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Galatians 2:20–21

From the Confessions: The Smalcald Articles – part 72

These and many similar fictions have resulted from misunderstanding and ignorance concerning both sin and Christ, our Savior. These things are truly heathen doctrines, which we cannot endure. If this teaching is correct, then Christ has died in vain, since there would be no defect or sin in the human race for which Christ should have died. Or, he would have died only for the body, but not for the soul, inasmuch as the soul is sound, and only the body is subject to death.

Pulling It Together: It is not in our nature to love God or do good. That old nature must die, so that a new nature may be formed in us—a righteous nature given to us, one that may love God. Working at it will not make us God fearing or good people. We must be given a new life and being, a righteousness through faith. If it were otherwise, Scripture is untrue, and Christ has died for no reason whatsoever.

Prayer: Thank you, Lord, for the faith to believe. Amen.

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Journey Through the Bible is a twenty-session series written by Tony Stoutenburg, intended as a video study guide for watching the made-for-television miniseries, "The Bible" — a ten-part video available on DVD and Blueray. (Note: For those who do not have access to “The Bible” Miniseries, it is certainly possible to substitute other videos or clips to tell the same stories. The classroom portion of this book also can be used as a stand-alone, 10-session study.)

Alternating between classroom discussion and video viewing sessions, the goal is to visually expose students to the stories of the full Biblical narrative across the Old and New Testaments. The curriculum is aimed at the middle-school age level for use as an introductory pre-confirmation Bible overview or as a year-long Confirmation unit. (Click HERE to purchase the Leader's Guide.)

The Smalcald Articles – part 71

Mon, 12 May 25 00:00:00 -0400

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John 15:5

From the Confessions: The Smalcald Articles

7. That it is not found in Scripture that the Holy Spirit and his grace are necessary for the doing of a good work.

Pulling It Together: We may do some good on our own. For example, our own free will may be at work in civil matters. We may determine whether or not we will pay our taxes or stop when the light is red or if we will provide some service to our country. These are not spiritual matters; they have nothing to do with rebirth. God is necessary for our doing anything that is called good when it goes beyond mere civil works.

We can do no good apart from God. This is clear enough in Scripture. All we do that is good, flows from the Spirit of God who lives within us (Rom 8:9). We cannot love the Father or keep the other commandments without Christ’s help. What is more, we would not claim to be able to, as the notion that one can do these truly good works on his own, points to the deeper belief that doing so earns one some favor with God. The person who believes God is behind his good works would not then claim responsibility and recognition for those works. That would be tantamount to saying, You did this but I deserve the credit. Anyone who claims that she is able to do good works is really only wanting favor from God (and neighbor) for doing them. Luther was teaching us what Scripture clearly says, along with the underlying precept, that God is deserving of all our praise and honor.

Prayer: I want to live in and through you, Lord. Amen.

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Subscribe to Connections Magazine today. Connections features articles that connect Lutherans to the Word. Martin Luther’s Small Catechism provides the inspiration for confessional, biblical content, delivered in a stylish, readable design.

The Smalcald Articles – part 70

Sun, 11 May 25 00:00:00 -0400

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1 Corinthians 11:27–30

From the Confessions: The Smalcald Articles

6. Again, if one wishes to go to the Sacrament, there is no need of an intention to do good, but it is sufficient if there is no wicked intention to commit sin, since human nature is entirely good and the Sacrament so able to produce its result.

Pulling It Together

You will recall that we are dealing with theological errors that Luther refuted in his “Smalcald Articles.” We have seen that these errors were largely due to being in conflict with the chief article: “That Jesus Christ, our God and Lord, died for our sins, and was raised again for our justification.” These benefits are received by faith, otherwise it is not Christ’s dying and rising that makes the difference. We continue.

Like all things, faith must be worked in, else the Word is not present. The Word and its promises may be spoken throughout the service of worship but if it is not heard with ears of faith, the forgiveness of sins is withheld. The Word is not a magical incantation that is effective whether you wish it to be or not. It must be received with faith; otherwise, the wine is simply wine, and the bread merely bread, and the one who eats and drinks, only an unforgiven sinner who would have duped God.

Because faith is present, there is an intention to cease from sin and do good. We come to the altar, asking the Lord’s forgiveness of our sins, not his permission to persist at sinning. Be careful though, lest you begin to think that your good works and morality are why you are forgiven. You are forgiven through faith in Christ alone. But that faith — real faith — desires to do God’s will. True faith is not present if the intention is to remain faithless.

Prayer: Help me examine myself so that I may earnestly eat and drink. Amen.

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Not My Will, But Yours is a six-week study that explores the topic of the “free will” from a biblical perspective, looking at what Scripture has to say about the bondage of the human will, and how Jesus Christ has come to deliver us from ourselves.

The Smalcald Articles – part 69

Sat, 10 May 25 00:00:00 -0400

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Romans 3:21–22

From the Confessions: The Smalcald Articles

3. Again, that people are able by their natural powers to observe and keep all the commandments of God.

4. Again, that by their natural powers, people are able to love God above all things and their neighbors as themselves.

5. Again, if people do as much as they can, God will certainly grant them his grace.

Pulling It Together

We have already seen how human nature is not equal to the task. But even if some person is able to live a perfectly sinless life, that person was born into sin (original sin), and so, remains a sinner. No one is exempt (Rom 3:23). Moreover, the ability to be sinless — which again, no one has — is not a virtue that earns them favor with God. There is no such human virtue. There is nothing in human nature, abilities, intentions, or accomplishments that moves God to grant people his grace. It is his love for humanity that moves him to freely offer his grace, yet also justly so, forgiving and making righteous those who have faith in Christ (Rom 3:26).

Prayer: Forgive me, Lord, for I am a sinner. Amen.

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The Smalcald Articles – part 68

Fri, 09 May 25 00:00:00 -0400

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1 Corinthians 2:14–16

From the Confessions: The Smalcald Articles – part 68

2. Again, that people have free will to do good and avoid doing evil, and on the other hand, to refrain from good and do evil.

Pulling It Together: People are able to choose to do some good but they are incapable of being good. Likewise, they are able to leave off from doing some evil, while remaining incapable of not being being sinners. This is rooted in original sin. People begin life dead in their sins, and continue through life in one after another outright trespasses against God’s will and Word. They are helpless to do otherwise. One example from the greatest commandment will suffice. “You shall love the Lord your God with all your heart and with all your soul and with all your might” (Deut 6:6). Or perhaps you prefer the Greek version: “You shall love the Lord your God with all your heart and with all your soul and with all your mind” (Matt 22:37). You cannot do it without God’s help. Who loves the Lord with a whole heart? No one. We cannot perfectly love God, so we ask him in the liturgy for the grace to do so. The rebirthed mind of Christ comprehends sin and the need of God’s grace. The natural person is simply hell-bent on being good—or not.

Prayer: Help me see my need for you, Lord. Amen.

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All God’s Critters is a Sunday School series designed for young students in Preschool and Kindergarten. Lessons are based on storytelling, rhyme, and pictures, and are suitable for participation by non-readers. The flexible lesson plans introduce the youngest believers to the importance and truth of God’s Word. Each lesson includes the story of the day written in a simplified manner so that young children may understand an important truth about God and what it means for us to be God’s children. This curriculum is fully reproducible and is designed with the particular needs of small churches, mission congregations, and house churches in mind. Check out some sample pages by clicking here.

The Smalcald Articles – part 67

Thu, 08 May 25 00:00:00 -0400

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Isaiah 50:4-5, 10

From the Confessions: The Smalcald Articles

Therefore, what the scholastic theologians have taught regarding this article is nothing but error and blindness, namely:

1. That since the fall of Adam the natural powers of humankind have remained entire and uncorrupted, and that, by nature, they have sound reason and a good will, as the philosophers teach.

Pulling It Together: Though this passage in Isaiah depicts the coming Messiah, it may also be seen as a model for the godly life. Within it, we see that human beings have the capacity to learn and to think. They may learn to fear, love, and trust God. Yet, though they have the capacity, it must be developed by the grace of God. When convicted of their darkness and sin, they may find light and life only when the Lord opens their ears to hear his Word. When they trust him instead of their own reasoning, be calls them from their darkness and into his marvelous light (1 Pet 2:9).

Prayer: Incline my ear to your Word, Lord, that I may find light, and life, and rest in you. Amen.

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Sola Publishing carries four workbooks to help you with house church and small group ministry. Rev. Tom Hilpert's Experiencing Life Together is a 15-week curriculum designed for those who want to experience Christian worship in the context of a small group meeting within the homes of participants. Rev. Stéphane Kalonji's Word of Life series is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is also an excellent tool for evangelism.

• Experiencing Life Together • Come and See! • Go and Tell! • Dwell in My Love!

The Smalcald Articles – part 66

Wed, 07 May 25 00:00:00 -0400

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Matthew 16:17

From the Confessions: The Smalcald Articles

This hereditary sin is so deep a corruption of nature that it cannot be understand with reason. It must be believed from the revelation of the Scriptures (Psa 51:5; Rom 6:12ff; Exod 33:3; Gen 3:7ff).

Pulling It Together: The kingdom of God cannot be stormed by reason. Human reason is strong but it cannot bring itself to believe in the unseen, the unprovable. Moreover, human nature is blind to itself. A man may eventually yield to his own wrongdoing because of its sheer repetition, but then say, It wasn’t so bad, or Who did it harm? Or perhaps he does not even view his offenses as sin. He is merely trying to relieve his guilt when he proclaims, Sin is just a construct of religion. Reason brings us all to this terrible place. It locks the door on this self-centered prison where guilt festers and the lies are multiplied. Only God is able to break us free.

By God’s grace alone, we are enabled to come out of our cells and into the light. His grace provides us with the faith necessary to believe the unbelievable. And what is more unbelievable than that sinners like us may be forgiven, made righteous, and be loved by the Father of lights (James 1:17)? Such faith is the foundation of the Father’s family.

Prayer: Give me faith, Lord, by your Word. Amen.

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Where Two or Three Are Gathered is a guide for what Luther referred to as "mutual conversation and consolation" among believers. These are the times we come together one to one, as people of faith, to talk about our lives and struggles, and strengthen one another in prayer with the promise of God's grace and mercy. This devotional conversation guide may be used for a number of purposes and applications where people are looking for some help in structuring conversations on the practical and spiritual dimensions of Christian discipleship.

The Smalcald Articles – part 65

Tue, 06 May 25 00:00:00 -0400

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Exodus 20:1

From the Confessions: The Smalcald Articles

The fruits of this sin are the ensuing evil deeds that are forbidden in the Ten Commandments, such as unbelief, false faith, idolatry, being without the fear of God, presumption, despair, blindness, and in short, not knowing or regarding God — and further: lying, swearing by God’s name, not praying or calling upon God, disregard for God’s Word, disobedience to parents, murder, unchastity, thievery, deceit, and so forth.

Pulling It Together: Near the beginning, Adam and Eve paid no attention to what God spoke. He told them that they may eat of all manner of things in the garden of Eden, but that they must not eat from the fruit of the tree of the knowledge of good and evil. So, what did they do? Yes, they ate of that tree but of more import, they did not listen. They gave the Lord no heed, and the result was sin.

This sin is a sin we all share. At our sinful core, we do not care what God says. We — each and all — neglect God’s Word. Without his grace, we would have nothing to do with it — or him. The result of this old Adam within us, is a profusion of sin which we must drown with daily repentance and sorrow, putting it to death so that under the promise of Christian baptism, the new Adam (Eph 2:14–16) may continue to rise up and live before God in the righteousness and purity Christ provides through forgiveness and sanctification.

Prayer: Give me such faith, Lord, that I may continue to believe in your Word. Amen.

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The Smalcald Articles – part 64

Mon, 05 May 25 00:00:00 -0400

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Romans 5:12

From the Confessions: The Smalcald Articles

Part III. Article I. Concerning Sin.

1. Here we must confess, as Paul says in Romans 5:12, that sin came from one man, Adam, by whose disobedience all people became sinners, and subject to death and the devil. This is called original or prime sin.

Pulling It Together: The prime sin, which brought all sin into the world, is a hereditary sin, making us all sinners, persons with a built-in desire to sin. We look at newborn babies and wonder how such a thing can be. We know it to be so, not because we have witnessed every so-called perfect little baby whom we have ever known to grow up and become an expert sinner, but because this original sin is revealed to us in the Scriptures (Psa 51:5; Jer 17:9; John 8:7; Rom 7:18–19, 23; 1 John 1:8–10). Sin abounds, not only in the world, but in each person. All this, and death too, is a result of one sin of disobedience by one man, on one day a very long time ago.

Prayer: Lead me to, and keep me in, faith in you, O Christ. Amen.

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“In One Word” is a Christmas program that tells the story of the nativity in the fictionalized format of a first century game show. The script is reproducible for use of the children. The program is able to accommodate eight character parts, plus a primary narrator (also able to be divided among multiple students). Simple biblical costuming and props are suggested. The script also includes music lead sheets for the Christmas carols that are a part of the program.

Click HERE to see the introduction and a couple of sample pages.

The Smalcald Articles – part 63

Sun, 04 May 25 00:00:00 -0400

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Mark 7:31–35

From the Confessions: The Smalcald Articles

The Third Part

The following articles deal with matters that may be considered with learned and reasonable people, or among ourselves. The pope and his government do not care much about these things, since the conscience is nothing to them, while money, honors, and power are everything.

Pulling It Together: What can you do with those who cannot or will not hear? If they will not listen, as reasonable people make a point to do, how will they be able to obey God’s Word? In Hebrew, the word for “listen,” also means “obey.” To truly listen to God’s Word means obedience to his word. It is no wonder some will not listen to the words of Scripture. Their ears are plugged and they like it that way. This is a real disability, but one that Jesus can easily heal. Jesus will open the ears of those who would truly hear, making them also able to speak plainly with others.

Prayer: Open my ears, Lord, so that I may obey your word. Amen.

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The study may be used in conjunction with various discipleship programs and studies to highlight themes from the Lutheran tradition that are not often addressed in many discipleship materials. These include: a Theology of the Cross, the centrality of the Word and Sacrament, an understanding of the Means of Grace, and a recognition of the Christian as both "Saint and Sinner."

The Smalcald Articles – part 62

Sat, 03 May 25 00:00:00 -0400

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Ephesians 1:11–12

From the Confessions: The Smalcald Articles – part 62

We will not stand at this council before an emperor or a secular magistrate, as at Augsburg, where the emperor published a courteous summons, and caused matters to be considerately heard. Now we will stand before the pope and the devil himself, who intends to hear nothing, but merely condemn, murder, and force us into idolatry. Therefore, here we should not kiss his feet, or say, “You are my gracious lord,” but speak as the angel in Zechariah spoke to Satan: “The Lord rebuke you, O Satan!” (Zech 3:2).

Pulling It Together: Luther knew well where these charges came from, praying the Lord’s censure of Satan. This simply means Luther recognized that, though the devil was behind it, the Lord was in control. This is a sound reason for us to have hope and trust in the midst of our fears and anxieties. There are many things in life that would reduce us to trembling and ineffective faithlessness. But God is in control, using even things we wished had never occurred to his own purposes. We usually do not understand how—and we surely wish we did not have to experience it—but we may, nevertheless, go through any ordeal, trusting God with our futures.

Prayer: See me through this day, O Lord, with trust in you and therefore, peace. Amen.

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All God’s Critters is a fully reproducible Sunday School series designed with the particular needs of small churches, mission congregations, and house churches with students in Preschool and Kindergarten. Lessons are based on storytelling, rhyme, and pictures, and are suitable for participation by non-readers. The flexible lesson plans introduce the youngest believers to the importance and truth of God’s Word. Each lesson includes the story of the day written in a simplified manner so that young children may understand an important truth about God and what it means for us to be God’s children.

The Smalcald Articles – part 61

Fri, 02 May 25 00:00:00 -0400

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Revelation 22:20–21

From the Confessions: The Smalcald Articles

The Council will have enough to condemn in these four articles, as they cannot and will not concede to us even the least point in one of these articles. We should be certain of this, and stir up the hope of Christ within us: that our Lord has attacked his adversary, and will prevail by both his Spirit and coming. Amen.

Pulling It Together: If we are looking for things to go our way in a public election, in the choice of a church leader, or in an assembly’s vote, we should not get our hopes up. Despite the outcome, our hope remains the same. When things do not turn out the way we would have them, we must remember where our real hope lies. Edward Mote wrote these encouraging words of reminder: “My hope is built on nothing less than Jesus’ blood and righteousness.” Jesus reigns—not councils, assemblies, polls, and courts. All is not finished because of a Church Council’s decisions. The world has not come to an end because a pastoral search did not end with the call you would have made. Would that this world would come to an end over such a thing. “Amen. Come, Lord Jesus!”

Prayer: Jesus, Conqueror, be Lord of my life. Amen.

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Rejoice in the Lord, Always! is a nine week study examines some of the most treasured verses in Scripture, in ways that are encouraging and realistic about our life in faith. Celebrating both the tensions and the joys of discipleship, Paul reminds us of Who it is that makes us a community as we share our lives together in a common commitment to Christ.

The Smalcald Articles – part 60

Thu, 01 May 25 00:00:00 -0400

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2 Peter 2:1–3

From the Confessions: The Smalcald Articles

Lastly, it is nothing less than diabolical for the pope to insist on his falsehoods concerning masses, purgatory, the monastic life, human works and services (the essence of the papacy), which are over and against God, while condemning, murdering, and torturing all Christians who do not applaud and honor these abominations above all things. Therefore, just as little as we can worship the devil himself as Lord and God, are we able to endure his apostle, the pope or Antichrist, in his rule as head or lord. For deceit, murder, and the eternal destruction of body and soul are what his papal government really consists of, as I have very clearly shown in many books.

Pulling It Together: There is no teaching more false, no heresy more despicable, than for a representative of the Church to teach that salvation comes in any other manner than by God’s grace alone, through faith in Jesus Christ. Distorting scriptural truth for one’s own pleasure and glory, or for the building of an institution or empire, is the fundamental nature of false gospels and religion. We have been warned to be on the watch for this sort of exploitation in the Church. But how does one spot this treachery? Look for blasphemy.

False teachers promote themselves instead of Jesus. They may use his words but they twist them to their own ends. If they promote any other way of salvation than faith in God’s grace alone, they deny the very one who redeemed them. Beware.

Prayer: Help me to pray, Lord, with my eyes wide open. Amen.

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God's Reluctant Leaders is a nine-session Bible Study that focuses on the stories of three biblical characters: Jonah, Gideon, and Moses. Sessions explore how God works to create faith within those whom He calls to serve His mission. The study is written at an introductory level, to be led by a lay leader or pastor in a small-group question and discussion format. It would serve as an excellent resource for monthly women's group meetings, or in an informal small-group setting.

The Smalcald Articles – part 59

Wed, 30 Apr 25 00:00:00 -0400

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John 5:39–40

From the Confessions: The Smalcald Articles

When we distinguish the pope’s teaching from, and compare it to Holy Scripture, it is clear that the pope’s teaching, at best, has been taken from the pagan law of the empire. It deals with political matters, judgments, and rights, as the decretals show. Consequently, it teaches about ceremonies of the churches, vestments, food, staff, and numerous other trivial, theatrical, and comical things. In all these things, nothing at all is mentioned about Christ, faith, and the commandments of God.

Pulling It Together: Sola Christus (Christ alone) was a predominant teaching of the Reformation. It should still be the foremost teaching of the Church today, as Christ is the central teaching of Scripture, and because the Church should always be reforming (Ecclesia semper reformanda est). Reformation happens when Christ is the chief teaching of the church. When matters of performance and concerns over procedure are dominant, they can eventually be considered central to salvation. Sola Christus means that salvation is located in Christ alone, not in mundane civil, or even religious, concerns.

Prayer: Reform your Church, O Lord, through Christ alone. Amen.

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The Sola Music Series offers simple collections of easy-to-play worship music, including new songs and arrangements of old favorites. Based in a confessional theology and a respect for the historical and sacramental liturgy, these resources do not require a high level of musical expertise. Written in a simple and straight-forward style, these songs are intended for congregations that would like to explore a less formal musical style in worship, while still maintaining the integrity of the traditional order of worship. Such music would fit into what is sometimes referred to as "contemporary" or "blended" worship, without necessarily requiring a full band of experienced musicians and singers to lead the songs. Providing lead sheets for guitar and vocals, along with full scores for piano, Sola Publishing grants to those who purchase this volume the permission to reproduce words and music of the songs within for local congregational use.

The Smalcald Articles – part 58

Tue, 29 Apr 25 00:00:00 -0400

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Luke 22:24–27

From the Confessions: The Smalcald Articles – part 58

All this is a result of the pope desiring to be called the supreme head of the Christian Church by divine right. Accordingly, he had to make himself equal to and higher than Christ, then proclaimed the head of the Church, then her lord, and finally of the whole world—an earthly god who has even dared to issue commands to the angels in heaven.

Pulling It Together: The priesthood of believers (1 Pet 2:5, 9) leaves no room for airs, for the pretense of one Christian being greater than another. When this happens, the Church will squabble, as any family would in such circumstances, and be of no use to God. So, Jesus demonstrated how the greatest in the kingdom is really the one we would least expect. The greatest is the servant of all. No one has been the servant of all save Jesus, who came to earth to serve by giving his life as ransom (Mark 10:45) in order to create a kingdom of priests before God (Rev 5:9).

Prayer: Give me a towel and a heart to serve, Lord. Amen.

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Click HERE to see the introduction and a couple of sample pages.

The Smalcald Articles – part 57

Mon, 28 Apr 25 00:00:00 -0400

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From the Word: 11 He is the stone that was disdained by you, the builders, which was become the headstone of the corner. 12 And there is salvation in no one else, for there is no other name under heaven, that is given among men, by which we must be saved. (Acts 4:11–12)

From the Confessions: The Smalcald Articles

Even the Turks and the Tartars, opposed to Christians as they are, do not do this, but permit those who believe in Christ, and receive physical tribute and obedience from Christians. The pope, however, will not permit this faith, saying that people must obey him in order to be saved. This we are unwilling to do, even if we must die for it in God’s name.

Pulling It Together: Salvation does not come by attending a particular church or belonging to a certain denomination. It does not happen because you follow a particular teacher or church leadership. It does not happen even if you prefer Paul over Peter or John over them both. Salvation comes through one name alone. It is not the name of your pastor, a priest, the pope, the name Lutheran or Roman Catholic or Baptist. The name by which all are saved is Jesus. He is the one who holds us all, and in him, all things hold together, for he is the head of the body (Col 1:17–18).

Prayer: Keep me in your name, O Lord. Amen.

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The Smalcald Articles – part 56

Sun, 27 Apr 25 00:00:00 -0400

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2 Thessalonians 2:3–4

From the Confessions: The Smalcald Articles – part 26

This teaching powerfully demonstrates that the pope is the actual Antichrist, who has exalted himself above and set himself against Christ. For the pope will not allow that Christians are saved unless by his power, which nevertheless, amounts to nothing, being neither ordained nor commanded by God. He is actually doing what Paul says is exalting oneself above all that is called god (2 Thes 2:4).

Pulling It Together: We cannot have it both ways. Either Christ is head of his Church, or the pope is. It was claimed that the pope was supreme in the Church. Furthermore, it was declared that this must be believed in order to be saved. None of this is found in Scripture. It is not only outrageous; it must be firmly refuted by all Christians, for this is the very spirit of the one we are warned to expect at the end, and that is already in the world (1 John 2:18).

Prayer: Lord, prepare me for the end by keeping me through faith, now and always. Amen.

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A Latin phrase meaning “Scripture Alone,” Sola Scriptura is one of the traditional Lutheran slogans used since the time of the Reformation. It expresses our confession that Scripture is “the only rule and norm according to which all doctrines and teachers alike must be appraised and judged.” Using the familiar phrase as its title, Sola Scriptura is a new, advanced-level Bible Study in a two-part series, of six chapters each, on the functional authority of Scripture. For those who would like to cover the topic in detail, there is enough material to cover one chapter in two sessions, making each part a 12-week study.

• Leader's Guide • See also: Sola Scriptura, Part 2: The Norm of Faith

The Smalcald Articles – part 55

Sat, 26 Apr 25 00:00:00 -0400

• Image • Index of Scripture Graphics and posts

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Colossians 1:17–18

From the Confessions: The Smalcald Articles

So, the Church cannot be better governed and preserved than by us all living under one head, Christ, and by all the bishops being equal in office (though they are unequal in gifts), and diligently joined together in unity of doctrine, faith, Sacraments, prayer, works of love, and so forth. St. Jerome writes that the priests at Alexandria governed the churches together and in common, as the apostles also did, and afterwards all bishops throughout Christendom, until the pope raised his head over them all.

Pulling It Together: It is one thing to have a leader in the Church. It is another thing altogether to have that leader make claims that supersede Scripture, create new doctrines for the Church, and have power over others whom God himself has called to leadership. The easiest way around this problem is to have all bishops ruling together for the common good. More to the point, may their rule be displayed through faith in Christ our Head, by teaching the Scripture instead of dogma, administering the Sacraments rather than decrees, and by prayer and love for all the people.

Prayer: Hold your Church together, Lord, sending pastors to preach the Word and administer the Sacraments under your headship. Amen.

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Learning About Communion teaches the meaning of Holy Communion according to the pattern of Luther's Small Catechism, and is recommended for the Fifth Grade Level. Each week focuses on a specific Bible story which illustrates the theme, with additional references from Scripture andLuther's Small Catechism - Children's Version. Lessons emphasize the sacramental promise of the forgiveness of sins conveyed to us in the body and blood of our Lord Jesus Christ. This booklet was designed to be used as a Sunday School unit, or for classes to prepare students for their First Communion.

The Smalcald Articles – part 54

Fri, 25 Apr 25 00:00:00 -0400

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Matthew 24:10–13

From the Confessions: The Smalcald Articles

Even if he did, Christianity would not be helped. More sects would arise than before. People would have to be subjects to this head, not from God’s command, but out of their own good pleasure. In short order, he would easily be despised and have no followers. Nor would he need to be confined forever to Rome or any other place, but might be wherever and in whatever church God would grant a person fit for the office. Oh, the complicated and confused state of affairs that would be!

Pulling It Together: Things are bound to get worse. That was Jesus’ message too. Yet, within his message was a word of hope and assurance: “the one who endures to the end will be saved.” Is this promise of salvation for the ones who weather the storms caused by sects and disunity, who find a way to get along despite the seemingly purposeful poor leadership and doctrine that can plague any human institution, even the church? That is no hope, unless you are so arrogant as to place your hope in yourself. Jesus was not giving a pep talk. He was not saying anything like Knute Rockne’s, “When the going gets tough, the tough get going.” He was not saying, “Just hang in there.”

He meant that, the ones who keep their faith in him, despite the troubles that will come, will be saved. Assurance of salvation lies in Christ alone, not in a system of church governance, and certainly not the head of the Church—unless the Head is Christ.

Prayer: Keep the eyes of my heart fixed upon you, Lord. Amen.

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Not My Will, But Yours: A Bible Study on the Bound Will explores the theme of human bondage seen throughout Scripture. From the Old Testament examples of people held in slavery whom God came to set free, to the New Testament examples of Jesus healing illnesses and casting out demons, we witness the Lord’s power of deliverance. Ultimately, all these stories point to the greatest act of God’s redemption in the cross, where Christ rescued us from our captivity to the powers of sin, death, and the devil.

The Smalcald Articles – part 52

Thu, 24 Apr 25 00:00:00 -0400

• Index of Scripture Graphics and posts

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John 10:27

From the Confessions: The Smalcald Articles

Imagine that the pope would yield this claim: that he is not sovereign by divine right or by God’s command. Suppose instead, that we must have a head to whom all the rest adhere in order that the unity of Christendom may be preserved against sects and heretics, and that if such a head were elected, that it was within the power of those people to change or remove that head. This is what happened at the Council of Constance in reference to the popes, deposing three and electing a fourth. Suppose, I say, that the pope and see at Rome would yield and accept this hypothesis (which, nevertheless, is impossible; for he would have to suffer his entire realm and estate to be overthrown and destroyed, along with all his rights and claims — a thing which, to speak in few words, he cannot do).

Pulling It Together: Oh, that Christ were head of the Church. We have no need of another. Christ has given his churches pastors, who are bishops or overseers of those congregations. Let them plainly and truly teach the Word of God. And let us have Christ as overseer of all bishops and their congregations. This is the best and simplest attempt at unity and purity of doctrine, for it is all that Scripture instructs. Anything else is human invention.

Prayer: Permit me to follow you, Lord, and no other. Amen.

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The Smalcald Articles – part 52

Wed, 23 Apr 25 00:00:00 -0400

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Matthew 23:9

From the Confessions: The Smalcald Articles

The papacy is of no use in the Church because it is not a Christian office. Accordingly, it is necessary for the Church to move on and continue to exist without a pope.

Pulling It Together: In The Lord of the Rings, J. R. R. Tolkien describes 20 rings of power that were forged to rule the inhabitants of Middle Earth. One ring and its wearer was to rule over the other 19 and their wearers. Eventually, the rest of the peoples of Middle Earth would be bound in evil and darkness by this one, supreme power. Oh, the trouble that always happens when one person, having been given imaginary and unchallenged power, rules over the rest. The trouble becomes demonic when that person is allowed divine power such as establishing articles of faith, which may only come from Scripture. The office is not found in Scripture, neither in title nor responsibility.

Prayer: Lord Jesus, keep me steadfast in your Word. Amen.

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Disciples of the Cross is a two-part Bible study addressing the topic of Christian discipleship from a uniquely Lutheran perspective. Part 1: Who We Are is an introduction to the theology of discipleship, laying the biblical groundwork for what it means to be called to live the life of faith as a follower of Jesus. Part 2: What We Do is an introduction to the practice of discipleship, using the Lord's Prayer to take us through key aspects of our life of faith as followers of Jesus.

The Smalcald Articles – part 51

Tue, 22 Apr 25 00:00:00 -0400

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Revelation 12:1–6

From the Confessions: The Smalcald Articles

All the pope’s bulls and books exist, in which he roars like a lion (as the angel in Rev 10:3 depicts him), that no Christian can be saved unless by obeying him and being subject to him in all things that he wishes, that he says, and that he does. All of this amounts to nothing less than saying: Although you believe in Christ, and have everything in him that is necessary to salvation, yet it is nothing and all in vain unless you regard me as your god, and are subject and obedient to me. Yet it is obvious that the holy Church was without a pope for more than five hundred years at the least, and that the churches of the Greeks and of many other languages have never been under the pope and remain so even to the present day.

Besides, as often noted, the papacy is a human fabrication that is not commanded, and is unnecessary and useless. The holy Christian Church can exist very well without such a head, and certainly would have been better if such a head had not been raised up by the devil.

Pulling It Together: The “great red dragon” of Revelation 12 is depicted as a beast that has situated itself in such a way that it may easily devour the child about to be born into the world. The dragon and its spawn will do everything in their power to prevent the great salvation promised through that child. Despite his efforts, the child was born and ruled his kingdom invincibly, even overcoming death and ascending to the throne of God. Despite the dragon’s continuing efforts to destroy Christ’s Church, like the ancient Hebrews, they will live out their time in a wilderness where God will supply their every need. We have faith in this Papa, and no other.

Prayer: Give me faith in you alone, Lord Jesus. Amen.

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The All God’s Critters curriculum is fully reproducible and is designed with the particular needs of small churches, mission congregations, and house churches in mind. Check out some sample pages by clicking here.

The Smalcald Articles – part 50

Mon, 21 Apr 25 00:00:00 -0400

• Index of Scripture Graphics and posts

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Jude 3

From the Confessions: The Smalcald Articles

It follows from this that everything the pope has undertaken and carried out, from such false, mischievous, blasphemous, and arrogant authority have been and still are purely diabolical affairs and transactions (with the exception of such things as pertain to secular government, where God often permits much good to be effected for a people, even through a tyrant and scoundrel) for the ruin of the entire holy Christian Church (as far as it is in his power) and for the destruction of the first and chief article concerning redemption through Jesus Christ.

Pulling It Together: The real issue was, and will always be, in regards to redemption. How is one forgiven and saved? Does this happen because of our good works, religious services, the works of others, declarations of indulgence? Or are we forgiven and saved because we have faith in what Christ did? Do we slowly whittle down our sin debt to zero, even if in a purgatory? Or has Christ done this once and for all on Calvary?

Any doctrine or policy that attributes the work of salvation to anyone other than Christ, is wrong policy and heresy. Any declaration of forgiveness that is contrary to Scripture is arrogant, as it attempts to usurp God’s Word. God help the Church when human policies are authoritative and God’s Word is spurned. So, we must contend for that great truth once delivered to the saints: faith in Christ—not people, not works, not services. Solus Christus!

Prayer: Teach me, Lord, from your holy Word. Amen.

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Go and Tell, unit 2 in the Word of Life Series, is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is an excellent tool for evangelism since it is rooted in prayer and Scripture. Its primary focus is to empower those who believe in Jesus Christ to be comfortable sharing their faith and inviting others to experience a transformed life in our Lord and Savior, Jesus Christ. Meant for use in Small Group gathering, each of the six sessions is based on a primary Scripture text, with intentional time for reflection. There are questions, prayer, faith sharing, and mini evangelism case-studies. The series would be helpful for those involved in starting a Bible study fellowship, house church, or mission congregation. It can also be used by established congregations to aid in establishing a small group ministry.

• Unit 1 • Unit 2 • Unit 3

The Smalcald Articles – part 49

Sun, 20 Apr 25 00:00:00 -0400

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Micah 5:2–5

From the Confessions: The Smalcald Articles

Today, none of the bishops dare to address the pope as brother as once was done. They must call him “most gracious lord,” even if they are kings or emperors. We will not, cannot, must not take this upon our consciences. Let those, however, who would do this, do so without us.

Pulling It Together: This is not a matter of being unwilling to grovel. Rather, we should not address brothers and sisters in the Lord as though they were anyone but family. Moreover, it is the Lord who is our master and ruler, not someone chosen by vote. We stand before God, not by virtue of a religious office but, because of God’s might and his great name. Only in God’s name, his reputation—not a human’s—is our salvation and hope and peace.

Prayer: Help me, O Lord, to be true to your Word and give you alone my obeisance. Amen.

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The Smalcald Articles – part 48

Sat, 19 Apr 25 00:00:00 -0400

• Photo • Index of Scripture graphics and posts

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Psalm 118:19–24

From the Confessions: The Smalcald Articles

Concerning the Papacy

The pope is not, according to divine law or the Word of God, the head of all Christendom, as this position only belongs to the one whose name is Jesus Christ. The pope is only the bishop and pastor of the churches in Rome and those that voluntarily or through a human institution (that is, a secular power) have attached themselves to him. They are not under a lord, but with him as fellow Christians and comrades, as the ancient councils and the age of Cyprian establish.

Pulling It Together: There is only one who is the head of the Church (Col 1:18). Jesus Christ must be given this honor, for the Father has conferred that authority and power on him alone (Matt 28:18). Furthermore, he has earned the title and the honor (Phil 2:8–9). Let us commit it to him alone. Otherwise, humans begin to believe they have the power to make up new rules and rites in the Church, things that have no basis in Scripture, or are even opposed to the clear teaching of God’s Word. This too, removes the honor from Christ alone. When his Word is dishonored, the Chief Cornerstone is rejected.

Prayer: Open to me, Lord Jesus, the gates of your righteousness. Amen.

