One common argument against the faith being only intellectual and assent is that it is a belief of Zane Hodges.
Basically this argument in short is that a doctrine or teaching is guilty by association. The response is that just because a person or group of people say or hold to a doctrine does not make that doctrine wrong. Catholics teach justification and sanctification. However, Catholics don't teach it rightly. They teach that justification and sanctification are confused and that a man is saved by faith and works.
With that said the belief that Faith is intellectual and assent is Scriptural.
Lutheran theologian Francis Pieper, in his Christian Dogmatics Volume 2 Pag 430 says
"The Lutheran Confession follow the terminology of Scripture. Knowledge, according to their use, designates the entire justifying faith. The Apology thus writes: 'Faith which receives the forgiveness of sins . . . is the true knowledge of Christ' (Trigl. 133, Art. IV [II], 46). 'What is the knowledge of Christ unless we know the benefits of Christ, the promises which by the Gospel He has scattered broadcast in the world? And to know these benefits is properly and truly to believe in Christ.' (Trigl. 154, ibid., 101.) Regarding the 'assent' the Apology says: 'Faith, properly so called, is that which assents to the promise' (Trigl. 154, ibid., 113). 'That faith which justifies is . . . to assent to the promises of God' (Trigl. 134, ibid., 48). On 'confidence' the Apology says: 'To believe means to rely on the mercy of God, that He desires to be gracious for Christ's sake, without our merits' (Trigl. 207, Art III, 194). The Apology uses 'trust' and 'assent' as interchangeable terms. 'That faith which justifies is . . . to assent to the promises of God. . . . It is the certainty or the certain trust in the heart, when, with my whole heart, I regard the promises of God as certain and true.' (Trigl. 135, Art. IV [II], 48.)" - The Bold is my own for emphasis and clarity
According to Francis Pieper tohave faith is to believe and to believe is to assent, trust, rely. These things are simplistic
Showing posts with label Lutherans. Show all posts
Showing posts with label Lutherans. Show all posts
Saturday, April 22, 2023
Francis Pieper on Intellectual Assent
Thursday, October 17, 2019
The Law and Gospel distinction found throughout not only Lutherism but also Calvinism
I was once in a debate with an individual who was and perhaps even still ensnared with the heretical teachings of the Lordship salvation camp. This individual said that the Law and Gospel was not a big definite doctrine in the history of the church besides the Lutheran's and in particular Luther. Here I list several authors and theologians that present this doctrine as most important to know.
"On this subject we call the 'Word of God' (for we know well that the eternal Son of God is also so named) the canonical books of the Old and New Testament; for they proceed from the mouth of God Himself.
We divide this Word into two principal parts or kinds: the one is called the 'Law', the other the ' Gospel'. For, all the rest can be gathered under the one or the other of these two headings." - Theodore Beza, The Christian Faith, pg. 36
"Now, of all doctrines the foremost and most important is the doctrine of justification. However, immediately following upon it, as second in importance, is this, how Law and Gospel are to be divided. The distinction between the Law and the Gospel shall now claim our attention and form the subject of our earnest study." -C. F. W. Walther, The Proper distinction between Law and Gospel, Pg. 5
"By 'the law' here is meant the moral law as a covenant of works, and by 'the gospel' is meant the gospel in its strict and proper sense. To know the difference so as to be able to distinguish aright between the law and the gospel is of every it most importance to the faith, holiness, and comfort of every true Christian. It will be impossible otherwise for a man so to believe as to 'be filled with joy and peace in believing.' If he does not know the difference between the law ...and the gospel he will be apt, especially in affair of justification, to confound the one with the other. The consequence will be that his painful experience, bondage will be mixed with liberty of spirit, fear with hope, sorrow with joy, and death with life. If he cannot so distinguish the gospel from the law as to expect all his salvation from the grace of the gospel, and nothing of it from the works of the law; he will easily be induced to connect his own works with the righteousness of Jesus Christ in the affair of his justification. This was the great error of the Judaizing teachers in the churches of Galatia. They mingled the law with the gospel in the business of justification, and thereby they so corrupted the gospel as to alter the very nature of it and make it another gospel. They taught that unless men were circumcised and kept the law of Moses, they could not be justified or saved (Acts 15:1-5). They informed the people that while the righteousness of Christ received by faith was necessary, their own works of obedience were also requisite in connection with it to entitle them to justification before God. This is a fundamental error, and such a one that if even an angel from heaven would publish it he should be accursed." -John Colquhoun, A Treatise on the Law and Gospel
