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.