom has not yet been revealed, the wicked are mixed in with the Church and hold offices.  But the wicked are not Christ's kingdom, even though that revelation has not yet been made.  For Christ enlivens His true kingdom by His Spirit, whether it is revealed or is covered by the cross, just as the glorified Christ is the same Christ who was afflicted. - Apology of the Augsburg Confession VII/VIII: 17-8.

Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005.

A Daily Taste of Concord - August 10, 2012

But the church is not only the fellowship of outward objects and rites, as other governments, but at its core, it is a fellowship of faith and of the Holy Spirit in hearts.  Yet this fellowship has outward marks so that it can be recognized.  These marks are the pure doctrine of the Gospel and the administration of the Sacraments in accordance with the Gospel of Christ.  This Church alone is called Christ's body, which Christ renews, sanctifies, and governs by His Spirit.  Paul testifies about this when he says, "And gave Him as head over all things to the Church, which is His body, the fullness of Him who fills all in all" (Ephesians 1:22-23). - Apology of the Augsburg Confession VII/VIII: 5

Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005.

A Daily Taste of Concord - August 9, 2012

   Let us hold to this confession of the Church:  we are saved by mercy.  Let no one think, "Hope will be uncertain if we are to be saved by mercy.  It will be unsure without something coming something coming out first that distinguishes those who have salvation and those who do not"...It is essential to believe that we are saved by mercy so that hope may be sure, so that there may be a resulting distinction between those who obtain salvation and those who do not.  When this is expressed in this way without explanation, it seems foolish.  For in civil courts and in human judgment, issues about rights and debts are certain, and mercy is uncertain.  But the matter is different in God's judgment.  Here mercy has a clear and certain promise and command from God.  The Gospel is properly the command that directs us to believe God is reconciled to us for Christ's sake.  "For God did not send His Son into the world to condemn the world, but in order that the world might be saved through Him" (John 3:17).  Whenever mercy is spoken of, faith in the promise must be added.  This faith produces hope, because it relies upon God's Word and command. If hope would rely upon works, then it would be uncertain, because works cannot quiet the conscience, as has been said before.  Faith makes a distinction between those who obtain salvation and those who do not obtain it.  Faith makes the distinction between the worthy and the unworthy, because eternal life has been promised to the justified.  Faith justifies. - Apology of the Augsburg Confession V: 223-6.   

Concordia:  The Lutheran Confessions. 1st edition. St. Louis: Concordia, 2005.