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The Smalcald Articles – part 47

Fri, 18 Apr 25 00:00:00 -0400

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Mark 10:46–52

From the Confessions: The Smalcald Articles

If monasteries and convents will not serve this purpose, it is better that they be abandoned or demolished, rather than continue with their blasphemous services invented by people, claiming to be something better than the ordinary Christian life and the offices and callings ordained by God. All this is also contrary to the first, chief article concerning redemption made through Jesus Christ. Besides this, like all other human inventions, these have not been commanded, and are needless and useless. Furthermore, they cause dangerous and vain efforts, such services as the prophets call aven, that is, deception and evil behavior.

Pulling It Together: Unfortunately, it is not uncommon for well-meaning people to be caught up in religious practices, thinking they are doing right, while acting unrighteously. Add to this that they are deceiving themselves. Yet, at the base of all these actions is generally the notion that there is some benefit to come from these so-called services for God. The prosperity gospel, which is no gospel at all, promises good fortune if you sow a seed in the collection plate. Living the monastic life falsely promises favor from God, and the hope of becoming a saint through communal service.

All the while, it is ordinary Christians who are already saints, living the lives to which God has called them. They are not saints because they live these lives and perform acts of devotion to God. They are saints because God has made them holy by the single virtue of his Son. It is faith in Jesus that makes us well (ESV, NASB, RSV), heals us (NIV), makes us whole (KJV, ASV), or saves us (σ?σω, Mark 10:52). This is where holiness comes from—not from works, lest anyone should boast (Eph 2:9) and fall into sin.

Life, crazy as every day may be, lived in Christ Jesus makes one holy, not a life lived in the ordered world of a cloister.

Prayer: I take heart at your word, Lord, and will follow you with the help of your Spirit. Amen.

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Disciples of the Cross is a two-part Bible study addressing the topic of Christian discipleship from a uniquely Lutheran perspective. Part 2: What We Do is an introduction to the practice of discipleship, using the Lord's Prayer to take us through key aspects of our life of faith as followers of Jesus.

Click HERE to download a sample session.

The Smalcald Articles – part 46

Thu, 17 Apr 25 00:00:00 -0400

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1 Kings 19:1–8

From the Confessions: The Smalcald Articles

Concerning Chapters and Cloisters

Chapters and cloisters, that in the past, were founded with the good intention of educating learned men and virtuous women, should be returned to this use, so that we may have pastors, preachers, and other ministers for the churches, others necessary for secular government of cities and countries, and well-educated young women for mothers, housekeepers, etc.

Pulling It Together: Monasteries and convents had become, by Luther’s time, places to earn one’s salvation. In other words, the sacrifice of living such a life was a merit of one’s virtue, imagined as deserving salvation. Luther viewed this, not only as distracting from the truth that we are saved by God’s grace through faith in Jesus Christ but, as unpractical. The various vocations of life needed well-trained people, from those making proper homes, including the schooling of children within those households, to civil servants and ministers of the Church.

Luther was taking on a dragon here. Cloistered orders were part of the fabric of society. What Luther proposed amounted to ripping that cloth from top to bottom. Sixteen years earlier, the Edict of Worms decreed that Luther be arrested and punished, probably by death as a heretic. Yet, he continued to champion the gospel by preaching, teaching, and writing about salvation by faith in Christ alone. God’s grace is the only food by which we are sustained for the journey to eternal life.

Prayer: Sustain me, Lord, by your grace. Amen.

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The Sola Confirmation Series, written by the Rev. Steven E. King, is work-book style Confirmation curriculum. It is designed to serve as a simple and practical resource for teaching the biblical Word of God according to the traditional pattern of Martin Luther’s Small Catechism. Each book in the series can be used as the basis for a “come as you are” small group Bible study, as a student book for home school or independent study programs, or as a classroom tool and homework resource as part of an existing confirmation program.

The Ten Commandments book is a ten-week unit, which includes one session on each of the Commandments. The Scripture focus in the Ten Commandment series is on Moses and the Exodus Cycle, with Bible Study lessons taken primarily from the Pentateuch.

The Smalcald Articles – part 45

Wed, 16 Apr 25 00:00:00 -0400

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Psalm 145:10–13

From the Confessions: The Smalcald Articles

In short, we cannot support the Mass and anything that proceeds from it or is attached to it. We must condemn these things so that the holy Sacrament is purely and certainly retained, according to the institution of Christ, administered and received through faith.

Pulling It Together: Habemus ad Dominum. This is part of the Preface prayer, just before we sing “Holy, Holy, Holy” in the liturgy. In English, we sing, “We lift them to the Lord.” We lift our hearts to the Lord, not to saints or angels or any other created thing. This adoration and invocation of saints is a byproduct of the larger corruption of the Mass that we have been discussing. The Lord’s Supper is the Lord’s, and must be retained as he instituted, so that we may receive him through faith. Be careful that you lift a thankful heart to the Lord, and no other.

Prayer: I give you thanks, O Lord, for the powerful effect of your body and blood. Amen.

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The Spiritual Realms is a nine-session Bible Study series on Heaven and Hell and places beyond this world. Specifically, the study looks at the many “place names” that are found throughout Scripture, referring to spiritual realms of existence that underlie and comprise the universe God created. This Bible Study series is a challenging one, in that it explores realities of existence beyond what we know and experience everyday.

The study not only addresses matters of life, death, heaven and hell, it steadfastly affirms that Jesus Christ is at the center of all these things. Our ultimate faith and hope rest in Christ’s death and resurrection for our sake. We live in faith by the biblical promise that: “God raised the Lord, and will also raise us up by his power” (1 Cor 6:14).

The Smalcald Articles – part 44

Tue, 15 Apr 25 00:00:00 -0400

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Mark 6:53–56

From the Confessions: The Smalcald Articles

As a Christian and saint upon earth, you may pray for me, not only for one, but for many needs. I am not obliged to adore and pray to you because you do, nor celebrate festivals, fast, make oblations, hold masses for your honor, and put my faith in you for my salvation. I can honor, love, and thank you in Christ in other ways. If such idolatrous honor were withdrawn from angels and departed saints, the remaining honor would cause no harm and be quickly forgotten. When spiritual and physical reward and assistance are no longer expected, the saints will not be troubled, either in their graves or in heaven. For not many will remember, or esteem, or honor them out of pure love unless there is a reward.

Pulling It Together: Jesus’ disciples had just seen him walking on the sea, did not recognize him, and were terrified. Yet the people of Gennesaret “immediately recognized him” and were overjoyed at his presence. As though his disciples were not even present, the people hurried to bring their sick to Jesus. Why? Because they knew that wherever Jesus went, he would heal their sick. Jesus loves to heal people with faith in him, for such faith makes them well (Mark 5:34; Luke 17:19).

Like the townspeople, we are expected to bring out the sick and present them before Jesus (James 5:14–16). We may confidently pray to the Lord for one another, since his Word urges us to do so. However, Scripture does not have us pray to saints or expect anything from them. “Every good gift and every perfect gift is from above, coming down from the Father of lights” (James 1:17). Pray to him.

Prayer: Give me faith to believe, Lord God, that you hear my prayers—and answer. Amen.

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Disciples of the Cross is a two-part Bible study addressing the topic of Christian discipleship from a uniquely Lutheran perspective. Part 1, Who We Are, is an introduction to the theology of discipleship, laying the biblical groundwork for what it means to be called to live the life of faith as a follower of Jesus. Part 2, What We Do, is an introduction to the practice of discipleship, using the Lord's Prayer to take us through key aspects of our life of faith as followers of Jesus.

• Part 1 Participant's Workbook • Part 1 Leader's Guide

• Part 2 Participant's Workbook • Part 2 Leader's Guide

The Smalcald Articles – part 43

Mon, 14 Apr 25 00:00:00 -0400

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Romans 8:33–37

From the Confessions: The Smalcald Articles

Although the angels of heaven pray for us (as Christ himself also does), as well as the saints on earth, and perhaps in heaven too, it does not then follow that we should invoke and adore angels and saints, holding fasts and festivals, celebrating Mass in their honor, making offerings, and establishing churches, altars, divine worship, serving them in still more ways, while regarding them as patrons and intercessors in times of need, and ascribing to them all manner of help, assigning to each one a particular form of assistance, as the papists teach and do. This is idolatry. Such honor belongs to God alone.

Pulling It Together: Only Jesus Christ is our mediator. If he intercedes for us (and he does), we need no other. He requires no assistance; he is up to the task. So, give him the honor of calling upon him in your time of need. New religious items are not required; Jesus alone is necessary. Indeed, these fasts and services and offerings not only do not help, they are a hindrance. If one depends on anything or anyone other than Jesus, they have done two things wrongly. First, they have called upon ones who cannot help. Second, they have dishonored Christ and spurned his love. He has promised to hear our prayers (1 John 5:14), so pray to him.

Prayer: Thank you, Lord Jesus, for your listening love. Amen.

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The Basics of the Christian Faith is an edition of the catechism that is aimed at seekers, visitors, and those that may not come from a Lutheran background. It is recommended for use in outreach, as a visitor welcome gift, or in new member packets.

The Smalcald Articles – part 42

Sun, 13 Apr 25 00:00:00 -0400

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Philippians 3:8–11

From the Confessions: The Smalcald Articles

Concerning the Invocation of Saints

The invocation of saints is also one of the abuses of the Antichrist. It conflicts with the chief article, and subverts the knowledge of Christ. It is neither commanded nor counseled, and there is no example of it in Scripture. Even if prayer to saints was a precious thing—which it is not—we have everything a thousandfold better in Christ.

Pulling It Together: Lutherans commend honoring the saints by remembering them, and emulating godly lives. We disapprove of praying to saints and angels. Scripture does not in any way teach us to do so. Furthermore, it takes the honor from Christ. He alone is our mediator. Praying to saints removes proper focus. Do not go to Saint Nick or Saint Anne; go to Jesus. He is the one to be on speaking terms with and to know in ever deeper ways. Nothing is worth more than knowing Jesus through faith.

Prayer: Lord, I want to know you and the power of your resurrection. Amen.

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A Latin phrase meaning “Scripture Alone,” Sola Scriptura is one of the traditional Lutheran slogans used since the time of the Reformation. It expresses our confession that Scripture is “the only rule and norm according to which all doctrines and teachers alike must be appraised and judged.” Using the familiar phrase as its title, Sola Scriptura is an advanced-level Bible Study in a two-part series, of six chapters each, on the functional authority of Scripture. For those who would like to cover the topic in detail, there is enough material to cover one chapter in two sessions, making each part a 12-week study.

• Part 1 Participant • Part 1 L eader
• Part 2 Participant • Part 2 L eader

The Smalcald Articles – part 41

Sat, 12 Apr 25 00:00:00 -0400

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1 Timothy 2:5–6

From the Confessions: The Smalcald Articles

Sixth are the precious indulgences granted (but only for money) both to the living and the dead, by which the miserable Judas, or pope, has sold the merit of Christ, together with the superfluous merits of the saints and of the entire Church, etc. All these things are not to be endured. They not only lack the authority of the Word of God, are unnecessary, and not commanded, but are in opposition to the chief article. For the merit of Christ is not obtained by our works or pennies, but by grace through faith. It is not offered through the power of the Pope, but without money and merit through the preaching of God’s Word.

Pulling It Together: God determines the payment for sin. The Church does not do so, nor does a pope. We know this because this is what the Bible teaches. God’s Word does not teach us to trust in the goodness of either religion or religious people. We are taught to trust in the merits of Jesus Christ. This is reliable instruction because the Word of God tells us that people, even so-called saints, are not good (Rom 3:10), and that Christ is so especially good that he is sufficient to cover the sins of the world (Heb 10:14; 1 John 2:2). Christ alone is our indulgence, freely given (Eph 1:7). This is taught in Scripture, even if not in commentaries and canons. This is written by the hand of the prophets and apostles, even if not not by popes and professors.

Prayer: Empower me through Christ and his salvation to do what you have created me to do. Amen.

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The Sola Online Worship Resource (SOWeR) includes music for use in worship, drawing upon the Reclaim Hymnal, original texts set to music in the public domain, as well as biblical texts set to familiar tunes. SOWeR is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations who have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation. This brochure will answer more questions about SOWeR. Call 1-888-887-9840 to order a yearly subscription.

The Smalcald Articles – part 40

Fri, 11 Apr 25 00:00:00 -0400

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Romans 5:8–11

From the Confessions: The Smalcald Articles

Fifth are relics, in which there is found so much dishonesty and nonsense about the bones of dogs and horses, that even the devil has laughed at such deceit. Even if there were some good in them, they should have been condemned long ago. This is especially so since they have no basis in the Word of God. Being neither commanded nor counseled, they are entirely unnecessary and useless things. But the worst is that these relics are said to produce indulgence and the forgiveness of sins, that like the Mass, etc., they are a good work and service of God.

Pulling It Together: There is a painting that hangs above the altar in St. Peter and Paul Church in Weimar, Germany. In that painting, Luther is pointing to an open Bible in his hand. No doubt, the painter, Lucas Cranach the elder, and his son who finished the painting, meant to remind us to look to the Word of God. We must rely on what is written, not what is fabricated. Further, the painting makes clear that what Luther is pointing to is Scripture, that tells us how we are justified with God. The blood of Jesus Christ is central in the painting. Everything points to the cross—even the Word of God. We must remember that nothing else washes away sin but the blood of the Lamb of God.

Prayer: Help me remember, Lord Jesus, that you alone justify me to your Father. Amen.

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The Sola Online Worship Resource is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations who have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation. This brochure will answer more questions about SOWeR. Call 1-888-887-9840 to order a yearly subscription.

The Smalcald Articles – part 39

Thu, 10 Apr 25 00:00:00 -0400

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Acts 8:20–22

From the Confessions: The Smalcald Articles

The fourth are fraternities. Monasteries, chapters, and vicars have contracted and conveyed (by legal contract and sale) all Masses, good works, and so forth, both for the living and the dead. This is not only sheer human rubbish, without the Word of God, entirely unnecessary, and not commanded, but also contrary to the chief article, “Concerning Redemption.” Therefore it is in no way to be tolerated.

Pulling It Together: The Mass had become property, something to be bought and sold. Huge sums were brought into the churches through the sale of the forgiveness of sins. We should continue to teach against this in our churches, since it is all too easy to slip back into this disgraceful practice. It is easy because we innately believe the old saying: nothing in this world is free. So, we naturally think we must pay for anything of value, and that anything free is not worth having. Nonetheless, there is one thing of immense value that is entirely free. God freely gives eternal life to all who have faith in Christ (Rom 6:23). Nothing may be paid for this free gift—not a deed, nor a rite, nor indeed, a payment for someone else to perform them.

Prayer: Thank you, God, for your abounding grace. Amen.

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The Sola Online Worship Resource (SOWeR) also includes bulletin templates. There are word processing templates for both communion and non-communion services. There are also templates for Sola, LBW, and Reclaim service settings. SOWeR is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations who have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation. This brochure will answer more questions about SOWeR. Call 1-888-887-9840 to order a yearly subscription.

The Smalcald Articles – part 38

Wed, 09 Apr 25 00:00:00 -0400

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Revelation 14:6–7

From the Confessions: The Smalcald Articles

Pilgrimages is the third. Masses, forgiveness of sins, and the grace of God were sought in this too. The Mass controlled everything. Now it is certain that such pilgrimages have not been commanded by the Word of God, nor are they necessary, since we can have these things in a better way, thereby eliminating these pilgrimages without any sin and danger. So, why do they desert their own parishes, the Word of God, wives, children, etc.—which are essential and commanded—and run after these unnecessary, uncertain, pernicious will-o’-the-wisps of the devil? They do this because the devil was driving the pope, causing him to praise and establish these practices, so the people would turn from Christ to their own works, and worst of all, became idolaters. In any case, it is unnecessary, not commanded, senseless, uncertain, and harmful. So, here too, there can be no yielding or surrender. Let this be preached and then, see what becomes of these pilgrimages.

Pulling It Together: We are all on pilgrimage—to appear before God in judgment. That Day is approaching, whether or not we feel its nearness. Every day, we are miles closer in our journeys. We are not drawing near to relics, cathedrals, or shrines, hoping that we will find forgiveness and peace in these things. Indeed, we do not need to (nor should we) arrive at the gates of heaven to receive forgiveness. The gospel is eternal: not only unchanging, but present with us. Forgiveness of sin and eternal life are given to us now, in Christ alone. They are not guaranteed by a place or a thing; the gospel promises us these gifts here and now, so that we may live lives of fearful hope within the vocations of marriage, work, and other necessary and blessed duties.

Prayer: Lord, give me faith to fear, love, and trust you both now and forever. Amen.

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The Sola Online Worship Resource (SOWeR) includes liturgies and services for your use. There are ready-to-copy settings for Holy Communion, services, services of the Word, Vespers, occasional services, funerals, and seasonal services. SOWeR is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations who have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation.

The Smalcald Articles – part 37

Tue, 08 Apr 25 00:00:00 -0400

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Romans 10:14–17

From the Confessions: The Smalcald Articles

Secondly, as consequence of their doctrine, evil spirits performed devilry by appearing as the souls of the departed, and with unspeakable lies and tricks, demanded masses, vigils, pilgrimages, and other alms. We had to accept all these things as articles of faith, and live accordingly. The pope confirmed these things, the Mass too, and all other abominations. Here, too, there must be no compromise or surrender.

Pulling It Together: Again, what has this to do with Scripture? What does the Word of God say about the matter? Someone says that a spirit told them to do something. How convenient. They may as well say, “God told me you’re supposed to do this.” They should ignore the voices in their heads and supposed spirits, and start listening to the Spirit of God. The only objective way to hear God is in his Word, not in one’s imagination.

Prayer: Speak to me, O Word of God. Amen.

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Getting to Know Martin Luther is a five-lesson Confirmation workbook about Martin Luther's life that will help confirmands get a better glimpse into what faith means for their own lives by searching and understanding the Word of God, trusting in Christ alone for our salvation, standing up for what they believe in, and helping others to learn the truth about God.

The Smalcald Articles – part 36

Mon, 07 Apr 25 00:00:00 -0400

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Galatians 1:8

From the Confessions: The Smalcald Articles

It will not do to make articles of faith from the works or words of the holy Fathers. If we did, what they ate, what they wore, the kinds of houses they lived in, etc., would have to become articles of faith, as was done with relics. The rule is: the Word of God shall establish articles of faith—no one else, not even an angel.

Pulling It Together: We have a rule to live by: sola Scriptura. This does not mean, as some think, that we speak only where Scripture speaks and are silent on all other matters. It means that the writings of the Old and New Testament are “the only rule and norm according to which all doctrines and teachers alike must be appraised and judged” (Formula of Concord). It goes to the “what is written.” Is a teaching in line with what the Word of God teaches? Yes? Then you may live by such a teaching. No? It may be discarded without guilt or regret.

But what if my bishop told me to follow this teaching? What is written? What if my conscience tells me to do it? What does the Scripture teach? What if my pastor and church Council say I have to do it to be a member of the congregation? Does the Word teach otherwise? But I heard the voice of an angel telling me to believe thus and so. What do you hear in the Scripture alone? Does the Word of God agree with the voice of the angel, your conscience, Council, pastor, bishop?

Prayer: Help me live my life in accord with your Word, Lord. Amen.

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A Latin phrase meaning “Scripture Alone,” Sola Scriptura is one of the traditional Lutheran slogans used since the time of the Reformation. It expresses our confession that Scripture is “the only rule and norm according to which all doctrines and teachers alike must be appraised and judged.” Using the familiar phrase as its title, Sola Scriptura is an advanced-level Bible Study in a two-part series, of six chapters each, on the functional authority of Scripture. For those who would like to cover the topic in detail, there is enough material to cover one chapter in two sessions, making each part a 12-week study.

• Part 1 Participant • Part 1 Leader • Part 2 Participant • Part 2 Leader

The Smalcald Articles – part 35

Sun, 06 Apr 25 00:00:00 -0400

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1 Corinthians 11:23–26

From the Confessions: The Smalcald Articles

Our papists, however, cite such human opinions so that people will believe in their horrible, blasphemous, and cursed traffic in masses for souls in purgatory, etc. But they will never substantiate these things with Augustine. Now, when they have abolished their traffic in masses for purgatory, of which Augustine never dreamed, we will then discuss with them whether statements Augustine made without support of Scripture are to be admitted, and whether the dead are to be remembered at the Eucharist.

Pulling It Together: See where human reason takes you without the Word of God? One invention demands another until you have a system of traditions that cannot be supported from the Scripture. God’s Word tells us that he forgives the sin of those who have faith in his Son. Further, God is just to do so, because of Jesus’ perfect sacrifice for the world. Now, enter human reason. Surely, Christ must be sacrificed again and again because I sin again and again. Now that the death of Christ has been so trivialized, it opens the door to the idea of our own works paying the price of sin. Well, what if we have not done enough good to counter the bad? Does one go to heaven or hell? Scripture is clear; human reason, not so much. So, purgatory is invented. Here one may continue to pay the price until all one’s sins have been purged. Now, the sacrifice of the Mass is ready to offer extra help to those languishing in purgatory. Special masses are held in remembrance of loved ones.

None of this is supported in Scripture. Christ died once for everyone, and this grace is apprehended through faith alone. Without faith in Christ, one will continue to live apart from God in an eternity called hell. With faith in his Christ, one will live in eternal fellowship with God in heaven. We are kept in his grace through the body and blood of Jesus in the Sacrament. And, indeed, a remembrance is to be held every time the Sacrament is celebrated. “Do this in remembrance of me.”

Prayer: Lord, make my eating and drinking be a proclamation of your death to those I love. Amen.

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The Smalcald Articles – part 34

Sat, 05 Apr 25 00:00:00 -0400

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Revelation 22:18–19

From the Confessions: The Smalcald Articles

At this point, the papists quote Augustine and some of the Fathers who are said to have written about purgatory. They think that we do not understand for what purpose and to what end they wrote as they did. St. Augustine does not write that there is a purgatory, nor does he cite Scripture that would have him believe there is, but leaves it in doubt whether there is one, and mentions that his mother asked to be remembered at the altar or Sacrament. Now, all this is nothing but the devotion of certain individuals. It does not establish an article of faith, which is the prerogative of God alone.

Pulling It Together: What is written? One must look to the Scripture, then to the Church Fathers, and only listen the Fathers when they have heard the Word. We might be satisfied with the notion of a purgatory if two matters could be settled. First, if the idea of a purgatory were established in Scripture, we could be persuaded to investigate this fictitious place further. For example, the word “trinity,” is not found anywhere in Scripture, yet the Trinity is found throughout (eg: Matt 28:19). We are not looking for the word “purgatory;” just show where this place is taught in Scripture. Second, if it were written about in Scripture, we could be enticed to consider further if faith were not countermanded by such a place. Works are required for release from purgatory. Mere faith in Christ would keep one out, if it existed.

Prayer: O Lord, give me faith from your Spirit working through your Word alone. Amen.

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The Smalcald Articles – part 33

Fri, 04 Apr 25 00:00:00 -0400

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22 And as they were eating, he took a loaf of bread, and blessing it, he broke it, and gave it to them, and said, “Take; this is my body.” 23 And taking a cup, and giving thanks, he gave it to them, and they all drank from it. 24 And he said to them, “This is my blood of the covenant, which is poured out for many. 25 Truly I say to you, I will not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God.” (Mark 14:22–25)

From the Confessions: The Smalcald Articles

In addition to all this, this dragon’s tail, the Mass, has spawned a brood of vermin and manifold idolatries. Purgatory is the first. They have carried their trade into purgatory with masses for souls, vigils, weekly, monthly, and yearly celebrations of requiems, and finally through the common week, All Souls’ Day, and soul baths, so that the Mass is used almost exclusively for the dead, even though Christ instituted the Sacrament only for the living. Therefore purgatory, and all its pomp, services, and commerce, should be regarded as nothing but a specter of the devil. For it conflicts with the chief article that Christ alone, not the works of men, helps souls. Besides, we have not been commanded or taught about the dead in this regard. Therefore, all this may be safely done away with, even if it were not heresy and idolatry.

Pulling It Together: What Christ actually instituted is sometimes quite different from what is practiced. So, let us be clear on what was actually done by our Lord, instead of what has been invented since. As Jesus and his disciples were eating the Passover meal together, Jesus took the table bread, blessed it, broke it, and distributed it to his disciples. As he gave it to them, he not only told them to take it, he also instructed them, saying, “This is my body.” In doing so, he established a communion, not only between himself and his disciples but between his body and the bread. Those words, “This is my body,” are as emphatic and effective as, “Let there be light” (Gen 1:14). God’s word accomplishes what he desires (Isa 55:11).

Then he took the cup, gave thanks, gave it to them, and they all drank the Passover wine. More instruction accompanied the cup. Jesus said it was his blood of the covenant. His sacrifice of his own body and blood would establish the meal he instituted with his followers. All of this was done for the living, with no instruction in the gospels or elsewhere in Scripture to commune the dead, those in a fancied purgatory—for which there is also no teaching or ground in Scripture.

Prayer: Help me believe what is written in your word. Amen.

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The Ten Commandments is a ten-week unit in the Sola Confirmation Series. It includes one session on each of the Commandments. The Scripture focus in the Ten Commandment series is on Moses and the Exodus Cycle, with Bible Study lessons taken primarily from the Pentateuch.

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The Smalcald Articles – part 32

Thu, 03 Apr 25 00:00:00 -0400

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11 And I looked, and I heard around the throne a voice of many angels and living creatures and the elders, numbering ten thousand ten thousands, and thousands of thousands, saying with a loud voice, 12 “Worthy is the Lamb who was slain, to receive power and riches and wisdom and might and honor and glory and blessing.” (Revelation 5:11–12)

From the Confessions: The Smalcald Articles

This article about the Mass will be the whole business of the Council. If it were possible for them to concede to us all the other articles, they would not concede this one. At Augsburg, Campegius said that he would be torn to pieces before he would give up the Mass. By the help of God, I too, would rather be reduced to ashes than allow a hireling of the Mass, be he good or bad, to be made equal to or exalted over Christ Jesus, my Lord and Savior. So, we are and remain eternally divided and opposed to one another. They know well enough that when the Mass falls, the papacy lies in ruins. Before they would let that happen, they would put us all to death if they could.

Pulling It Together: Millions of angels bow before Christ, who is worthy to be exalted over all creation. This is heard in Revelation’s septave of complete praise: power, wealth, wisdom, might, honor, glory, and blessing. No one else in all creation is worthy of such honor, yet it is afforded to priests. As long as one group believes Christ’s work is incomplete and therefore, further sacrifices for sin must be repeatedly offered, while another believes Christ’s single sacrifice perfects forever those who are being sanctified (Heb 10:14), there will be division in the Church. Such division is not a bad thing; it is necessary so that apostolic truth may be understood (1 Cor 11:19). Meanwhile, like the author of Hebrews and Luther and the Reformers with him, we must insist that priestly sacrifices, “offerings for sin” (Heb 10:18), are no longer necessary, and are even reprehensible.

Prayer: Help me trust in your sacrifice, Jesus, my High Priest. Amen.

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A Reading and Discussion of the Augsburg Confession is a more challenging study series based on assigned readings from the Book of Concord and related Scripture texts. Each study is comprised of eight sessions, plus an optional introductory session, presented in a question and discussion format. The Leader's Guide that accompanies this study is a resource for those facilitating group discussion, or may serve as a reader's commentary for those who are studying the Book of Concord on their own.

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The Smalcald Articles – part 31

Wed, 02 Apr 25 00:00:00 -0400

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Matthew 18:20

From the Confessions: The Smalcald Articles

Some rationalize that administering the Sacrament, or Communion, to themselves is an act of personal devotion. This is disingenuous, for if they sincerely wish to commune, the surest and best way is in the administration of the Sacrament according to Christ’s institution. Communing oneself is a human notion, uncertain, unnecessary, and even prohibited. They do not know what they are doing, since they are following a false, human opinion and invention without the authority of the Word of God. It is not right (even if the matter were otherwise correct) for one to use the common Sacrament belonging to the Church, for private devotion, trifling with it outside the Word of God and the communion of his Church.

Pulling It Together: We confess in the Third Article of the Creed that we believe in the communion of saints. Personal Communion would say otherwise. Luther’s instruction on the Third Article is helpful. God “calls, gathers, enlightens, and sanctifies the whole Christian church on earth, and preserves it in unity with Jesus Christ in the one true faith” (Luther’s Small Catechism). The Sacraments are always given and received in the community of Christians: the holy, catholic Church. Christ is present in this communion of saints where we freely receive his grace in the forgiveness of sins and the promises of resurrection and eternal life. Let those who are earnest in faith, come to the altar with the rest of the Church.

Prayer: Thank you, Jesus, for being present with your Church. Amen.

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Sola’s Word of Life series is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is an excellent tool for evangelism since it is rooted in prayer and Scripture. Its primary focus is to empower those who believe in Jesus Christ to be comfortable sharing their faith and inviting others to experience a transformed life in our Lord and Savior, Jesus Christ. Meant for use in small group gatherings, each of the six sessions in Dwell in My Love is based on a primary Scripture text, with intentional time for reflection. There are questions, prayer, faith sharing, and mini evangelism case-studies. The series would be helpful for those involved in starting a Bible study fellowship, house church, or mission congregation. It can also be used by established congregations to aid in establishing a small group ministry.

• Unit 1 • Unit 2 • Unit 3

The Smalcald Articles – part 30

Tue, 01 Apr 25 00:00:00 -0400

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John 1:29

From the Confessions: The Smalcald Articles – part 30

Fifthly, the Mass is and can be nothing else than a human work (even when performed by wicked scoundrels, as Church law and all books declare). By it, one attempts to reconcile himself and others to God, and to obtain and deserve the forgiveness of sins and grace (for this is how the Mass is observed when it is observed at the very best; otherwise what purpose would it serve?). This is the very reason it should and must be condemned and rejected, as it directly conflicts with the chief article, which states that it is the Lamb of God, the Son of God, who bears away our sins—not either a wicked or a godly hireling of the Mass by what he does.

Pulling It Together

The mission of Jesus was to take upon himself the sin of the whole world (those who have ever lived, as well as those who ever will). The righteous, sinless Son of God bore the sin of all humanity, so that those who believe in him, may justly be considered righteous before God. He is our righteousness (1 Cor 1:30). He has done this for us; no one else does, nor can they. Any other religious form must be rejected. Holy Communion celebrates what Christ has done, not what someone else does. Christ alone was able to make this sacrifice, and he has done so. It is finished (John 19:30).

Prayer: Lamb of God, give me confidence in what you have done for the world, and even for me. Amen.

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The kind of church we see in the New Testament is different from what most modern people imagine when they think of “going to church.” Experience Life Together: Experiencing House-Church Ministry, by Rev. Tom Hilpert, is a 15-week house-church curriculum designed for pastors, lay leaders, and churches interested in getting a taste for what church in the home is really like. Whether referred to as a house-church, organic church, alternative church, or cell church, this material applies well to any group that wants to experience Christian worship in the context of a small group meeting within the homes of the participants.

The Smalcald Articles – part 29

Mon, 31 Mar 25 00:00:00 -0400

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John 14:6

From the Confessions: The Smalcald Articles

Fourthly, since such innumerable and unspeakable abuses have resulted throughout the world because of the buying and selling of Masses, the Mass should justly be renounced, if for no other purpose than to prevent abuses, even if it had something advantageous and good. The more we should reject it, and escape forever these horrible abuses, when it is altogether unnecessary, useless, and dangerous, and when we may obtain everything by a more necessary, profitable, and certain way without the Mass.

Pulling It Together

The principal abuse of the Mass itself, was that it took the glory away from Christ. People are justified through faith in Christ alone, without the merit of additional sacrifices and works. So to say that they are justified, forgiven, and saved through any other sacrifice, even disguised in the robes of Christ himself, robs him of the honor, and us of what is promised.

Within the whole system of the Mass, was the outworking and the evidence of how wrong the Mass was, and why it should be abandoned. Because the Mass was a doing of a thing, a mere ritual performed, the logical result was the buying and selling of Masses. Without faith being necessary—faith in Christ’s one sacrifice, carried out a sufficient once for a whole world—it becomes necessary to perform the sacrifice over and over for the multitudes, even for the dead, whether they have faith or not. Furthermore, because there is no faith to grasp the extent of God’s mercy, the sacrifice must also be performed each time one has sinned again (since the last sacrifice). The sacrifice of the Mass was not the receiving of forgiveness and the reassurance of the certainty of salvation as instituted by Christ; it was the temporary purchase of these things, as dictated by humans.

Prayer: Thank you, Lord Jesus, for being the better and only way. Amen.

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The goal of the Personalities of Faith youth Bible study series is to encourage young people to commit themselves to follow Jesus in discipleship by becoming "personalities of faith." By showing biblical examples of people who have followed—or failed to follow—God's call, participants will be prepared to better follow the Lord in their own lives.

The Smalcald Articles – part 28

Sun, 30 Mar 25 00:00:00 -0400

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John 19:28–30

From the Confessions: The Smalcald Articles – part 28

Let it be publicly preached that the Mass is a human deception, and may be neglected without sin, that no one will be condemned for not observing it. One may be saved in a better way without the Mass. I predict that the Mass will then collapse by itself, not only among the rude, common people, but also among all pious, Christian, reasonable, God-fearing hearts—particularly when they hear that the Mass is a dangerous thing, fabricated and invented without the will and Word of God.

Pulling It Together

Justification is the thing around which all else circles. Look to any doctrine or practice of a church and observe how a person is justified to God. You will soon enough see whether that teaching or ritual is heresy or not. Does the praxis teach the apostolic faith, or has it shifted to human inventions, to heresy? In this case of the Mass, Luther is concerned about just this: justification. If the Mass centers around a fiction—indeed, a lie—then, is it truly the Lord’s Supper, a holy communion? If it is not, then it may be avoided without concern. There is a better way; that way being the Lord’s Supper, wherein one believes on Jesus Christ through faith and freely receives God’s grace and the forgiveness of sin. But if one has come to a sacrifice that frees us from our sins, then justification is not free at all. The Roman Mass was an activity that was said to merit the forgiveness of sins. Holy Communion is something remarkably other, in which we freely receive forgiveness from him whose merit affords it for us. “It is finished” (John 19:30). We can add nothing to Christ’s “finished.”

Prayer: Gracious God, thank you for your free gifts through Christ. Amen.

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Come, Holy Spirit! is a workbook-style Bible study about the work of the third Person of the Trinity being connected to the work of the Father and the Son. From the beginning, the Holy Spirit was actively involved in creation in giving life and breath. Throughout the Old Testament, the Spirit revealed truth to people and empowered people to do God's will by speaking through the prophets. In the same way, the New Testament show that the Spirit is at work in the hearts of all believers as the source of our life in faith.

The Smalcald Articles – part 27

Sat, 29 Mar 25 00:00:00 -0400

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Mark 14:22–24

From the Confessions: The Smalcald Articles – part 27

Thirdly, the Sacrament may be received in a better and more blessed way: according to the institution of Christ. So, why do they drive the world to woe and misery on account of a fictitious, unnecessary matter, which may be easily obtained in another and more blessed way?

Pulling It Together: Christ’s words stand on their own; we do not need—nor should we—add anything to them in order to make them effective. The reason for this, is that it is his word that makes them effective. Consider creation. All things that have been made were spoken into existence by the Word (John 1:3). We contributed nothing to make creation what it is; God’s word alone was required. It is the same with Holy Communion. We add no works of our own and we add nothing to Christ’s words. We simply believe his word through faith, receiving his true body and blood in the bread and wine as a means of grace.

Prayer: Thank you, Living Word, for dying for me. Amen.