In his Epistle to the Romans, contrasting the law and the gospel, he says, 'Moses describeth the righteousness which is of the law, that a man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.' Do you perceive how he thus discriminates between the law and the gospel, that the former attributes righteousness to works, but the latter bestows it freely, without the assistance of works? -John Calvin, The Institutes, 3.11.17. Pg. 669
"All Scripture should be divided into these two chief doctrines, the law and the promises. In some places it presents the law. In others it presents the promise of Christ; this it does either when it promises that the Messiah will come and promises forgiveness of sins, justification, and eternal life for his sake, or when, in the New Testament, the Christ who came promises forgiveness of sins, justification, and eternal life. By 'law' in this discussion we mean the commandments of the Decalogue, wherever they appear in the Scriptures. For the present we are saying nothing about the ceremonial and civil laws of Moses." - The Book of Concords, Apology of the Augsburg Confession, Article 4 on Justification, Pg. 108. The version I have is edited by Theodore G. Tappert.
Perkins spoke of the law and gospel distinction: "And first of all, the law, showing a man his sin and punishment thereof, which is eternal death: afterward the Gospel, showing salvation by Christ Jesus to such as believe." -William Perkins, A Golden Chain, pg. 171.
"Now in order that we do not open our mouths too wide and marvel at the skill of these false spirits, and thereby abandon the main articles, and thus deceitfully be led off the track (for thereby the devil succeeds through these prophets), I will here briefly recount these articles of the Christian faith to which everyone is above all things to pay attention and hold fast.
The first is the law of God, which is to be preached so that one thereby reveals and teaches how to recognize sin (Rom. 3[:20] and 7[:7]), as we have often shown in our writings. However these prophets do not understand this correctly, for this means a truly spiritual preaching of the law, as Paul says in Rom. 7[:14], and a right use of the law, as he says in 1 Tim. 1[:8].
Secondly, when now sin is recognized and the law is so preached that the conscience is alarmed and humbled before God's wrath, we are then to preach the comforting word of the gospel and the forgiveness of sins, so that the conscience again may be comforted and established in the grace of God, etc.
Christ himself teaches these two articles in such an order (Luke 24[:47]. One must preach repentance and the forgiveness of sins in his name. 'And the Spirit (he says in John [16:8]) will convince the world of sin and of righteousness and of judgment.' You do not find either of these two articles in this one or any other of the false prophets. They also do not understand them, and yet these are the most important and necessary articles." - Martin Luther, Against the Heavenly Prophets, Pg. 160
The Heidelberg Catechism with the commentary of Dr. Zacharias Ursinus teaches us from the start what is the doctrine of the Church.
It says, "The doctrine of the church is the entire and uncorrupted doctrine of the law and gospel concerning the true God, together with his will, works, and worship; divinely revealed, and comprehended in the writings of the prophets and apostles, and confirmed by man miracles and divine testimonies; through which the Holy Spirit works effectually in the hearts of the elect, and gathers from the whole human race an everlasting church, in which God is glorified, both in this, and in the life to come." - Commentary on the Heidelberg Catechism by Dr. Zacharias Ursinus, Pg. 1
Then on Pg. 2 of the Commentary, it says, "The doctrine of the church consists of two parts: the Law, and the Gospel; in which we have comprehended the sum and substance of the sacred Scriptures. The law is called the Decalogue, and the gospel is the doctrine concerning Christ the mediator, and the free remission of sins, through faith. This division of the doctrine of the church is established by these plain and forcible arguments."
