The Second Sunday in Advent

Norma Boeckler

The Second Sunday in Advent, 2010

Pastor Gregory L. Jackson

http://www.ustream.tv/channel/bethany-lutheran-worship

Bethany Lutheran Church, 10 AM Central Time


The Hymn # 58 – Gerhardt O Lord 4:49
The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual Romans 15:4-13
The Gospel Luke 21:25-36
Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn #71 Watchman 4.9

Written Aforetime

The Hymn # 304 An Awesome Mystery 4.6
The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn # 647 O Little Town 4.13

Second Sunday In Advent
Lord God, heavenly Father, who by Thy Son hast revealed to us that heaven and earth shall pass away, that our bodies shall rise again, and that we all shall appear before the judgment seat: We beseech Thee, keep us by Thy Holy Spirit in Thy word; establish us in the true faith, graciously defend us from sin and preserve us in all temptations, that our hearts may not be overcharged with surfeiting and drunkenness, and cares of this life, but that we may ever watch and pray and, trusting fully in Thy grace, await with joy the glorious coming of Thy Son, and at last obtain eternal salvation, through Thy beloved Son, Jesus Christ our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

KJV Romans 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. 5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, as Christ also received us to the glory of God. 8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. 13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

KJV Luke 21:25 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26 Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 27 And then shall they see the Son of man coming in a cloud with power and great glory. 28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. 29 And he spake to them a parable; Behold the fig tree, and all the trees; 30 When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. 31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. 32 Verily I say unto you, This generation shall not pass away, till all be fulfilled. 33 Heaven and earth shall pass away: but my words shall not pass away. 34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 35 For as a snare shall it come on all them that dwell on the face of the whole earth. 36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

Written Aforetime

KJV Romans 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. 5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

The Old Testament is the basis and the foundation for the New Testament. One way to imagine this is to look back at apostolic times.

We are not sure exactly when the New Testament books were written, but the NT was completed quickly – compared to any other religion in the world. That is, we have eye witness accounts of the first years of the Christian church.

But they did not have a “Bible” in front of them. They had the Old Testament, apostolic letters, and finally the Gospels.

The Old Testament was a given. That provided the congregation with the prophecies about Christ. The apostolic letters began in the earliest years. The Gospel preaching came from the eye-witnesses of the resurrection of Christ. Some were the disciples themselves, but others were among the 500 who saw Jesus risen from the dead and heard Him teach before the Ascension.

The New Testament church was based upon the resurrection preaching of these eye-witnesses and the Old Testament foundation of the Gospel. The apostles performed miracles to confirm their preaching of the Word.

But it was not all glory. Persecution set in everywhere. All the apostles are known to have died violently, except the Apostle John.

Lenski:
5) Involved in all that Paul has said from 14:1 onward is the thought of unity in the church. The strong and the weak, the able and the unable (v. 1) are one in the Una Sancta by virtue of the justifying faith which makes all of them one body in Christ. This oneness is a simple fact. It is not this about which Paul is concerned; it is not this for which Jesus prays in John 17. Paul’s concern is the oneness in apprehending the [teaching] or instruction of the Scriptures (v. 4 with its three references to the Scriptures). All believers are to be fully clear on what this instruction is. Then the adiaphora will not cause trouble; nor will any mistaken teachings or convictions divide the hearts and the minds. This was Christ’s concern in his High-priestly Prayer: “Sanctify them in the truth; thy Word is truth.” This oneness in the Word is to impress the world (John 17:17, 21, 23). Here there is much room for prayer. So much error, that goes far beyond the adiaphora, divides the visible church.
Now the God of this perseverance and of this admonition, he who is the source of both and makes his Scriptures the source (v. 4), give to you to be minding the same thing among each other in accord with Christ Jesus in order that in one accord with one mouth you may go on glorifying the God and Father of our Lord Jesus Christ.
We at once see the correlation between “the perseverance and the admonition of the Scriptures” (v. 4) and “the God of this perseverance and of this admonition,” and that v. 5 links into v. 4. The aorist optative, one of the few optatives still found in the New Testament Koine, expresses wish, the wish for one great, permanent gift from God. This wish, which is equal to a prayer, is not merely “to be minding the same thing,” all holding the same convictions and thoughts on every important matter, for some of these convictions might be wrong despite the unanimity with which they are held. The final phrase excludes all wrong unanimity; to be minding the same thing “in accord with Christ Jesus.” All will have the same convictions when these harmonize with Christ Jesus. To call him an example that all should follow is a confusing idea; no one person exemplifies unanimity.
Lenski, R. C. H.: The Interpretation of St. Paul's Espistle to the Romans. Columbus, Ohio: Lutheran Book Concern, 1936, S. 861.

End of Lenski quotation.