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Full-Color Catechism Posters (Set of Seven) These glossy full-color 11"x 17" posters feature the main texts from the six parts of Luther's Small Catechism, and are designed for use in homes and churches to help children memorize these important and timeless words. Posters include: Holy Baptism, The Lord's Prayer, The Ten Commandments (standard), The Ten Commandments (simplified),The Apostles Creed, Holy Communion, and Confession & Forgiveness. Each poster features a picture of "Luther's Small Cat" and matches the colors of the corresponding booklet from Sola's Luther's Small Cat Series.

The Smalcald Articles – part 26

Fri, 28 Mar 25 00:00:00 -0400

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Hebrews 6:1–6

From the Confessions: The Smalcald Articles – part 26

Secondly, this is an unnecessary thing, which may be omitted without sin and danger.

Pulling It Together: While it may be “omitted without sin and danger,” it may not be done without danger of sin. If people believe that Holy Communion is a work, a sacrifice done by a priest, and a service performed by themselves to receive God’s grace and forgiveness, then they are in real danger. If they believe that God’s free grace is something that must be merited, then they reject Christ; they refuse his mercy and grace. They spurn Christ’s crucifixion, his death, and his resurrection, if they insist this sacrifice of the Mass must be performed again and again (Heb 9:28). This crucifying of Christ makes mockery of him, all for the sake of being religious. The irony is, this false religion affords no certain hope of real forgiveness or eternal life. Its adherents are always concerned whether they have done enough to compensate for their sins. All the while, Jesus has done everything.

Prayer: Restore to me, Lord Jesus, the joy of your salvation. Amen.

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Why Did Jesus Have to Die? is a six-week Bible Study that examines the most profound event of salvation history — the crucifixion of our Lord Jesus Christ — exploring from a biblical perspective what is known as the doctrine of the Atonement.

The Smalcald Articles – part 25

Thu, 27 Mar 25 00:00:00 -0400

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Isaiah 29:13–14

From the Confessions: The Smalcald Articles

If there were reasonable papists, we could speak reasonably and in a friendly way, asking why they so rigidly uphold the Mass. For they are strictly a human invention, not having been commanded by God. We may discard every human invention, as Christ declares: “In vain do they worship me, teaching as doctrines the precepts of men” (Matt 15:9).

Pulling It Together

Luther speaks here of the money-making Roman Mass. We have dealt earlier with masses paid for in order to absolve the dead, or others not present. Such things are religious and may make one feel faithful, yet they are not commanded by God. Indeed, in the case of this so-called Mass, it is evil because it does not require faith, since the dead, those not present, and even people who did not want a Mass paid for and said for them, are neither confessing their sins nor having faith in Christ. Ironically, it is through the pure Lord’s Supper that God does something wonderful, freely giving his grace to those with faith in Christ.

Prayer: Help me live by faith, Lord, not by religious works. Amen.

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Combining the message of salvation in Christ with personal witness, The Gospel in Miniature is a Lutheran guide for evangelism.

The Smalcald Articles – part 24

Wed, 26 Mar 25 00:00:00 -0400

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1 Peter 1:18–19

From the Confessions: The Smalcald Articles – part 24

Part II, Article II: Of the Mass

The Mass must be considered as the greatest and most horrible abomination in the papacy, because it directly and powerfully conflicts with this chief article. It has been the principal and most specious of papal idolatries, above and before all others, for it is held that this sacrifice or work of the Mass (though it be offered by a wicked scoundrel) frees men from sins, both in this life and also in purgatory. Yet, only the Lamb of God can and must do this, as has been stated above. Nothing is to be surrendered or conceded in this article, because the first article does not allow it.

Pulling It Together: Jesus Christ paid the price for our sin. The blood of the perfect Lamb of God was the redemption price, liberating us from not only sin, but death and the devil to boot. This is not an act in a play, a drama to be reenacted by priests. For Christ laid down his life one time, a sufficient quantity for the life of a world (Heb 9:28).

Prayer: Thank you for my freedom, Lord. Amen.

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Who is Jesus? is a five-session study, meant to serve as an introduction to what the Bible says about Jesus Christ—who he is and what it means to trust in him as Savior and Lord.

The Smalcald Articles – part 23

Tue, 25 Mar 25 00:00:00 -0400

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John 20:31

From the Confessions: The Smalcald Articles

Nothing in this article can be yielded or surrendered, though heaven and earth, or any other transient thing should pass away. As Peter says, “there is no other name under heaven given among men by which we must be saved” (Acts 4:12). “With his wounds we are healed” (Isa 53:5). On this article depends everything we teach and practice in opposition to the pope, the devil, and the world. Therefore, we must be certain about this doctrine, and not doubt. Otherwise all is lost, and the pope, the devil, and all others gain the victory over us.

Pulling It Together: Faith. Faith in Christ. Faith in Christ alone. This must not be yielded, or else anything may be believed. A system of law, or works, or any human tradition could be said to lead to salvation. But what is written? We have life in his name. Eternal life, salvation, righteousness, and justification all come through faith in Christ alone. Everything depends upon this doctrine. Jesus Christ is the way, the truth, and the life (John 14:6); there is no other name by which we are saved.

Prayer: Give me the assurance of your salvation, Lord, and the peace that comes only from your Spirit. Amen.

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Pastor Kent Groethe's study of the Book of Acts, Acts - Old Places, New Faces, focuses on the life of the early church as a model for church life today. The message and power of the church today needs to be revitalized and renewed by the power of God's Spirit, just as it was in the early church.

The Smalcald Articles – part 22

Mon, 24 Mar 25 00:00:00 -0400

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1 John 1:7–9

From the Confessions: The Smalcald Articles – part 22

Now, because this can not be acquired or apprehended by any work, law, or merit, but must be believed, it is clear and certain that only this faith justifies us. St. Paul says, “For we hold that a man is justified by faith apart from works of law” (Rom 3:28). A few verses earlier, Paul states that, God alone “is righteous and that he justifies him who has faith in Jesus” (Rom 3:26).

Pulling It Together: Divine justice owes humanity nothing. We do not deserve to be justified to God because of anything we do. Indeed, our sin and sinfulness deserve exactly the opposite. This is not a system of quid pro quo, as though one good deed makes up for one bad, or that a promise to do better, along with a little community service, gets one off the hook. We are on sin’s hook from the get-go. The only way we are gotten off that hook is through faith in God’s justice, his system of merit. We confess our sins and have faith that God will do as he promised: forgive us of our sins and purge us of all unrighteousness. He is not merely faithful to do so but also just, not because we have earned it but, for Christ’s sake.

Prayer: Help me to walk in the light—not any dim ray from my own deeds, but in the full, glorious light of Christ alone. Amen.

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We Still Believe is offered as a resource for reflecting on key themes in biblical, Lutheran doctrine that are at risk in the Church today. It is offered in the hope that it will inspire individuals and congregations to examine the core beliefs of traditional Lutheranism and how these beliefs apply to our own present context. Written in a question and discussion style, the participant's book includes an introduction to and copy of the faith statement known as the Common Confession.

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The Smalcald Articles – part 21

Sun, 23 Mar 25 00:00:00 -0400

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Romans 3:23–25a

From the Confessions: The Smalcald Articles

3. Likewise, “all have sinned” and “are justified” without merit “by his grace,” “through the redemption that is in Christ Jesus,” “in his blood” (Rom 3:23-25a).

Pulling It Together: The justification of sinners is received as God’s gift, not because of religious or moral activity. Justification is a legal term, appropriated by the Apostle Paul to express God’s great gift. It means that a person is vindicated of a crime. So, let us imagine what that looks like. You are served an arrest warrant, brought to the courthouse, and appear before the judge. The judge reads the charge: you have committed crimes against the state—and there is substantial evidence to prove the veracity of the charge. You are indeed this criminal, and the penalty is death. As your life flashes before your eyes, you try to make sense of the words you now hear coming from the judge’s mouth. You have been forgiven your crime. No fee need be paid—not even court costs. No jail time or community service will be required. It is only the good grace of the judge, freely offered to you, that now makes you a just person. Now, the judge is not being impulsive or unjust. Your punishment has been paid by another; the court is satisfied.

This is what happens through the grace of God by the blood of Christ. You are guilty as charged but the Judge absolves you because Christ has satisfied the righteous requirement of the law. You have been justified “by faith” in the Son of God. Christ earned your salvation. Not you. Christ alone.

Prayer: Thank you, Father, for the great gift of your redeeming love. Amen.

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Hymns and Spiritual Songs from The North is a compilation of Nordic hymns. In the spirit of Martin Luther, such a hymn is usually a meditation or sermon on a Biblical text that grows out of the text for a Sunday. Sometimes it is long and slow, even mournful, giving singers the possibility of meditating on God's Word in their own context. Less often it is joyful, but it is always filled with longing and hope. We can imagine the grandma, during long dark winters, sitting by the fire, spinning or knitting as she sang stanza after stanza of an old favorite hymn or spiritual song, teaching her grandchildren to sing along with her. When they learned to lisp those words with her, they were learning how Scripture could be used to meet the deepest sorrows and the greatest joys of life.

The Smalcald Articles – part 20

Sat, 22 Mar 25 00:00:00 -0400

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John 1:29

From the Confessions: The Smalcald Articles

2. And he alone is “the Lamb of God, who takes away the sin of the world” (John 1:29); and God has laid on him the iniquity of us all” (Isa 53:6).

Pulling It Together: In this great, narrative sentence, there is one subject and a countless number of direct objects. Let us begin with the objects of the subject. Sinners are the direct objects in the story of God. Since the beginning, sin had been met with sacrifice to appease God’s holiness. So much blood has been spilled for a world of sinners, “for all have sinned” (Rom 3:23). As God is the subject of creation, acting on chaos to bring order, he is also the subject of recreation, bringing forgiveness and justification where there had been judgment and alienation.

Sinners could not take away the sin of the world; the direct object cannot act upon itself. But God laid the sin of us all upon himself, bearing the iniquity of a world of lost sinners, the objects of his love.

Prayer: Thank you, Lord, for your great and saving love. Amen.

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Sola Publishing’s Alphabet Soup is a Sunday School series designed for young students in Preschool and Kindergarten. Lessons are based on storytelling, rhyme, and pictures, and are suitable for participation by non-readers. The flexible lesson plans introduce the youngest believers to the importance and truth of God’s Word.

The Smalcald Articles – part 19

Fri, 21 Mar 25 00:00:00 -0400

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Romans 4:20–25

From the Confessions: The Smalcald Articles – part 19

The Second Part

The second part deals with the articles that relate to the office and work of Jesus Christ, to our redemption.

The first and chief article:

1. That Jesus Christ, our God and Lord, died for our sins, and was raised again for our justification (Rom 4:25).

Pulling It Together: Faith in God is essential. Without faith, we are like ships tossed about on the waves (James 1:6). But if Christ was not raised from the dead, our faith is futile. The death and resurrection of Jesus Christ are essential. He died for our sins, but if he stayed dead, we remain dead in our sins. His resurrection proves his power to save, not only himself but, us. His resurrection shows that he is “able to do what he had promised”: raise us up from the death of sin and thereby, justify us with God.

Prayer: God, give me the faith of Abraham. Amen.

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The Sola Online Worship Resource (SOWeR) includes a limited selection of music for use in worship, drawing primarily upon texts and music in the public domain, along with biblical texts set to familiar tunes. SOWeR is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations who have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation. This brochure will answer more questions about SOWeR. Call 1-888-887-9840 to order a yearly subscription.

The Smalcald Articles – part 18

Thu, 20 Mar 25 00:00:00 -0400

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Romans 14:19

From the Confessions: The Smalcald Articles

There is no contention or dispute about these articles, since we confess them on both sides. Therefore, it is not necessary to deal any further with them now.

Pulling It Together: Luther wanted unity in the Church, but not if it meant sacrificing the very truths that upheld that Church. Three memorable, Latin slogans that came out of the Lutheran reform movement can help us determine when we are parting from Christian truth: sola gratia, sola fide, and sola Scriptura. We believe that we are saved by grace alone, through faith alone, that is based on the Scripture alone. Since it is impossible to earn God’s forgiveness, his freely given grace furnishes confident hope for sinners. This grace is freely given for Christ’s sake, not because we have contributed in any way to our salvation. God’s grace is only apprehended by faith in Jesus Christ. The basis for these beliefs is the Word of God—only the Word of God. We must be careful to add nothing to the Scripture, such as church traditions, councils, or even modern critical interpretative tools, for they can be, and have been, very wrong. It is the Scripture alone that brings us back to God’s grace through faith in Jesus Christ.

Prayer: Help me, God, to pursue peace that is in accord with Christ Jesus. Amen.

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SOWeR is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations who have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation. This brochure will answer more questions about SOWeR. Call 1-888-887-9840 to order a yearly subscription.

The Smalcald Articles – part 16

Wed, 19 Mar 25 00:00:00 -0400

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From the Word: For as Jonah was three days and three nights in the stomach of the giant fish, so the Son of Man will be three days and three nights in the heart of the earth. (Matthew 12:40)

From the Confessions: The Smalcald Articles – part 17

IV. That the Son became man in this manner: he was conceived by the Holy Spirit, without the cooperation of man, and was born of the pure, holy, and virgin Mary. Afterwards, he suffered, died, was buried, descended to hell, rose from the dead, ascended to heaven, sits at the right hand of God, will come to judge the living and the dead, etc., as the Apostles’ Creed, as well as that of St. Athanasius, and the Catechism in common use for teaching children.

Pulling It Together: The force of Luther’s writing up to this point is that the German reformers and the church in Rome held to the same basic, credal beliefs. As we shall see, how those beliefs were put into practice, or what they were interpreted to mean, would make a great difference. Nonetheless, these are important points of doctrine, and needed to be stated, even if Rome agreed.

Let us address just one point, however, because it bothers some folks. Jesus descended into hell. It should be a great comfort to everyone that Jesus descended into hell, but some just cannot stomach the idea of Jesus being in hell. Take a moment and consider that hell could not contain him. Jesus had to overcome sin and death—and that means conquering hell and its devil. It is good news that hell could not keep him because that means it cannot keep you who believe in him who rose from the place of the dead. Because Jesus conquered hell, that place may not have you. Just as the great fish could not suffer Jonah, Jesus spent only a few days in the belly of the earth—long enough to rescue the faithful who had awaited that day for so long.

Prayer: Help me appreciate all you endured, Lord, for a sinner like me. Amen.

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Ambidextrous Christianity is a nine-session Bible Study that explores nine key questions of faith and life, letting our Lord direct us in navigating the narrow path of faith. In studying God's Word with other believers, we seek to grow in our ability to move forward in our journey together, no matter what the road presents.

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The Smalcald Articles – part 16

Tue, 18 Mar 25 00:00:00 -0400

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John 1:1, 14

From the Confessions: The Smalcald Articles

III. That only the Son became man, not the Father nor the Holy Spirit.

Pulling It Together: When we confess that we “believe in God,” we are saying that we believe in God the Father, God the Son, and God the Holy Spirit. Only one of these persons “was made man.” We call this the “incarnation,” or the “in the flesh” of God. God was made flesh; “by the power of the Holy Spirit he became incarnate from the Virgin Mary.” As the Nicene Creed further states, God became man “for us and for our salvation.” God came down from heaven to enter this world as mortal flesh so that sinful humanity might be redeemed. No sinful person could deliver the human race from sin. God needed to descend from heaven to conquer sin and death as a being who is fully God while fully human. This too, is a divine mystery that may only be apprehended by faith.

Prayer: Help me believe the truth of the mystery that is you, Lord. Amen.

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In the Luther Household is a six-session Bible study on the Lutheran understanding of marriage and family. Based on foundational texts from Scripture, the study also draws from the real-life experience of Martin and Katie Luther, who were not only husband and wife, but the parents of several children. It includes excerpts from Luther's personal writings to family and friends as they faced the good and bad that come in everyday living.

The Smalcald Articles – part 15

Mon, 17 Mar 25 00:00:00 -0400

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John 15:26

From the Confessions: The Smalcald Articles

II. That the Father was begotten of no one; the Son is begotten of the Father; the Holy Spirit proceeds from the Father and the Son.

Pulling It Together: With the Nicene Creed, Luther confessed that God the Father is eternal, that the Son is eternally begotten of the Father, and that the Holy Spirit proceeds from both the Father and the Son. Though the clause “and Son,” added to the Nicene Creed, caused such great debate in the Church that it led to a division into Eastern and Western churches just after the first millennium of Christianity, Scripture clearly teaches that the Holy Spirit is sent from both the Father and the Son, and that as God (Acts 5:3–4), the Spirit proceeds from them in eternity.

Prayer: Blessed Trinity whom the Church calls God, help me bear witness to your truth. Amen.

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Este pequeño manual, conocido como El Catecismo Menor de Martín Lutero, ha sido utilizado por los Luteranos durante siglos como una herramienta de enseñanza, especialmente en la instrucción de la confirmación. El pequeño manual pretende dar a los lectores un breve resumen de las enseñanzas de la Biblia, viendo algunos ejemplos de versos bien conocidos por los cristianos, oraciones y elementos de adoración.

The Smalcald Articles – part 14

Sun, 16 Mar 25 00:00:00 -0400

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Romans 1:20 (ESV)

From the Confessions: The Smalcald Articles

The First Part

The first part of the sublime articles deal with the divine majesty, specifically:

I. That Father, Son, and Holy Spirit, three distinct persons in one divine essence and nature, are one God, who has created heaven and earth.

Pulling It Together

Luther begins with the beginning: that God is that One God, the Only God, who has created everything. This beginning includes the great mystery of the Christian faith, that the One God, while being truly single, not only in essence, but by nature, is at the same time three distinct persons, the Father, the Son, and the Spirit. This is what the Scripture teaches us; this is what Luther confesses. Just as the universe begins, so begins good theology: with God.

Prayer: Holy Spirit, help me confess what the Bible teaches. Amen.

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Teach Us to Pray is an eight lesson curriculum based around Luther's Small Catechism. Each lesson has a Bible study connected to the article of the Lord's Prayer covered. A section entitled "About Prayer" teaches students helpful items about a solid prayer life and a prayer assignment for the coming week. A major goal of this material is to help kids experience prayer and practice it in a variety of ways. This book could be used as part of a larger Confirmation series, or as a "pre-confirmation" Sunday School series for Jr. High and Middle School youth.

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The Smalcald Articles – part 13

Sat, 15 Mar 25 00:00:00 -0400

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Hebrews 9:28

From the Confessions: The Smalcald Articles

O Lord Jesus Christ, convene your own Council, delivering your servants by your glorious advent! The Pope and his adherents are ruined, for they will have none of you. Help us then, who are poor and needy, who sigh to you and earnestly implore you according to the grace which you have given us through your Holy Spirit, who lives and reigns with you and the Father, blessed forever. Amen.

Pulling It Together: Oh! the dawn of that glorious Day! When Jesus returns, what need will there be of Councils? Every knee will bow before him (Isa 45:23; Rom 14:11; Phil 2:10) and his word will be enough for all. There will be no shrewd neglect of God’s word and will then. Save us from this world, Lord. Save us from ourselves. Come soon (Rev 22:20) and save us.

Prayer: I eagerly await your return, Lord Jesus. Amen.

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The Smalcald Articles – part 12

Fri, 14 Mar 25 00:00:00 -0400

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John 14:15, 21

From the Confessions: The Smalcald Articles

I have written only a few articles since, even without these, we have so many commands of God to observe in the Church, the state, and the family that we can never fulfill them. What is the use, what gain comes of many decrees and statutes made in a Council, especially when the chief matters, those commanded by God, are neither regarded nor observed? Do we actually think God is obligated to reward our guile while we tread his solemn commandments under foot? Our sins weigh upon us and keep God from being gracious to us, as we do not repent, and even want to defend our every abomination.

Pulling It Together: We busy ourselves with a kind of mundane yet exuberant piety, the machinations of religion, so that we might deceive ourselves (and others, I suppose) into thinking we are holy and righteous. God is not deceived (Gal 6:7). Neither, frankly, are we. So, we make more noise, more pretense, more outward show, hoping to drown out the reality that God’s will and commandments are ignored and not observed. Only when we are quiet before the Lord, do we know that he is God (Psa 46:10) and we are sinners.

Prayer: Help me, Lord God, to trust in your word instead of my works. Amen.

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The Sola Confirmation Series, written by the Rev. Steven E. King, is basic work-book style Confirmation curriculum. It is designed to serve as a simple and practical resource for teaching the biblical Word of God according to the traditional pattern of Martin Luther’s Small Catechism. Each book in the series can be used as the basis for a “come as you are” small group Bible study, as a student book for home school or independent study programs, or as a classroom tool and homework resource as part of an existing confirmation program.

The Smalcald Articles – part 11

Thu, 13 Mar 25 00:00:00 -0400

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Matthew 23:24–25

From the Confessions: The Smalcald Articles

If the Council were to consider the chief matters that are contrary to God in the spiritual and worldly estates, they would have their hands so full that the child’s play and absurdity of long gowns, large tonsures, broad cinctures, bishops’ or cardinals’ hats or maces, and similar foolishness would soon be forgotten. If we would first act on God’s command and rule in the spiritual and secular estates, we would find time enough to reform food, clothing, tonsures, and surplices. But if we wish to swallow such camels and strain at gnats, allowing beams to stand in judgment of motes, we may as well be satisfied with the Council.

Pulling It Together: All those things that Luther denounced were outward displays. They ought to be fixed, but dealing with those outer matters neglects the more important things, the inner matters that end up improving the outer. It is that form of micromanagement that has others so busy fixing the myriad little things in their lives that they have no time or energy to see the large things that are wrong. Obsession with petty, outward pietism obscures the deep, spiritual matters that concern God.

Prayer: O Lord God, give me ears that hear your will, and a spirit that seeks to obey. Amen.

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Full-Color Catechism Posters (Set of Seven) These glossy full-color 11"x 17" posters feature the main texts from the six parts of Luther's Small Catechism, and are designed for use in homes and churches to help children memorize these important and timeless words. Posters include: Holy Baptism, The Lord's Prayer, The Ten Commandments (standard), The Ten Commandments (simplified),The Apostles' Creed, Holy Communion, and Confession & Forgiveness. Each poster features a picture of "Luther's Small Cat" and matches the colors of the corresponding booklet from Sola's Luther's Small Cat Series.

The Smalcald Articles – part 10

Wed, 12 Mar 25 00:00:00 -0400

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Ephesians 4:22-23

From the Confessions: The Smalcald Articles

Besides such necessary concerns in the church, there are also innumerable improvements needed in the political estate. There are disagreements between the princes and the states. Lending and greed have burst in like a flood, and have become legalized. Wantonness, lewdness, extravagant clothing, gluttony, gambling, conceited display, all kinds of bad habits and wickedness, insubordination of subjects, of domestics and laborers, extortion in every trade and among the peasants have increased so much that they could not be corrected by ten Councils and twenty Diets.

Pulling It Together: The more things change, the more they stay the same. The old adage rings as true today as it seems it did in Luther’s day. His complaints could easily be applied to our own society. Committee meetings will not fix it all (sometimes it seems to make matters worse). City Councils care little for such matters, nor do the highest assemblies in the land. Church conferences will not fix it all. So, let us be content with the Word. A little every day, received by each of us, will go the furthest in correcting what is wrong with both church and culture. The change we desire all around us begins within us.

Prayer: Let it begin with me, Lord. Amen.

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Luther's Small Cat Discovers: The Seasons of the Church Year is written for 4th grade level students. This book takes students through the church year, accompanied by Luther’s Small Cat — a character who is just as inquisitive and precocious as the students. May your journey through the church year bring you closer to Christ, who walks through each moment of life alongside you.

The Smalcald Articles – part 9

Tue, 11 Mar 25 00:00:00 -0400

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Matthew 9:35–38

From the Confessions: The Smalcald Articles

Returning to the subject, I sincerely desire to see a truly Christian Council so that many matters and persons might be helped. Not that we need it, for by God’s grace, our churches are now so enlightened and equipped with the pure Word and right use of the Sacraments, with an understanding of the various callings and of right works, that we ask for no Council for our sake. We have no hopes or expectations from a Council. But we see so many vacant and desolate parishes throughout the Church’s districts that it breaks our heart. Yet neither the bishops nor canons care how these poor people live or die. Though Christ has died for them, they are not permitted to hear him speak with them as the true shepherd with his sheep. This makes me shudder and fear that at some time he may send a council of angels upon Germany, utterly destroying us like Sodom and Gomorrah, because we so deliberately mock him with the pretense of a Council.

Pulling It Together: It was after Jesus saw the desolate villages, the “sheep without a shepherd,” that he called the twelve disciples. God equips his Church with a variety of vocations, and is concerned that one of these callings, the office of Word and Sacrament, opens his Word to the people. How else will the people be taught? How else will they have spiritual leadership from actual shepherds instead of those who extort them? The apostolic word is that we are to be devoted to public reading of Scripture, preaching and teaching from those texts (1 Tim 4:13). How can this happen when the sheep have no shepherd?

Prayer: Lord, send workers into your harvest, shepherds for every flock. Amen.

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Luther's Small Cat Series from Sola Publishing is a graded elementary-aged Sunday School curriculum based on the sections of the Small Catechism, with each lesson focusing on an applicable story from the Bible. This easy-to-use workbook style curriculum, allows kids to have a keepsake of the memory piece they master for the year.

The Smalcald Articles – part 8

Mon, 10 Mar 25 00:00:00 -0400

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Luke 13:3

From the Confessions: The Smalcald Articles

I must tell a story. There was a doctor here in Wittenberg, sent from France, who said before us publicly that his king was beyond convinced that there is no church among us, no government, no married life, that all live promiscuously like cattle, and each one does as he pleases. Imagine now; how will they face us on that day before the judgment seat of Christ, who by their writings have instilled such gross lies into the king and other countries, as if their lies were pure truth? Christ, the Lord and judge of us all, well knows that they lie and have lied. I know that they in turn will hear his sentence. May God convert to repentance those who may yet repent. Suffering and regret will be the eternal condition of the rest.

Pulling It Together: The Spirit of God often uses new situations to change our perspective, to bring us to repentance. We are all sinners, so we are all in need of daily and constant repentance. Just as Ecclesia semper reformanda est—the Church must always be reformed—we always stand in need of repentance. Until that great Day, we must always be turning in the waters of our baptism, remembering Christ, facing him again, knowing that he forgives us. This is the hope of sinners: Christ forgives, so repent!

Prayer: Lead me, Lord, in a life of daily repentance. Amen.

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The Smalcald Articles – part 7

Sun, 09 Mar 25 00:00:00 -0500

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Ephesians 4:11–16

From the Confessions: The Smalcald Articles

I often think of the good Gerson, who doubted whether good writing should be published. If it is not published, many souls are neglected who might have been saved. If it is published, the devil is there with innumerable wicked and malignant tongues to poison and corrupt everything, so that fruit is prevented anyway. Yet what they gain by doing so is unmistakable. For while they have so shamefully slandered us and used their lies to keep the people, God has constantly advanced his work, and has been making their following ever smaller and ours greater, and by their lies has caused and still causes them to be brought to shame.

Pulling It Together: God uses his Word and Sacraments to grow our faith, and increase and unify the Church. Nevertheless, his Word and Sacraments are distributed by the work of his Spirit through people. If God has called you to the work of an evangelist, spread his Word. If he has given you the gift of teaching, build up the Church. God works through the ministry of Word and Sacrament to make each and every one of his people grow up in faith, so that they may work together in his kingdom. It is human nature to be concerned if our words or works will be rejected, but the results are God’s business.

Prayer: Help me, Holy Spirit, do what you have called me to do. Amen.

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The Smalcald Articles – part 6

Sat, 08 Mar 25 00:00:00 -0500

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1 Corinthians 5:3–5

From the Confessions: The Smalcald Articles

I imagine I should reply to everything while I am still living. But how can I alone stop all the mouths of the devil—especially those (as they are all poisoned) who will not listen or notice what we write? Their sole labor is shamefully perverting and corrupting our every word and letter. I will allow the devil to answer them—or in the end, God’s wrath—as they deserve.

Pulling It Together: Luther is still speaking primarily of the fanatics, the schwärmerei, those who used Luther’s words to their own ends. They twisted his teachings, bringing division to the church instead of reform. How could Luther correct people who were devoted to spinning the truth? Denying them worship and fellowship, putting them out of the community of faith, is a last resort. Luther’s only recourse may have been having nothing to do with them himself. Perhaps in this way, those whose faith were disasters might come under the conviction of the Law and come to repentance and restoration. Being put out of the church or at the arm-length of Luther, they, at very least, stood less chance of bringing the faith of others to shipwreck.

Prayer: O Lord, help me appreciate the joy of your people. Amen.

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The Smalcald Articles – part 4

Fri, 07 Mar 25 00:00:00 -0500

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Galatians 2:4–5

From the Confessions: The Smalcald Articles

What can I say? Why should I complain? I am still living, writing, preaching, and lecturing daily. Yet there are such spiteful people—not only among our opponents, but also false fellows who profess to be on our side—who dare to cite my writings and doctrine directly against me. Although they know very well that I teach otherwise, they let me look on and listen. They adorn their venom with my labor, misleading the poor people in my name. Imagine what will happen when I am dead!

Pulling It Together

Luther taught that we are only able to know God as God makes himself known to us: through his Word and through the Sacraments. There was no room for special revelation, or for earning our way to God through good deeds or forms of worship that were outside of God’s revelation. Yet, there were some among the Protestants who professed such things. Luther called them schwärmerei, relating them to swarms of annoying and harmful insects. These fanatics claimed God had given them personal knowledge or experience. But for Luther, the Word alone was the way to objectively know God’s truth.

Prayer: Keep me, O Lord, always in the truth of the gospel. Amen.

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The goal of Personalities of Faith, a ten-session Bible study for youth, is to encourage young people to commit themselves to follow Jesus in discipleship by becoming "personalities of faith." Using biblical examples of people who have followed—or failed to follow—God's call, participants will be prepared to better follow the Lord in their own lives.

The Smalcald Articles – part 3

Thu, 06 Mar 25 00:00:00 -0500

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Isaiah 1:18

From the Confessions: The Smalcald Articles

But the court in Rome is dreadfully afraid of a free Christian Council, and shamefully shuns the light. Even those who are on its side, have been discouraged of hoping it will ever permit a free Council, much less that it will hold one. They are deeply offended and greatly troubled because of this, since they realize that the Pope would rather see all Christendom perish and all souls damned rather than suffer himself or his adherents be reformed even a little, which would limit his tyranny. Nevertheless, I have determined to publish these articles in plain print, so that, if I die before a Council is convened (as I fully expect since the rogues who flee the light and shun the day take such wretched pains to delay and prevent the Council), those who live after me may have my testimony and confession—in addition to the confession I previously issued. This will show how I have lived so far, and by God’s grace, will continue to live.

Pulling It Together: There is only one thing worse than not being permitted to meet with those who disagree with you. Meeting with them, only to hear them speak in a manner that is unreasonable, is even worse. Perhaps, Luther had things a bit better than might have been if he had met with a Council. How well had such meetings gone for him in the past? He was driven into exile at the Wartburg, but God used him there to produce German Scriptures for the people. This time, while awaiting a possible Council of the Church, he would prepare and publish—Council or not—a printed Confession, and hope for reform. If the powers at Rome would not reason with the reformer, he was determined to put what remained of his life to good and reasonable service for the Lord (Rom 12:1, KJV).

Prayer: Teach me your way, Lord, and reform my life. Amen.

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The Word of Life Series is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is an excellent tool for evangelism since it is rooted in prayer and Scripture. Its primary focus is to empower those who believe in Jesus Christ, to be comfortable sharing their faith and inviting others to experience a transformed life in our Lord and Savior, Jesus Christ.

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The Smalcald Articles – part 2

Wed, 05 Mar 25 00:00:00 -0500

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1 Peter 3:14–15

From the Confessions: The Smalcald Articles

Accordingly, I have compiled these articles and presented them to our delegates. They have accepted them, and unanimously received them as our confession. It has been resolved that they be publicly delivered as the Confession of our Faith, if the Pope and his adherents should ever be so bold as to seriously and in good faith, without lying and cheating, to hold a truly free Christian Council.

Pulling It Together: When you are brought before a group you should not have anxiety about what you should testify, since the Spirit will teach you in the moment the words that need to be spoken (Luke 12:11-12). But if you have the time to get prepared, study and write for the benefit of anyone called to make the good confession (Matt 16:16; 1 Tim 6:12). This is precisely what Luther did for his contemporaries—and for all who would make the good confession that we are saved through faith in Christ alone. Beyond that confession, there is no hope.

Prayer: Give me peace, Lord, to honor you in my heart and with my mouth. Amen.

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The Smalcald Articles – part 1

Tue, 04 Mar 25 00:00:00 -0500

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2 Timothy 2:23–26

From the Confessions: The Smalcald Articles

Pope Paul III called a council to assemble last year at Mantua during Whitsuntide, but later transferred it from Mantua, so that it is not yet known where he will or can hold the council. We had to expect that we would be summoned to the council or be condemned without being summoned. So, I was directed to compose and compile articles of our doctrine in case of deliberation, showing what and how much we would be both willing and able to yield to the papists, and in what points we intended to persevere and abide to the end.

Pulling It Together: Up to this point in the Lutheran Confessions, we have largely had the writings of Philip Melancthon, professor of Greek at the University of Wittenberg, and friend of and collaborator with Martin Luther in the Protestant Reformation. Other reformers and Saxon notables reviewed his documents and assigned their signatures as approval. Nonetheless, the Elector John Frederick of Saxony eventually called upon Martin Luther to put into his own words what he considered the chief articles and concerns of the Reformation. Things seemed to be coming to a head with the church in Rome, and the Elector wanted to be certain where the reformer stood on each point of doctrine, so that there could be a unified front at any possible convening of a council. Perhaps the church could yet come to its senses and be reformed, if only the truth of Scripture were permitted to rule the day.

Prayer: Give me proper repentance, Lord, that I might hear your truth and do your will. Amen.

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Concerning Ecclesiastical Power – part 16

Mon, 03 Mar 25 00:00:00 -0500

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Psalm 119:105

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power

Those who originally condemned clear truth, and are now persecuting it with greatest cruelty, will give an account for the schism that has taken place. In any case, are there no scandals among our opponents? What evil there is in the profiteering, blasphemous profanation of the Mass! What a great disgrace is celibacy! But let us forget comparisons. For the time being, this is our reply to their Confutation. We leave it to the judgment of all godly people as to whether our opponents are correct in boasting that they have actually refuted our Confession with the Scriptures.

Pulling It Together: We cannot reason our way to God. Nor can traditions light the way to divine truth. Human institutions are unable to direct us to God. We stumble after forgiveness, justification, sanctification, eternal life, and similar things as though walking through a dense forest on a starless, moonless night. We cannot find our way; we need Gods’ help. The manner he has has chosen to show us the way is by his Word. If you find yourself falling back on some church tradition, cast it aside and listen to the Word. If you catch yourself thinking, “But the church teaches me to think this way,” then hear the word of Christ. You cannot be sanctified except by truth, and that truth is the Word of God (John 17:17). Open the Book and it will light your way.

Prayer: Lord, put within me a deep love of your Word. Amen.

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The biblical focus in The Adventures of Paul, a five-session VBS book, is on the life of the Apostle Paul, with lessons from the Book of Acts. Here Scripture tells the story of serious man named Saul, who worked to silence Christianity — until the risen Jesus appeared to him on the road to Damascus and changed his life. With his new name Paul, this one who had persecuted the Church went on to become one of the greatest apostles.