Also Tyndale says,
"The keys whereof they greatly boast are no carnal things but spiritual, and nothing else save knowledge of the law and of the promises or gospel: if any man for lack of spiritual feeling desire authority of men, let him read the old doctors. If any man desire authority of scripture, Christ saith ( Luke 11): woe be to you lawyers for ye have taken away the key of knowledge: ye enter not in yourselves and they that come in ye forbid. That is, they had blindes the scripture whose knowledge (as it were a key) letteth into God, with glosses and tradition." -William Tyndale, The Obedience of a Christian Man, pg. 65 - 66
Here Tyndale shows us that the key of heaven is nothing but the law and gospel rightly divided.
Also Joseph Hussey says, "But I must not go and propose the mysteries of the Gospel to men in that way, making them tenders of Salvation, as if it were a mere creature's business that rested only between them and me! For proposals imply in a manner, equal terms on both sides; but in Effectual Grace God can and doth sovereignly impose Himself by the Gospel on his own, II Tim. 2:19; and yet in that imposing act they are made a willing people. He puts his own Gospel on them, as afterwards Christ's yoke, Matt. 11:30, but he puts not on them another Gospel, nor confounds the Law with the Gospel, but keeps them both distinct. He puts his Gospel on them, before they take any clear evangelical impression, {'that we should serve in newness of spirit, and not in oldness of the letter,' Rom. 7:6,} or serve in any evangelical duty." - God's Operations of Grace, Pg. 191
Robert Traill says "Let us carefully keep the bounds clear betwixt the law and gospel; which 'whosoever doth, is a right perfect divine,' saith blessed Luther, in his Commentary on the Epistle to the Galatians: a book that hath more plain sound gospel, than many volumes of some other divines. Let us keep the law as far from the business of justification, as we would keep condemnation, its contrary. For the law and condemnation are inseparable, but by the intervention of Jesus Christ our surety, Gal. 3. 10, - 14. But in the practice of holiness, the fulfilled law given by Jesus Christ to believers as a rule, is of great and good use to them; as hath been declared." - The Doctrine of Justification vindicated from the Charge of Antinomianism, Pg. 287
"On this subject we call the 'Word of God' (for we know well that the eternal Son of God is also so named) the canonical books of the Old and New Testament; for they proceed from the mouth of God Himself.
We divide this Word into two principal parts or kinds: the one is called the 'Law', the other the ' Gospel'. For, all the rest can be gathered under the one or the other of these two headings." - Theodore Beza, The Christian Faith, pg. 36
"Now, of all doctrines the foremost and most important is the doctrine of justification. However, immediately following upon it, as second in importance, is this, how Law and Gospel are to be divided. The distinction between the Law and the Gospel shall now claim our attention and form the subject of our earnest study." -C. F. W. Walther, The Proper distinction between Law and Gospel, Pg. 5
"By 'the law' here is meant the moral law as a covenant of works, and by 'the gospel' is meant the gospel in its strict and proper sense. To know the difference so as to be able to distinguish aright between the law and the gospel is of every it most importance to the faith, holiness, and comfort of every true Christian. It will be impossible otherwise for a man so to believe as to 'be filled with joy and peace in believing.' If he does not know the difference between the law ...and the gospel he will be apt, especially in affair of justification, to confound the one with the other. The consequence will be that his painful experience, bondage will be mixed with liberty of spirit, fear with hope, sorrow with joy, and death with life. If he cannot so distinguish the gospel from the law as to expect all his salvation from the grace of the gospel, and nothing of it from the works of the law; he will easily be induced to connect his own works with the righteousness of Jesus Christ in the affair of his justification. This was the great error of the Judaizing teachers in the churches of Galatia. They mingled the law with the gospel in the business of justification, and thereby they so corrupted the gospel as to alter the very nature of it and make it another gospel. They taught that unless men were circumcised and kept the law of Moses, they could not be justified or saved (Acts 15:1-5). They informed the people that while the righteousness of Christ received by faith was necessary, their own works of obedience were also requisite in connection with it to entitle them to justification before God. This is a fundamental error, and such a one that if even an angel from heaven would publish it he should be accursed." -John Colquhoun, A Treatise on the Law and Gospel
In his Epistle to the Romans, contrasting the law and the gospel, he says, 'Moses describeth the righteousness which is of the law, that a man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.' Do you perceive how he thus discriminates between the law and the gospel, that the former attributes righteousness to works, but the latter bestows it freely, without the assistance of works? -John Calvin, The Institutes, 3.11.17. Pg. 669
"All Scripture should be divided into these two chief doctrines, the law and the promises. In some places it presents the law. In others it presents the promise of Christ; this it does either when it promises that the Messiah will come and promises forgiveness of sins, justification, and eternal life for his sake, or when, in the New Testament, the Christ who came promises forgiveness of sins, justification, and eternal life. By 'law' in this discussion we mean the commandments of the Decalogue, wherever they appear in the Scriptures. For the present we are saying nothing about the ceremonial and civil laws of Moses." - The Book of Concords, Apology of the Augsburg Confession, Article 4 on Justification, Pg. 108. The version I have is edited by Theodore G. Tappert.