The entire Bible teaches the unity of the Word, because God has only one voice and only one message. No one can create a doctrinal unity out of organizational unity. They is a reversal of the truth. Organizational unity comes only from doctrinal unity, and that unity must be based upon the truth, because error leads people astray. Being united in error is not good.

That concept is almost entirely lost today. Church leaders who look to business principles (at least they imagine they do) are prone to bully people into conformity. But that is not real unity. It only means people give up thinking. Sometimes they just think one thing and say another.

Doctrinal unity means basing all work and teaching upon natural law – that God has commanded what is good for us.

False teachers find God’s Word a burden. It holds them back. It hurts their success. It dampens their fun. Anyone who wants to start with God’s Word is a problem who must be finessed into conformity with them or a quick exit.

That is why people in error wander back and forth, because they are pursuing the wrong goal, a material success or a visible sign of progress. Robert Schuller taught several generations that debt was a good thing for a church. He was always expanding his empire with more debt. Most established churches have a handle on their debt after many decades. They gradually pay off their mortgages and spend their excess on missions and helping others in some way. But Schuller has sent his well established church into bankruptcy, even though they have sold off one of their prime assets to his pupil, Rick Warren (Purpose Driven). Schuller said he invented the Church Growth Movement, and I believe him. Fuller Seminary is near his church. They doubtless picked up on his innovative methods, such as hiding the congregation’s confession of faith (Garden Grove Community Church, because who wants to join the Dutch Reformed Church?).

In our area we have a large church called Cross Community Church. It has a spectacular building and setting for a small town. The minister went on TV to say they were still Babtist. They were not hiding anything or covering anything up, but they chose the name Cross Community Church because… I didn’t hear the rest. A favorite place for Andy Stanley fans to worship and study is NorthPoint Community Church, which will not baptize babies – I suppose that makes them Babtist too.

WELS started Pilgrim Community Church long before The CORE dropped that odious term “church.” Funny though – The CORE is always saying on its website – “be sure to come to church on Sunday.” That is, if the staff is not on vacation or at another Schwaermer conference.

Unity of doctrine is important to receive the blessings God sends with His Word. By uniting His Holy Spirit with the Word, we have the comfort of knowing how we receive the grace of God.

Every single Christian confession speaks about the grace of God, and that includes the Roman Catholic Church.

But all of them are offended by the Biblical concept of the Means of Grace. In various ways, they oppose and make fun of the Means of Grace. The Roman Catholic Church and Eastern Orthodoxy both add works to the Means of Grace, not to mention other errors that they have invented to supplant the clear teaching of the Word.

The non-Lutheran Protestants reject grace received through Holy Baptism and Holy Communion. They are not sacraments conferring grace but ordinances to be obeyed by man, as a witness to others (the works of man, in other words). Rejecting the grace of infant baptism led to the rejection of infant baptism altogether. Baptists and Pentecostals are deeply offended and leave the room when infant baptism is mentioned. Yet conservative Lutherans (sic) clamor to attend their seminars to learn how to do things right. Missouri, WELS, and the ELS are especially prone to worship with the Babtists and to be rewarded by the synod leaders.

Therefore, one basic error (denying the Means of Grace) leads to many other errors, and it denies people the comfort of the Gospel. This problem is so severe that I have heard of infant baptisms being hidden away from the Sunday service because they detract from whatever is planned.

An infant or adult baptism should be the greatest possible comfort for anyone worshiping (unless they are there for entertainment and popcorn). Baptism is the visible Gospel. How do we know that our tiniest babies are believers? Because the Word of God teaches this in the clearest possible terms. The Bible teaches:
1. Infants have faith in God.
2. We must have a child-like faith to enter the Kingdom of God.
3. The Word plants faith in our hearts and sustains that faith.
4. Faith receives the forgiveness of sin earned by Christ crucified.
5. No one is forgiven apart from faith, so infant baptism is good and necessary.

They also rail against the many forms of the Means of Grace? Why so many? Yes, it is time to debate with God and question His wisdom. He should have reduced the number to one, or even zero. Many have no idea how sins are forgiven, because they are led in confusion, even by Lutherans who should know better.

When the Holy Spirit is divorced from the Word, contrary to the lesson for today, man turns to his own works, thoughts, and feelings for comfort. How do I know I am forgiven? Because I feel good about it! (Let’s hope the feeling remains, but it does not.) In the same way, sorrow for sin is measured by emotion, so people think they must sob, cry out, and carry on for days, before “grace breaks in.” But how does it break in? That is a mystery, too.

God has given us many Means because we need them. They are primarily the invisible Word of teaching and preaching, and the visible Word of Holy Baptism and Holy Communion. But they also include absolution and the “mutual consolation of the brothers.”

There is a great continuity, an unbroken line, from the truths of the Old Testament until now. The promise of Isaiah 55:8-10 is eternal. The Word always has an effect. That effect is never void. It always accomplishes God’s purpose. Our age is obsessed with what is effective. In ancient times, the prophet spoke for God and said, “My Word is always effective.”