Sola’s Versatile Budget Series is a simple and flexible educational Vacation Bible School curriculum designed especially for small churches, house churches, and mission congregations. The flexible format works well for groups with limited budgets, or in situations where the ages and number of students may vary from session to session. Unlike more elaborate and expensive VBS kits, this book is meant to serve as an “all-in-one” teacher’s resource. The worksheets and handouts it contains can be reproduced according to local needs. Each book in the Versatile Budget Series focuses on a particular character from the Bible, bringing together several stories on a common theme. Resources and ideas are provided for gathering time, music, activities, games, and refreshments — allowing just a few adult leaders to host a week of Vacation Bible School.

More from the Versatile Budget Series

Concerning Ecclesiastical Power – part 14

Sun, 02 Mar 25 00:00:00 -0500

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Acts 5:29–31

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power

We make the same reply to Matthew 23:3. “Practice and observe whatever they tell you,” is clearly not a universal command to observe all things since elsewhere, Scripture tells us to “obey God rather than men” (Acts 5:29). Therefore, when they teach wicked things, they are not to be heard. But these are wicked things: that human traditions are worship of God, that they are necessary, and that they merit the forgiveness of sins and eternal life.

Pulling It Together

The old saying, “Do as I say but not as I do,” is applicable to pharisaical instruction. Jesus is teaching that we ought to observe right teaching of the Scripture, though not necessarily imitate the actions of those teaching. However, if someone’s teaching is contrary to God’s Word and command, that person’s teaching is to be censured. In particular, if anyone’s teaching declares that a human regulation or ritual must be done before God will forgive, that doctrine should be rejected outright. It is easy to determine what is right doctrine in these matters, by applying the rule of faith. Does a doctrine require you to add anything to faith in God before you may be forgiven or know the assurance of eternal life? Does a teaching demand you do something before your faith in Christ is acceptable? If a doctrine of forgiveness and salvation calls for anything to be added to faith, do not observe such a wicked teaching. If you do, you are obeying people instead of God.

Prayer: Lord, give me a spirit that hears your holy Word. Amen.

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The biblical focus of Mary, Martha & Many Faithful Women, a five-session VBS book is found in the gospels. Through the eyes of sisters, Mary and Martha, we get a look at the ministry of Jesus. We see him as both human and as God. Along with some of Jesus' other female friends, we follow Jesus to the cross where he suffered a horrendous death to pay the price for our sins. From the darkness of the cross, we join the women at the tomb with Mary Magdalene as the mystery and victory of Easter morning unfold.

More from the Versatile Budget Series

Concerning Ecclesiastical Power – part 13

Sat, 01 Mar 25 00:00:00 -0500

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Galatians 1:8–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power

They also quote Hebrews 13:17: “Obey your leaders and submit to them.” This passage requires obedience to the Gospel. For it does not establish an authority of the bishops apart from the Gospel. Nor should bishops create traditions contrary to the Gospel, or interpret their traditions contrary to the Gospel. When they do this, obedience is prohibited, according to Galatians 1:9: “If any one is preaching to you a gospel contrary to that which you received, let him be accursed.”

Pulling It Together: Christians are called to lives of submission. We are to honor our parents (Exod 20:12), deferring to their authority. We are to obey earthly authorities (Rom 13:1-7), as well as church leadership (Heb 13:17). We are also and chiefly commanded to submit to God, from whom these other commands come. It dishonors God if we submit to earthly and ecclesial authority when those authorities are operating in opposition to God. If earthly government orders you to do something against God’s word, you must honor God, even if it means disobedience to civil law. Just so, if church leadership insists you do something adverse to the gospel, obey the gospel instead of the ecclesial power. One authority is higher than the other, as the other receives its authority from the one. Both civil and church leadership get their authority from God, so when they act contrary to God, their authority becomes loathsome.

If any ruler, civil or ecclesial, would have you follow a way different than the gospel, that ruler should be considered by you as accursed. The word “accursed” (Greek, anathema) in Galatians 1:9 means it is dedicated to destruction by divine wrath. One would do well to not associate with, let alone follow and obey, the damned.

Prayer: Strengthen me, Lord, and give me the courage to obey your Word. Amen.

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The biblical focus of The Adventures of Paul, a five-session VBS book, is the life of the Apostle Paul, using lessons from the Book of Acts. Here Scripture tells the story of serious man named Saul who worked to silence Christianity—until the risen Jesus appeared to him on the road to Damascus and changed his life. With his new name Paul, this one who had persecuted the Church went on to become one of the greatest apostles.

The price of the book includes permission to reproduce the worksheets and handouts for local use. For smaller churches in a "one-room schoolhouse" setting, only one book is necessary. For churches with multiple grade levels and individual classes, we suggest that each teacher have a copy of the curriculum book.

Concerning Ecclesiastical Power – part 12

Fri, 28 Feb 25 00:00:00 -0500

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Luke 10:16

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power

This is the simple manner of interpreting traditions: we should not understand them as necessary acts of worship, yet observe them properly for the sake of avoiding offenses. Many great and learned men in the Church understood traditions this way. We do not see what can be said to the contrary. For it is certain that the expression, “He who hears you hears me” (Luke 10:16), does not refer to traditions, but is primarily directed against traditions. For it is not a mandatum cum libera (a bestowal of unlimited authority), as they call it, but it is a cautio de rato (a caution concerning something prescribed), namely, concerning a special command, that is, a testimony given to the apostles so that we believe them with respect to another’s Word, instead of to their own. For Christ would assure us, as is necessary, that when people deliver the Word it is efficacious, and that no other word from heaven need be sought.

“He who hears you hears me” cannot be applied to traditions. Christ requires them to teach in a manner such that he is heard, for he says, “He...hears me.” Therefore he wishes his own voice, his own Word, to be heard—not human traditions. Yet, these stupid men take a saying that is especially favors our confession, it containing the most important consolation and teaching, and misuse it for the most trifling matters: the distinctions of food, clothing, and so forth.

Pulling It Together: The Lutheran reformers wanted to proclaim a clear word of Scripture. Human traditions that promised God’s favor were summarily dismissed in favor of God’s gracious favor being freely given through faith, for Christ’s sake. Therefore, to imagine that one, because of position or job title, may create some new command or doctrine that is to be received as if it were “gospel,” is outrageous. Just because a pope, bishop, priest, or pastor says it, does not mean it is the word of Christ. However, if one speaks the word of Christ, then surely, Christ is heard as if he himself stood before that person speaking.

Prayer: Speak, Lord, through your Word, and I will hear. Amen.

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Connections Magazine features articles that connect Lutherans to the Word. Martin Luther’s Small Catechism provides the inspiration for confessional, biblical content, delivered in a stylish, readable design.

Concerning Ecclesiastical Power – part 11

Thu, 27 Feb 25 00:00:00 -0500

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2 Corinthians 13:12–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power

The use of such ordinances, therefore, should be left free, provided that offenses are avoided, and that they not be judged as necessary acts of worship. The apostles themselves prescribed many things that have been changed with time, since they did not hand them down in such a way that they were not to be changed. For they did not disagree with their own writings, in which they worked hard so the Church would not be oppressed by the opinion that human rites are necessary acts of worship.

Pulling It Together: It is amusing to consider the things that each Christian group focuses on, as though they were God’s perpetual commandments. Do this particular thing or else you are not really a Christian—or at least not a very “good” one. Let us imagine that one of today’s verses, verse twelve, was the dogmatic focus of a church. The exhortation to “greet one another with a holy kiss” is also found in three other New Testament letters of Paul (Rom 16:16; 1 Cor 16:20; 1 Thes 5:26). He told the churches four times to greet one another this way. But if the “holy kiss,” or even a hug or a handshake, were regarded as an ongoing and necessary act of worship, this would become a burden to the churches that has nothing to do with faith in God.

Prayer:On that Day, Jesus, joy of heaven, greet me with the eternal kiss of grace. Amen.

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The Wise & The Foolish is a nine-session Bible study that focuses on Jesus' "people parables" — or what might be described as discipleship parables. These are the character stories that focus on the nature of discipleship and what it means to be a wise and faithful follower of Jesus.

Concerning Ecclesiastical Power – part 10

Wed, 26 Feb 25 00:00:00 -0500

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James 1:25

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power

Still, we have added in the Confession the extent to which they may legitimately make traditions, namely, not as necessary services, but so that there may be order in the Church, for the sake of peace. These traditions should not ensnare consciences, as though ordering necessary acts of worship. This is what Paul teaches when he says, “For freedom Christ has set us free; stand fast therefore, and do not submit again to a yoke of slavery” (Gal 5:1).

Pulling It Together: What right does anyone have to insist that we do certain things in order to be forgiven? Christ has set us free; so we are truly free (John 8:36). God does not tell us that certain sins cannot be forgiven or that our quantity of sins is too heavy, too grave to forgive. Nor does he tell us to get our acts together before he will forgive. So, we must be careful to not allow anyone to deceive us, taking our consciences captive to human traditions. The Gospel, that perfect, liberating law of God, declares that God freely forgives us for Christ’s sake. Believe and be at peace with God.

Prayer: Thank you, Lord God, for love that is conditional on Christ alone. Amen.

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This six-session Bible study focuses on the Godly vocations of marriage and family. Based on foundational texts from Scripture, the study also draws from the real-life experience of Martin and Katie Luther, husband and wife, and also the parents of several children. The Luther Household includes excerpts from Luther's personal writings to family and friends as they faced the good and bad that come in everyday living.

Concerning Ecclesiastical Power – part 9

Tue, 25 Feb 25 00:00:00 -0500

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Acts 6:1–4

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power

We have stated in the Confession what power the Gospel gives to bishops. Those who are presently bishops do not perform their duties according to the Gospel. They may be bishops according to canonical polity, which we do not criticize, but we are writing about a bishop according to the Gospel. We are content with the ancient division of power, into power of the order and power of jurisdiction. Therefore bishops have the power of the order: the ministry of the Word and Sacraments; they also have the power of jurisdiction: the authority to excommunicate those guilty of public transgressions, and to absolve them if they are converted and request absolution. But their power is not to be tyrannical, that is, without a fixed law, nor regal, that is, above law. They have a fixed command and a fixed Word of God, according to which they ought to teach, and according to which they ought to exercise their jurisdiction. Therefore, even though they should have some jurisdiction, it does not follow that they are able to institute new acts of worship. Such services are not under their power. They have the Word: they have the command concerning how far they should exercise their jurisdiction, namely, when anyone does something contrary to that Word which they have received from Christ.

Pulling It Together: Let the power of bishops—indeed, the power of the whole Church—reside in the Word alone, sola Scriptura. If the Spirit cannot make his case through the Word alone, is a bishop able to make new laws that are effective where God is not? For example, in Holy Communion, we have the promise of God in his Word that attend the Sacrament. This is enough. If people believe the Word attached to the bread and wine, God’s grace is there. No one needs to concoct penitential acts or other forms of worship or devotion to supplement faith. Faith alone, sola fide, is sufficient. Bishops—overseers, elders, pastors—should devote themselves to the ministry of the Word and prayer, so that the Word of God will increase and people may come to faith in Jesus Christ (Acts 6:7).

Prayer: Help me follow you through your Word alone, Lord. Amen.

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Getting to Know Martin Luther is a five-lesson Conformation workbook about Martin Luther's life that will help confirmands get a better glimpse into what faith means for their own lives by searching and understanding the Word of God, trusting in Christ alone for our salvation, standing up for what they believe in, and helping others to learn the truth about God.

Concerning Ecclesiastical Power – part 8

Mon, 24 Feb 25 00:00:00 -0500

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1 John 2:24–27

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power

However, since the Gospel clearly testifies that traditions should not be imposed upon the Church to merit the forgiveness of sins or to be services that God shall approve as righteousness, or to burden consciences by calling it sin if these traditions are excluded, the adversaries will never be able to show that the bishops have the power to institute such services.

Pulling It Together: What is it that you heard from the beginning other than that you are saved by believing on Jesus Christ? That you must or must not do certain things in order to be forgiven and saved came later when people tried to foist their religious brand upon you. Do not be led astray; remain in the Word, and the Holy Spirit will teach you all things necessary for both salvation and the working out of his salvation through keeping the faith and doing those good works for which you were created (Phil 2:12; Eph 2:10). Yet, do not trust in these works, nor in performing human traditions. Trust instead, in the promise given you at your baptism.

Prayer: Keep me in your Word, Lord, and protect me from those who would have me trust in anything other. Amen.

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Views of Baptism is written for a range of readers including the parent or sponsor about to baptize a child, the adult who wants to understand baptism more fully, and the professional teacher or preacher who needs the truth about baptism stated simply but backed by careful research. This books explores three views of baptism: the individual-centered view, the means-of-grace view, and the Roman Catholic view. It includes a description of how Christian baptism came to us in stages from its Jewish roots. A question and answer section addresses specific matters often raised when people contemplate baptism.

Concerning Ecclesiastical Power – part 7

Sun, 23 Feb 25 00:00:00 -0500

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Colossians 2:20–23

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power

Earlier, they also condemned Article XV, in which we declared that traditions do not merit the forgiveness of sins. They say here that traditions contribute to eternal life. Do they merit the forgiveness of sins? Are they services of worship that God approves as righteousness? Do they vivify hearts? Paul says to the Colossians that traditions gain nothing with respect to eternal righteousness and eternal life since food, drink, clothing and the like are things that perish with the using (Col 2:20–23). But eternal life is formed in the heart by eternal things: by the Word of God and the Holy Spirit. Therefore, let our opponents explain how traditions are conducive to eternal life.

Pulling It Together: Eternal life begins during this earthly life. It starts within us by faith. First, we are forgiven and made righteous before God through faith in his Son. These things which make our hearts eternally alive happen because God does them. No effort of our own can ever make us live forever. That is an absurd notion, and is obvious enough. Only the eternal Spirit can give such life to our spirits. What we eat and drink, or abstain from, has nothing to do with eternity; food and drink are things of this life. What we wear, or do not wear, also have nothing to do with salvation—unless we are speaking of being clothed with Christ (Gal 3:27). Special services of worship performed for the benefit of forgiving the sins of others who are not even present, or who do not even believe, may have a religious appearance. Nevertheless, without faith in Christ no one is saved.

Prayer: Clothe me, Lord Jesus, with your righteousness. Amen.

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One For All is a nine-session Bible study explores the center of the Christian faith by focusing on the unique and exclusive promise of Jesus. It examines not only the claims that Christ made about himself in Scripture, but the claim that the Lord makes on our lives as well. By focusing on the Gospel message of salvation in Christ alone, the study seeks to show how God makes us a part of His mission to the whole world, and how "the love of Christ urges us on, because we are convinced that one has died for all."

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Concerning Ecclesiastical Power – part 6

Sat, 22 Feb 25 00:00:00 -0500

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Acts 15:6–11

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power

So, the bishops have no right to make traditions, claiming they merit the forgiveness of sins apart from the Gospel, nor services of worship that assert to please God as righteousness. Bishops have no right to burden consciences with these human traditions as though it would be a sin to ignore them. All this is taught by that one passage in Acts, where the apostles say that hearts are purified by faith (Acts 15:9), then forbid imposing a yoke, demonstrating how great a danger this is, emphasizing the sin of those who burden the Church. “Why are you testing God?” they ask (Acts 15:10). Our opponents, who violently defend their traditions and godless opinions, are not terrified in the least by this thunderbolt.

Pulling It Together: The Gospel is the power of God unto salvation (Rom 1:16). Nothing needs to be added to the Gospel in order to make it effective for the forgiveness of sins, justification, or eternal life. No traditions need to be added, nor are special acts of devotion or services of worship necessary for hearts to be purified. The Word of God is the means that makes us clean before God (John 15:3). In other words, God makes us clean—not the things we do or the human traditions that we maintain. We cannot keep them, even if they could keep us pure. But God can keep his word, and he has done so through Jesus Christ. Let us add nothing to Christ alone.

Prayer: O Living Word of God, help me trust in you. Amen.

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This pocket edition of Luther's Small Catechism includes quotations from the English Standard Versions (ESV) of Scripture, and the traditional ICET liturgical texts (as used in the Lutheran Book of Worship). The primary verses of Scripture, Creed, and Prayers are printed in italics; Luther’s explanations are printed in plain text. Luther’s explanations are formatted with a mid-sentence break, to highlight contrasting phrases and to aid in memorization.

Concerning Ecclesiastical Power – part 5

Fri, 21 Feb 25 00:00:00 -0500

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1 Corinthians 8:8

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power

We must retain this doctrine in the Church: that we receive the forgiveness of sins freely through faith for Christ’s sake. We must also retain this teaching: that human traditions are useless acts of worship, and therefore neither sin nor righteousness depends upon food, drink, clothing, and similar things. Christ leaves us free to use such things when he says that it is “not what goes into the mouth [that] defiles a man, but what comes out of the mouth, this defiles a man” (Matt 15:11). Paul says, “For the kingdom of God is not food and drink” (Rom 14:17).

Pulling It Together: What should shine forth from the Church above all other things? Buildings? Traditions? Fund raisers? The pastor? Denominational programs? The youth group? Style of worship? Number of people? Or even peculiar doctrines that set one church apart from another? No, and forever no! The clearest thing, that teaching and clarion cry of every Christian congregation, should be the Gospel. The Gospel, that we are forgiven and saved for eternal life with God through faith in Jesus Christ, is what truly sets us apart as Christian people.

Prayer: Help your Church focus, Lord, upon the good news of Jesus Christ. Amen.

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Concerning Ecclesiastical Power – part 4

Thu, 20 Feb 25 00:00:00 -0500

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Galatians 1:6–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power

Even though we have embraced various topics in this article of the Confessions, our opponents make no reply, except that bishops have the power of rule and forceful correction, in order to direct their subjects to the goal of eternal blessedness, that the power to rule requires the power to judge, define, distinguish, and institute those things which are serviceable or conducive to the aforementioned end. These are the words of the Confutation, in which our opponents instruct us that the bishops have the authority to create laws useful for obtaining eternal life. That is the point of controversy.

Pulling It Together: No pastor, bishop, priest, or pope has the right to determine rules for apprehending eternal life when those rules have no authority from the Gospel. What we preach and teach must not be of our own creation. It should not be a “different gospel” (Gal 1:6). We are saved by the grace of God through faith in Jesus Christ (Eph 2:8–9). Human rules and traditions cannot save us from sin and death. In too many cases, human institutions move us away from the clear call of Scripture, distorting the Gospel (Gal 1:7). The Gospel of Christ declares that God saves us through the agency of the cross. The one who preaches a contrary gospel is cursed.

Prayer: Help me to listen to and hear the clear voice of your Word, Lord. Amen.

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Concerning Ecclesiastical Power – part 3

Wed, 19 Feb 25 00:00:00 -0500

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Hebrews 4:12–13

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power

The people urgently desire teaching on the most important and difficult controversies so that they may have something certain to follow. Rather than freeing minds tortured with doubt, they call to arms. In obvious matters they present decrees written in blood, threatening people with horrible punishments unless they act with clear defiance to God’s command. Here, on the other hand, you should see the tears of the poor, and hear the pitiable complaints of so many good people. God undoubtedly considers and regards them all, and one day it will be to him you will submit an account of your stewardship.

Pulling It Together: The Reformation slogan, sola Scriptura, should be kept close in our thoughts. Much doubt and anxiety may be avoided, if God’s Word is our rule of faith and practice. Do our faith or practices depend upon tradition alone, while being in opposition to Scripture? Then we ought to answer, “Sola Scriptura!” This, not only clears up matters of practice, it being God’s Word, will bring peace to troubled consciences. If people are anxious because they cannot keep certain traditions that are taught to be essential to salvation, sola Scriptura! The Word alone! Let the Scriptures teach us, and human traditions will be found out.

Prayer: God, keep me steadfast in your Word. Amen.

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Concerning Ecclesiastical Power – part 2

Tue, 18 Feb 25 00:00:00 -0500

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Matthew 5:20

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power

On the other hand, if only our opponents would hear the complaints of the churches and godly minds. Our opponents courageously guard their own dignities and wealth while neglecting the condition of the churches. They take no care for the churches to be rightly taught, and the Sacraments duly administered. They admit all sorts to the priesthood without discrimination. Then they impose intolerable burdens on them, as though they were delighted with the destruction of their fellowmen. They demand that their traditions be observed far more accurately than the Gospel.

Pulling It Together: If our righteousness must exceed that of religious experts, then what are we to do? We are to understand what righteousness actually is. Righteousness is not the fruit of good deeds or even correct doctrine, dogma, or traditions. Righteousness is being properly related to Jesus. If Jesus considers us his friends (John 15:15), we are righteous indeed. We cannot earn righteousness; it is given to us. We are made right with God because of being rightly related to Jesus through faith. This is the good news of peace and reconciliation that sinners—especially self-righteous sinners—need to hear.

Prayer: Thank you, Lord Jesus, for calling believers your friends. Amen.

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Holy Families! is an initiative of the North American Lutheran Church provided through a generous grant from the Thrivent Foundation, in honor of the 500th anniversary of the Lutheran Reformation (1517 AD to 2017 AD). Produced by Sola Publishing, this special initiative includes a number of Lutheran discipleship resources for families and congregations, including Daily Family Prayer Resources, Parent Pages, Faith Formation downloadable pages for children/families, Educational Videos, Parents' Video/Discussion Series on Faith Formation, and the Reformation Bible Study: In the Luther Household.

Concerning Ecclesiastical Power – part 1

Mon, 17 Feb 25 00:00:00 -0500

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John 3:16

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Power – part 1

Here our opponents carry on about the privileges and immunities of the ecclesiastical estate. They add the conclusion: “Everything presented in the present article against the immunity of the churches and priests is false.” This is sheer defamation, since we have disputed other things in this article. Besides, we have frequently testified that we do not find fault with political ordinances, nor the gifts and privileges granted by princes.

Pulling It Together: The Defense of the Augsburg Confession concludes with a word on the power of the church. It insists that the church was corrupt and that this was harmful to the people in the church. Of particular interest will be the power of its bishops to determine how to obtain eternal life. So, we ought to be reminded, before we go much further, precisely how one is forgiven, justified, and saved. Those who believe on the Son whom the Father sent will have eternal life. This is not a special favor from the church, nor the result of acts of devotion. Salvation is apprehended only by faith in the Father’s great love, love that sent the Savior.

Prayer: Keep me focused on your love, Father. Amen.

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This book and the one on The New Testament would be good individual studies for adults too.

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Concerning Monastic Vows – part 46

Sun, 16 Feb 25 00:00:00 -0500

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Isaiah 64:6

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

We have recounted some of our reasons, and in passing, have confuted the objections of our opponents. We have collected all of this, not only for our opponents, but even more so that godly minds would know why they ought to disapprove of hypocrisy and false monastic worship, all of which Christ overturns with this one saying: “In vain they do worship me, teaching as doctrines the commandments of men” (Matt 15:9). Therefore the vows themselves, along with the observances of foods, lessons, chants, vestments, sandals, and cinctures, are useless services in God’s sight. Let every godly mind know with certainty that these views are simply pharisaic and condemned: that these observances merit the forgiveness of sins, that because of them we are accounted righteous, that we obtain eternal life because of them, instead of through mercy for Christ’s sake.

Holy men who observed this kind of life must have learned to reject any confidence in such observances, understanding that they received the forgiveness of sins freely, that for Christ’s sake through mercy they would obtain eternal life—not because of these services—because God only approves of services instituted by his Word, and that are used in faith.

Pulling It Together: May we all come to this understanding: that we despair of any way of life we may have imagined would save us. May we consider all our works as filthy garments, especially if they are performed as some hypocritical worship or service to God. Let us cast aside these false vestments, and hold fast to the promise of grace that we have in Christ alone through faith.

Prayer: Lord, I ask you again: help me to trust in you—only you. Amen.

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Reading and Discussion of Luther's Catechisms is a more challenging study series based on assigned readings from the Book of Concord and related Scripture texts. Each study is comprised of eight sessions, plus an optional introductory session, each presented in a question and discussion format.

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Concerning Monastic Vows – part 45

Sat, 15 Feb 25 00:00:00 -0500

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Matthew 5:33–37

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

If our opponents wish to misapply this passage to vows, they must also misapply the prohibition that no “widow be enrolled if she is not less than sixty years of age” (1 Tim 5:9). Vows made before this age would therefore be invalid. But the Church did not yet know of these vows. Paul does not condemn widows because they marry (he commands the younger widows to marry [1 Tim 5:14]) but because they became wanton while being supported at the public expense and thus, abandoned faith. He clearly does not call this “first pledge” (1 Tim 5:12) a monastic vow, but a Christian oath. He understands faith in this sense in the same chapter: “If any one does not provide for his relatives, and especially for his own family, he has disowned the faith” (1 Tim 5:8). Paul speaks of faith differently than the sophists. He does not ascribe faith to those who have mortal sin. Accordingly, he says that those who do not care for their relatives have abandoned faith. In the same way, he says that wanton women reject faith.

Pulling It Together: These older widows had promised to not remarry so that they could receive assistance from the church. Remarrying was seen as breaking that “oath”—the same word translated as “faith.” It is better to make no oath at all, yet sometimes, when life presses us hard, it is difficult to trust in God’s providence.

But let us not be sidetracked in this discussion. What we are actually dealing with here, is the wrong use of Scripture. We must not use a verse to prove our point when the Scripture is not not even referring to our particular cause. In this case, Paul is speaking of the pledges made by widows over 60 years of age. He is not speaking of monastic vows made by men of any age during a time when the church knew nothing of monasticism.

Prayer: Help me trust in you, Lord. Amen.

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Concerning Monastic Vows – part 45

Fri, 14 Feb 25 00:00:00 -0500

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1 John 2:25

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

They also cite 1 Timothy 5:11–12 about the widows who served the Church but were supported at the public expense, where it is said: “They desire to marry, and so they incur condemnation for having violated their first pledge.” First, let us suppose that the Apostle is speaking here of vows. This passage will still not back up monastic vows that are made concerning godless worship, and with the opinion that they merit the forgiveness of sins and justification. For Paul clearly condemns all worship, all laws, all works, if they are observed in order to merit the forgiveness of sins or to obtain eternal life for us on account of them, instead of through mercy for Christ’s sake. So, the vows of widows, if there were any, must have been unlike monastic vows.

Pulling It Together: It is clear enough from the context that these widows whom Paul spoke of were simply women the Church supported unless they remarried. Then their husbands would support them. Yet, this is not the real issue here. Let us not conceal the actual subject of our concern—the concern of Paul and of all Scripture. We are forgiven, justified, and given eternal life because of Christ alone. We are not saved from death and damnation because of our vows. Rather, we are saved because we believe the promises of God in Christ Jesus.

Prayer: Lord Jesus, promise of eternal life, train the eyes of my heart upon you. Amen.

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Moses and the Great Escape is an “all-in-one” teacher’s resource. The worksheets and handouts it contains may be reproduced according to local needs. Each book in the Versatile Budget Series focuses on a particular character from the Bible, bringing together several stories on a common theme. Resources and ideas are provided for gathering time, music, activities, games, and refreshments — allowing just a few adult leaders to host a week of Vacation Bible School.

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Concerning Monastic Vows – part 44

Thu, 13 Feb 25 00:00:00 -0500

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2 Timothy 4:7–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

But then, the custom also had a particular purpose. Because they were foreigners, not Israelites, it seems their father wished to distinguish them by certain signs from their countrymen, so that they might not relapse into the ungodliness of their countrymen. By these, he wished to caution them of the teaching of faith and immortality. This is a lawful purpose. But far different purposes are taught in monasticism. They imagine that the works of monasticism are acts of worship that merit the forgiveness of sins and justification. Therefore, the example of the Rechabites is unlike monasticism. We omit here other evils presently inherent in monasticism.

Pulling It Together: We need all the help we can get. No one would deny this to be true. But if the help obscures Christ, it is not help; it is a great evil. Anything that hinders you keeping the faith is, at very least, a serious temptation. If it persists, it is dire. Keeping the faith does not mean that one has maintained certain traditions or a lifestyle. It means that faith has been kept in its proper place, that it is in Christ alone, not human practices and institutions. The crown we seek is not a reward for our accomplishments. It is a crown of righteousness—not our own righteousness, but the righteousness of Christ that he gives us for having and keeping faith in him.

Prayer: Lord Jesus, I look to you to show me the lane to the finish line. Amen.

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Concerning Monastic Vows – part 43

Wed, 12 Feb 25 00:00:00 -0500

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Galatians 3:22–26

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

It is a certainty that our observances do not merit the forgiveness of sins or justification. Therefore, when the Rechabites are praised, we observe that they observed their tradition, not because they believed that by it they earned forgiveness of sins, or that the work itself was a justifying service or by which they obtained eternal life—rather than by God’s mercy, for the sake of the promised Seed. But because they had the command of their parents, their obedience is praised, for this is the commandment of God: “Honor your father and your mother” (Exod 20:12).

Pulling It Together: We have a shared promise through Christ since we are all sons of God through faith in him. As such, all believers are joint heirs of the promise made to Christ, the Seed of Abraham. We too possess the oath made to Christ. It becomes for us “a sure and steadfast anchor of the soul” (Heb 6:19), a certain hope to hold on to, certain because it was promised by God who cannot lie (Heb 6:18). So, we see that the blessings promised to Abraham and his Seed are obtained through faith in the promise, or rather, in the one who promised, not through any effort of our own.

Prayer: Holy Spirit, help me keep the faith and receive the promise, through Jesus Christ my Lord. Amen.

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Mary, Martha & Many Faithful Women is a five-session VBS book designed especially for small churches, house churches, and mission congregations with a limited budget or in situations where the ages and number of students may vary from session to session. This resource includes worksheets and handouts that may be reproduced, Resources and ideas are provided for gathering time, music, activities, games, and refreshments — allowing just a few adult leaders to host a week of Vacation Bible School.

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Concerning Monastic Vows – part 42

Tue, 11 Feb 25 00:00:00 -0500

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2 Peter 3:15–18

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

They also cite the Rechabites, who had no possessions and did not drink wine (Jer 35:6f). Yes, the example of the Rechabites really does fit beautifully with our monks, whose monasteries surpass the palaces of kings and who live most splendidly! Though the Rechabites experienced poverty in all things, they nevertheless married. Though abounding in every delight, our monks profess celibacy.

Besides, examples ought to be interpreted according to the rule, that is, according to sure and clear passages of Scripture, not contrary to the rule, that is, contrary to the Scriptures.

Pulling It Together: It is remarkably easy to take a verse or two from the Bible and construct a doctrine or a whole way of life. The safeguard to doing this, or falling prey to its adherents, is to, as we say, “be in the Word”—all of God’s Word. Still, there are parts of the Scripture that are difficult to understand, as Peter admits. It is okay for us to admit this too. After years of being immersed in Scripture, we may come to understand some of those difficult passages. All the while, God is teaching us what is necessary to “grow in the grace and knowledge of our Lord and Savior Jesus Christ.” Though we may not understand certain verses, instead of twisting them to fit our lifestyle, we may trust God that, with prayerful reading, the Spirit will open the Scripture to us in a manner that shows us the way forward and gives understanding (Psa 119:105, 130)

Prayer: Lord, give me patience to hear your Spirit. Amen.

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Leadeer's Guide

Concerning Monastic Vows – part 41

Mon, 10 Feb 25 00:00:00 -0500

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Titus 3:5

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Here they present an example derived from the Law about the Nazarites (Num 6:2f). But the Nazarites did not take their vows with the opinions which, as we have said, we condemn in the vows of the monks. The rite of the Nazarites was an exercise or declaration of faith before people that did not merit the forgiveness of sins before God, nor justify before God. Just as circumcision or the slaying of victims would not be an act of worship now, so the rite of the Nazarites should not to be presented now as a service of worship, but ought to be judged simply as an adiaphoron. It is not proper to compare monasticism, devised without God’s Word, as a service that should merit the forgiveness of sins and justification, with the rite of the Nazarites, which had God’s Word, but without the purpose of meriting the forgiveness of sins. It was an outward service, just as other ceremonies of the Law. The same can be said concerning other ceremonies prescribed in the Law.

Pulling It Together: Our works, actions, and lifestyles do not make us right with God. Jesus Christ justifies us before God. This is why faith alone in the grace of God alone merits his forgiveness and salvation. Faith in what he has done—or more precisely, faith in him—because of his grace toward us must remain our focus. As soon as we begin to shift away from faith in him to faith in ourselves, in our works and services, we immediately rob God of glory, while placing our trust in the human instead of the divine. If one must fast, retreat, or perform some act of devotion, let him do so—but not imagining that it is a service to God that earns salvation.

Prayer: Thank you, God, for keeping your promise to give us your Savior. Amen.

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Concerning Monastic Vows – part 40

Sun, 09 Feb 25 00:00:00 -0500

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Leviticus 5:4–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Lastly, the canons themselves release many who made their vows without good judgment, as they were enticed by the tricks of the monks, or made vows under coercion by friends. Not even the canons declare these to be vows. Considering all of this, it is apparent that there are many reasons that monastic vows, such as have been made to this point, are not vows, and for this reason, is a way of life full of hypocrisy and false opinions that may be abandoned without risk.

Pulling It Together: Sometimes people make bad decisions. We all do this but one wrong decision should not necessitate a lifetime of poor choices or actions. God has provided a way out of this guilt through confession and atonement. Whatever the reasons for your past choices, confess your sins to the Lord, who is your atonement and your High Priest. Then be at peace; you are forgiven for Christ’s sake.

Prayer: Thank you, Lord Jesus, for cleansing me of my sins. Amen.

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Concerning Monastic Vows – part 39

Sat, 08 Feb 25 00:00:00 -0500

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John 14:6

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Thus the entire monastic life is filled with hypocrisy and false opinions. Added to all these, is this danger: that those in these orders are compelled to assent to those persecuting the truth. There are therefore, many important and persuasive reasons that release good people from an obligation to this kind of life.

Pulling It Together: Be sure that your commitments depend upon God’s promises, power, and faithfulness, instead of your own. Be doubly certain that you do not imagine keeping your promises is the way to salvation. The truth shall set you free (John 8:32). Jesus sets us free. There is no other way or life that brings us to the Father—and to his forgiveness and salvation—than Jesus.

Prayer: Be my life, Jesus. Amen.

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This edition of the Luther's Small Catechism is specifically designed to go with the Sola Confimation Series. The 2010 Sola/ReClaim Edition* is a faithful word-for-word translation from Luther's German Catechism. It also includes the section on the Office of the Keys, added later to Luther's Catechism.

Concerning Monastic Vows – part 38

Fri, 07 Feb 25 00:00:00 -0500

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Mark 7:6–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

We will not cover here the entire service of ceremonies: lessons, chanting, and similar things, which could be tolerated if they were regarded as exercises, like lessons in schools, designed to teach the hearers, and, while teaching, to move some to fear or faith. But now they pretend that these ceremonies are worship of God that merit the forgiveness of sins for themselves and for others. For this reason, they increase these ceremonies. If they undertake them in order to teach and exhort the hearers, brief and pointed lessons would be of more profit than these infinite babblings.

Pulling It Together: Religious acting can take the form of doing worship, that is, not worshiping at all. This often takes the form of a ritual that does not come from the heart. This is why people should be encouraged to use their service book instead of singing, reading, or praying from memory alone. While it is possible for people to say a creed, sing Scripture that is used weekly, and pray prayers that they have memorized from long use, seeing the words, helps the worshiper to engage with God on another level. Even paying close attention to punctuation helps. Why, I suppose I might thoughtfully pause here at this comma instead of blasting through as quickly as possible.