Perkins spoke of the law and gospel distinction: "And first of all, the law, showing a man his sin and punishment thereof, which is eternal death: afterward the Gospel, showing salvation by Christ Jesus to such as believe." -William Perkins, A Golden Chain, pg. 171.
"Now in order that we do not open our mouths too wide and marvel at the skill of these false spirits, and thereby abandon the main articles, and thus deceitfully be led off the track (for thereby the devil succeeds through these prophets), I will here briefly recount these articles of the Christian faith to which everyone is above all things to pay attention and hold fast.
The first is the law of God, which is to be preached so that one thereby reveals and teaches how to recognize sin (Rom. 3[:20] and 7[:7]), as we have often shown in our writings. However these prophets do not understand this correctly, for this means a truly spiritual preaching of the law, as Paul says in Rom. 7[:14], and a right use of the law, as he says in 1 Tim. 1[:8].
Secondly, when now sin is recognized and the law is so preached that the conscience is alarmed and humbled before God's wrath, we are then to preach the comforting word of the gospel and the forgiveness of sins, so that the conscience again may be comforted and established in the grace of God, etc.
Christ himself teaches these two articles in such an order (Luke 24[:47]. One must preach repentance and the forgiveness of sins in his name. 'And the Spirit (he says in John [16:8]) will convince the world of sin and of righteousness and of judgment.' You do not find either of these two articles in this one or any other of the false prophets. They also do not understand them, and yet these are the most important and necessary articles." - Martin Luther, Against the Heavenly Prophets, Pg. 160
The Heidelberg Catechism with the commentary of Dr. Zacharias Ursinus teaches us from the start what is the doctrine of the Church.
It says, "The doctrine of the church is the entire and uncorrupted doctrine of the law and gospel concerning the true God, together with his will, works, and worship; divinely revealed, and comprehended in the writings of the prophets and apostles, and confirmed by man miracles and divine testimonies; through which the Holy Spirit works effectually in the hearts of the elect, and gathers from the whole human race an everlasting church, in which God is glorified, both in this, and in the life to come." - Commentary on the Heidelberg Catechism by Dr. Zacharias Ursinus, Pg. 1
Then on Pg. 2 of the Commentary, it says, "The doctrine of the church consists of two parts: the Law, and the Gospel; in which we have comprehended the sum and substance of the sacred Scriptures. The law is called the Decalogue, and the gospel is the doctrine concerning Christ the mediator, and the free remission of sins, through faith. This division of the doctrine of the church is established by these plain and forcible arguments."
Also Tyndale says,
"The keys whereof they greatly boast are no carnal things but spiritual, and nothing else save knowledge of the law and of the promises or gospel: if any man for lack of spiritual feeling desire authority of men, let him read the old doctors. If any man desire authority of scripture, Christ saith ( Luke 11): woe be to you lawyers for ye have taken away the key of knowledge: ye enter not in yourselves and they that come in ye forbid. That is, they had blindes the scripture whose knowledge (as it were a key) letteth into God, with glosses and tradition." -William Tyndale, The Obedience of a Christian Man, pg. 65 - 66
Here Tyndale shows us that the key of heaven is nothing but the law and gospel rightly divided.