Are my sins forgiven, taken away, and forgotten by God? They are because the Word promises this truth, and the Holy Spirit does not lie or deceive.

Will believers inherit eternal life? Yes, because Jesus has promised this in the Little Gospel.

Do baptized babies believe? The Bible gives many examples of infant faith. Jesus said, “Let the children come to Me and do not forbid them. For to such belong the Kingdom of God.”

He never said babies were innocent and therefore worthy of eternal life. He said they receive forgiveness in faith, and we should be like them in that purity of faith.

Quotations

"Here are examples, in some cases already alluded to by District Presidents: 1. Performing weddings, funerals and baptism without first consulting his successor or the pastor of the congregation; 2. Still striving to retain a leadership role in the congregation from which he retired. RX: The retiree is essentially and actually a lay member and must not serve in any pastoral role unless he is requested or directed so to do; 3. Giving counsel or advice to his successor, or the pastor where he is a member in retirement. RX: If the latter wants or seeks counsel or help, let him ask for it. 4. Giving comfort or support to malcontents who are not satisfied with the present pastor. RX: Be courteous and advise the dissatisfied individuals that you are not the pastor and that they need to bring their concerns to the shepherd of the flock."
Kurt Brink, Overcoming Pastoral Pitfalls, Albuquerque: 1992, p. 126.

"For Scripture never calls either Baptism or the Lord's Supper mysteries or sacraments. Therefore this is an unwritten (agraphos) appellation."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 29. Chapter Four.

"The purest and best part of the human race, the special nursery and flower of God's Church, is tender youth. Youth retains the gift of the Holy Spirit which it received in Baptism; it learns eagerly the true doctrine about God and our Redeemer, Jesus Christ; it calls Him God with a chaste mind and with a simple, pure faith; it thanks Him with a quick and joyful heart for the blessings received from Him; in its studies and the other parts of life, it carries out the duties commanded it; and it obeys God and parents reverently. Particularly God-pleasing, therefore, are the studies of one's earliest age: prayer, obedience and praises which honor God, regardless of how weak and stammering its voice may be."
David Chytraeus, A Summary of the Christian Faith (1568), trans., Richard Dinda, Decatur: Repristination Press, 1994. p. 9. Chapter Four.

"On the contrary, with the Anabaptists and the Reformed Church in general, the Mennonites are Enthusiasts, lay great stress on the immediate working of the Holy Ghost, who is said to 'guide the saints into all truth.' In his Geschichte der Mennonitengemeinden John Horsch, a prominent Mennonite, states that the Holy Spirit is the 'inner word,' who enables Christians to understand the Scriptures. Without the inner word, or the light, the Scripture is a dead letter and a dark lantern."
The. Engelder, W. Arndt, Th. Graebner, F. E. Mayer, Popular Symbolics, St. Louis: Concordia Publishing House, 1934, p. 260. Chapter Four.

"Naturally, Universalists deny that the Sacraments are Means of Grace. Some Universalists observe three sacraments--consecration, Baptism, and the Lord's Supper. The act of consecration of children consists in the parents' pledging themselves to rear their children in the admonition of the Lord."
The. Engelder, W. Arndt, Th. Graebner, F. E. Mayer, Popular Symbolics, St. Louis: Concordia Publishing House, 1934, p. 409f.

"The Anabaptists, the mystics, and other fanatics spoke of Scripture only as the external word, a dead letter, and contemptuously pronounced those who adhered to Scripture as 'worshipers of the letter.' They separated the activity of the Spirit from Scripture, from the Word, and held that the Spirit operates immediately, producing an inner illumination, etc."
E. Hove, Christian Doctrine, Minneapolis: Augsburg Publishing House, 1930, p. 27f.

(6) "For the joy Thine advent gave me, For Thy holy, precious Word; For Thy Baptism, which doth save me, For Thy blest Communion board; For Thy death, the bitter scorn, For Thy resurrection morn, Lord, I thank Thee and extol Thee, And in heaven I shall behold Thee." Thomas Kingo, 1689, cento, "Like the Golden Sun Ascending," The Lutheran Hymnal, trans., George T. Rygh, 1908 St. Louis: Concordia Publishing House, 1941, Hymn #207. Acts 2:32.

(1) "He that believes and is baptized Shall see the Lord's salvation; Baptized into the death of Christ, He is a new creation. Through Christ's redemption he shall stand Among the glorious heavenly band Of every tribe and nation. (2) "With one accord, O God, we pray: Grant us Thy Holy Spirit; Look Thou on our infirmity Through Jesus' blood and merit. Grant us to grow in grace each day That by this Sacrament we may Eternal life inherit." Thomas Kingo, 1689, "He That Believes and Is Baptized" The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #301. Mark 16:16.