So, religious acting happens when worship does not come from the heart, but also when it does not come from God. If God commands one thing but we insist on another, then it is hypocrisy. If a style of worship or a human tradition becomes all-important while love of neighbor is ignored, then that tradition or style of worship, however fine it may be, is hollow and false. All of this finds its way back to the first table of the Commandments.

Prayer: Help me, Lord, to love you with all my heart, and my neighbor as myself. Amen.

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Holy Families! is an initiative of the North American Lutheran Church provided through a generous grant from the Thrivent Foundation, in honor of the 500th anniversary of the Lutheran Reformation (1517 AD to 2017 AD). Produced by Sola Publishing, this special initiative includes a number of Lutheran discipleship resources for families and congregations, including Daily Family Prayer Resources, Parent Pages, Faith Formation downloadable pages for children/families, Educational Videos, Parents' Video/Discussion Series on Faith Formation, Reformation Bible Study: In the Luther Household.

Concerning Monastic Vows – part 37

Thu, 06 Feb 25 00:00:00 -0500

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2 Timothy 2:14–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Likewise, they do not hear or teach the gospel about the free forgiveness of sins for Christ’s sake, about the righteousness of faith, about real repentance, about works that have God’s command. They are occupied with either philosophical discussions or traditional ceremonies that obscure Christ.

Pulling It Together: The Word of God must be proclaimed with clarity, putting useless arguments aside in favor of the gospel. The best way to accomplish this is to cut a straight path through the Scripture, not turning to the side to chase rabbits. Our use of the Word must always cut straight to Christ. He is the goal of every verse. And so must be our worship. If hymns and prayers and preaching do not point to Christ and do so quickly and clearly, we are better off without them.

Prayer: Show me, O Lord, your truth, for Christ’s sake. Amen.

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Many Gifts, One Lord considers grace in relation to the gifts of the Holy Spirit in order to show that the grace of God is free to flow with all those gifts without causing division and disharmoney in the body of Christ. It is interesting that we really never seem to tire of gifts. Sad to say many go through life not even aware that they have specific gifts; which could not only be a blessing to themselves but to others.

Concerning Monastic Vows – part 36

Wed, 05 Feb 25 00:00:00 -0500

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Ecclesiastes 5:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Fourthly, those who live in monasteries are released from their vows by such godless ceremonies as the Mass being applied on behalf of the dead for the sake of profits. There is also the worship of saints, in which the fault is twofold: that the saints are put in Christ’s place, and that they are wickedly worshiped. So, the Dominicans invented the rosary of the Blessed Virgin, which is mere babbling, as foolish as it is wicked, and which nourishes a false assurance. These impieties are used only for the sake of gain.

Pulling It Together: Watch your step. When going before God in worship and prayer, we must be very careful. It is easy to walk into false doctrine, hypocrisy, and useless rituals. Thinking it devotion to God, we can get caught up in foolishness at best, and at worst, wicked foolishness. Any service or teaching that assigns to another the glory due to Christ falls is this sort of wicked foolishness. If we follow such services in order to obtain financial gain at the expense of others’ superstitions, we foster folly for them and for ourselves, since this encourages a false hope of forgiveness and salvation, that hope being built on the flimsiest of foundations: our own payment for God’s favor.

Prayer: Watch over my life, Lord, where I cannot see the way ahead. Amen.

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Letters to a Young Christian is a ten-session Bible Study iIn the biblical letters of First and Second Timothy. It is recommended for high school youth groups as well as for Sunday School classes with young adults, focusing on the Word of God at work in our modern lives.

Concerning Monastic Vows – part 35

Tue, 04 Feb 25 00:00:00 -0500

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1 John 5:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Thirdly, chastity is promised in monastic vows. We have said above, however, concerning the marriage of priests, that the law of nature that is at work in people cannot be removed by vows or legislation. Since the gift of continence is not given to everyone, many are unsuccessfully continent because of weakness. Neither, indeed, can any vows or laws abolish the command of the Holy Spirit: “But because of the temptation to immorality, each man should have his own wife and each woman her own husband” (1 Cor 7:2). Therefore, this vow is not lawful for the weak who despoil themselves because they do not have the gift of continence.

Enough has been said about this entire topic. It is so strange, that with all the dangers and scandals occurring before them, that our opponents still defend their traditions, contrary to the unmistakable command of God. They are even unaffected by the voice of Christ scolding the Pharisees for establishing traditions contrary to God’s command (Matt 15:3, 23:13f).

Pulling It Together: Everyone who believes in Christ overcomes the world through faith. There is no need to leave the world in order to do so. There is no need for us to go to additional lengths in order to be forgiven. God’s grace assures us of forgiveness through faith, for Christ’s sake. There is no demand from God to add anything to this faith in order for his promise of salvation to be realized. Should we go further? Ought we add to our faith: virtue, knowledge, self-control, steadfastness, godliness, brotherly affection, and love (2 Pet 1:5–7)? Certainly, but because everyone who has received faith (1 Pet 1:1) is commanded to add these qualities to the new “divine nature” (1 Pet 1:4) shared by those of faith. Those who believe are divinely reborn in Christ through the faith given to them. We are supplementing that faith given by the grace of God, not earning his grace.

Prayer: Thank you, Lord Jesus Christ, for giving me faith of equal standing with the apostles, not because of my righteousness but because of his. Amen.

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In Harmony with the Word is an eight-session Bible Study focusing on Jesus' Sermon on the Mount, from Matthew 5-7. It is written at an introductory level, to be led by a lay leader or pastor in a small-group question and discussion format. The study would serve as an excellent resource for monthly women's group meetings, or in an informal small-group setting.

Concerning Monastic Vows – part 34

Mon, 03 Feb 25 00:00:00 -0500

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Matthew 9:9

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

An example of obedience in one’s calling is presented in this passage. And since callings vary, this calling does not apply to everyone, but to that person with whom Christ is speaking. We see that the calls of David to reign, and of Abraham to slay his son, are not our calls to imitate. Callings are personal, just as matters of business vary with times and persons. Yet the example of obedience is general. Perfection would have been his if that young man had believed and obeyed his calling. Even so, it is perfection for each one to obey his own calling with true faith.

Pulling It Together: Jesus saw Matthew, a tax collector, and told him to follow: to be his disciple. How would there have been perfection if Matthew continued to sit there? If he persisted at his government post, it would have been disobedience to the Lord. Even more, there would be no perfection, no improvement. How could there have been any advancement if he just sat there doing the same thing? Jesus tells us, “If you love me, you will keep my commandments” (John 14:15). He asks, “Why do you call me ‘Lord, Lord,’ and not do what I tell you?” (Luke 6:46). Perfection lies in having faith in the Lord who gives the call.

Prayer: Give me such courageous faith, Lord, that I obey you. Amen.

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Connections Magazine features articles that connect Lutherans to the Word. Martin Luther's Small Catechism provides inspiration for confessional, biblical content, delivered in a stylish, readable design. Subscribe today.

Concerning Monastic Vows – part 33

Sun, 02 Feb 25 00:00:00 -0500

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Luke 14:26–27

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Therefore, since the abandonment of property is just a human tradition, it is a useless service. It is excessive to praise it as the “Extravagant” does by stating that abdicating ownership of all things for God is meritorious and holy and a way of perfection. It is quite dangerous to exalt a matter that conflicts with political order. But, they insist, that Christ speaks of it here as perfection. Yes, but violence is done to the text by quoting it in a mutilated form. Perfection lies in what Christ adds: “Follow Me.”

Pulling It Together: Are you willing to follow Jesus? If it means you would lose the civil right to buy and sell, to make a living, to provide for your family, would you still follow Jesus? If it meant that your family turned their back on you, would you still be his disciple? Perhaps you wanted to be a doctor but it became clear that Jesus wants you to be a missionary. Would you follow him when that would mean leaving income, property, and family behind? Whoever does not bear his particular cross and follow Jesus cannot be his disciple.

Yet, even such obedience is not so-called evangelical perfection. Perfection is not found in what we do or the sacrifices we make, even for God. Perfection is the grace of God poured out within us. His glorious grace is not dispensed when we have finally done enough. It happens at the moment of faith and while we keep faith in God—no matter where he leads us.

Prayer: Give me the strength of your Spirit, Lord, that I may carry my cross and follow you. Amen.

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A Listening Bible: Letters from Jesus in the Written Word, by Glen S.R. Carlson, helps you take time to LISTEN to what Jesus is saying to you from Romans to Jude (softcover; 692 pages).

Concerning Monastic Vows – part 32

Sat, 01 Feb 25 00:00:00 -0500

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Matthew 5:3

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Here is another passage cited concerning perfection: “If you would be perfect, go, sell what you possess and give to the poor...and come, follow me” (Matt 19:21). This passage has vexed many, who have imagined that perfection happens by discarding possessions and the control of property. Let us allow the philosophers to extol Aristippus, who cast a great weight of gold into the sea. Such examples do not pertain in any way to Christian perfection. The division, control, and possession of property are civil ordinances, approved by God’s Word in the commandment. “You shalt not steal” (Exod 20:15). The abandonment of property has no command or counsel in Scripture. Poverty of the gospel does not consist in the abandonment of property, but in lack of greed and the trust of wealth—just as David was poor in a very wealthy kingdom.

Pulling It Together: Having no bank account does not aid the spirit, though it may destroy the spirit if one takes pride in the so-called accomplishment of giving up money and property. Being poor in spirit is the goal of the Christian life. Comprehending and admitting one’s spiritual insolvency is the beginning of perfection. When we acknowledge our absolute inability to pay for salvation, we may be driven to despair—or we may be impelled to faith. When we have faith in God despite personal failure and sin, God’s holiness, righteousness, and perfection is freely given to those who believe because of what Christ has done for us all.

Perfection has nothing to do with giving up money, property, or family. It has everything to do with having faith in Christ, following him, no matter what happens with possessions and relationships. The spiritually poor trust in God above all things, finding perfection in his perfection, not their own.

Prayer: Help me rejoice and be glad, Lord, because my reward is in you. Amen.

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Sola has certificates for all your services (Baptism, Baptismal Sponsor, First Communion, Confirmation, Marriage, and Membership). Sola Certificates are printed in color on heavyweight parchment paper, with a matching envelope to go with each certificate. The traditional 'half-sheet' size is perfect for inclusion in a picture album or scrapbook.

Concerning Monastic Vows – part 31

Fri, 31 Jan 25 00:00:00 -0500

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Mark 10:29–30

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

It is evident, therefore, that they wickedly distort Christ’s word by applying it to a monastic life, unless perhaps, the declaration that they “receive a hundredfold in this life” applies here. For many do not become monks for the sake of Gospel, but for sumptuous living and idleness, having ample riches instead of slender patrimonies. Just as the entire subject of monasticism is full of shams, they quote Scripture under false pretense. As a consequence, they sin doubly, deceiving people, and doing so under the pretext of the divine name.

Pulling It Together: I have known people who refused to work on Sunday. Some employers understood; others did not. I heard of one man who would not work on the Lord’s Day and as a result, lost his job. If your confession of the Gospel, whatever shape it may take, causes you loss of income or property, the Lord promises to more greatly supply your need in this life and bless you with eternal life as well. If following Jesus means family is left behind because they will not go where Jesus goes, our Lord promises to replace those with better relationships.

This is a plain understanding of Scripture. Now, if there are poor among us, let the Church care for them. But let us not consider those who receive these material gifts as acquiring that which merits forgiveness of sin and the gift of eternal life. These things can not be acquired by a monastic lifestyle because they are the free gift of God received through faith.

Prayer: Give me the fortitude, Lord, and the spirit to follow you. Amen.

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Concerning Monastic Vows – part 30

Thu, 30 Jan 25 00:00:00 -0500

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Matthew 6:33

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

We should even forsake our body for the gospel’s sake. But it would be ridiculous to think that suicide is a service to God, leaving the body without God’s command. Just so, it is silly to assert that it is a service to God to forsake possessions, friends, wife, children without God’s command.

Pulling It Together: God does not command certain pietistic practices of giving up property, friends, family, food, and clothing. Indeed, Jesus tells us to not be anxious about such things. A large part of the world is anxious about these things because they fear they will not have enough. There is, however, a smaller contingent who worries that by having these things at all, they are kept from righteousness. Life with God is not a matter of the body—of eating and drinking and clothing and shelter (Rom 14:13–23). Nor is it about the quantity of these things. Life in the Spirit is not about these things at all. Focusing on these externals blurs the proper focus. We ought to primarily seek God’s kingdom and his righteousness, remembering that his kingdom does not consist of food, drink, or clothing but of righteousness, peace, and joy in the Spirit (Rom 14:17).

Prayer: Give me joy, Lord, deep down in my heart. Amen.

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Custom Designed presents guided questions, ancient wisdom, and insightful diagrams for understanding your unique individuality, recognizing God’s guiding hand, and even grappling with two of life’s more practical yet significant questions: “Who am I?” and “What am I to do?”

Concerning Monastic Vows – part 29

Wed, 29 Jan 25 00:00:00 -0500

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John 12:25–26

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

There are two kinds of “forsaking.” One occurs without a call, without God’s command. Christ does not approve, as the works chosen by us are useless services (Matt 15:9). The fact that Christ speaks of forsaking wife and children makes it even clearer that he disapproves of such flight. We know, moreover, that God’s commandment forbids forsaking wife and children.

The second kind of “forsaking” occurs by God’s command, when power or tyranny compels us either to leave or deny the Gospel. Here we have the command that we should bear injury instead, that we should rather suffer, not only wealth, wife, and children, but even life, to be taken from us. Christ approves of this kind of “forsaking.” Accordingly, he adds, “for the Gospel’s sake” (Mark 10:29 ASV, NASB), showing that he is not speaking about those who do injury to wife and children, but of those who endure injury because of the confession of the Gospel.

Pulling It Together: We must not forsake the gospel, even if it means loss of property, family, or even life. What is it that keeps you from following Jesus? That is what you leave behind if you do follow him. And follow you must, even if it means loss of income, or that family thinks you have left them, or that you suffer injury. Forsaking in order to follow Jesus can be simple things like choosing worship on the Lord’s Day instead of going to a child’s sporting event. Choosing worship over that game may seem to your child as though you do not love them. What does it mean to the Lord of your life?

Prayer: Help me to seek your kingdom first, Lord, and follow you for the sake of the gospel. Amen.

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The Sola "Word of Life" Series is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is an excellent tool for evangelism since it is rooted in prayer and Scripture. Its primary focus is to empower those who believe in Jesus Christ to be comfortable sharing their faith and inviting others to experience a transformed life in our Lord and Savior, Jesus Christ. Meant for use in Small Group gathering, each of the six sessions in each book is based on a primary Scripture text, with intentional time for reflection. There are questions, prayer, faith sharing, and mini-evangelism case-studies. The series would be helpful for those involved in starting a Bible study fellowship, house church, or mission congregation. They may also be used by established congregations to aid in establishing a small group ministry.

• Unit 1 • Unit 2 • Unit 3

Concerning Monastic Vows – part 28

Tue, 28 Jan 25 00:00:00 -0500

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Matthew 19:29

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows – part 28

Again, the Confutation says that the monks merit a more abundant eternal life, quoting Scripture: “And every one who has left houses” etc. (Matt 19:29). Here also, therefore, it claims perfection for artificial religious rites. But this passage of Scripture is not even speaking of monastic life. Christ does not say that to forsake parents, wife, and siblings is a work that must be done to merit the forgiveness of sins and eternal life. Such forsaking is accursed indeed. For the one who forsakes parents or wife in order to merit the forgiveness of sins or eternal life by this very work, dishonors Christ.

Pulling It Together: God’s commandments forbid the forsaking of parents. Yet in this teaching of Jesus about leaving one’s family—even children—for him, it is clear that Jesus is using hyperbole to make his point. His exaggeration helps us understand that we ought to “fear, love, and trust God above all things”—even family. Still, even this does not earn the forgiveness of sins or life eternal. Only Christ can do that for us; and he has done so. So, those who believe in Christ Jesus, despite the objections of family, even if it means being put out of their homes, receive far more than family and home can offer. Through their faith, they receive eternal life.

Prayer: Help me to honor and love my family, Lord, because I love you. Amen.

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The Great Commissions is a six-session Bible study drawing from all four Gospels, as well as the book of Acts and the writings of Paul, to focus on the calling that Jesus has given us and how it works in our everyday lives. Here is a sample PDF of the introduction and first chapter.

Concerning Monastic Vows – part 27

Mon, 27 Jan 25 00:00:00 -0500

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2 Peter 1:3–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Although our opponents now moderate their praises about perfection, they actually think otherwise. Under the pretext that they are observing precepts and counsels, they sell merits and apply them on behalf of others. So, they actually believe that they have excess merits. If this is not claiming self perfection, what is? Again, their Confutation claims that the monks endeavor to live more nearly to the gospel. But they are ascribing perfection to human traditions if they think that living more closely to the gospel means not having property, being unmarried, and obeying the rule in clothing, meats, and similar trifles.

Pulling It Together: Does our virtuous lifestyle add anything to faith? To be sure, we are to furnish our faith with virtue, knowledge, self-control, endurance, godliness, and brotherly and godly love. But can these qualities gain us salvation when we already have that promise from God himself? No. Rather, because God has already given us his great and precious promises of the forgiveness of sins, justification, sanctification, and eternal life, we are to supply our faith with characteristics appropriate to godly life. We have been filled with the Holy Spirit, so we ought to live as those who have a divine nature. This is what God expects of us (Luke 7:10) but living in this way does not give us any more merit than the perfection given us by Christ. So, a Christian lifestyle cannot provide us with superfluous merit to use for financial gain at the expense of the gullible.

Prayer: Help me to trust in your merit, Lord, above all else. Amen.

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The Wise & The Foolish is a nine-session Bible study that focuses entirely on Jesus' "people parables"—what might be descirbed as Discipleship Parables. These are the character stories that focus on the nature of discipleship and what it means to be a wise and faithful follower of Jesus.

Concerning Monastic Vows – part 26

Sun, 26 Jan 25 00:00:00 -0500

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Philippians 2:3–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

In the histories of the hermits there are examples of Anthony and others which describe various vocations in life as equal. It is written that when Anthony asked God to show him the progress he was making in his kind of life, God showed him in a dream a certain shoemaker in the city of Alexandria to whom he should be compared. The next day Anthony went into the city and arrived at the shoemaker so that he might learn of his exercises and gifts. Having conversed with the man, Anthony heard nothing except that early in the morning the shoemaker prayed in a few words for the entire state, and then attended to his trade. This is how Anthony learned that justification is not to be attributed to the kind of life that one undertakes.

Pulling It Together: We are not justified before God because of a particular lifestyle, no matter how holy or special it may seem. God is able to make a child holy while that child, as yet, has no occupation. To think of one’s particular way of life as more holy than another is conceited. And how can conceit lead to holiness? Even more, to imagine that the things you do are what make you holy is robbery from God, who humbled himself so much as to become a man in order to save us. To think that we do this, steals from Christ the glory due him. This or that way of life life does not make one holy, nor do the things we do that are possible in a particular vocation. We are only made holy by God through faith in Christ.

Prayer: Spirit of God, give me the mind of Christ. Amen.

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Luther's Small Cat Discovers: Martin Luther and the Reformation. This five-week booklet in the Luther's Small Cat children’s series introduces Martin Luther and the era of the Reformation, and is written for upper elementary students. Designed to complement the original Luther's Small Cat series on the meaning of the catechism, this series looks at life in the Church and the unique heritage of the Lutheran faith tradition.

Concerning Monastic Vows – part 25

Sat, 25 Jan 25 00:00:00 -0500

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2 Peter 3:14–18

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

But our opponents cunningly try to seem as if they are modifying the common opinion about perfection. They say that the monastic life is not perfection, but that it is a state in which to acquire perfection. How charming. We remember that this correction is found in Gerson. It appears that circumspect people were offended by these overstated praises of monastic life. Yet since they did not presume to entirely withdraw the praise of perfection, they made the modification that monasticism is a state in which perfection is acquired. If we follow this line of thinking, monasticism is no better a state of perfection than the life of a farmer or mechanic. These are also states in which to acquire perfection. For all people in every vocation should seek perfection. That is, they ought to grow in the fear of God, in faith, in love of their neighbor, and similar spiritual qualities.

Pulling It Together: How may a person of faith be found on that Day “without spot or blemish”? Even more, how may one be certain that their life is so blameless that they are at peace with God? If you imagine that these things happen because of things you do, you will never have peace because you will always have a little (or a lot) more to do. If you think this perfect status with God is achieved by you overcoming your sins, then, sinner, you will never be spotless. Nevertheless, in whatever state of life you find yourself, whatever vocation you are following, you are in the perfect place to enjoy God’s grace—and to grow in his grace. His grace. His.

Wherever you are today—in prison or a factory, a field or another kind of lot, an office or a classroom, a home or a hospital—you are in a place to grow in his grace — freely provided to you with the forgiveness of sins and salvation, through faith in Christ alone (Eph 2:8–9). Be diligent to fear and love God above all things, and trust him with your salvation. He has more than enough merit to share with you.

Prayer: Help me to trust you above all things, Lord. Amen.

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Come, Worship the Lord (Sola Music Series, Vol I) The Sola Music Series offers simple collections of easy-to-play worship music, including new songs and arrangements of old favorites. Based in a confessional theology and a respect for the historical and sacramental liturgy, these resources do not require a high level of musical expertise. Written in a simple and straight-forward style, these songs are intended for congregations that would like to explore a less formal musical style in worship, while still maintaining the integrity of the traditional order of worship. Such music would fit into what is sometimes referred to as "contemporary" or "blended" worship, without necessarily requiring a full band of experienced musicians and singers to lead the songs. Providing lead sheets for guitar and vocals, along with full scores for piano, Sola Publishing grants to those who purchase this volume the permission to reproduce words and music of the songs within for local congregational use. This book includes music from "The Holy Cross Setting" available with a SOWeR subscription.

Concerning Monastic Vows – part 24

Fri, 24 Jan 25 00:00:00 -0500

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Romans 6:5–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

We speak more briefly about these subjects because it is sufficiently clear that monastic vows are not a price to be paid for granting the forgiveness of sins and eternal life. This is evident from those things which we said earlier about justification, repentance, and human traditions. And since Christ calls traditions useless services, they are in no way evangelical perfection.

Pulling It Together: As we are not made impure by physical things that enter us from the outside (Matt 15:17–20; Luke 11:41; Acts 10:15), so we do not purge our impurity by doing physical things (Rom 2:25–29). Impurity is a heart matter; so is purification. Perfection does not result from a series of things we do that finally adds up to a sufficiency that results in either sanctification or salvation. Holiness is not a matter of works any more than is eternal life. Righteousness and life everlasting are the result of a foreign action—something done to us by another, not something we ourselves do. Anyone who believes otherwise, who imagines that new life, the Christian life, is accomplished through services performed by this flesh, does violence to Easter itself. Christ arose so that those who have died with him through faith, buried in Christian baptism, may live the resurrected life with their risen Lord. We are made pure and perfect for God through faith in Jesus Christ, the One he sent to work on us from the outside-in.

Prayer: Create in me a clean heart, O Lord. Amen.

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A Reading and Discussion of the Augsburg Confession is written in easy-to-understand language but is a challenging study series based on assigned readings from the Book of Concord and related Scripture texts. Each study is comprised of eight sessions, plus an optional introductory session, each presented in a question and discussion format. Click here to see the Table of Contents and a sample session.

Concerning Monastic Vows – part 23

Thu, 23 Jan 25 00:00:00 -0500

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Luke 17:5–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Thus those who teach that the monastic life merits the forgiveness of sins or eternal life are wholly suppressing the gospel about the forgiveness of sins and the promised mercy in Christ. They transfer the confidence due Christ to their foolish observances. Instead of freely apprehending Christ, they worship their own hoods and their own filth. Although even they need mercy, they act wickedly by concocting works of supererogation, then selling them to others.

Pulling It Together: How much faith is enough? Is there an admittance fee to heaven, but then you have to pay for any extras? Does a little more get you more once you get inside? Of course not. Jesus teaches that just a little faith is enough. Do you believe on Christ for forgiveness of your sins and salvation? It is enough. Even your little faith is sufficient for God to accomplish what seems impossible to you. Every act of faith is simply your duty (Luke 17:10) to him who has already rewarded your faith with the promise of eternal life. Believe!

Prayer: Increase my faith, O Lord, in you. Amen.

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Concerning Monastic Vows – part 21

Wed, 22 Jan 25 00:00:00 -0500

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Psalm 16:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

However, since we do not merit the forgiveness of sins or eternal life because of works of the divine law, but must seek the mercy promised in Christ, far less do monastic observances deserve this honor of meriting the forgiveness of sins or eternal life, since they are mere human traditions.

Pulling It Together: Where is your confidence, your trust? Is it your bank account or perhaps, your pension? Maybe it is the government, its promise to protect you while lowering taxes and providing new jobs. Of course, those things do us no good once we return to the earth. But there is a good so great that it benefits us even after physical death. Indeed, even those other goods are no good at all apart from the greatest good who is God. Apart from him, from he who created all good (1 Tim 4:4), even good is no good. Goodness and greatness become a trap, something we place our hopes in but, apart from God, will fail us. But if God is our refuge, instead of government and the things money can buy, then he is our good, our security, our hope and delight—in this life and the next.

Prayer: Lord, give me the strength and courage to trust in you alone. Amen.

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Concerning Monastic Vows – part 20

Tue, 21 Jan 25 00:00:00 -0500

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Romans 11:5–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

In the first place, it is certain that a monastic life does not merit the forgiveness of sins, for we obtain this freely by faith, as has already been said. Secondly, eternal life is granted for Christ’s sake by mercy to those who receive forgiveness through faith, not setting their own merits against God’s judgment. Bernard says this with great force: “First of all, it is necessary to believe that you cannot have the remission of sins unless by God’s indulgence. Secondly, you can have no good work whatever, unless he has also given this. Lastly, you can not merit eternal life by works, for this is also given freely.” We have quoted above the rest that follows to the same effect. Yet, Bernard adds at the end: “Let no one deceive himself, for if he carefully reflects, he will undoubtedly discern that he cannot with ten thousand soldiers meet God who comes against him with twenty thousand.”

Pulling It Together: What a joy it is to realize that God’s forgiveness and eternal life are gifts. Now, we all understand that one does not work for a gift; otherwise it is not a gift at all. Instead of a gift, it has become something we earned. Yet, forgiveness of sin and salvation cannot be earned. The Scriptures tell us over and over that these things are given to us freely by the hand of God (Eg: John 4:10; Rom 5:15-16, 6:23; Eph 2:8). Let us believe that God is the giver of all good gifts (James 1:17)—including forgiveness, justification, and salvation—and be thankful.

Prayer: Thank you, God, for your grace, given freely for Christ’s sake. Amen.

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Concerning Monastic Vows – part 20

Mon, 20 Jan 25 00:00:00 -0500

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2 Corinthians 4:3–4

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Besides, they dishonor Christ when they say that men merit eternal life through monasticism. God has not even conferred his law the honor that of meriting eternal life. He clearly says so in Ezekiel 20:25. “Moreover I gave them statutes that were not good and ordinances by which they could not have life.”

Pulling It Together: Those who who do not believe in salvation for Christ’s sake, in other words, because of what God has done through his Son, are not only blind and witless, they have refused grace. When they trust in their own deeds instead of the great divine deed, they have renounced God’s blessing. Placing any merit in your own actions is apostasy. Salvation is completely in the hands of God, spread and nailed to a beam, folded over the chest in the grave, risen in victory toward heaven. Believe in that; believe in him. Then your good works (Eph 2:10) will follow your faith, but your faith will not be in your works, but his alone.

Prayer: Open the eyes of my heart and mind, Lord, to see and believe the gospel. Amen.

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This booklet teaches the meaning of Holy Communion according to the pattern of Luther's Small Catechism, and is recommended for the Fifth Grade Level. Each week focuses on a specific Bible story which illustrates the theme, with additional references from Scripture and Luther's Small Catechism - Children's Version. Lessons emphasize the sacramental promise of the forgiveness of sins conveyed to us in the body and blood of our Lord Jesus Christ. This booklet was designed to be used as a Sunday School unit, or for classes to prepare students for their First Communion.

Concerning Monastic Vows – part 19

Sun, 19 Jan 25 00:00:00 -0500

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Exodus 20:12

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Now hear the unworthy declaration our judges have recorded in the Confutation. Here is what they said. “It has been expressly declared in the Holy Scriptures that the monastic life merits eternal life if maintained by a due observance, which by the grace of God any monk can maintain. Indeed, Christ has promised this as much more abundant to those who have left home or brothers, etc.” (Matt 19:29). With these words our opponents first, most impudently claim that the Holy Scriptures state that a monastic life merits eternal life. Where do the Sacred Scriptures speak of a monastic life? This is the way our opponents plead their case, and how men of no account quote the Scriptures. Though everyone knows that the monastic life has only recently been devised, they still cite the authority of Scripture, and further add that their decree has been expressly declared in the Scriptures.

Pulling It Together: Does Jesus mean that dishonoring parents and dismissing the fourth commandment are of such great virtue that they merit eternal life? How absurd. Rather, the cited verse (Matt 19:29) shows us that, if family would ostracize us for Christ’s “name’s sake,” in other words, because of the Christian faith, then God will reward us for staying true to the gospel. The sacrifice of leaving behind family, friends, co-workers, or anyone because they insist we leave Christ, is a cost every Christian must consider. All Christians, in this sense, are called to renounce or leave everything they have and follow Jesus. We must follow Christ, no matter the cost (Luke 14:25–33).

Prayer: Give me the strength, Lord, and the courage to follow you. Amen.

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The Lord's Prayer workbook is a ten-week unit, which includes one session on the Introduction, one for each of the Petitions, and a one-session Conclusion. The Scripture focus in the Lord's Prayer unit in the Sola Confirmation Series is on the Parables of Jesus, with Bible Study lessons taken from the Gospels.

Concerning Monastic Vows – part 18

Sat, 18 Jan 25 00:00:00 -0500

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Philippians 3:12–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Virginity is recommended, but for those who have the gift, as has been said above. However, it is a most insidious error to believe that evangelical perfection lies in human traditions. If it did, then even the monks of the Mohammedans would be able to boast that they have evangelical perfection. Nor does it lie in the observance of other things which are called “adiaphora.” Because the kingdom of God is righteousness and life in the heart (Rom 14:17), perfection is growing in the fear of God, trusting the mercy promised in Christ, and devotion to one’s calling. Paul also describes perfection this way: “And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit” (2 Cor 3:18). He does not say that we are continually receiving another hood, or other sandals, or other girdles. It is deplorable that such pharisaic, even Mohammedan expressions should be read and heard in the Church: that the perfection of the gospel, of the kingdom of Christ, which is eternal life, should be placed in these foolish observances of vestments and of similar trifles.

Pulling It Together: I take a bit of exception to Melancthon’s verb choice—although I agree with him if I understand what he intended to say. I do not wish, however, to put my words in his mouth. When he says that perfection is growth, there is need for clarity. Can we become perfect in this life? Does this happen through such things as devotion? Perhaps a better question is: are we supposed to be perfect? Jesus said so: “You therefore must be perfect, as your heavenly Father is perfect” (Matt 5:48). Jesus said that we must be perfect like God is perfect. That seems like a stretch for someone like me. Yet, all things are possible with God (Matt 19:26). Perhaps that is all Melancthon meant.

Like Paul, I confess that I am not perfect. Or am I? When I look in the mirror, I see a sinner—yet one who is baptized: a clean babe in the Father’s embrace. May I hold on to what I have already attained. No matter how I look to myself; how do I look to God? The Father sees me through rather rose tinted glasses, or more exactly, through blood stained lenses. I am clothed in Christ through baptism (Gal 3:27). This means that Christ is my righteousness—my perfection. It means that when the Father looks at me, he sees one dressed like his own Son, as though Christ were standing before him. God help me if this is not true.

Because I am a baptized child of God, this life is spent in striving to make Christ my own, just as he has made me his own. How can I do so except by fearing God, trusting his mercy that is promised for Christ’s sake, and remaining devoted to my calling into the family of God? If this must be called “growth,” then let us understand growth as maturing—through continued faith in Christ Jesus—into what what we already are through baptism: beloved children of the Father.

Prayer: Thank you, Jesus, for making me your own. Amen.

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The Sacraments is a ten-week study, including sessions on Baptism, Communion, and the Office of the Keys. The Bible Study lessons in the Sacraments unit of the Sola Confirmation Series emphasize the connection between Old and New Testaments, by drawing on sacramental themes foreshadowed in familiar Old Testament stories, and how the promises of God "for you" are expressed and fulfilled in Christ.

Concerning Monastic Vows – part 17

Fri, 17 Jan 25 00:00:00 -0500

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1 Timothy 4:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

It is also untrue that monastic observances are works advised by the gospel. The gospel does not counsel distinctions of clothing and foods, or relinquishing property. These are human traditions, all being answered with, “Food will not commend us to God” (1 Cor 8:8). Therefore, they are neither justifying services nor perfection. Indeed, when they are presented under cover of these titles, they are mere “doctrines of demons” (1 Tim 4:1).

Pulling It Together

We easily see that Paul, himself of the pharisaic tradition (Phil 3:5), taught that Christians leave the faith when they devote themselves to legal requirements such as those under consideration. These things make us no more righteous before God than anyone else. What we do does not “commend us to God.” These actions do not provide us with any merit or virtue before him. Christ has done that for us; have faith in him, not in your religious acts. They are devils who suggest that Christ Jesus is unnecessary and superfluous since justification and life eternal may be had for a price or because of a religious lifestyle.

Prayer: Thank you, Father, for your Spirit who commends me to you for Christ’s sake. Amen.

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The Apostles' Creed book is a ten-week unit, with one session on the Trinity and three sessions on each article of the Creed. The Bible Study lessons in the Creed unit of the Sola Confirmation Series provide an overview of creation-redemption themes in Scripture, driving toward the promise of God at work in our present lives. Click here to see the introductory pages and a sample of session one.

Concerning Monastic Vows – part 16

Thu, 16 Jan 25 00:00:00 -0500

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Mark 12:30

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Just look at the impudence of our opponents! They not only teach that these observances are services that justify, they add that these services are more perfect—that they merit the forgiveness of sins and justification more than other kinds of life. Here they add many false and harmful views. They imagine that they observe precepts and counsels. So, imagining that they have the merits of supererogation, these liberal men then sell them to others.

These things are full of pharisaical vanity. It is the height of impiety for them to believe they satisfy the Decalogue in such a way that there are leftover merits when these commandments accuse everyone. “You shall love the LORD your God with all your heart, and with all your soul, and with all your might (Deut 6:5). “You shall not covet” (Exod 20:17; Deut 5:21; Rom 7:7). “All men are liars” (Psa 116:11); that is, they do not think correctly about God, do not sufficiently fear God, and do not believe him enough. Therefore, the monks falsely boast that they fulfill the commandments, and do more than what is commanded, by living a monastic life.

Pulling It Together: The most important commandment is greater than people are capable of apprehending in thought, let alone action. It is the height of theology. Every other doctrine in Scripture comes from this commandment. In the light of this greatest commandment, all must confess their sin. Even the patriarchs, prophets, and apostles recognized themselves as imperfect sinners. So, it is indeed pharisaical for monks or any others to say that they have kept this great commandment so perfectly that they have earned an abundance of merit. It is heretical to teach that such merit is even possible, let alone the supposed leftover merits be made available to others for a fee.

Prayer: Help me love you, Lord. Amen.