Also Joseph Hussey says, "But I must not go and propose the mysteries of the Gospel to men in that way, making them tenders of Salvation, as if it were a mere creature's business that rested only between them and me! For proposals imply in a manner, equal terms on both sides; but in Effectual Grace God can and doth sovereignly impose Himself by the Gospel on his own, II Tim. 2:19; and yet in that imposing act they are made a willing people. He puts his own Gospel on them, as afterwards Christ's yoke, Matt. 11:30, but he puts not on them another Gospel, nor confounds the Law with the Gospel, but keeps them both distinct. He puts his Gospel on them, before they take any clear evangelical impression, {'that we should serve in newness of spirit, and not in oldness of the letter,' Rom. 7:6,} or serve in any evangelical duty." - God's Operations of Grace, Pg. 191
Robert Traill says "Let us carefully keep the bounds clear betwixt the law and gospel; which 'whosoever doth, is a right perfect divine,' saith blessed Luther, in his Commentary on the Epistle to the Galatians: a book that hath more plain sound gospel, than many volumes of some other divines. Let us keep the law as far from the business of justification, as we would keep condemnation, its contrary. For the law and condemnation are inseparable, but by the intervention of Jesus Christ our surety, Gal. 3. 10, - 14. But in the practice of holiness, the fulfilled law given by Jesus Christ to believers as a rule, is of great and good use to them; as hath been declared." - The Doctrine of Justification vindicated from the Charge of Antinomianism, Pg. 287
Thursday, June 13, 2019
The Two Forms of Righteousness
"Both the law-gospel and the passive/active-righteousness distinctions are essential for the Lutheran pastor, and neither needs to be neglected in favor of the other. Law and Gospel remind us that Christians always fall short of God's will and are saved solely by God's grace. The two kinds of righteousness remind God's people that they cannot work to merit God's favor or love, but that righteousness is given freely, and that they are called to live holy lives in the world for the sake of others." - Jordon Cooper, Hands of Faith, pg. 128
Thursday, October 18, 2018
Definition of the word Church
I have not to my knowledge posted anything on this blog about the word "Church". When the word "Church" is used it is often not understood, particularly in certain context. One such context is found in relation to Church discipline. It is always important to define one's terms whether the term is time, or even Church. We ought to know what one is talking about and we do so when definitions are right set forth. In Matthew 18:17 it is said that if a man will not listen to two or three witnesses then one ought to tell it to the church. Often the term Church in this context is meant to mean a pastor or some sort of leader. However, this is not so. I say this in light of the fact that the term church is an assembly and in this context it is an assembly of God or an assembly that has been called out by God. It is an igglesia or we might say Ecclesia which means Called out ones.
I am not the only one who believes this. There are others who say the same thing. According to the Smalcald Articles, A Lutheran set of beliefs, says, "We do not concede to the papists that they are the church, for they are not. Nor shall we pay any attention to what they command or forbid in the name of the church, for, thank God, a seven-year-old child knows what the church is, namely, holy believers and sheep who hear the voice of their Shepherd."
John Glas, the father in law of Robert Sandeman, says, "Before we proceed to inquire into this, it may be observed, that we do not find the officers or representatives of any church or churches, or any congregation or assembly of them, called the church; but we find the people distinguished from them, and called the church: Acts 15. 22. . . . Acts 14. 23. . . . Acts 20. 17. 28. . . ." - The works of John Glas, Pg. 158
Martin Luther on what a true Christian community is:
It is necessary, first of all, to know where and what a Christian community is so that men may not engage in purely human affairs under cover of the name of a Christian church, as has always been the custom of non-Christians. The certain mark by which a Christian community can be recognized is the preaching of the gospel in its purity. Just as one can tell by the military banner, as by a sure sign, what leader and what army have taken the field, so one may surely know by the gospel where Christ and his people are stationed. Of this we have God's sure promise in Isaiah 55 [:10, 11], 'My word that goes forth from my mouth shall not return to me empty, but as the rain comes down from heaven and waters the earth, so shall my word accomplish that which I purpose.' Hence we are certain that where the gospel is preached there must be Christians, no matter how few in number or how sinful and weak they may be. We are just as certain that where the gospel is not preached and where the doctrines of men hold sway there can be no Christians but only heathen, no matter how great their numbers or how pious and good their lives.