"As distinguished from the Gospel, Sacraments are acts, we apply water in Baptism, and we eat and drink in the Lord's Supper. They are sacred acts, and must, as such, be distinguished from ordinary washing, eating and drinking...A Sacrament which offers God's blessings cannot be instituted by man or the Church, but by God alone."
Edward W. A. Koehler, A Short Explanation of Dr. Martin Luther's Small Catechism, Fort Wayne: Concordia Theological Seminary Press, 1946, p. 254.

"In a word, enthusiasm inheres in Adam and his children from the beginning [from the first fall] to the end of the world, [its poison] having been implanted and infused into them by the old dragon, and is the origin, power [life], and strength of all heresy, especially of that of the Papacy and Mahomet. Therefore we ought and must constantly maintain this point, that God does not wish to deal with us otherwise than through the spoken Word and the Sacraments. It is the devil himself whatsoever is extolled as Spirit without the Word and Sacraments. For God wished to appear even to Moses through the burning bush and spoken Word; and no prophet, neither Elijah nor Elisha, received the Spirit without the Ten Commandments [or spoken Word]. Neither was John the Baptist conceived without the preceding word of Gabriel, nor did he leap in his mother's womb without the voice of Mary."
Smalcald Articles, VIII. Confession, 9-10 Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 497. 2 Peter 1:21.

"Thus we do also in infant baptism. We bring the child in the conviction and hope that it believes, and we pray that God may grant it faith; but we do not baptize it upon that, but solely upon the command of God. Why so? Because we know that God does not lie. I and my neighbor and, in short, all men, may err and deceive, but the Word of God cannot err." [Ego et proximus meus et in summa omnes homines errare possunt et fallere, porro autem Verbum Dei nec potest errare nec fallere.]
Large Catechism, Infant Baptism, 57, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, J-9 p. 747.

"The same is true of other factions--the Anabaptists and similar sects. What else do they but slander baptism and the Lord's Supper when they pretend that the external [spoken] Word and outward sacraments do not benefit the soul, that the Spirit alone can do that?"
Martin Luther, Sermons of Martin Luther, ed. John Nicolas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 208. 1 Corinthians 12:1-11. Chapter Four.

"Regarding the baptizer--who may be a woman even--and the baptized, we certainly can see nothing wonderful. The humanity in the case does not effect any great work; the work is wrought by Him who is God, Lord, and Spirit."
Martin Luther, Sermons of Martin Luther, ed. John Nicolas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 218. 1 Corinthians 12:1-11;

"But the discerning Christian can with satisfaction boast on this wise: 'My baptism or my absolution is not of my own devising or ordaining, nor of another man's. It is of Christ my Lord."
Martin Luther, Sermons of Martin Luther, ed. John Nicolas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 219. 1 Corinthians 12:1-11;

"It is a glory which every preacher may claim, to be able to say with full confidence of heart: 'This trust have I toward God in Christ, that what I teach and preach is truly the Word of God.' Likewise, when he performs other officials duties in the Church--baptizes a child, absolves and comforts a sinner--it must be done in the same firm conviction that such is the command of Christ. He who would teach and exercise authority in the Church without this glory, 'it is profitable for him,' as Christ says, (Matthew 18:6), 'that a great millstone should be hanged about his neck, and that he should be sunk in the depths of the sea.' For the devil's lies he preaches, and death is what he effects."
Martin Luther, Sermons of Martin Luther, ed. John Nicolas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 227. 2 Corinthians 3:4-11; Matthew 18:6

"The first class of disciples are those who hear the Word but neither understand nor esteem it. And these are not the mean people of the world, but the greatest, wisest and the most saintly, in short they are the greatest part of mankind; for Christ does not speak here of those who persecute the Word nor of those who fail to give their ear to it, but of those who hear it and are students of it, who also wish to be called true Christian and to live in Christian fellowship with Christians and are partakers of baptism and the Lord's Supper. But they are of a carnal heart, and remain so, failing to appropriate the Word of God to themselves, it goes in one ear and out the other, just like the seed along the wayside did not fall into the earth, but remained lying on the ground..."
Martin Luther, Sermons of Martin Luther, 8 vols., ed. John Nicholas Lenker, Grand Rapids: Baker Book House, 1983 J-209 II, p. 114. Luke 8:4-15 (par. Mark 4: Matthew 13:)

"In this epistle lesson Paul gives Christians instruction concerning the Christian life on earth, and connects with it the hope of the future and eternal life, in view of which they have been baptized and become Christians. He makes of our earthly life a death--a grave--with the understanding, however, that henceforth the risen man and the newness of life should be found in us."
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 141. Romans 6:3-11