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Concerning Monastic Vows – part 15

Wed, 15 Jan 25 00:00:00 -0500

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Colossians 2:6–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

There are liable to be good men engaged in the ministry of the Word in some places who use these monastic observances without wicked opinions. But to hold that these observances are works that make them righteous before God, and through which they deserve eternal life, conflicts with the gospel concerning the righteousness of faith, which teaches that righteousness and eternal life are given to us for Christ’s sake. It also conflicts with the saying of Christ: “In vain do they worship me, teaching as doctrines the precepts of men” (Matt 15:9). And it conflicts with this statement: “Whatever does not proceed from faith is sin” (Rom 14:23). How can they affirm that God approves monastic works as righteousness before him when they have no testimony from God’s Word?

Pulling It Together: There are good religious traditions, and those that are no good at all. The good ones found and construct you in the faith. These traditions are learned in the pure Word of God. Bad ones turn you away from the Word and tear down your faith. These traditions are learned in philosophies and human reasoning. In our current case of monasticism, because human reasoning led people to believe they could earn righteousness and salvation, what better way, you can almost hear someone thinking, than through a life of complete commitment to God? As impressive as such dedication may be, if it is believed that justification and eternal life are due because of this lifestyle, then it is a sinful tradition. It depends upon the works of humans instead of faith in God.

Prayer: Help me be committed to you, God, through faith in your Son. Amen.

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Concerning Monastic Vows – part 14

Tue, 14 Jan 25 00:00:00 -0500

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Romans 14:1–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Second, obedience, poverty, and celibacy, provided the latter is not impure, as disciplines, are adiaphora. Therefore, the saints may use these without sinning, just as Bernard, Francis, and other holy men used them. They were used for bodily advantage, so that they might have more leisure to teach and to perform other godly offices, not because the works themselves are services that justify or merit eternal life. Finally, they belong to the class of which Paul says, “Bodily training is of some value” (1 Tim 4:8).

Pulling It Together: Adiaphora are matters in which we should look for neither sin nor righteousness. They are non-essentials, things that have nothing to do with one’s standing before God. These non-essentials are typically traditions or customs. As a result, they are often considered quite essential by those who practice a particular tradition. On the silly end of the spectrum, just try to change the color of the carpet—or in a Lutheran church, the color of the front doors. Traditions can be intractable. Nonetheless, they are not essential, no matter how much weight people give them—because they are adiaphora.

So, one person may decide to fast a day each week in order to allow more time for prayer. Does that mean it should become a mandatory, church-wide affair? Someone else may resolve to skip television viewing in the evenings, making time to read the Bible. Are other people lesser Christians if they do not do the same? Others may quit their jobs and go to seminary to become a pastor, sell all they have to go into a mission field, or remain unmarried so they may focus on the Lord’s interests (1 Cor 7:32-35). Do such people have a better shot at heaven because they have done these things? No. These are adiaphora. They are non-essentials that have nothing to do with the forgiveness of sins, justification, and eternal life.

Prayer: Thank you for making me yours, Lord. Amen.

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Concerning Monastic Vows – part 13

Mon, 13 Jan 25 00:00:00 -0500

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2 Corinthians 4:5–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Since we have already fully shown the wickedness of the opinion that we obtain the forgiveness of sins because of our works, we shall be briefer here. The discriminating reader will easily be able to agree that we do not earn the forgiveness of sins by monastic works. Accordingly, Thomas’ blasphemy of the monastic profession being equal to Baptism is also insufferable. It is lunacy to make human tradition, which has neither God’s command nor promise, equal to an ordinance of Christ, which has both God’s command and promise, and holds the covenant of grace and eternal life.

Pulling It Together: The “power belongs to God.” We are incapable of securing our own forgiveness and salvation. Imagine the person who looks in the mirror and declares, “I forgive you of your sins.” What authority backs up that pronouncement? Sadder still is the person who imagines a vocation or duty of such importance that part of the wage is salvation. This is found nowhere in Scripture. Indeed, the opposite is declared (Rom 6:23). But if human traditions are to be trusted, then one may believe anything. If human authority and promise are reliable in spiritual matters, then we may as well proclaim self. The reasonable person sees the blindness here.

So, the Lutheran reformers proclaimed Scripture alone, in which they read grace alone, which is received through faith alone. All of this comes into the world because of God, only through the work of Christ, never by our own good works. We are created to do good works (Eph 2:10) but not be forgiven and saved because of them. Christ alone is our grace and salvation.

Prayer: Give me such faith, Lord God, that I may trust in your grace because I believe your Word. Amen.

Sola's Through This Vain World Bible study takes a Christ-centered approach by looking at the book of Ecclesiastes through the lens of the Cross. It asks the hard questions of purpose and meaning in a world that often seems empty and vain. From the perspective that Martin Luther called a "theology of the cross," the questions and discussion in this study focus on our calling to take up our cross and follow Christ in faith "through this vain world."

Concerning Monastic Vows – part 12

Sun, 12 Jan 25 00:00:00 -0500

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Galatians 1:21–24

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

But look, most clement Emperor Charles; look, princes; look, all people, at the great impudence of our opponents! Though we cited Paul’s supporting statement, they have written: “Those things that are here alleged against monasticism are wicked.” But what is more certain than that people receive the forgiveness of sins by faith for Christ’s sake? Yet, these scoundrels dare to call this a wicked opinion! Had you been advised of this passage, we do not doubt you would have made sure that such blasphemy was removed from the Confutation.

Pulling It Together: Before the advent of radio, television, and internet, news traveled slowly. In some circles, it travels more slowly today. A pharisee named Saul of Tarsus heard good news because a power greater than mass communications met him on the road to Damascus. It took a while for the churches to hear that Saul had become the Apostle Paul, a great preacher of faith in Jesus Christ. They thought he was still a law-focused hunter of Christians. Works-oriented folks seem to get the news about faith in Christ via slow transmission lines. Many of them want to destroy preachers of the faith like Paul. They may get rid of some preachers, but they can never eliminate the faith in Christ that they preach. They may as well seek to rid the world of God himself. For there is indeed, nothing more certain than this: that God wills to forgive the sins of all people through faith in Christ.

Prayer: Turn the hearts of willful people, Lord, to faith in you. Amen.

Concerning Monastic Vows – part 11

Sat, 11 Jan 25 00:00:00 -0500

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Galatians 5:2–4

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Of course, the monks live more closely in accordance with the gospel in their pretend life. But Christ does not follow Moses by forgiving sins because of our works, but by setting his own merits and his own propitiation against God’s wrath on our behalf so that we may be freely forgiven. Whoever places his own merits, apart from Christ’s satisfaction, against God’s wrath, who on account of his own merits endeavors to obtain the forgiveness of sins, whether through the works of the Mosaic Law, or of the Decalogue, or of the rule of Benedict, or of the rule of Augustine, or of other rules, cancels the promise of Christ, has rejected Christ, and has fallen from grace. This is Paul’s verdict.

Pulling It Together: Scripture is clear: those who try to justify their sin by their works have fallen from grace. We cannot balance the scales by placing good works against bad works. It is not a matter of weights and measures. The concern is holiness and righteousness. So, of course, people try to be righteous by doing good and being good. The problem is, they are not good. They are sinners. They may sin less than before, but in their essence, they are sinners. They were born to the condition.

God has solved this problem by replacing our unrighteousness with his own perfect righteousness. He has done this by the work of Christ alone. He did not require our assistance. Our help is still unnecessary since Christ’s work was wholly sufficient to the task. Anyone who believes otherwise has spurned Christ. We enjoy his grace and have the hope of eternal life only because of Christ (Rom 5:2).

Prayer: Help me, O Lord, to love your law, but put my faith in you. Amen.

Dwell In My Love! - Word of Life Series (Unit 3) is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is an excellent tool for evangelism since it is rooted in prayer and Scripture. Its primary focus is to empower those who believe in Jesus Christ to be comfortable sharing their faith and inviting others to experience a transformed life in our Lord and Savior, Jesus Christ. Meant for use in Small Group gathering, each of the six sessions is based on a primary Scripture text, with intentional time for reflection. There are questions, prayer, faith sharing, and mini evangelism case-studies. The series would be helpful for those involved in starting a Bible study fellowship, house church, or mission congregation. It can also be used by established congregations to aid in establishing a small group ministry.

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Concerning Monastic Vows – part 10

Fri, 10 Jan 25 00:00:00 -0500

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Galatians 6:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Our opponents pretend that Paul abolishes the Law of Moses, and that Christ takes its place in such a way that he does not grant the forgiveness of sins freely, but because of keeping new laws that are devised. By this godless and fanatical illusion they conceal the benefit of Christ. Then they pretend that among those who observe this Law of Christ, the monks observe it more closely than others, on account of their poverty, obedience, and chastity—all of which are hypocrisies since indeed all these things are full of lies. They boast of poverty while enjoying an abundance of everything. They brag of their obedience, though no class of men has greater license than the monks. We do not like to speak about celibacy. Gerson indicates how pure this is in most of those who try to be chaste. But how many of them try?

Pulling It Together

Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matt 5:17). Paul then said, “Christ is the end of the law for righteousness to everyone who believes” (Rom 10:4). So, we see that Jesus perfectly kept the law, fulfilling all righteousness not only for himself, but for we who believe. Being God and man, his death accomplished new life for all who believe on him (Rom 8:3). This new life in Christ is a life of righteousness—not a righteousness of our own but the righteousness of Christ within us (Rom 8:4). Righteousness is not through the keeping of the law but because we keep the Name: because we have faith in Christ.

But does this mean that we no longer keep the commandments? After all, Luther urges us to meditate on them daily. “I am also a doctor and preacher, indeed, as learned and experienced as all those who have such presumption and security. Yet I do as a child who is being taught the Catechism. Every morning, and whenever I have time, I read and say, word for word, the Ten Commandments, the Creed, the Lord’s Prayer, the Psalms, etc.” (The Large Catechism). He even teaches in The Large Catechism that children should be withheld food and drink until they can recite the commandments. That is a serious exhortation, and he exhorts adults along the same lines. Why? Does he do so because we need to have the knowledge, or because we need to know what God expects of us?

We are still required to keep the law—but not so that we will be saved. Christ has already saved us. So, he has given us a new law, “the law of Christ” (Gal 6:2). What is this law except a distillation of the whole law, or simply that first commandment that sums up all others? Jesus said as much when saying this is the most important commandment of all: “‘You shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these” (Mark 12:30–31). Love God and love your neighbor. In the ever popular parlance, “’Nuff said.”

Prayer: Help me to have faith in you, Lord, and to love those who irritate me. Amen.

Personalities of Faith is a ten-session Bible study for youth. The goal of the series is to encourage young people to commit themselves to follow Jesus in discipleship by becoming "personalities of faith." By showing biblical examples of people who have followed—or failed to follow—God's call, participants will be prepared to better follow the Lord in their own lives.

Concerning Monastic Vows – part 9

Thu, 09 Jan 25 00:00:00 -0500

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Colossians 2:16–19

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

When Paul denies that people merit the forgiveness of sins through the Law of Moses, he withdraws praise from human traditions even more, providing clear examples (Col 2:16). If the divinely revealed Law of Moses did not merit the forgiveness of sins, how much less do these silly observances earn the remission of sins, disinclined as they are to the pattern of public life?

Pulling It Together

If our religion is one that earns forgiveness of sin and eternal life through religious devotion, services, and other good works, then we slander Christ, just as the religious authorities in Jerusalem spurned Christ himself (Heb 13:12). If we imagine it is our virtue that earns divine reward, then we miss the point of what Christ has accomplished. We are left with food and drink, special days and ceremonies. In other words, we are left with a religion that describes reality but is itself not real. It is a shadow world where people live in the dream that they are accomplishing something magnificent while all along, they have not been realizing it at all. Life has been a sham, and not only an imitation but a mockery. Any worship that puts the works of human beings in place of the work of Christ jeers at God—even if its intentions are otherwise. Christ alone is the worth of our forgiveness. Ours is only to keep faith in God.

Prayer: O Substance and Virtue of God, thank you for giving your body for the sins of the world. Amen.

Come and See - Word of Life Series is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is an excellent tool for evangelism since it is rooted in prayer and Scripture. Its primary focus is to empower those who believe in Jesus Christ to be comfortable sharing their faith and inviting others to experience a transformed life in our Lord and Savior, Jesus Christ.

Concerning Monastic Vows – part 8

Wed, 08 Jan 25 00:00:00 -0500

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Ephesians 2:8–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

O Christ, how long will you bear these reproaches with which our enemies treat your gospel? We have said in the Confession that the forgiveness of sins is received freely for Christ’s sake, through faith. If this is not the very voice of the gospel, if it is not the judgment of the eternal Father, which you who are in the bosom of the Father has revealed to the world, we are justly blamed. But your death is a witness; your resurrection is a witness; the Holy Spirit is a witness; your entire Church is a witness, that it is truly the judgment of the gospel that we obtain forgiveness of sins, not because of our merits but, because of you, through faith.

Pulling It Together: Years ago, my Dad took me to a Cincinnati Reds baseball game. On the way, we ate at a restaurant he liked. Over his protests, I bought my meal. He had already purchased the tickets to the game and would not take my money for the ticket. So, I bought the game magazine. He liked to look up information on the players and especially to keep score. He loved to scratch hits and runs in those tiny boxes. Later in the game, he mentioned that a cup of coffee sounded good, so during the seventh inning stretch, I jumped up and went to the concession stand. He was disappointed when I handed him the cup, and said that he was going to get us each a cup when the concessions guy walked by. I could not, for the life of me, figure out why he was so disappointed—even disapproving.

After describing the day to my wife, she said something to the effect of, “Why didn’t you just let him treat you on your birthday?” I had no idea this had been my Dad’s attempt to say happy birthday. I got so caught up in my ability to pay my own way, that I missed out on the gift.

Prayer: Help me to receive your gift of grace, O Lord, with thanksgiving and humility. Amen.

Concerning Monastic Vows – part 7

Tue, 07 Jan 25 00:00:00 -0500

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Exodus 20:2–3

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

But listen; hear how the composers of the Confutation take flight. They only apply this passage of Paul to the Law of Moses, adding that the monks observe all things for Christ’s sake, and endeavor to live more closely to the Gospel in order to merit eternal life. Then they tack on a horrible closing with these words: “Therefore, those things that are here alleged against monasticism are wicked.”

Pulling It Together: What does God want? What does he want more than anything? What does God want from us “above all things”? He wants us. He wants our hearts, our trust, so that he may bless us. We tend to think of it in reverse: we are to bless God by doing and being good. Then, perhaps he will have us in his company.

God joined the Hebrews, was determined to live among and bless them, before they had a thought of him. He gave himself to them: “I am the Lord your God,” just as he gives himself to us today: “Given for you.” So, God is not received by our doing but but our faith. What do you do to receive the body of the Lord? What do you do to receive his shed blood? They are given for you—not taken. We do not earn; we receive. God gives himself to us just as he has from the beginning. “I am the Lord your God.”

He is not God because we acquired him or decided he is the god we will have. He is our God for precisely the opposite reason: because he decided to have us. Now that he is our God, there are certain things he expects of us: nine things to be sure. But those nine commandments are all about faith—not works. You do not always honor your parents and spouse any more than you honor the name of God or the Sabbath rest. Sometimes you lie and covet. Nor do you always cherish human life. When you fail God by not keeping this simple, short list of commands, do you give up? Or, more to the point, does God give up on you?

When you fail the nine, return to the one, to the first commandment. That return or repentance takes faith. When you fail the “shalls” and the “shall nots,” have faith in the “I am.” God does not give up on you. He is the Lord your God, given in Christ Jesus for you. He is your merit. Have faith in him, not yourself, not your good deeds and religious service.

Prayer: Crush, O God, every thought of my goodness, so that I may rely on you who are my only good. Amen.

Concerning Monastic Vows – part 6

Mon, 06 Jan 25 00:00:00 -0500

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Galatians 5:4–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

First, it is certain that a vow is not lawful if by making it one thinks the forgiveness of sins before God, or satisfaction for sins before God are merited. This opinion is an obvious insult to the gospel, which teaches that the forgiveness of sins is freely given us for Christ’s sake, as has been said above at some length. Therefore, we have correctly quoted Paul’s declaration to the Galatians: “You are severed from Christ, you who would be justified by the law; you have fallen away from grace” (Gal 5:4). Those who seek the forgiveness of sins by monastic works, instead of through faith in Christ, steal the honor from Christ, and crucify him anew.

Pulling It Together: Instead of “circumcision” (Gal 5:6), one might as well say “vows” or any other legalism—the idea is the same. Neither vows nor a lack of vows counts for anything. Only faith matters. The condition of the body or one’s position in society have absolutely no bearing on God’s grace. He freely gives his grace to those who believe in Christ Jesus, not to those who perform religious deeds or make vows of religious service. One might enter religious service without faith. More importantly, the one who thinks he earns virtue with God because of a vow made or a vow kept, falls from any grace he once enjoyed. He has snubbed Christ by considering him unnecessary. If one may gain eternal life through vows or other deeds, of what use is Christ? “If righteousness were through the law, then Christ died for no purpose” (Gal 2:21). But righteousness is bestowed by God, not earned. It is freely given through faith in Christ alone, not by works, vows, or the keeping of rules.

Prayer: Thank you, God, for your free gift of salvation. Amen.

By What Authority is a book that confronts churches who no longer believe their own message.

Concerning Monastic Vows – part 5

Sun, 05 Jan 25 00:00:00 -0500

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1 Peter 3:13–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

We have said many things in our Confession about such vows—that even the papal canons condemn. Nevertheless, our opponents demand the rejection of all things that we have produced. They used those very words. It is worthwhile to hear how they pervert our explanations, and what they assert to strengthen their own cause. Therefore, we will briefly run through a few of our arguments, and in passing, explain away our adversaries’ sophistries concerning them. Since, Luther carefully and fully dealt with this whole issue in his book titled Monastic Vows, we wish to be understood here as reiterating that book.

Pulling It Together: What a trial the Lutheran Reformers faced; we can hardly imagine such an issue in our modern culture. Back and forth the arguments went, first being written out, edited by peers, then written again and again until all could be in agreement with the document before sending it to Rome. Melancthon’s stomach must have been a continual abode of butterflies, having to constantly defend his and the Lutheran’s theological positions.

Yet, this is one way we honor Christ as Lord: we defend the gospel. Putting Christ first by not fearing the rebuke and rejection of others, we must be ready to defend the hope that God has put within us. We do so, not in a pushy way, but in response to their requests; and we do so with civility. Conscience is at risk otherwise. It would be self-defeating to defend the hope within you but not be able to defend your behavior.

Prayer: Prepare me, Lord, to share the hope of Jesus Christ with others. Amen.

Concerning Monastic Vows – part 4

Sat, 04 Jan 25 00:00:00 -0500

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Matthew 19:16–26

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

We are discussing the kind of doctrine that the composers of the Confutation are now defending, not the question of whether vows should be observed. For we hold that lawful vows ought to be observed. But do these services merit the remission of sins and justification? Are they satisfactions for sins? Are they are equal to Baptism? Are they the observance of commands and counsels? Are they so-called evangelical perfection? Do they have the merits of supererogation? Do these merits, when applied on behalf of others, save them? Are vows made with these opinions valid? Are they legitimate vows if taken under the pretext of religion, yet merely for the sake of the belly and idleness? Are they truly vows if they have been extorted either from the unwilling or from those who on account of age were not able to judge the kind of life parents or friends made for them, thrusting them into monasteries so that they might be supported at the public expense, without the loss of private patrimony? Are vows lawful if they openly point to an evil purpose, either because weakness prevents observance, or because members of these orders are compelled to approve and support the abuses of the Mass, the godless worship of saints, and counsels to rage against good men? These are the questions we are considering.

Pulling It Together

So-called evangelical perfection is the keeping of all God’s commands. Let us consider three points in this regard. First, being in a monastic order does not equal “evangelical perfection” any more than does membership in a particular denomination. Joining a group does not equate to perfection—particularly when the group is concerned with human traditions rather than God’s commands.

Two, faith is true evangelical perfection. Jesus teaches that God’s commandment is to believe in his Son, Jesus Christ, and to love one another (1 John 3:23). In other words, the Apostle John summed up all the commandments with a version of the greatest commandment. “‘You shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these” (Mark 12:30–31). Keep believing in God and his Spirit will work in you to love your neighbor.

Three, Jesus always hammers people with the law when that is what they need. When people imagine that they may be perfect by doing the right things, Jesus always gives them the law so that they might discover how impossible it is to keep (Acts 15:10), then rely on God’s free gift of grace instead of their own imperfect works. So, in the case of the man in today’s gospel text, even if he could have given away all his wealth, would he have followed Jesus? Would he have faith in the one God sent? The law makes us see who we truly are; it demonstrates the mindlessness of the notion that we can save ourselves through good works, morality, and religion. We are not saved by letting go of wealth. But in the case of this man, seeing the impossibility of the task, he would have to turn to God instead of self.

When we have come to the end of the law’s rope, we find a noose—or we let loose of the rope and trust God. Believe in his Son; have faith; keep faith in him above all things. Even if you do not seem perfect in your own eyes—for you will always struggle in this imperfect nature—you have been perfected in Christ. So, remember your baptism and know that the impossible is possible with God—not with you or your good works.

Prayer: Give me your Spirit, God, that I may have faith in Christ alone. Amen.

Written in honor of the 500th Anniversary of the Reformation, The Life of Martin Luther, a nine-session adult study, takes participants through the circumstances and events of the life of Martin Luther as it reflects on the biblical themes underlying the Lutheran Reformation.

Concerning Monastic Vows – part 3

Fri, 03 Jan 25 00:00:00 -0500

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Matthew 15:7–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Once they were schools for Christian instruction. Now they have degenerated, as though from a golden to an iron age, or as the Platonic cube degenerates into bad harmonies, which Plato says brings destruction. Wealthy monasteries support an idle crowd that stuffs itself with the public alms of the Church. Christ, however, teaches that salt which has lost its savor should be cast out and be trodden under foot (Matt 5:13). Therefore, monks who act this way are signing their own fate.

In many places, they are the instigators of the death of good people. So, another sign is added, and God will undoubtedly avenge these murders soon enough. We do not find fault with everyone, for we are of the opinion that there are here and there some good men in the monasteries who hold moderate opinions about human and “factitious” services, as some writers call them, and who do not approve of the cruelty which the hypocrites among them exercise.

Pulling It Together

It is an easy enough trap to fall into. One imagines he is being religious but his religion is based on human traditions. Anything can happen now—and will, as was evidenced by Christians being slaughtered at the hands of the Church. When the doctrines of men are taught and worship is based on human customs, the savor of faith has been lost. However, it does not always seem so to those doing wrong. They tell themselves that they are in the right, even doing God’s work, but they deceive themselves. This kind of hypocrisy is rooted in an evil heart that trusts self instead of God, that obeys human rules over the Word of God.

Prayer: Give me your Spirit, Lord, so that I may honor you with my heart as well as my lips. Amen.

Concerning Monastic Vows – part 2

Thu, 02 Jan 25 00:00:00 -0500

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Luke 12:16–21

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

“But another one will come in 1516 AD,” he said, “who will destroy you. You will be unable to resist him.” Subsequently, his friends found this same opinion concerning the diminishing power of the monks, and this number of years, written by him in commentaries he had left about certain passages of Daniel. Though the outcome will tell how much weight should be given to his declaration, there are other signs that are no less certain than oracles which threaten a change in the power of the monks. It is obvious how much hypocrisy, ambition, and greed there is in the monasteries, how ignorant and cruel the illiterate among them, what vanity exists in their sermons, and how they continually devise new means of gaining money. There are other faults which we do not care to mention.

Pulling It Together

Greed always ends in activity that is unfitting for Christians and harmful to the Church. What begins in the heart seeps out into character and behavior. Perhaps the worst part of this is dependence on wealth instead of God. At its root, greed is a lack of faith. This lack of faith was plain to see in the monasteries at the time of the Reformation. It is also manifest in Church Councils of our own times. We should all take care to listen to Jesus. “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions” (Luke 12:15).

Prayer: Help me to trust in you alone, Lord. Amen.

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Concerning Monastic Vows – part 1

Wed, 01 Jan 25 00:00:00 -0500

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Romans 15:4–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Monastic Vows

Thirty years ago, in the Thuringian town of Eisenach, there was to our knowledge, a monk named John Hilten. His order threw him into prison because he had protested certain notorious abuses. We have seen his writings, from which the nature of his doctrine can be understood. Those who knew him testify that he was a mild, old man, serious but not morose. He predicted many things, some of which have already happened, while others are still pending. We do not wish to recite them all, lest it may be inferred that we are doing so because of anger or partiality toward anyone.

When he became ill, either because of his age or the unsanitary prison, he sent for the guard to tell inform him of his sickness. Inflamed with pharisaic hatred, the guard began to harshly reprimand the man because his doctrine seemed to be injurious to the kitchen. Without mentioning his sickness, Hilten sighed and said that he was patiently bearing these injuries for Christ’s sake, since he had not written or taught anything which could overthrow monasticism, but had only protested against some well-known abuses.

Pulling It Together

There are abuses in churches because there are people in churches. Sinners bring their problems and opinions with them and share them with everyone present. Of course, we should speak against certain abuses, using Scripture to reason with folks (Isa 1:18). Often enough, those people will have been doing and thinking about things in a certain way for so long that they do not want to hear what you or the Bible have to say. All one can do at that point, while not relenting, is prayerfully endure what frequently becomes hostility, encouraging unity and same mindedness, again through use of Scripture so that the Holy Spirit may be at work. The goal is not only right practice, but peace and good order in the church. At times, the best thing to do is move on, unless you are first thrown out—or cast into prison.

Prayer: Equip me, O God, with your endurance and the hope to persevere. Amen.

The Minor Prophets in Sola's "Old Places, New Faces" series is a twelve lesson study that peeks at each of the dozen books we call the minor prophets, books that are often forgotten or neglected. Yet, their messages are deeply relevant for today's believer. The prophetical books contain God's call upon His followers of every century. These exhortations are either calls to positive actions that honor God or warnings to stop attitudes and behaviors that dishonor Him. As we rediscover these profound words, we will be reminded of what it means to follow and obey God, as well as be challenged to live a life that glorifies God in greater and more significant ways.

Concerning the Mass – part 81

Tue, 31 Dec 24 00:00:00 -0500

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Colossians 3:12–17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

We have briefly stated these things about the Mass so that all good people in all parts of the world may be able to understand that we zealously maintain the dignity of the Mass, that we demonstrate its true use, and that we have the most just reasons for dissenting from our opponents. We would have all good people warned to not aid these adversaries in profaning the Mass, lest they burden themselves with other people’s sin. This is a great cause and a great issue, no less than the ministry of the prophet Elijah who condemned the worship of Baal. We have presented such an important case with the greatest moderation, and now reply without casting any rebuke. But if our opponents require us to compile all kinds of abuses of the Mass, the case will not be treated with such good nature.

Pulling It Together

It is a tightrope. We are taught to be patient and gentle, loving one another with humility and forgiveness. At the same time, we are to admonish one another from the Scripture. Often the two seem at odds, impossible to harmonize. Yet that is the task before us, as it was the labor of the Lutheran Reformers. How does one reform an errant church without people being offended? Nonetheless, that is precisely what we are to always do, as another saying of the Reformation states: semper reformanda, always reforming. The trick is to do so gently, patiently, humbly, and lovingly.

Prayer: Give me wisdom, Lord, to be faithful to your Word, and loving to all people. Amen.

Where does the Bible come from? Who decided what should be included in it? How do we know it is reliable? Why should we even care what it says? And even if we do care, how can we make sense of of such a big and confusing book? Author and pastor Tom Hilpert takes readers on a journey of discovery through the world's best-selling and most-printed book. Written in clear, understandable language, Who Cares About the Bible? tackles the most important questions concerning this unique book. It is an excellent primer for anyone interested in what the Bible is, how to properly understand it, and how to deal with the vast amount of misleading information that has been spread about it.

Concerning the Mass – part 80

Mon, 30 Dec 24 00:00:00 -0500

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Romans 3:21–26

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

A false opinion about sacrifices existed among the godless priests in Judah, just as the worship of Baal continued in Israel. Nevertheless, God’s church was there, disapproving of godless services. Just so, Baalitic worship endures in the domain of the Pope, namely, through the abuse of the Mass, which they use to merit the remission of guilt and punishment for the unrighteous. It seems that this Baalitic worship will endure as long as the reign of the Pope, until Christ returns to judge, and by the glory of his advent, destroys the reign of Antichrist. Meanwhile, all who truly believe the gospel ought to condemn these wicked services that have been contrived against God’s command to obscure the glory of Christ and the righteousness of faith.

Pulling It Together: The righteousness of faith is a most blessed, gracious gift of God. Through this righteousness, we honor him and possess a constant comfort against sin and death. We honor him because we give credit where it is due. We honor him because we do not presume to usurp the glory for what God provides for us, what we could never supply ourselves. We honor him by receiving his gracious gifts in the sacraments. We dishonor him if we imagine we earn our righteousness simply by doing a religious ceremony. We honor him with the faith that it is he alone who freely gives us his grace, forgiveness, and eternal life.

This faith is a great benefit to the human heart. Armed with faith, we no longer fear judgment, for we fear God instead. Indeed, we “fear, love, and trust God above all things” (Martin Luther, Small Catechism, First Commandment). We should fear him enough that we do not institute false worship, whether it resembles the true faith or not. We should love him enough to know that he is a Father who provides for all our needs, not just food and drink and shelter, but righteousness and salvation. “He does this purely out of fatherly and divine goodness and mercy, though [we] do not deserve it” (Martin Luther, Small Catechism, First Article). We should trust him enough to have the faith that he will deliver us from sin and death as he promised. Trusting God instead of ourselves, we are at peace, knowing that sin, death, and the devil have no hold on those who are held in the embrace of God.

Prayer: Help me, O Lord, a sinner who would trust in you alone. Amen.

Exodus in Sola's "Old Places, New Faces" series is an adult Bible study that seeks to make the stories and places of the Bible a reality in our lives today. It makes the messages of Exodus relevant for today. This study relates to the Bible as a book that speaks clearly about present realities through stories of the past. Old places from within the Bible can come alive with present significance to new faces—us.

Other books in the "Old Place, New Faces" series

Concerning the Mass – part 79

Sun, 29 Dec 24 00:00:00 -0500

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Judges 2:12–13

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

There was a similar persuasion held by the godless in the Old Testament. They thought that they merited the remission of sins through sacrifices ex opere operato, instead of freely by faith. So, they increased these services and sacrifices, instituted the worship of Baal in Israel, and even sacrificed in the groves of Judah. The prophets condemn this opinion, and battle not only with the worshipers of Baal, but also with other priests who made sacrifices ordained by God, yet with this godless view. This opinion that services and sacrifices satisfy God hangs on in the world, and always will. Carnal people cannot allow the sacrifice of Christ alone to be honored as a propitiation. This is because they do not understand the righteousness of faith, but ascribe equal honor to other services and sacrifices.

Pulling It Together

If you think that salvation is earned by the works you do, you either have become your own god or you have followed another false god. If you are able to save yourself from judgment by doing certain works, then being able to save yourself, you have become your own god, as you have determined that you need no god; you only need your religious works and your moral thoughts and actions.

The God of the Bible has always been the saving God. Because it is he who saves us—not we who save ourselves through works and character—he demands a certain kind of worship that looks quite different from a works-oriented, character-driven religion. Therefore, he prescribes the what and how of worship. The “what” includes Word and Sacrament: Baptism, confession, Holy Communion, preaching, singing “psalms, hymns, and spiritual songs” (Eph 5:19), and prayer. The “how” is to worship “in spirit and truth” (John 4:24), in other words, by faith. If any of the “whats” are done without the “how” of faith, then those “whats” do not measure up to God’s demands for our worship. We may look right while not being right with God. We may have all the right practices without having righteous hearts.

Prayer: Restore to me, Lord, the joy of your salvation. Amen.

Learning About Communion teaches the meaning of Holy Communion according to the pattern of Luther's Small Catechism, and is recommended for the Fifth Grade Level. Each week focuses on a specific Bible story which illustrates the theme, with additional references from Scripture and Luther's Small Catechism - Children's Version. Lessons emphasize the sacramental promise of the forgiveness of sins conveyed to us in the body and blood of our Lord Jesus Christ. This booklet was designed to be used as a Sunday School unit, or for classes to prepare students for their First Communion.

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Concerning the Mass – part 78

Sat, 28 Dec 24 00:00:00 -0500

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1 Peter 1:8–9

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Our opponents also falsely cite against us the condemnation of Aerius, who they say was condemned because he denied that an offering is made for the living and the dead in the Mass. They frequently spin the ancient heresies, falsely comparing them to our cause in order to crush us. Epiphanius testifies that Aerius believed prayers for the dead are useless. He finds fault with this view. We do not favor Aerius either, but are contending with you who are defending a heresy that plainly conflicts with the prophets, apostles, and holy Fathers, namely, that the Mass justifies ex opere operato, that it merits the remission of guilt and punishment to whom it is applied—even for the impious, if they do not object. We reject these pestilent errors, as they detract from the glory of Christ’s passion, and entirely overthrow the doctrine concerning the righteousness of faith.

Pulling It Together

Aerius was a fourth century bishop of Sabaste in Pontus (modern day Sivas in the Black Sea area of Turkey). His teachings about offerings for the dead not being part of the Mass labeled his as a heretic by most of the church. But this reference to Aerius was subterfuge on the part of the Roman Catholic theologians. The real issue under consideration was whether or not the Mass justified persons simply by doing the ceremony. Also under consideration was whether that work could be worked into the life of another if they were not present or were even dead.

The Lutheran Reformers disapproved of these notions, appealing first to Scripture, not the Church Fathers. The theologians from the early centuries of the Church were only significant to the Reformers if they were in agreement with Scripture. Scripture assigns all honor to Christ, not to the work of priests. Furthermore, was faith in the work of Christ required for the Mass to be efficacious? God’s Word teaches that salvation is the outcome of faith in Christ. The outcome of ceremony without faith is condemnation (John 3:18).

Prayer: Thank you, Holy Spirit, for giving me eyes of faith so that my life is filled with the glory of Jesus Christ. Amen.

Concerning the Mass – part 77

Fri, 27 Dec 24 00:00:00 -0500

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John 4:23–24

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Our opponents pray for the dead, which we do not prohibit; but we disapprove of the application ex opere operato of the Lord’s Supper on behalf of the dead. The ancients do not favor our opponents concerning the opus operatum. Even though they have the agreement of Gregory or modern theologians, we face them with the most clear and certain Scriptures. There is a great diversity among the Fathers. They were men, and could err and be deceived. If they could live again, and see their sayings used to support the notorious falsehoods which our opponents teach about the opus operatum, they would convey their thoughts far differently.

Pulling It Together

Worship in the New Testament is done “in spirit and truth.” This kind of worship means that the active agent is the Spirit of God—not us. Our works do not count for anything. So, we must worship God in faith. God does not delight in our works, but in our faith toward him. This is true worship, and the Lord is looking for those who would worship him in this way: from the heart and with faith.

Prayer: Fill me, Holy Spirit, so that I may worship you as you desire. Amen.

The Sacraments is one of four books in the Sola Confirmation Series and serves as a simple and practical resource for teaching the biblical Word of God according to the traditional pattern of Martin Luther’s Small Catechism. Each book in the series may be used as the basis for a “come as you are” small group Bible study, as a student book for home school or independent study programs, or as a classroom tool and homework resource as part of an existing confirmation program.