From this it follows unquestionably that the bishops, foundations, monastic houses, and all the rest of that crew have long since ceased to be either Christians or a Christian community, though they have flaunted this name as their exclusive possession. Anybody who knows what the gospel is can see, hear, and understand that to this very day they rely on their human teachings and have altogether rejected, and are still rejecting, the gospel. Whatever such people do and say must therefore be regarded as heathen and of this world." - Martin Luther, Right and Power of a Christian Church, Pg. 325-326
John W Robbins says
"Paul's final greeting is to 'the church in your house.' In the New Testament, the word church is never used of a building. We have drifted so far from the teaching of the New Testament that some Christians now think they are not in a church unless they are in a church building, or at least affiliated with an organization that owns such a building. But in the New Testament, the church is a society that meets for the purpose of publicly worshiping God. All Christians, as members of Christ's body, which is the invisible church, are members of Christ's church. When some of them gather together for public worship in a particular place, they are called a particular church: in this case, 'the church in your house.' Just as the New Testament never uses the word church to refer to a building, so it never uses the word church to refer only to church officers. It does not even mention such officers or offices as popes, cardinals, episcopal bishops, archbishops, trustees, superintendents, assistant pastors, associate pastors, music ministers, or youth pastors. All those offices have been invented by men. The church in Philemon's house is the entire group of Christians that meets there for worship. They are all part of the ekklesia." - John Robbins, Slavery and Christianity
I am not the only one who believes this. There are others who say the same thing. According to the Smalcald Articles, A Lutheran set of beliefs, says, "We do not concede to the papists that they are the church, for they are not. Nor shall we pay any attention to what they command or forbid in the name of the church, for, thank God, a seven-year-old child knows what the church is, namely, holy believers and sheep who hear the voice of their Shepherd."
John Glas, the father in law of Robert Sandeman, says, "Before we proceed to inquire into this, it may be observed, that we do not find the officers or representatives of any church or churches, or any congregation or assembly of them, called the church; but we find the people distinguished from them, and called the church: Acts 15. 22. . . . Acts 14. 23. . . . Acts 20. 17. 28. . . ." - The works of John Glas, Pg. 158
Martin Luther on what a true Christian community is:
It is necessary, first of all, to know where and what a Christian community is so that men may not engage in purely human affairs under cover of the name of a Christian church, as has always been the custom of non-Christians. The certain mark by which a Christian community can be recognized is the preaching of the gospel in its purity. Just as one can tell by the military banner, as by a sure sign, what leader and what army have taken the field, so one may surely know by the gospel where Christ and his people are stationed. Of this we have God's sure promise in Isaiah 55 [:10, 11], 'My word that goes forth from my mouth shall not return to me empty, but as the rain comes down from heaven and waters the earth, so shall my word accomplish that which I purpose.' Hence we are certain that where the gospel is preached there must be Christians, no matter how few in number or how sinful and weak they may be. We are just as certain that where the gospel is not preached and where the doctrines of men hold sway there can be no Christians but only heathen, no matter how great their numbers or how pious and good their lives.