"Take note, God pours out upon us in baptism superabundant blessings for the purpose of excluding the works whereby men foolishly presume to merit heaven and gain happiness. Yes, dear friend, you must first possess heaven and salvation before you can do good works. Works never merit heaven; heaven is conferred purely of grace...The true Christian's whole life after baptism is but a waiting for the manifestation of the salvation already his."
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholaus Lenker, Grand Rapids: Baker Book House, 1983, VI, p. 151. Titus 3:4-8

"Though God might convert men through angels, He desires to accomplish it by human beings--by us, so that faith might be established and completed in a more congenial way through a kindred agency. Were angels constantly to dwell with us, faith would cease here...If we were taken to heaven immediately after baptism, who would convert the others and bring them to God by means of the Word and a good example?"
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholaus Lenker, Grand Rapids: Baker Book House, 1983, VI, p. 153. Titus 3:4-8


"How beautifully the apostle in these strong words extols the grace of God bestowed in baptism! He refers to baptism as a washing, whereby not our feet only, not our hands, but our whole bodies are cleansed. Baptism perfectly and instantaneously cleanses and saves. For the vital part of salvation and its inheritance, nothing more is necessary than this faith in the grace of God. Truly, then, are we saved by grace alone, without works or other merit."
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholaus Lenker, Grand Rapids: Baker Book House, 1983, VI, p. 154. Titus 3:5.

"Let a prince give a person a castle or several thousand dollars, what a jumping and rejoicing it creates! On the other hand, let a person be baptized or receive the communion which is a heavenly, eternal treasure, there is not one-tenth as much rejoicing. Thus we are by nature; there is none who so heartily rejoices over God's gifts and grace as over money and earthly possessions; what does that mean but that we do not love God as we ought?"
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholaus Lenker, Grand Rapids: Baker Book House, 1983, V, p. 190 Matthew 22:34-46

"And yet, one single Christian believer, by his preaching and prayer, can be the means of salvation to uncounted multitudes. In spite of Satan's hatred and desire to hinder, many people hear the Gospel, receive baptism and become teachers of the faith; and through the influence of the Gospel the sacredness of home and country are preserved."
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 241. Psalm 110:2.

"The devil does not rest yet, and hence he stirs up so many sects and factions. How many sects have we not already had? One has taken up the sword, another has attacked the Sacrament of the Lord's Supper, others that of baptism."
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholaus Lenker, Grand Rapids: Baker Book House, 1983, V, p. 266. John 4:46-54; 1 Peter 5:8; Ephesians 6:12

"Here again is an admonition for Christians to follow up their faith by good works and a new life, for though they have forgiveness of sins through baptism, the old Adam still adheres to their flesh and makes himself felt in tendencies and desires to vices physical and mental. The result is that unless Christians offer resistance, they will lose their faith and the remission of sins and will in the end be worse than they were at first; for they will begin to despise and persecute the Word of God when corrected by it. Yea, even those who gladly hear the Word of God, who highly prize it and aim to follow it, have daily need of admonition and encouragement, so strong and tough is that old hide of sinful flesh."
Martin Luther Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 305. Ephesians 4:22-28

"Observe from this text how Christ in plain words ascribes to baptism, which He calls water, such glory and power as to say that the Holy Spirit is present in it, and that by its means a person is born anew. By this statement all false doctrines and errors against the doctrine of faith and baptism are overthrown."
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 434. John 3:1-15.

"A very fine example of the power of prayer is provided by Monica, the mother of St. Augustine. She asked for nothing in her prayer for her son except that he might be liberated from the madness of the Manichaeans [pagans] and be baptized...But the more she prayed, the more stiff-necked and stubbor the son became, and her prayer seemed to her to have become a sin. But when the time for hearing her solicitous prayer had come (for God usually defers His help), Augustine is not only converted and baptized but devotes himself entirely to the study of theology and turns out to be such a steacher that he sines in the church to this day, teaching and instructing the church. Monica had never asked for this. It would have been enough for her if her son had been freed from error and had turned Christian. But God wants to give us greater blessings than we can ask for, as long as we do not weaken in our prayer."
What Luther Says, An Anthology, 3 vols., ed., Ewald M. Plass, St. Louis: Concordia Publishing House, 1959 II, p. 1094. Genesis 17:19-22. Chapter One.

"The church is recognized, not by external peace but by the Word and the Sacraments. For wherever you see a small group that has the true Word and the Sacraments, there the church is if only the pulpit and the baptismal font are pure. The church does not stand on the holiness of any one person but solely on the holiness and righteousness of the Lord Christ, for He has sanctified her by Word and Sacrament."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 263. Matthew 24:4-7.

"To be sure, we are all called Christians. We are baptized and regenerated through Baptism. But all of us do not remain with our Baptism. Many fall away from Christ and become false Christians. But the honest Christians are thinly sown."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 280.

"Man's own merit or holiness can contribute nothing toward getting out of the old birth of flesh and blood or achieving the new birth. Man is not born again of his own choice and idea; but a new birth must take place through Holy Baptism, without man's contributing anything. The Holy Spirit is bestowed through the divine will and grace by means of the externally preached Word and the water."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 344. John 3:3.