Concerning the Mass – part 76

Thu, 26 Dec 24 00:00:00 -0500

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Psalm 50:14–15

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

The Greek canon does not apply the offering as a satisfaction for the dead because it applies it equally for all the blessed patriarchs, prophets, and apostles. Therefore, it seems that the Greeks make an offering as thanksgiving, and do not apply it as satisfaction for punishments. Yet they speak not only of offering the body and blood of the Lord, but of the other parts of the Mass, namely, prayers and thanksgiving. For after the consecration they pray that it may profit those who partake of it. They speak of no others. Then they add that reasonable service does not mean the offering itself, but prayers and all things which are conducted there.

Pulling It Together

The ancients never intended to deliver the patriarchs, prophets, and apostles from a so-called purgatory. They only wished to offer up thanks together with them for the blessings that have been given to them and to us, the “household of faith” (Gal 6:10), the Israel of God (Gal 6:16), the whole Church.

These or similar words are spoken after the Lord’s Supper has been received: “The body and blood of our Lord Jesus Christ strengthen you and keep you in his grace.” Then thanks and prayer are offered for all those present. Such thanks and praise are our reasonable service of worship.

Prayer: I give you thanks and praise, O God, for all the blessings your people receive in Word and Sacrament through the Holy Spirit of Christ Jesus. Amen.

Concerning the Mass – part 75

Wed, 25 Dec 24 00:00:00 -0500

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Deuteronomy 4:2

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

But let us return to the case. Since the Mass without faith, ex opere operato, is not a satisfaction for either punishment or guilt, it follows that its application on behalf of the dead is useless. So, there is no need here of a longer discussion. Clearly, this usage for the dead has no testimony in Scripture. Nor is it safe to establish forms of worship in the Church without the authority of Scripture. If it becomes necessary at any time, we shall speak at greater length about this whole subject. Why should we contend with opponents who do not understand the meaning of sacrifice, sacrament, forgiveness of sins, or faith?

Pulling It Together

Why is Scripture, or the Word of God, so important? Why is its authority paramount? It is the only objective way we have of knowing who God is, and of discerning his will among the countless voices demanding our attention. The three “solas” of the Lutheran Reformation help us understand. We are justified by the grace of God alone: sola gratia. This justification, or being made right with God, happens through faith alone: sola fide. But how do we know this to be the case except on the basis of Scripture alone: sola scriptura? It all breaks down without the Word. Indeed, the ceremonies are only uses of water, wine, and bread without the Word. But with the Word, these elements become Sacraments. Mere performance of the ceremonies is nothing without faith in the promises of God. This faith is provided to us by his grace alone.

Establishing new kinds of worship like masses for the dead, cannot be tolerated because they are based on the word and will of people. God’s Word is our only objective authority in such matters.

Prayer: Help me think of you properly, Lord, by giving careful attention to your Word. Amen.

Sola carries an assortment of greeting cards.

Concerning the Mass – part 74

Tue, 24 Dec 24 00:00:00 -0500

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From the Word: 13 And you, being dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our sins, 14 erasing the record of debt against us with its obligations, and has removed it, nailing it to the cross. (Colossians 2:13–14)

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

The faithful should be seized with the most bitter grief if they consider the fact that the Mass has been largely transferred to the dead and to satisfactions for punishments. This banishes the daily sacrifice from the Church. It is the kingdom of Antiochus, who transferred the most blessed promises concerning faith and the remission of guilt to the most vain opinions concerning satisfactions. This defiles the gospel and corrupts the use of the Sacraments. These are the ones whom Paul has said are “guilty of profaning the body and blood of the Lord” (1 Cor 11:27). They have suppressed the doctrine about faith and the forgiveness of sins, and, under the pretext of satisfactions, have devoted the body and blood of the Lord to sacrilegious gain. Some day they will pay the penalty for this sacrilege. Therefore we and all godly consciences should be conscientious against approving of the abuses of our opponents.

Pulling It Together

Using the Sacrament in a way that Christ did not intend, abuses and profanes his Holy Supper. Offering his blessed promises to the dead and to those who do not believe makes it an occasion for sin and judgment. Teaching people that they must make satisfaction for punishments that await them beyond this life, makes mockery of Christ’s cross, as well as his promises. Of what use is the cross if I must now do other things to appease an angry God? This scoffs at Christ, teaching that he was not up to the task—but we are; it will just take some extra time.

No! God has accomplished all things through Christ. Our sin—every last bit of it—has been nailed to the cross. God made us alive in Christ while we were still sinners. Now that we are alive in Christ, are we to do things that make us live? Again, no! We are already alive through faith in God’s grace toward us. We can add nothing to the cross of Christ. Indeed, nothing needs to be added.

Prayer: Thank you, Father, for giving us all we need in Christ alone. Amen.

Connections Magazine features articles that connect Lutherans to the Word. Luther's Small Catechism provides inspiration for confessional, biblical content, delivered in a stylish, readable design.

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Concerning the Mass – part 73

Mon, 23 Dec 24 00:00:00 -0500

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Isaiah 1:18

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Now, we shall exclude the sort of proofs that our opponents have about purgatory, what kinds of punishments they think there are in purgatory, and what grounds the doctrine of satisfactions has, which we have confuted above. We present only this in opposition: It is certain that the Lord’s Supper was instituted for the purpose of forgiving guilt. For it offers the forgiveness of sins, so guilt must necessarily be truly understood. Nevertheless, it does not make satisfaction for guilt. If it did, the Mass would be equal to the death of Christ. Forgiveness of guilt may be received in no other way than by faith. Therefore the Mass is not a satisfaction, but a promise and Sacrament that require faith.

Pulling It Together

What consolation would we have if forgiveness of sin were offered in Holy Communion, yet there was no respite from and remission of guilt? Yet there is both respite and remission, for though we are scarlet sinners, our sin is snow-driven by the grace of God. We are so completely forgiven that we are atoned for, covered like a fresh fallen snow.

Now, if you believe the Father to be that caring and loving, I ask you, what need is there of a Purgatory. Besides Purgatory being extra-biblical, what logical need exists for such a place if sin and guilt are covered by the blessed work of Christ? “Come now, let us reason together.” Enjoy the snow. It reminds us of the Father’s love.

Prayer: I trust your love, Father, and am at peace because of Christ. Amen.

Who is Jesus? is a five-session study, meant to serve as an introduction to what the Bible says about Jesus Christ—who he is and what it means to trust in him as Savior and Lord.

Concerning the Mass – part 72

Sun, 22 Dec 24 00:00:00 -0500

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Romans 5:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

For a start, it is a dishonor to the gospel to assert that a ceremony ex opere operato is a sacrifice that reconciles God, and makes satisfaction for sins without faith. It is horrible to attribute as much to the work of a priest as to the death of Christ. Then again, sin and death cannot be overcome unless through faith in Christ, as Paul teaches. “Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). So, the punishment of purgatory cannot be overcome by the application of the work of another.

Pulling It Together: Ceremonies and rituals are nice. But a ceremony or a ritual is not fine in and of itself. For example, if I go through the motions of living with my wife but do not believe that she loves me, consider the relational benefits alone that are absent to me. I may offer my paycheck, my chores, and even eat at the same table. Yet, if I do not believe that she loves me, what real profit is there in what amounts to ritual ceremony? I may have a nice house, pay all the bills, and have a full belly, but it would be a sad and lonely existence.

I might also go to church, sing the hymns, put money in the plate, and go forward to eat and drink a bit of bread and wine. Yet, if I have no faith in God, and do not believe that he loves me, all I receive is some nice music in my ears—though it would not move my heart—the satisfaction of helping some people have a place to meet, and the feeling of a not very full stomach. (No wonder some folks cannot wait for Sunday lunch.) I may even develop some meaningful relationships with folks in the congregation. Of what use is any of that if I do not have a loving relationship with God?

Believing in my wife’s love provides me with enough to sustain us even if we have no house, food, or the other things that money buys. Believing that God loves me provides even more. Faith in him turns ceremony and ritual into something that moves my soul. When faith is added to the ceremony, God gives me the confidence that he forgives my sins; I enjoy peace with him; and I know that he will keep all his promises to me, including salvation and eternal life.

This saving faith is in the gracious work of our Lord alone, not the rituals of priests and pastors.

Prayer: Thank you, Lord, for giving me faith in you. Amen.

Alphabet Soup is a four-unit (seven lessons each) Sunday School series designed for young students in Preschool and Kindergarten. Lessons are based on storytelling, rhyme, and pictures, and are suitable for participation by non-readers. The flexible lesson plans introduce the youngest believers to the importance and truth of God’s Word.

Concerning the Mass – part 71

Sat, 21 Dec 24 00:00:00 -0500

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Exodus 20:7

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Our opponents have no scriptural testimonies or commands for defending the application of the ceremony in order to liberate the souls of the dead, from which they obtain infinite revenue. Establishing such services in the Church without the command of God and without the example of Scripture, is not a petty sin. Applying the Lord’s Supper to the dead, when it was instituted for commemoration and preaching among the living is a violation of the Second Commandment, as it abuses God’s name.

Pulling It Together

It is obvious that there is no verse of Scripture that would have us celebrate the Sacrament in such a way that it promises benefits to those who are dead. Therefore, we are not commanded to do so. But where money may be gained, gullible souls are ready to pay. Profit seems to make the sin more reprehensible, if that is possible. For what could be worse than taking the name of the Lord in vain by swearing to unwitting people that they will emancipate the dead by purchasing a Mass?

The Sacrament of Holy Communion was instituted by Jesus for the benefit of the living. In it, he offers himself to those who believe, who have faith in him and his promised benefits. These benefits include the forgiveness of sins, peace with God, the blessed memory of Christ, communion with him and his people, strength, and eternal life. These are always offered to the living who believe, but never to the dead—whether physically or spiritually.

Prayer: Thank you, Jesus, for your promises, and for fulfilling them. Amen.

I Am Who I Am is a six-week study that explores what it means to “not take the name of the LORD your God in vain” (Exod 20:7), while at the same time trusting the promise in Christ that “everyone who calls on the name of the Lord shall be saved” (Acts 2:21).

Concerning the Mass – part 70

Fri, 20 Dec 24 00:00:00 -0500

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Romans 12:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

The Greek canon also says many things about the offering, but it shows plainly that it is not speaking properly of the body and blood of the Lord, but of the whole service: of prayers and thanksgivings. It says: “And make us worthy to come to offer you requests and supplications and bloodless sacrifices for all the people.” This gives no offense when rightly understood. It asks that we be made worthy to offer prayers and supplications and bloodless sacrifices for the people. He even calls prayers bloodless sacrifices. A little later: “We offer this reasonable and bloodless service.” They misinterpret this as a reasonable sacrifice, and assign it to the very body of Christ, even though the canon speaks of the entire worship. Paul has spoken of logike latreia (reasonable service, Rom 12:1), as the worship of the mind, of fear, of faith, of prayer, of thanksgiving, and so forth, in opposition to the opus operatum.

Pulling It Together: The word “bodies,” used in nearly every English translation of Romans 12:1, does not mean body in the way we think. The Greek somata means more than the physical. In this case, body should be thought of in terms of a whole body of work, as in the entire corpus of the Bible. If thought of in that way, “body” works here. We are to offer our whole corpus to God—everything we are, not just our physical bodies but our thoughts, wills, and emotions too. This is why Paul slides so comfortably into speaking of the mind and the will in verse two. We are not transformed by the offerings of the flesh but by the renewing of the mind. How else would we discern the will of God? These bodies understand little, let alone the depth of God’s will.

This whole corpus then, our entire being, is what we offer to God as our sensible service of worship. It is our due service of the mind and will, not a sacrifice of blood. Otherwise, we would not be offering “all [our] faculties to Him” (Weymouth New Testament), let alone those sacrifices be considered “living.”

Prayer: I give myself to you, Lord, and ask your help in giving more. Amen.

Of One Mind and Purpose is a six-session study examines the unique way in which the Bible describes being united in Christ. It explains how God’s Word can either divide people or bring them together in faith, showing how the relationship we have with one another in the Church comes through Christ alone.

Martin Luther's Small Catechism (Spanish/Español)

Concerning the Mass – part 69

Thu, 19 Dec 24 00:00:00 -0500

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Matthew 21:21–22

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Let us eliminate these trifles. It is ridiculous that our opponents produce such trifling conjectures about a matter of such great importance. For though the Mass is called an offering, how does that term support the imaginary opus operatum, and the imagined application that merits forgiveness of sins for others? It may be called an offering because prayers, thanksgivings, and the entire worship are offered, and so, it is also called Eucharist. But neither ceremonies nor prayers are profitable ex opere operato, without faith. Still, we are not disputing about prayers, but particularly about the Lord’s Supper.

Pulling It Together

There are many fine collections of prayers available. If a person reads those prayers but does not believe in God, are they effective prayers? According to Jesus, you must have faith in order for your prayers to be answered. Just doing the work of saying a prayer is powerless. If a person does the work of eating bread and drinking wine, but does not believe it is the body and blood of Christ, is his eating and drinking effectual? No, for faith is required, not the act alone. So, it is absurd to imagine the merits of the Eucharist are available to someone who does not believe, let alone is not present to eat and drink.

Prayer: Strengthen my faith in you, Lord, by the working of your Holy Spirit. Amen.

Este pequeño manual, conocido como El Catecismo Menor de Martín Lutero, ha sido utilizado por los Luteranos durante siglos como una herramienta de enseñanza, especialmente en la instrucción de la confirmación. El pequeño manual pretende dar a los lectores un breve resumen de las enseñanzas de la Biblia, viendo algunos ejemplos de versos bien conocidos por los cristianos, oraciones y elementos de adoración.

Concerning the Mass – part 68

Wed, 18 Dec 24 00:00:00 -0500

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Hebrews 10:11–14

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

It is a ridiculous inference that the Mass must be a sacrifice because the Holy Scriptures mention an altar. Paul refers to the altar by way of comparison. They also fabricate the term Mass from midzbeah, meaning altar. Why such a far-fetched an etymology, unless to show off your knowledge of Hebrew? Why seek the etymology from afar, when the term is found in Deuteronomy 16:10, where it means the collection or gifts of the people, not the offering of the priest? Individuals coming to the celebration of the Passover were obliged to bring some gift as a contribution. Originally, the Christians kept this custom. The Canons of the Apostles show that when they came together, they brought bread, wine, and other things. Part was to be consecrated; the rest was distributed to the poor. With this custom they also retained Mass as the name of the contributions. It appears that the Mass was elsewhere called agape because of these contributions, unless one would prefer that it was called Mass because of the common feast.

Pulling It Together

The origin and therefore, original meaning of the term “Mass” is widely disputed. That it originates in the Latin word missa is not disputed. That word means “sending” or “dismissal.” Research in the Oxford English Dictionary yields no conclusive or even straightforward etymology from its earliest usages in our language. What is clear is that it was used to refer to a worship service, particularly of the Eucharist. Melancthon seems to favor the idea that “Mass” is related to the dismissal at the end of the liturgy. If that is the case, worshipers would be sent out to love and serve the Lord by loving and serving their neighbors, using part of the offerings of the Church.

The real question, rather than this quick side note on etymology, is whether the Mass is our sacrifice, or a priest’s sacrifice of Christ, or a remembrance of Christ’s sacrifice. It is the latter, at very least, because that is the one that requires faith in God. Moreover, it cannot be the second because it is in conflict with Scripture.

Prayer: Help me to remember you, Lord, and send me to bring others. Amen.

This edition of the Luther's Small Catechism is specifically designed to go with the Sola Confirmation Series. The 2010 Sola/ReClaim Edition* is a faithful word-for-word translation from Luther's German Catechism. It also includes the section on the Office of the Keys, added later to Luther's Catechism.

This pocket edition features quotations from the English Standard Version (ESV) of Scripture, and the traditional ICET liturgical texts (as used in the Lutheran Book of Worship). The primary verses of Scripture, Creed, and Prayers are printed in italics; Luther’s explanations are printed in plain text. Luther’s explanations are formatted with a mid-sentence break, to highlight contrasting phrases and to aid in memorization.

Concerning the Mass – part 67

Tue, 17 Dec 24 00:00:00 -0500

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Acts 2:42

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

There is no need of further proof, since readers of the Greek writers will find examples everywhere of the use of leitourgia for public, civil duties and assistance. Because there is a diphthong, grammarians do not derive it from lite, which means prayers, but from leita, meaning public goods. Leitourgeo means, “I attend to” or “administer public goods.”

Pulling It Together

So, we have come to see that the liturgy of the Church is not a sacrifice at all. It is the whole service of worship that is done for the good of all present. From the outset, the liturgy is confession and assurance of forgiveness (1 John 1:9). It is also hymn singing (Eph 5:19, Col 3:16), gracious greeting (2 Cor 13:14), prayers—sung, spoken, and silent—(Acts 16:25, 1 Cor 14:15, Rev 15:3), the reading of Scripture and preaching (2 Tim 3:16, 4:13), belief statements (1 Cor 15:13-14, Rom 10:9-10), offerings (Rom 12:1, 2 Cor 9:7, Heb 13:6), and the Great Thanksgiving, including Holy Communion (Acts 2:42, 20:7, 1 Cor 1:16, 11:23-24). The liturgy of the Church is worship for the common good or blessing from God.

Prayer: Bless us, O Lord, as we gather to worship you. Amen.

Sola’s Confirmation workbook, The Lord's Prayer, is designed to be a small group Bible study, student book for home school or independent study programs, or as a classroom tool and homework resource as part of an existing confirmation program.

Concerning the Mass – part 66

Mon, 16 Dec 24 00:00:00 -0500

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Romans 12:1

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Thus the term leitourgia agrees aptly with the ministry. It is an old word, ordinarily employed in public civil administrations. To the Greeks, it meant “public duties” like taxes for the expense of equipping a fleet, or similar things. As Demosthenes’ speech Against Leptines shows, all of which is occupied with the discussion of public duties and immunities: “He will say that some unworthy men, having found an immunity, have withdrawn from public burdens.” This is how they spoke in the time of the Romans, as the rescript of Pertinax, “On the Law of Exemption” shows: “Even though the number of children does not liberate parents from all public duties.” The Commentary on Demosthenes’ Oration to Leptines states that leitourgia is a kind of tax: the expenses of the games, equipping vessels, attending to the gymnasia, and similar public obligations.

Paul use the word for a collection in 2 Corinthians 9:12. The taking of the collection supplies those things that are needed by the saints, and causes them to give more abundant thanks to God. In Philippians 2:25, he calls Epaphroditus a “minister to my needs,” where Paul certainly does not mean a sacrificer.

Pulling It Together: The sacrifice, or re-sacrifice, of Christ is not to be added to Holy Communion. It cannot be added, since it has already been accomplished. However, we may add our own sacrifice: the sacrifice of ourselves. Our sacrifice, such as faith, obedience, or other things, does not merit God’s forgiveness or our salvation. Yet sacrifice of self is the proper response to God’s mercy. It is “holy and acceptable to God,” but not as a work that earns us any standing with God. Rather, it is the reasonable response of those who have already been afforded such standing because of God’s mercy and grace.

Prayer: Thank you, Father, for your mercy in Christ and the work of your Spirit begun in my baptism and which you will finish on that Day. Amen.

A separate Leader's Guide is available.

Concerning the Mass – part 65

Sun, 15 Dec 24 00:00:00 -0500

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Psalm 116:12–13

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

They say the Greek word leitourgia means sacrifice, and so they call the Mass a liturgy. Why do they omit the old name synaxis or “communion,” that shows that the Mass was formerly the communion of many? Still, let us speak of the word “liturgy.” This word does not signify a sacrifice, but rather the public ministry, and appropriately agrees with our position that a minister consecrates, then tenders the body and blood of the Lord to the rest of the people, just as one minister who preaches, tenders the gospel to the people. Paul says, “This is how one should regard us, as servants of Christ and stewards of the mysteries of God” (1 Cor 4:1), that is, of the Gospel and the Sacraments. “So we are ambassadors for Christ, God making his appeal through us. We beseech you on behalf of Christ, be reconciled to God” (2 Cor 5:20).

Pulling It Together

Liturgy does not mean sacrifice. It never meant that in secular Greek and in biblical Greek it is a word related to the ministry of the Church. The term “liturgy” means a required, public service that is of benefit to others. So, it is not relegated to the service of Holy Communion but instead, to the whole ministry of the Church, including the Lord’s Supper. As such, Holy Communion is a service or ministry of all God’s people, the communion of many saints. Worship is our required service to the Lord.

So, the question is: what is that required service? What should we render to the Lord for all his great blessings to us? There is but one thing we can do. We lift up the cup of salvation, calling upon the name of the Lord in great thanksgiving.

Prayer: Thank you, God, for your many blessings. Amen.

Concerning the Mass – part 64

Sat, 14 Dec 24 00:00:00 -0500

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1 Corinthians 11:26

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

The adversaries also refer us to philology. From names for the Mass they make arguments that do not require a long discussion. For though the Mass is called a sacrifice, it does not follow that it must confer grace ex opere operato, or that it merits the forgiveness of sins when applied on behalf of others.

Pulling It Together

Though some call it the sacrifice of the Mass, it still would not mean that this service of thanksgiving, or Eucharist, bestows God’s grace upon people whether they have faith in him or not. Even if it were a sacrifice, the doing of the ceremony does not deserve forgiveness and salvation for unbelievers, let alone for those not present or even dead. At any rate, Holy Communion is not a sacrifice. It is a service of great thanksgiving and communion among many people, a liturgy of the gratitude of God’s people and of blessing from God. We are not killing or sacrificing Jesus again and again at each communal remembrance. Instead, in the service of worship or liturgy, the congregation proclaims Christ’s one-time death until he returns.

Prayer: Strengthen me and keep me in your grace, Father, through faith in your Son. Amen.

A separate Leader's Guide is available.

Concerning the Mass – part 63

Fri, 13 Dec 24 00:00:00 -0500

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Hebrews 11:6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

The ceremony itself, the giving of thanks, can not to be applied ex opere operato on behalf of others so that it merits the forgiveness of sins for them, or so that it liberates the souls of the dead. These things conflict with the righteousness of faith, as though, without faith, a ceremony can profit either the one performing it or others.

Pulling It Together

Faith is the byword of the Lutheran Reformation. The Church could only be reformed, shaped back to what it was meant to be, through faith in God. Each person receives forgiveness of sin when he has faith in the forgiving God. I cannot have faith for my neighbor or for my children or for my dead parents. That is or was a matter of their own faith in Christ. The benefits of the Sacraments require faith in what God has done for us. I cannot carry out a ceremony and it then, have a benefit for others simply because I performed a religious work on their behalf. Without faith, the ceremony is useless. The ceremony itself, is lifeless without faith. Without personal faith, forgiveness of sin is impossible and dead souls stay dead. Without faith in God, even religious and moral works are sheer presumption of one’s own righteousness.

Prayer: Reform my faith, Lord, so that I trust in you alone. Amen.

All God’s Critters (unit 2 of 3) is a Sunday School series designed for young students in Preschool and Kindergarten. Lessons are based on storytelling, rhyme, and pictures, and are suitable for participation by non-readers. The flexible lesson plans introduce the youngest believers to the importance and truth of God’s Word. Each lesson includes the story of the day written in a simplified manner so that young children may understand an important truth about God and what it means for us to be God’s children.

The All God’s Critters curriculum is fully reproducible and is designed with the particular needs of small churches, mission congregations, and house churches in mind. Check out some sample pages by clicking here.

Concerning the Mass – part 62

Thu, 12 Dec 24 00:00:00 -0500

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Romans 1:17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

There are other statements about thanksgiving, such as that most beautiful expression of Cyprian concerning the godly communicant. “Piety,” he says, “makes a distinction between what has been given and what has been forgiven, thanking the Bestower of such abundant blessing.” That is, piety considers both what has been given and what has been forgiven. It compares the greatness of God’s blessings and the greatness of our ills—sin and death—with each other, and gives thanks. Hence, the term Eucharist arose in the Church.

Pulling It Together

In Confession and Absolution, we are to carefully consider our sins. We stare squarely into our souls and see who we truly are, and recognize that we are sinners. After receiving the blessed absolution, the assurance of God’s forgiveness for Christ’s sake, we move forward to the table. There, we are to consider Christ alone. Only then may we apprehend the deep truth that he has made us a new people, the communion of saints—again, for his sake. Here, in the midst of this divine service, we see ourselves correctly as both sinners and saints, simul iustus et peccator. We are sinners saved by the grace of God through faith in Jesus Christ. This gracious gift of faith apprehends both its own sinfulness and God’s faithfulness to forgive. In other words, the truly righteous person is a sinner who lives by faith in God’s righteousness. What else would sinners do but raise the strain of thanksgiving?

Prayer: Thank you Father, for giving me faith to believe in your forgiveness through Jesus Christ my Lord. Amen.

Open the Eyes of My Heart, Lord is a Lenten Sermon Series booklet that provides the background and thematic resources to allow a preacher to put together a five-week sermon series for Lent. The booklet uses a unique approach called the "Telemetry Method" for preaching that helps to visualize each sermon, including the launching point for the sermon, two nodal points along the trajectory of the message, the place where the good news touches the human heart by connecting believers to the heart of Christ, and then the landing place, which represents the sermon's conclusion. Also provided are "thoughts to ponder," theological reflection, as well as sample bulletins and hymn suggestions, making it easy to plan an entire Lenten series.

Concerning the Mass – part 61

Wed, 11 Dec 24 00:00:00 -0500

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Luke 22:19–20

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

The Fathers speak of a twofold effect: the comfort of conscience, and thanksgiving or praise. The former of these effects pertains to the nature of the Sacrament; the latter to the sacrifice. Of consolation Ambrose says, “Go to him and be absolved, since he is the remission of sins. Do you ask who he is? Hear him when he says, ‘I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst’” (John 6:35). This passage testifies that the forgiveness of sins is offered in the Sacrament, and that it is to be received by faith. Many testimonies to this effect are found in the Fathers, all of which the adversaries pervert to reinforce the opus operatum, and applying that opus on behalf of others, even though the Fathers clearly require faith, and speak of the appropriation of the consolation—not its transferal.

Pulling It Together

Do your sins torment you? Go to the forgiver of sin. Do you fear eternal death? Go to the source of life. Do you hunger and thirst for righteousness? Then go to the table where the righteousness of another is served. You go. You go for yourself. You cannot eat and drink his righteousness for another any more than you could eat this evening’s chicken and its nutritional benefits be experienced by your granddaughter. Jesus said, “This is my body which is given for you,” not for others—for you. “This cup that is poured out for you” is not transferable from those of faith to those who lack faith. The forgiveness of sin is transferable from the giver to those who have faith in him. New life and righteousness are given at the source; there is no middle agency.

Prayer: Thank you, Father, for your Bread of Life, given for me. Amen.

Concerning the Mass – part 60

Tue, 10 Dec 24 00:00:00 -0500

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Hebrews 13:10–15

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

As there may be several purposes for a single act, thanksgiving is also added. After conscience has been encouraged by faith and perceives its freedom from terror, then it may fervently give thanks for the blessings of Christ’s suffering. It uses the ceremony itself to praise God, through this obedience showing its gratitude, and testifying to the high esteem it holds for the gifts of God. Thus the ceremony becomes a sacrifice of praise.

Pulling It Together

Faith is the very thing that determines the right to eat at the Lord’s table. A person must first examine himself to see whether he has faith to eat and drink (1 Cor 11:28). Dining without faith is not only useless, it is damnable. But when faith is present, so is peace, since one is liberated from the fear of sin, judgment, and death. Once a person is freed from such fears, praise and thanksgiving flow from the heart. Without faith, this sacrifice of praise and thanksgiving are impossible.

Prayer: Open my heart, Lord, to declare your praise. Amen.

Written in clear, understandable language, Who Cares About the Bible? tackles the most important questions concerning this unique book. It is an excellent primer for anyone interested in what the Bible is, how to properly understand it, and how to deal with the vast amount of misleading information that has been spread about it.

Concerning the Mass – part 59

Mon, 09 Dec 24 00:00:00 -0500

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Psalm 111:4–5

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

The remembrance of Christ is not the unprofitable celebration of a show, or something established for the sake of example, such as a play in memory of Hercules or Ulysses. Rather, it remembers the benefits of Christ and receives them by faith, so they may make us live. Accordingly, the psalmist says, “He has caused his wonderful works to be remembered; the Lord is gracious and merciful. He provides food for those who fear him” (Psa 111:4–5). This means that the will and the mercy of God should be discerned in the ceremony. The faith that apprehends mercy makes alive. This is the principal use of the Sacrament, through which it is apparent that terrified consciences are those fit for the Sacrament, and how they ought to use it.

Pulling It Together

Holy Communion is not effective because of motions and rituals. We are not accomplishing something because we have acted out a tragedy. We are remembering that it is Christ who has acted. In this remembering, we recall what God can never forget. We are remembering that he has promised to remember us. In this Holy Communion, we see God’s mercy—that he loves and forgives sinners like us. We also discern his will—that he would have us make use of this holy food and drink, that he himself has provided for those who fear, love, and trust him. The Father has bequeathed his own Son as a perpetual remembrance of his love to sinners who thankfully receive.

Prayer: Gracious and merciful Lord, I give you thanks for your unfaltering love. Amen.

The Sola Online Worship eResource (SOWeR) provides so many resources that it is hard to list them all. One of those resources is a growing section of liturgies and services that subscribers may use. These are ready-to-print service booklets like the Sola Scriptura Setting (a spoken liturgy for Holy Communion).

Concerning the Mass – part 58

Sun, 08 Dec 24 00:00:00 -0500

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Romans 2:25–29

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

This use of the Sacrament, when faith enlivens terrified hearts, is New Testament worship because the New Testament requires spiritual orientation, death, and new life. This is the use that Christ instituted, as he commanded: “Do this in remembrance of me” (1 Cor 11:24).

Pulling It Together

The New Testament teaches that the highest form of worship happens within, spiritually, in the heart. One may do all the outward, religious services but do so with a corrupt heart. This is mere performance, acting. But the pure heart, that spirit which is driven by the Holy Spirit, will render to God what he desires of a person. The former, while going through religious motions, hangs on to the old nature, never quite dying. The latter has died. While in this life, the old nature continues to die—by no work of its own. Through Word and Sacrament, God orients the human spirit to himself and gives it peace. This is God’s work within us through faith in him.

Prayer: Thank you, Lord, for giving me life by your Spirit. Amen.

Go and Tell - Word of Life Series (Unit 2) is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is an excellent tool for evangelism since it is rooted in prayer and Scripture. Its primary focus is to empower those who believe in Jesus Christ to be comfortable sharing their faith and inviting others to experience a transformed life in our Lord and Savior, Jesus Christ. Meant for use in Small Group gathering, each of the six sessions is based on a primary Scripture text, with intentional time for reflection. There are questions, prayer, faith sharing, and mini evangelism case-studies. The series would be helpful for those involved in starting a Bible study fellowship, house church, or mission congregation. It can also be used by established congregations to aid in establishing a small group ministry.

• Unit 1 • Unit 2 • Unit 3

Concerning the Mass – part 57

Sat, 07 Dec 24 00:00:00 -0500

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Mark 9:23–24

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Such faith encourages contrite minds. As the Word has been given to kindle this faith, so the Sacrament has been instituted so that the outward appearance will move the heart to believe what meets the eyes. For the Holy Spirit works through the Word and Sacrament.

Pulling It Together

The Word has been given to reveal God and to arouse faith in him. The Sacrament of Holy Communion was instituted so that, in remembering Christ, that faith may be strengthened. The outward appearance of the elements of bread and wine provide us focus on the body and blood of our Savior, which the Holy Spirit uses to help our unbelief. We cannot get enough of either. For the Word and the Sacrament work together through the power of the Holy Spirit to both give us faith and to strengthen the same in us.

Prayer: Lord, help my unbelief! Amen.

The Power of Lent is a series of lenten dramas pairing two characters each week from the story of Jesus' Passion; bearing witness to what they saw, heard, and felt. Each pair of biblical characters reflects upon a similar theme for the week, showing how the same events brought about very different reactions to Jesus and his identity.

Concerning the Mass – part 56

Fri, 06 Dec 24 00:00:00 -0500

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Romans 5:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

The Sacraments are not merely signs among people, but are signs of God’s will toward us. So, it is correct to define the New Testament Sacraments as signs of grace. There are two parts to a Sacrament: a sign and the Word. In the New Testament, the Word is the added promise of grace. The promise in the New Testament is the forgiveness of sins, as the text says: “This is my body which is given for you... This cup is the new testament in my blood, which is shed for you” (Luke 22:19 KJV). So, the Word offers the forgiveness of sins, while the ceremony is a picture or seal, as Paul calls it (Rom 4:11), of the Word making known the promise. Therefore, just as the promise is useless unless it is received by faith, a ceremony is useless unless faith is present, truly believing that the forgiveness of sins is offered in the Sacrament.

Pulling It Together: Even the feeling of peace—let alone genuine peace—is not held for long by the mere use of signs. A husband may buy his wife diamonds, flowers, and many other things, but if his word does not accompany them, it is difficult to believe for long that these are signs of his love. He must also promise his love for her; he must tell her that he loves her. Then the gifts, the signs, may mean something—if the wife takes him at his word.

We gain access to God’s grace through faith in his word: his promise to forgive us. True peace is not had in any other way. As long as you depend upon signs alone, you will want to add your own assurances, such as good works and ceremonies. Faith in God’s promise must be added.

Prayer: I believe you, Lord; help my unbelief. Amen.

In Harmony with the Word is an eight-session Bible Study that focuses on Jesus' Sermon on the Mount, from Matthew 5-7. It is written at an introductory level, to be led by a lay leader or pastor in a small-group question and discussion format. The study would serve as an excellent resource for monthly women's group meetings or in an informal small-group setting.

Concerning the Mass – part 55

Thu, 05 Dec 24 00:00:00 -0500

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1 Corinthians 11:27–29

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Some clever people imagine that the Lord’s Supper was instituted for two reasons. First, that it might be a symbol and testimony of profession, just as a particular shape of hood is the sign of a particular profession. Then they think that such a symbol is especially pleasing to Christ because it is a feast that signifies mutual union and friendship among Christians, since banquets are signs of concord and friendship. But this is a secular view that does not show the chief use of the things delivered by God. It speaks only of the exercise of love, which is understood by profane and worldly people. It does not speak of faith, which few understand.

Pulling It Together

Drawing significance to professions, making divisions among ourselves, is the furthest thing from the focus of the Lord’s Supper. Christ is the emphasis of our communion. Christ is our communion. This is why faith is critical, why we must examine ourselves to be sure we are eating and drinking rightly. When our faith is in Christ, instead of our position in the church (or someone else’s), then we eat and drink in a worthy manner. We dishonor the communion of saints when these divisions are celebrated among us, when we separate ourselves into classes and ranks in the church, especially at the table. We are too much like secular institutions at this point. How can their be a communion of saints who commune with their Lord, when he is not present to them? If he is not the focus, but they and their trappings are, all is lost. Worse, they eat and drink judgment upon themselves. Eating and drinking in a worthy manner, requires faith in and focus upon the one who established the meal. All eyes on Christ! The banquet is prepared.

Prayer: Help me to believe, O Lord, and so, partake of you in a worthy manner. Amen.

Concerning the Mass – part 54

Wed, 04 Dec 24 00:00:00 -0500

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Romans 9:10

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

This is a sufficient reply to our opponents about the sayings of the Fathers. It is certain that this fiction about the merit of the opus operatum is found nowhere in the Fathers. In order to better understand the whole case, we will also state those things about the use of the Sacrament that actually harmonize with the Fathers and Scripture.