From this it follows unquestionably that the bishops, foundations, monastic houses, and all the rest of that crew have long since ceased to be either Christians or a Christian community, though they have flaunted this name as their exclusive possession. Anybody who knows what the gospel is can see, hear, and understand that to this very day they rely on their human teachings and have altogether rejected, and are still rejecting, the gospel. Whatever such people do and say must therefore be regarded as heathen and of this world." - Martin Luther, Right and Power of a Christian Church, Pg. 325-326
John W Robbins says
"Paul's final greeting is to 'the church in your house.' In the New Testament, the word church is never used of a building. We have drifted so far from the teaching of the New Testament that some Christians now think they are not in a church unless they are in a church building, or at least affiliated with an organization that owns such a building. But in the New Testament, the church is a society that meets for the purpose of publicly worshiping God. All Christians, as members of Christ's body, which is the invisible church, are members of Christ's church. When some of them gather together for public worship in a particular place, they are called a particular church: in this case, 'the church in your house.' Just as the New Testament never uses the word church to refer to a building, so it never uses the word church to refer only to church officers. It does not even mention such officers or offices as popes, cardinals, episcopal bishops, archbishops, trustees, superintendents, assistant pastors, associate pastors, music ministers, or youth pastors. All those offices have been invented by men. The church in Philemon's house is the entire group of Christians that meets there for worship. They are all part of the ekklesia." - John Robbins, Slavery and Christianity
Saturday, May 27, 2017
Repent and Believe are the parts of Conversion
"In Mark 1:15 Christ says, 'Repent, and believe in the gospel.' In the first part he denounces our sins, in the latter part he consoles us and shows us the forgiveness of sins. For to believe in the Gospel is not to have the general faith that even the demons have (James 2:19), but, in the true sense, to believe that for Christ's sake the forgiveness of sins has been granted us; this is revealed in the gospel." - The Apology of the Augsburg Confession, Article 7. Penitence, pg. 187-188
Friday, January 6, 2017
There is nothing special in the sacrament itself
"In order that we may obtain this faith, the ministry of teaching the Gospel and administering the sacraments was instituted. For through the Word and the sacraments, as through instruments, the Holy Spirit is given, and the Holy Spirit produces faith, where and when it pleases God, in those who hear the Gospel. That is to say, it is not on account of our own merits but on account of Christ that God justifies those who believe that they are received into favor for Christ's sake. Gal. 3:14, 'That we might receive the promise of the Spirit through faith.'
Our churches condemn the Anabaptist and others who think that the Holy Spirit comes to men without the external Word, through their own preparations and works." - The Book of Concord, The Augsburg Confession, Pg. 31 Article 5 [The ministry of the Church]
Our churches condemn the Anabaptist and others who think that the Holy Spirit comes to men without the external Word, through their own preparations and works." - The Book of Concord, The Augsburg Confession, Pg. 31 Article 5 [The ministry of the Church]
Tuesday, December 27, 2016
We do not love as we ought therefore our assurance must be on better grounds
"It is surely amazing that our opponents are unmoved by the many passages in the Scriptures that clearly attribute justification to faith and specifically deny it to works. Do they suppose that this is repeated so often for no reason? Do they suppose that these words fell from the Holy Spirit unawares? But they have thought up a piece of sophistry to evade them. They should be interpreted, so they say, as referring to 'faith fashioned by love,' that is, they do not attribute justification to faith except on account of love. Indeed, they do not attribute justification to faith at all, but only to love, because they imagine that faith can exist with mortal sin. Where does this end but with the abolition of the promise and a return to the law? If faith receives the forgiveness of sins on account of love, the forgiveness of sins will always be unsure, for we never love as much as we should. In fact, we do not love at all unless our hearts are sure that the forgivness of sins has been granted to us. If our opponents require us to trust in our own love for the forgiviness of sins and justification, they completely abolish the Gospel of the free forgiveness of sins. For men can neither render nor understand this love unless they believe that the forgiveness of sins is received freely." - The Book of Concords, Apology of the Augsburg Confession, Article 4. Justification, Pg. 122-123
Tuesday, December 20, 2016
On the Law and the Gospel distinction
"All Scripture should be divided into these two chief doctrines, the law and the promises. In some places it presents the law. In others it presents the promise of Christ; this it does either when it promises that the Messiah will come and promises forgiveness of sins, justification, and eternal life for his sake, or when, in the New Testament, the Christ who came promises forgiveness of sins, justification, and eternal life. By 'law' in this discussion we mean the commandments of the Decalogue, wherever they appear in the Scriptures. For the present we are saying nothing about the ceremonial and civil laws of Moses." - The Book of Concords, Apology of the Augsburg Confession, Article 4 on Justification, Pg. 108. The version I have is edited by Theodore G. Tappert.
Saturday, July 5, 2014
Lutheran's Theology
I once had a very delightful conversation with a Lutheran. He told me that the Calvinist cannot have assurance. I told him the Bible seems to say so. He said no. Christ died for all men universally, he said. My response was - does that give you assurance? Maybe those who end up in hell did not have assurance? Regardless, assurance is not based on my belief but based upon the infallible promises of God. Perhaps maybe I cannot have assurance. The Gospel is not that Christ died for you. The Gospel is that Christ actually atoned for sins. The sins he atoned for are the Elect people of God. Without election, no one is atoned for.
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