"The world is now full of sects which exclaim that Baptism is merely an external matter and that external matters are of no use. However, let it be ever so much an external matter; here stand God's Word and command which institute, establish, and confirm Baptism. However, whatever God institutes and commands cannot be useless but must be an altogether precious matter, even if it were worth less than a straw."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 43. Matthew 28:19.

"One must not make the sweeping assertion: God is not worshiped by anything external. Therefore we should not ridicule all things that are external in the worship of God. For when God speaks about a splinter, His Word makes the splinter as important as the sun. It is, therefore, profane language to say that the water of Baptism is only water; for the water of Baptism has the Word added to it. Therefore it is like a glowing or fiery iron, which is as truly fire as it is iron and does all that fire usually does. But only the pious see and appreciate the Word in the water; a cow or a dog sees only water."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 45. Psalm 122:3.

"But here it is written that when Christ was baptized, all three Persons of the Trinity were present--God the Father, God the Son, God the Holy Spirit...and that the heavens stood open, too. In fact, God the Father, Son, and Holy Spirit daily stand about and at the side of our own Baptism....For this reason we should highly esteem and honor Baptism and say: Baptism was not devised by any human being, but God instituted it; and it is not simple water, but God's Word is in it and with it, which makes of its water a washing of the soul and a washing of regeneration."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 45. John 1:30-32.

"We should be on our guard against the Anabaptists and sectarian spirits, who speak contemptuously of Baptism and say that it is nothing but ordinary water, which helps no one. They look at the sacred act as a cow looks at a new door; for they see a poor preacher standing there or some woman who baptizes in an emergency, are offended at the sight, and say: Indeed! What might Baptism be? Moreover, they state: Whoever does not believe is really not baptized. In this way they dishonor and blaspheme the most worthy Sacrament, not seeing any farther than a horse or a cow sees...."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 45. John 1:30-32.

"Whoever is baptized in Christ is baptized through His suffering and blood or, to state it more clearly, through Baptism he is bathed in the blood of Christ and is cleansed from sins. For this reason St. Paul calls Baptism a "washing of regeneration" (Titus 3:5); and according to what Christians say and picture, the Sacraments flow from the wounds of Christ. And what they say and picture is right." [Plass footnote: "Thus Jerome (d. 420) sees the Sacrament symbolized by the blood and water that flowed from the side of the dead Christ (John 19:34). Similarly St. Augustine (d. 430). In Luther's days pictures and woodcuts presented the same view. See W 30, II, 527, note; SL 13a, 491f.]
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 46. John 19:34; Titus 3:5.

[endangered infant not baptized in womb] "But the women who are present at the birth should kneel down and with a prayer of faith commit the endangered infant to God who is mighty and able to do more than we ask. Without a doubt He will accept the infant for the sake of the prayer of the believers."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 49.

"I still maintain, as I have maintained in the Postil (SL 11, 496f.) that the surest Baptism is infant Baptism. For an old person may deceive, may come to Christ as a Judas and permit himself to be baptized. But a child cannot deceive. It comes to Christ in Baptism as John came to Him and as the little children were brought to Him, that His Word and work may come over them, touch them, and thus make them holy. For His Word and work cannot pass by without effect; and in Baptism they are directed at the child alone. If they were to fail of success here, they would have to be entire failures and useless means, which is impossible."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 50.

"To be sure, Baptism is so great that if you turn from sins and appeal to the covenant of Baptism, your sins are forgiven. Only see to it--if you sin in this wicked and wanton manner by presuming on God's grace--that the judgment does not lay hold of you and forestall your turning back. And even if you then wanted to believe and trust in your Baptism, your trial might by God's decree, be so great that faith could not stand the strain. If they scarcely remain in the faith who do no sin or who fall because of sheer weakness, where will your brazen wickedness remain, which has challenged and mocked God's grace? Let us, therefore, walk with care and fear that we may hold fast the riches of God's grace with a firm faith and joyfully give thanks to His mercy forever and ever. Amen."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 57.

"There is on earth no greater comfort than Baptism."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 61.

"Thus we see what a very splendid thing Baptism is. It snatches us from the jaws of the devil, makes us God's own, restrains and removes sin, and then daily strengthens the new man within us. It is and remains ever efficacious until we pass from this state of misery to eternal glory. For this reason everyone should consider his Baptism as his daily dress, to be worn constantly. Every day he should be found in the faith and its fruits, suppressing the old man, and growing up in the new; for if we want to be Christians, we must practice the work whereby we are Christians. But if anyone falls from baptismal grace, let him return to it. For as Christ, the Mercy Seat, does not withdraw from us or forbid us to come to Him again even though we sin, so all His treasures and gifts also remain with us."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 61.

"The devil is always plaguing the world by keeping people from distinguishing between the work of God and the work of men....But you should know that though no human being believed Baptism and the Gospel, the Gospel and Baptism would still be right; for both are not mine but God's Word and work."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 705. John 1:30-34.

"The devil is always plaguing the world by keeping people from distinguishing between the work of God and the work of men....But you should know that though no human being believed Baptism and the Gospel, the Gospel and Baptism would still be right; for both are not mine but God's Word and work."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 705. John 1:30-34.

"For we can definitely assert that where the Lord's Supper, Baptism, and the Word are found, Christ, the remission of sins, and life eternal 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."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 914. Genesis 4:3.

"Both Baptism and the Lord's Supper qualify as Means of Grace because of the simple fact that they are visible forms of the essential Gospel message announcing the forgiveness of sins."
Martin W. Lutz, "God the HS Acts Through the Lord's Supper," God The Holy Spirit Acts, ed., Eugene P. Kaulfield, Milwaukee: Northwestern Publishing House, 1972, p. 117.

"Since God has connected His most gracious promise of forgiveness with Baptism and the Lord's Supper, these also are true and efficacious means of grace, namely, by virtue of the divine promises that are attached to them."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 444.

"If the question is put, 'Why did God ordain so many means of grace when one suffices to confer upon the sinner His grace and forgiveness?' we quote the reply of Luther who writes (Smalcald Articles, IV: 'The Gospel not merely in one way gives us counsel and aid against sin, for God is superabundantly rich in His grace. First through the spoken Word, by which the forgiveness of sins is preached in the whole world, which is the peculiar office of the Gospel. Secondly through Baptism. Thirdly through the holy Sacrament of the Altar. Fourthly through the power of the keys and also through the mutual conversation and consolation of brethren, Matthew 18:20.'"
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 447. Matthew 18:20.

"In reconciling the world unto Himself by Christ's substitutionary satisfaction, God asked no one's advice concerning His singular method of reconciliation. In like manner, without asking any man's advice, He ordained the means by which He gives men the infallible assurance of His gracious will toward them; in other words, He both confers on men the remission of sins merited by Christ and works faith in the proffered remission or, where faith already exists, strengthens it. The Church has appropriately called these divine ordinances the means of grace, media gratiae, instrumenta gratiae; Formula of Concord: 'Instrumenta sive media Spiritus Sancti' (Triglotta, p. 903, Solid Declaration, II, 58). They are the Word of the Gospel, Baptism, and the Lord's Supper, as will be shown more fully on the following pages."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 103.

"We saw before that Scripture ascribes the forgiveness of sins without reservation to the Word of the Gospel, to Baptism, and to the Lord's Supper. Therefore all means of grace have the vis effectiva, the power to work and to strengthen faith." [Note: Augsburg Confession, V, XIII]
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 108f.

"Those who claim that Baptism is not a Means of Grace, no washing of regeneration, must continually deny these words of Scripture, Galatians 3:27: 'For as many of you as have been baptized into Christ, have put on Christ." [Also Acts 2:38; Titus 3:5]
Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 40. Galatians 3:27; Acts 2:38; Titus 3:5.

"It is, for example, very terrible that the Lutheran Church, because it has the true doctrine of Baptism and the Lord's Supper, is decried as 'Catholic.' This attack against the true Church is no small matter."
Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 44.

"That as occasion arises no Christian, without violating his conscience, may use an office of the government against wicked people, and that subjects may not call upon the government to use the power that it possesses and that it has received from God for their protection and defense." (Anabaptist view, judged intolerable) Daniel Preus, Affirm, June, 1991, p. 5-8.

"Baptized into Thy name most holy, O Father, Son, and Holy Ghost, I claim a place, though weak and lowly, Among Thy seed, Thy chosen host. Buried with Christ and dead to sin, Thy Spirit now shall live within." Johann J. Rambach, 1734, "Baptized into Thy Name Most Holy" The Lutheran Hymnal, St. Louis: Concordia Publishing House, 1941, Hymn #298. Matthew 28:19.

"If we call Sacraments rites which have the command of God, and to which the promise of grace has been added, it is easy to decide what are properly Sacraments...Therefore Baptism, the Lord's Supper, and Absolution, which is the Sacrament of Repentance, are truly Sacraments. For these rites have God's command and the promise of grace, which is peculiar to the New Testament. For when we are baptized, when we eat the Lord's body, when we are absolved, our hearts must be firmly assured that God truly forgives us for Christ's sake. And God, at the same time, by the Word and by the rite, moves hearts to believe and conceive faith, just as Paul says, Romans 10:17: 'Faith cometh by hearing.' But just as the Word enters the ear in order to strike our heart, so the rite itself strikes the eye, in order to move the heart. The effect of the Word and of the rite is the same..." [Luther, Bab Captivity, 3 sacraments]
Article XIII, Number/Use Sacraments, Apology of the Augsburg Confession, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 309.

"And it is of advantage, so far as can be done, to adorn the ministry of the Word with every kind of praise against fanatical men, who dream that the Holy Ghost is given not through the Word, but because of certain preparations of their own, if they sit unoccupied and silent in obscure places, waiting for illumination, as the Enthusiasts formerly taught, and the Anabaptists now teach."
Article XIII, The Sacraments, 13, Apology of the Augsburg Confession, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, J-234 p. 311.

"Here our adversaries inveigh against Luther also because he wrote that 'Orginal sin remains after Baptism.' They add that this article was condemned by Leo X. But His Imperial Majesty will find on this point a manifest slander. For our adversaries know in what sense Luther intended this remark, that original sin remains after Baptism. He always wrote thus, namely, that Baptism removes the guilt of original sin, although the material, as they call it, of the sin, i. e., concupiscence, remains. He also added in reference to the material that the Holy Ghost, given through Baptism, begins to mortify the concupiscence, and creates new movements [a new light, a new sense and spirit] in man."
Apology Augsburg Confession, Article II: Of Original Sin Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 115.

"And since the Gospel is taught among us purely and diligently, by God's favor we receive also from it this fruit, that in our Churches no Anabaptists have arisen [have not gained ground in our Churches], because the people have been fortified by God's Word against the wicked and seditious faction of these robbers. And as we condemn quite a number of other errors of the Anabaptists, we condemn this also, that they dispute that the baptism of little children is unprofitable."
Apology of the Augsburg Confession, Article IX, Baptism, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 245. Matthew 28:19.

"Also they teach that since the fall of Adam, all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with concupiscence; and that this disease, or vice of orgin, is truly sin, even now condemning and bringing eternal death upon those not born again through Baptism and the Holy Ghost."
Augsburg Confession, Article II, Original Sin, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 43.

"Also they teach that since the fall of Adam, all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with concupiscence; and that this disease, or vice of origin, is truly sin, even now condemning and bringing eteranl death upon those not born again through Baptism and the Holy Ghost. They condemn the Pelagians and others who deny that original depravity is sin, and who, to obscure the glory of Christ's merit and benefits, argue that man can be justified before God by his own strength and reason."
Augsburg Confession, Article II: Of Original Sin Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 43f.

"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, the Holy Ghost is given, who works faith, where and when it pleases God, in them that hear 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. They condemn the Anabaptists and others who think that the Holy Ghost comes to men without the external Word, through their own preparation and works."
Augsburg Confession, Article V, The Office of the Ministry, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 45.

"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. And to the true unity of the Church it is enough [satis est] to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike. As Paul says: 'One faith, one Baptism, one God and Father of all, etc.'" Augsburg Confession, Article VII, The Church, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 47. Ephesians 4:4,5.

"Of Baptism they teach that it is necessary to salvation, and that through Baptism is offered the grace of God; and that children are to be baptized, who, being offered to God through Baptism, are received into God's grace. They condemn the Anabaptists, who reject the baptism of children, and say that children are saved without Baptism." Augsburg Confession, Article IX, Baptism, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 47.

"Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted; and that the Church ought to impart absolution to those thus returning to repentance. Now, repentance consists properly of these two parts: One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that, for Christ's sake, sins are forgiven, comforts the conscience, and delivers it from terrors. Then good works are bound to follow, which are the fruits of repentance." Augsburg Confession, Article XII, Repentance, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 49.

"In what vulgar terms does Zwingli here speak of these sacred matters! When the Holy Spirit wants to approach man, He does not need the Word of God, the Gospel, Baptism, the Lord's Supper, for a conveyance; He can come without them! It must be a queer Bible which Zwingli read." C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 156.

"They separate grace from Baptism and leave us a mere external sign, in which there is not a grain of mercy; all grace has been cut away. Now, if the grace of Christ has been removed from Baptism, there remains nothing but a mere work. Likewise, in the Sacrament of the Lord's Supper the fanatics remove the promise offered us in this Sacrament; they tell us that what we eat and drink is nothing but bread and wine. Here, too, the proffered grace is cut away and renounced. For they teach us that the only good work that we do by communing is professing Christ; as to the rest, we merely eat and drink bread and wine in the Supper, and there is no grace in it for us. That is the result of falling away from the First Commandment: a person promptly sets up an idol in the form of some meritorious work, in which he trusts." (Luther, on Deuteronomy 4:28; St. L. III, 1691 ff.) C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 160. Deuteronomy 4:28.
[Felix - Acts 24:25 - come back at a good time. Herod Antipas and John the Baptist. Festus - Acts 26:24 - with much learning you have become mad. Agrippa - Acts 26:28 - almost persuaded.] C. F. W. Walther, The Proper Distinction between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 364. Acts 24:25; 26:24; 26:28.