Pulling It Together

The human heart, harder than diamonds, is determined to have its own way. Religious matters are not exempt from our hardness of heart. So, we bullheadedly set about working at being good people, participating in services, or buying things that make false promises, all in the hopes of pleasing God enough that we will deserve forgiveness and eternal life. We deserve no such thing. But because God loves us with the softest heart, he has made a way for us where we could never find or make a way. Forgiveness and salvation do not depend upon our will or labors. These depend upon a loving and merciful God

Prayer: Soften my heart, Lord, that I may have a heart of faith. Amen.

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The Upper Room is a six-part drama and sermon series for use during the weeks of Lent, in midweek or Sunday morning services. The stories in this series seek to focus our hearts and minds on the last days of Jesus, drawing us into a greater spiritual maturity that recognizes the blessings and responsibilities of this life of faith, as we walk with our Lord on the path to the cross.

Concerning the Mass – part 53

Tue, 03 Dec 24 00:00:00 -0500

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Colossians 2:6–7

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

We have already shown that a eucharistic sacrifice does not merit reconciliation, but is made by those who have been reconciled. Nor do afflictions earn reconciliation, but are eucharistic sacrifices when those who have been reconciled endure them.

Pulling It Together

Our sacrifices—on an altar or on the altar of life do not settle the score with God. As we have shown many times, Christ alone is the sacrifice that has reconciled God. Yet, he is not a continuing sacrifice, offered once again for sins in Holy Communion. He was sacrificed once, that sacrifice being sufficient to meet the sin-debt of a world. Now, faith must meet his sacrifice. When faith sees it can do nothing but come to the altar, believing in what has already been done, what should be brought—to the holy table and to life? We may offer thanks for the grace that has been extended to ourselves and others (1 Cor 1:4). Thanksgiving is not a saving sacrifice but an offering made by those who have been saved. We should be thankful even when sorely oppressed (1 Thes 5:18), again, this affliction not being a sacrifice that merits anything—other than our thanks to God for his mercy and grace.

Prayer: Thank you, Lord, for your indescribable gift! Amen.

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Pilate's Investigation is a five-part series designed for use during Lent. Each of the dramas feature Pontius Pilate, seeking to learn the identity of the mysterious figure who has been brought to him for judgment. Scripture texts are assigned for each of the dramas, along with notes for the actors.

Concerning the Mass – part 52

Mon, 02 Dec 24 00:00:00 -0500

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Luke 22:19

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Now that we have explained the passages of Scripture cited against us, we should also talk about the Fathers. We are know that the Fathers call the Mass a sacrifice. They do not mean that the Mass confers grace ex opere operato, that it merits the forgiveness of sins, guilt, and punishment when transferred to others. Where do the Fathers say anything so monstrous? Instead, they openly testify that they are speaking of thanksgiving. Accordingly they call it a “eucharist.”

Pulling It Together

The disciples gathered around their Lord, bringing nothing to the table. Christ Jesus brought it all. The disciples did nothing but receive with thankful hearts. Jesus set the example for this Eucharist, or thanksgiving. He took the bread and gave thanks. Then, he gave it to his disciples, and they received his body. Nowhere do they make a sacrifice. If this is the institution of the Holy Supper—and it surely is—then Christ has instituted no sacrifice other than his own. We disciples still bring nothing to the table but thanks.

Prayer: Thank you, Jesus. Amen.

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Concerning the Mass – part 51

Sun, 01 Dec 24 00:00:00 -0500

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Luke 22:17–20

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

These errors have produced endless others, such as the Masses being valid when applied for many just as much as when applied individually. The scholastics have particular degrees of merit, just as money-changers have weights for gold or silver. Then they sell the Mass as a price for obtaining what each one wants: to merchants for prosperous business, to hunters for successful hunting, and countless other things. Finally, they apply it to the dead, liberating souls from the pains of purgatory by the application of the Sacrament, though the Mass is of no use even to the living if they do not have faith. Our opponents are unable to produce even one syllable from the Scriptures in defense of their fables which they teach with great authority in the Church; nor do they have the testimonies of the ancient Church and the Fathers.

Pulling It Together

Besides the odious practice of marketing Christ’s body and blood, this commerce is based upon selfish desires, largely the freeing of departed loved ones from a place that does not exist. We do not come to the altar to receive worldly affluence. We come to receive the riches of God’s grace. Nor do we come to the altar for the sins of others; we come with faith, confessing our own sins, and receiving the assurance of forgiveness for those sins. Nowhere in our Lord’s institution or in apostolic instruction is there anything about this being done for others.

Though the Church Fathers are certainly not inspired and faultless, they carry great weight since they represent the thought and practices of the early Church, so we will next look into what they had to say on this matter.

Prayer: Thank you, Lord, for all you have given me—even giving your very self. Amen.

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Concerning the Mass – part 50

Sat, 30 Nov 24 00:00:00 -0500

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1 Corinthians 10:16–17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Other common errors are also to be rejected, such as, that the Mass confers grace upon one using it ex opere operato, or that it merits the forgiveness of sins, guilt, and punishment when it is transferred to others, even for wicked persons, provided they do not interpose an obstacle. All these things are false and godless, recently invented by unlearned monks. They obscure the glory of Christ’s suffering and the righteousness of faith.

Pulling It Together

Holy Communion is the privilege of those who truly participate in the body and blood of Christ. This participation is genuine fellowship in the communion of saints, else it is a mockery. One must be present in every sense: physical, mental, spiritual. We do not commune with Christ and with one another without understanding what has been done for us, or by partaking thoughtlessly, mechanically. And we certainly cannot benefit if we are not physically present. The mere doing of the thing is simply another work. The fellowship of the saints and every other blessing of the Third Article of the Apostles’ Creed are received with active, engaged faith—not by rote, by mindless, spiritless works.

Prayer: Thank you, Lord Jesus, for your great gifts, given freely to those who believe. Amen.

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This congregational resource book describes how a parish can host an “invite-able” event, as part of a larger evangelism initiative, energizing God’s people for the mission of Christ. Using a practical step-by-step “how to” approach, provides guidance, organization, and ideas — not simply to promote a single program, but to develop and inspire the over-all outreach of the congregation.

Concerning the Mass – part 49

Fri, 29 Nov 24 00:00:00 -0500

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1 Corinthians 11:23–29

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

We have also shown that the Scriptures cited against us do not support our opponents’ godless opinion about the opus operatum. Good folk everywhere can judge this. Therefore the error of Thomas is to be rejected, who wrote: “The body of the Lord, once offered on the cross for original debt, is continually offered on the altar for daily offenses, in order that, in this, the Church might have a service that reconciles God to herself.”

Pulling It Together

There is false security in performing a ritual, or in it being performed for us, expecting that it has some spiritual value just because the ceremony is done. It is not enough to come to the altar to eat and drink a bit of bread and wine. That action does nothing other than give one a sense being religious, as though that feeling earns some favor with God. But eating and drinking with faith produces great things—not by the hands of either priest or people, but by God’s power. The mere work done by human hands is worthless, or even harmful since it produces a false, religious security. But the work performed by God in Christ has great merit and power when received in faith. Through faith we remember what Christ has done for us, graciously forgiving us when we eat and drink his body and blood. This does not happen however, when we simply go through the motions. Nor does it help others if the Mass is celebrated for them in their absence. The simple reason is that faith is required.

Without faith in God’s word and promise, the bread and wine remain simply bread and wine. Faith knows that the bread and wine, Christ’s body and blood, are not being offered at all. He has already offered himself. Faith remembers this, proclaiming his death and resurrection each time we eat this bread and drink this cup until Christ comes again. Eating and drinking without faith, without believing, is not only worthless, it is harmful. Those who eat and drink unworthily, without faith, are guilty before God, no matter how religious they feel. Those who eat with faith are exonerated, no matter how guilty they know themselves to be. The table is spread for sinners. Come! Eat! Drink! Remember.

Prayer: Thank you, Lord, for your free grace and forgiveness for sinners like me. Amen.

Prayer: Blessed Redeemer, thank you for saving me by God’s grace through faith in you. Amen.

This pocket edition of the Luther's Small Catechism is specifically designed to go with the Sola Confirmation Series. The Sola/ReClaim Edition is a faithful word-for-word translation from Luther's German Catechism. It also includes the section on the Office of the Keys, added later to Luther's Catechism.

Concerning the Mass – part 48

Thu, 28 Nov 24 00:00:00 -0500

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Romans 3:27–28

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

We have shown the reason why the Mass does not justify ex opere operato, and why, when applied on behalf of others, it does not merit forgiveness. Both conflict with the righteousness of faith. There is no forgiveness of sins, nor are the terrors of death and sin overcome by any work or anything other than by faith in Christ, as Paul says, “Since we are justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1).

Pulling It Together

We cannot work our way to God. We cannot do so morally or religiously. Imagine someone saying, I’m good enough now to be forgiven my badness. It makes no sense at all. If you are bad, you are bad. How can you be good enough to have earned a removal of your badness? How can you be pure enough to merit the removal of your sin? If you are not pure, you are impure. If you sin, you are a sinner. You cannot fix that condition of your nature. Do not reason this way: If I work hard enough at being good, my goodness will outweigh my sin enough that God will reward me. He will not. Paul says that God’s law prevents such boasting.

Rejoice, sinner! Because Christ has upheld God’s law and redeemed the world, you are vindicated through faith in him. This is a legal action, independent of your deeds. God absolves you, exonerates you, clears your name, by virtue of what Christ has done for you, not because of any work, religious or otherwise, that you have done.

Prayer: Blessed Redeemer, thank you for saving me by God’s grace through faith in you. Amen.

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This is Most Certainly True! is a six-chapter mid-week Lenten Series features monologues from Martin Luther himself, based on his writings in the Large Catechism. Luther explains eloquently and simply what each part of the catechism means for us as believers and ends it with an affirmation of certainty: "This is most certainly true!"

Luther's thoughts have been transformed here into dramatic monologues so that we might hear and meditate on the foundations of our Christian faith. In addition to a sample worship service outline, there are hymns suggestions for each monologue and opening dialogues for worship based on the parts of the Small Catechism.

Other Lenten Dramas

Concerning the Mass – part 47

Wed, 27 Nov 24 00:00:00 -0500

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Galatians 3:2

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Since the priesthood of the New Testament is the ministry of the Spirit, as Paul teaches in 2 Corinthians 3:6, accordingly, Christ is the only satisfying sacrifice that may applied for the sins of others. It has no sacrifices like the Levitical, which could be applied ex opere operato on behalf of others. Rather, it offers them the Gospel and the Sacraments, that by these means they may receive faith and the Holy Spirit, and be mortified and quickened. The ministry of the Spirit is at odds with the application of an opus operatum. Through this ministry of the Spirit, God works in the heart so that his ministry is profitable to others, when it is efficacious in them by giving them a new birth and life. This does not occur by the application ex opere operato of the work of another on their behalf.

Pulling It Together

The religious works of others on our behalf can no more kill or mortify us than make us alive again or quickened. The work worked by them, the opus operatum, though perhaps very satisfying to the eye and ear, remains the work of a human being, quite ineffective in and of itself because it does not satisfy the justice of God. Sin is not forgiven ex opere operato, from the work worked by people. Where is the gospel in all of this working? The outward performance is there but where is the inward power? The gospel is not only words, not simply the retelling of the history of Jesus. It is the power of God’s Spirit at work in the ear and heart. Sin is forgiven because of the work done by God in Christ, received with faith by the power of God’s Spirit. The works of another cannot give us faith, without which we cannot have forgiveness, new life, the indwelling of the Holy Spirit, godliness, or salvation.

Prayer: You are all I need, Lord; you alone are sufficient for life. Amen.

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Learning About Confession teaches the meaning of Confession and Forgiveness according Luther's guidance in the Small Catechism. It is recommended for the Sixth Grade Level.

L:eader's Guide

Concerning the Mass – part 46

Tue, 26 Nov 24 00:00:00 -0500

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Hebrews 7:27–28

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Therefore, if anyone insists that a priest is required to make an offering for sins in the New Testament, this must be granted only to Christ. The entire Epistle to the Hebrews confirms this interpretation. If we were to seek any other satisfaction in addition to the death of Christ that is effectual for the sins of others and that reconciles God, this would be nothing more than appointing other mediators besides Christ.

Pulling It Together

Either Christ is the full and final atonement for the sins of the world, or he is not. In the latter case, two things are true. First, new and daily sacrifices would need to continue on behalf of sinners everywhere. Second, Christ would no longer be our Savior. He is either Savior, or he is not. If he has saved us, then sacrifices are no longer necessary. If he has not saved us, then bring on the priests. A system of works demands a priestly system, while faith insists it has no need for priests and sacrifices because it has a Savior.

Prayer: Thank you, God, for appointing us a Savior. Amen.

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The Small Cat series is a comprehensive way to teach the Catechism to all of your children. There is a workbook and leader's guide for each of grades one through six, along with other complimentary resources.

Concerning the Mass – part 45

Mon, 25 Nov 24 00:00:00 -0500

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Colossians 1:19–23

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

It is altogether incorrect to imagine that the Levitical sacrifices earned the forgiveness of sins before God, and that by analogy, sacrifices in addition to the death of Christ are required in the New Testament that are effectual for the sins of others. This fiction completely invalidates the merit of Christ’s suffering and the righteousness of faith, and corrupts the teaching of the Old and New Testaments by replacing Christ as our mediator and reconciler with priests and sacrificers who daily hawk their wares in the churches.

Pulling It Together

Paul tells us all that is required to be reconciled to God. All things in heaven and earth are brought peace and consolation through the blood of Christ alone. Through faith, we are made holy and blameless with God. If we continue with faith in Christ, in his sacrifice on our behalf, we who were alienated from God because of sin, are united with him by the blood of the cross—his work, not ours. He alone is our mediator and atonement.

Prayer: Thank you, Lord, for the peace your cross brings to sinners like me. Amen.

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Concerning the Mass – part 44

Sun, 24 Nov 24 00:00:00 -0500

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Hebrews 9:13–14

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Since the Old Testament sacrifices did not merit reconciliation—unless by analogy—but pointed to the coming sacrifice, it follows that Christ is the only valid sacrifice for the sins of others. Therefore, no sacrifice is left in the New Testament to be applied for the sins of others, except the one sacrifice of Christ upon the cross.

Pulling It Together

The services of the Old Testament were a symbol or a picture of what was to come. Their use was to cleanse the flesh, the natural person, from sin. These services required constant repetition because of constant sin. The New Testament services of the Church remember what our great High Priest has accomplished through his sacrifice on the cross. His is the perfect service that requires no repetition. His blood cleanses conscience and spirit, not merely the flesh, for all who have faith in him.

Prayer: Thank you, Lord Jesus, for granting me the faith to trust in you. Amen.

Customized Pocket Catechisms

Concerning the Mass – part 43

Sat, 23 Nov 24 00:00:00 -0500

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Acts 2:22–24

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Although our belief has its main testimonies in the Epistle to the Hebrews, our opponents nevertheless distort and mutilate passages from this Epistle against us. In this same passage, where it says that every high priest is ordained to offer sacrifices for sins, Scripture itself immediately adds that Christ is that High Priest (Heb 5:5-6, 10). The preceding words speak of the Levitical priesthood, demonstrating how that Levitical priesthood was a symbol of the priesthood of Christ. The Levitical sacrifices for sins did not merit the forgiveness of sins before God. They were only a representation of the sacrifice of Christ, which was to be the one atoning sacrifice, as we have earlier stated.

Therefore, a large part of the Epistle is occupied with the subject of that ancient priesthood and its sacrifices not being instituted for the purpose of earning the forgiveness of sins before God or reconciliation, but only to point to the future sacrifice of Christ alone. In the Old Testament as well as in the New Testament, it was necessary for the saints to be justified by faith in the promise of the forgiveness of sins that was to be granted for Christ’s sake. From the beginning of the world, all saints have needed to believe that the Christ would be the promised offering and satisfaction for sins. Isaiah teaches: “...when he makes himself an offering for sin” (Isa 53:10).

Pulling It Together

God had a plan—from the beginning. You see it spread before you as early as the book of Genesis. He made a covenant with Abraham in order to bless the nations through the Lion of tribe of Judah. That Lion and Root of David, Christ Jesus, has defeated death, being raised by God (raising himself from death), undoing the sting of death (1 Cor 15:55) for all who have faith in him. His giving of his own life is the only sacrifice, as predetermined, that has ever made a difference. Christ alone has made true satisfaction for our sins. He is the remedy for our illness; we—our services and works—are not. Persevere with faith in he who has overcome a world of sin (John 16:33).

Prayer: Grant, O Lord, that I may remain in you until that Day. Amen.

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Since Lent is fast approaching...

Will You Betray Me?” is a five-part drama series focuses on “betrayal” as a central theme. Written in a direct and edgy style, the monologues feature biblical characters that (knowingly or unknowingly) contributed to the betrayal and death of Jesus.

Concerning the Mass – part 42

Fri, 22 Nov 24 00:00:00 -0500

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Hebrews 4:14–16

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

They also quote from the Epistle to the Hebrews. “For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins” (Heb 5:1). They conclude from this verse that, since there are high priests and priests in the New Testament, there must also be a sacrifice for sins. This argument makes an impression on the unlearned, especially when priestly pomp and sacrifices of the Old Testament are spread before the eyes. The resemblance deceives them, so that they think a ceremonial sacrifice for sins ought to exist among us just as in the Old Testament. The services of the Mass and the rest of the papal organization are only false zeal stemming from a poor interpretation of the Levitical order.

Pulling It Together

Jesus Christ is the only high priest able to stand between you and God. As such, he is called our “great high priest” by the writer of Hebrews. Because Jesus is our high priest, we are able to make the good confession. That confession is that he is the Christ, the one whose sacrifice has made the difference. So long as we maintain that it is our sacrifices—our good works and ceremonies—that earn us favor with God, we will fall into despair. For how can we be good enough, do enough, confess every last sin? We cannot; nor would it make a difference since we are born in sin.

In order to set the record straight and to soothe our troubled consciences, this section in Hebrews shows us that we no longer need high priests. It does not demonstrate the further need for them, but establishes Christ Jesus as our great high priest. He is the one, as Hebrews goes on to confirm (Heb 10:14), who has made the one, perfect sacrifice needed to perfect “those who are being sanctified.” We are being sanctified by him, not by our own doing. Knowing this to be true, how could we ever rely upon our own sacrifices, or for that matter, those performed by priests “chosen from among men” (Heb 5:1)? Because of our confession of Christ alone, we may draw near to God with full confidence in his mercy toward sinners like us.

Prayer: Forgive me, God, for Christ’s sake. Amen.

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Concerning the Mass – part 41

Thu, 21 Nov 24 00:00:00 -0500

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Mark 1:14–20

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

As for outward appearances, church attendance is better among us than among our opponents. Helpful, clear sermons hold the audience, but neither the people nor the teachers have ever understood our opponents. The true adornment of the churches is godly, practical, and clear teaching, the devout use of the Sacraments, ardent prayer, and so forth. Candles, golden vessels, and similar adornments are fitting, but they are not the adornment that properly belongs to the Church. If our opponents make worship consist of such matters instead of the proclamation of the gospel, faith, and the struggles of faith, they are to be numbered among those whom Daniel describes as worshiping their God with gold and silver (Dan 11:38).

Pulling It Together: What is it that proclaims the gospel? That thing belongs in our services of worship. The Sacraments proclaim the gospel on the deepest level. “Psalms, hymns, and spiritual songs” clearly “speak” (Eph 5:19; Col 3:16) the good news of Christ among us. Prayers turn our attentions back to the source of faith. Whatever else is on display in our sanctuaries, our churches must be draped in plain, simple, clear preaching of the gospel. Anything among us that does not preach the gospel is just decoration.

The real beauty of the Church is the gospel. The Church exists to preach the gospel. If it is not preached there, it is a church in name only. The sign outside may say “Lutheran Church” but if the clear call to “repent and believe in the gospel” is not heard there, it is not a church. Jesus came preaching repentance and faith in the gospel of God. He then called men to follow him, that they might learn to do the same. He still calls people to be his disciples, and in following Jesus, both individuals and congregations are commissioned to proclaim his gospel.

Prayer: Teach me how to follow you, Lord. Amen.

When we speak of the "Great Commission," we usually think of Jesus' words at the end of Matthew's Gospel. But there are actually several places in the New Testament that describe the commission we have been given to speak and act, bearing witness to the truth of the gospel message. All these biblical articulations convey the same charge and calling, but each adds something important to our appreciation and understanding of the mission to which we have been called.

Concerning the Mass – part 40

Wed, 20 Nov 24 00:00:00 -0500

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1 Corinthians 11:23–29

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

If the use of the Sacrament is the daily sacrifice, we would still keep it more than our opponents, because their priests use it for earning money. Our churches use it more frequently and devoutly. The people use it, but after first having been instructed and examined. They are taught the proper use of the Sacrament: that it was instituted for the purpose of being a seal and testimony of free forgiveness of sins, and as an encouragement for alarmed consciences, that they may be truly confident and believe that their sins are freely forgiven. Therefore, since we retain both the preaching of the gospel and the proper use of the Sacrament, we have preserved the daily sacrifice.

Pulling It Together

The Lutherans believed (and believe) that we have no need of a human, priestly intermediary in order to receive the benefits of Holy Communion. Christ is our intermediary. We only need his grace, and that is freely available to all who believe. As such, there is no need to pay someone to perform a ceremony that does what Christ has already accomplished. The blessings of God are fully available in his Sacrament. Holy Communion is the true body and blood of the Lord “for you.” As such, we remember that Christ Jesus has given us a sign of his sacrifice: the bread and wine, his body and blood. We also remember his Word: the promise of God’s gracious forgiveness.

As often as we eat this bread and drink this cup, we declare his death and all the blessings that his sacrifice means. Yet we do not do so as mere ritual. Therefore, we instruct people as to who and what are being remembered in this holy meal, so that they may eat and drink without judgment, and so that we may retain what the Lord first established.

Prayer: Help me, O Lord, to remember that you freely gave yourself for me. Amen.

A Discussion of Living Religions is a brief introduction to major world religions that takes a conversational approach as a group of friends talk together about what it is they believe. Each has a chance to speak for themselves about how they understand the fundamentals of reality and faith.

Concerning the Mass – part 39

Tue, 19 Nov 24 00:00:00 -0500

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Ephesians 2:8–10

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

In contrast, due to the blessing of God, our priests see to the ministry of the Word, teaching the gospel with its blessings of Christ, and showing that the forgiveness of sins happens freely for Christ’s sake. This doctrine brings sure consolation to consciences. They also teach the doctrine of good works which God commands, and declare the worth and use of the Sacraments.

Pulling It Together: We have been saved by God’s grace—not by our good works or offerings of money or service. This salvation happens through faith in Christ. It is that simple. There is no need to keep score or balance a so-called ledger that keeps account of our sin. If we needed to worry about such things, our consciences would always be troubled. But when we do sin—we are, after all, sinners—we know that Christ Jesus forgives and forgives completely. No one is able to add anything to completeness. So, we cannot and need not add good deeds or offerings to something that God has already fully accomplished. For the person who believes in Christ, this brings immeasurable consolation. The person, however, who believes that she must trust in her own merit, will always have a trembling conscience.

Because we are forgiven and promised eternal life, we are able to freely give of ourselves without the need to add to God’s full grace. We are liberated—free of concern about sin, death, the devil, hell, or purgatory—to do what we were made to do: live lives that bring honor to God through good works and walking in the commandments.

Prayer: Thank you, Lord, for forgiving me and setting me free to live life for you. Amen.

The Reformation is a collection and summary of some of the key documents of the Reformation. Assembled and edited by the Rev. Jeffray Greene for the 500th Anniversary of the Reformation in 2017, it is meant to be a reference-resource for congregations and study groups, to familiarize laity with the scope and contents of these important texts. The length of this book has been kept brief to allow congregations to make it available to people at a reasonable price.

Concerning the Mass – part 38

Mon, 18 Nov 24 00:00:00 -0500

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Luke 22:19–20

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Consciences were tormented by satisfactions and the enumeration of sins. Our opponents made no mention of faith, by which we freely receive the forgiveness of sins. All of their books and sermons were silent about the use of faith in struggling with despair, and the free forgiveness of sins for Christ’s sake. Additionally, they horribly desecrated the Mass and added many other godless services in the churches. This is the desolation that Daniel describes.

Pulling It Together

Faith in Christ, in what he has done for us, is so important because it always makes us look to the source of forgiveness and salvation. Anything that turns our attention away from him must be avoided altogether. Therefore, the introduction of anything other than what Christ instituted is not only unnecessary, it is harmful. Requiring the listing of one’s sins brings the focus again, to self. We do not need to list every last sin, in fear that one might be forgotten and therefore, not covered. All our sin is covered by the blood of Christ. The listing or enumeration of sins is just another work. Instead, we should turn to Christ, who heartily desires to forgive us. He is not waiting to catch us in the failure to confess some sin. He forgives us all our sins, so we need not despair that there is some corner of our lives that we have forgotten, and is not dealt with by God for Christ’s sake. We are forgiven for his sake, not for the sake of our good works, long lists, or any other method we employ to make satisfaction for sin. Christ alone is that satisfaction.

Prayer: Give me such faith in you, Lord, that my soul may be fed by your body and blood. Amen.

Concerning the Mass – part 37

Sun, 17 Nov 24 00:00:00 -0500

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Luke 13:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

The people were overwhelmed by the multitude and variety of traditions and opinions, and so, were unable to appreciate the substance of Christian doctrine. Who among the people ever understood our opponents’ doctrine of repentance? Yet this is the primary teaching of the Christian faith.

Pulling It Together

Repentance does not mean that we must go and do something to overturn God’s anger. Repetition of prayers and good deeds do not effect God’s forgiveness. Though we ought to pray often and do good, these are not the causes of forgiveness; they are the outcome. Repentance is turning back to God. That means we first comprehend that we have turned aside—in other words, we have sinned. Repentance then becomes sorrow for turning away from God, confessing it and knowing that he will forgive. For the promise is certain: “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).

The condition of this forgiveness is not our doing. The condition is God. He has promised, and so, we must believe. If we lack the faith in God’s promise to forgive, repentance is mere sociology. We feel guilty, so we try to assuage our guilt with ceremony or other deeds. This approach is doomed, because its focus is self. True repentance depends upon God alone, who has come from beyond us and who has promised to forgive sinners.

Prayer: Give me the humility to admit my sins to you, Lord, and the conviction to believe you forgive sinners like me. Amen.

Check out Sola’s Confirmation workbook, The Apostle’s Creed, designed to be a small group Bible study, student book for home school or independent study programs, or as a classroom tool and homework resource as part of an existing confirmation program.

Concerning the Mass – part 36

Sat, 16 Nov 24 00:00:00 -0500

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Daniel 11:29–32

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

In their Confutation our opponents make a big deal about the desolation of churches, namely, that the altars stand unadorned, without candles and images. They regard these trifles as the beauty of the churches. It is a far different desolation that Daniel means (Dan 11:31; 12:11): ignorance of the gospel.

Pulling It Together

The desolating sacrilege that Daniel referred to in chapters 11 and 12 are not about decorations, ceremony, and other external matters. God is instead, teaching us internal, spiritual matters through Daniel’s prophecy: to keep faith, to keep the true religion, not replacing it with paganism or anything else. This is always the danger in God’s Church. Those who seek to do the Lord’s will, those who would obey God rather than man (Acts 5:29), are under attack by people and the devil. This attack is more often than not, subtle. The teaching of traditions and ceremonies and the works one must do in order to be right with God are an ongoing way that God-fearing folks are led away from Christ. When they begin to trust in their own works instead of having faith in Christ’s work, the desolation has begun. This is the great sacrilege: that we place our confidence in things rather than in God. The beauty of the Bride of Christ, the Church, is not her adornment but her heart. Christ must ever be her heart, else the desolation is complete.

Prayer: Give me your pure heart, O Lord, that I may see you ever before me. Amen.

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Concerning the Mass – part 35

Fri, 15 Nov 24 00:00:00 -0500

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Hebrews 4:1–3a

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

They do not teach the gospel in their sermons, or console consciences, or show that sins are freely forgiven for Christ’s sake. Instead, they talk about worship of saints, human satisfactions, and human traditions, claiming that these justify people before God. Although some of these traditions are obviously godless, they nevertheless defend them with violence. If any preachers wish to be more learned, they undertake philosophical questions, which neither they nor the people understand. Those who are more tolerable, teach the law but say nothing about the righteousness of faith.

Pulling It Together

The good news of Jesus Christ comes to us in preaching. We must hear it; then God gives us faith (Rom 10:17). But the Word must truly be heard in this proclamation, with all that “hearing” means. This listening to the Word is not casual, but engaged. I believe I have mentioned this illustration before. Many children hear their parents say something, perhaps, “Clean up your room,” or, “Finish your homework.” When these things are not done by the child, the parent asks, “Did you hear me?” Now, what they mean is not whether or not the sound reached their ears. They know full well that the child heard, in that sense. Parents are not concerned about whether children’s ears are working. They want to make sure hearts are working. For if the heart is engaged, the homework will be done, the room cleaned. True hearing means obedience.

Yet, if the good news—for that is what we are considering—is never preached, how would the heart become engaged? If only religious traditions, or the heresy of works righteousness, or even if only the law is taught, how will there be faith? First, God’s law must be taught so that the hearer is aware of her alienation from God, and her need of forgiveness. Then the gospel must be preached, so that she may know with certainty that God desires to forgive and provide eternal fellowship with himself. This is the great task of preaching: that faith in Christ may be the outcome.

Prayer: Help me, O God, to truly listen to your Word. Amen.

"Why Did Jesus Have to Die?" examines the most profound event of salvation history—the crucifixion of Jesus Christ—exploring from a biblical perspective what is known as the doctrine of the Atonement. This six-week Bible Study would be particularly appropriate during the season of Lent.

Concerning the Mass – part 34

Thu, 14 Nov 24 00:00:00 -0500

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Acts 8:18–22

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

For our opponents retain only the ceremony in the Mass, and publicly use it as a profane fundraiser. Then they claim that this work can be transferred to others so that they will deserve grace and all good things.

Pulling It Together

Whether it is the indwelling of the Holy Spirit, or grace, forgiveness, and eternal life under consideration, God’s gifts are just that: gifts. He gives freely to all who believe on the Lord Jesus Christ. No one, at any price, may earn his own salvation, any more than he might purchase the power of the Holy Spirit. This cannot be accomplished with money or through religious deeds.

The gifts of God are also personal, in the sense that they may not be applied to others. When you come to the Lord’s table, you hear these words: “The body of Christ given for you.” And, “The blood of Christ shed for you.” For you. The gift of grace is freely given to those who have faith in the giver, in God. It is not then, able to be applied to whom one pleases—whether they have faith or do not.

Prayer: Forgive me, Lord, of any thoughts and actions when I imagined that I could earn your grace. Amen.

The Sacraments is one of six books in the Sola Confirmation Series and serves as a simple and practical resource for teaching the biblical Word of God according to the traditional pattern of Martin Luther’s Small Catechism. Each book in the series may be used as the basis for a “come as you are” small group Bible study, as a student book for home school or independent study programs, or as a classroom tool and homework resource as part of an existing confirmation program.

Concerning the Mass – part 33

Wed, 13 Nov 24 00:00:00 -0500

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Acts 2:42–47

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Good folks can readily see it is a false accusation that we abolish the daily sacrifice. Experience shows the kind of despots who hold power in the Church. Under the pretext of religion, they seize the kingdom of the world, ruling without concern for religion and the teaching of the gospel, waging war like the kings of the world, and instituting new services in the Church.

Pulling It Together

The Lutheran Reformers taught that there are two basic types of kingdoms in the world: the first, spiritual, the second, temporal. The Church at the time of the Reformation held—and wielded—both powers. The overlap allowed for all manner of problems, such as viewing religious matters through the lens of the State, and funding the worldly campaigns of the Church with the offerings of the people. The result, in terms of the Mass, was that it became a money-making ceremony. It’s purpose was not so much remembrance and forgiveness but a kind of profiteering. Using the Mass as a fundraiser was out of the question, thus, paying for a Mass to be “said” was unthinkable, though practiced daily, whether the purchaser was present or not. The Reformers wanted Christ—not money and other worldly concerns—to be the focus everywhere and of everything in the Church. We are to to come together to remember our Lord in the breaking of bread, yet never as a commercial enterprise. When the focus is on Christ, the means are available, even if it means we sell our possessions in order to care for others.

Prayer: Fix the priorities of your Church, Lord, as you keep us ever reforming. Amen.

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The Invitation Project is a congregational guide that describes how a parish can host an “invite-able” event, as part of a larger evangelism initiative, energizing God’s people for the mission of Christ. Using a practical step-by-step “how to” approach, provides guidance, organization, and ideas — not simply to promote a single program, but to develop and inspire the over-all outreach of the congregation.

Concerning the Mass – part 32

Tue, 12 Nov 24 00:00:00 -0500

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Ecclesiastes 5:1

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Casting aside the pharisaic opinion of the opus operatum, we understand that spiritual worship and a daily sacrifice of the heart are intended. In the New Testament, we ought to seek the substance of good things: in other words, the Holy Spirit who kills and makes alive. It is sufficiently evident therefore, that the analogy of the daily sacrifice does not testify against us, but rather for us, because we insist upon all the things symbolized by the daily sacrifice. Our opponents falsely imagine that it means the ceremony alone, without the preaching of the gospel, being put to death, and being made alive.

Pulling It Together

We should not go through the motions of religious ceremony, for this is vanity and hypocrisy. Ritualism without understanding is foolishness. The Word must attend all ceremony, for without the Word, faith is not possible. And to eat and drink without faith is sin (Rom 14:23), and to do so without discernment is condemnation (1 Cor 11:29).

Prayer: Give me a heart for your Word, O Lord. Amen.

Portraits of Jesus is a nine-session Bible study that explores the "I AM" statements given to us by Jesus himself. In comparing Jesus' words with related Scripture in both the Old and New Testaments, the study provides a well-rounded look at the center of our faith in Christ.

Concerning the Mass – part 31

Mon, 11 Nov 24 00:00:00 -0500

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January 6, 2018

Genesis 15:1–6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Therefore, although a ceremony is a memorial of Christ’s death, nevertheless it alone is not the daily sacrifice. The remembrance itself is the daily sacrifice: that is, preaching and faith that truly believes that, by the death of Christ, God has been reconciled. A drink offering is required, that is, the effect of preaching, so that, being sprinkled by the gospel with the blood of Christ, we may be sanctified, as those put to death and made alive. Offerings of thanksgiving, confession, and affliction are also required.

Pulling It Together: Look to Abraham. Was his putting the knife to Isaac the sacrifice God desired? No; that was a test, not a real sacrifice. The true sacrifice was Abraham’s faith in God. God had promised Abraham that he would be the father of many nations. Moreover, he named Isaac as that son of promise (Gen 15:4). “Abraham believed God, and it was reckoned to him as righteousness” (Rom 4:3, cf. Gen 15:6)).

The same applies to us, to all who believe. Do you believe God’s assurance of salvation, provided through a greater Son of promise? Do you believe that God is able to justify you through Christ as he promised? Or do you think you have to take the knife in hand, do some thing in order to earn God’s favor. As it required faith for Abraham, it takes faith from us to believe in that Son whom the Father raised from the dead to deliver us from sin and death (Rom 4:23-24).

Prayer: Help me, Father, to always believe in your Son of promise. Amen.

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Who is Jesus? is a five-session study, meant to serve as an introduction to what the Bible says about Jesus Christ—who he is and what it means to trust in him as Savior and Lord.

Concerning the Mass – part 30

Sun, 10 Nov 24 00:00:00 -0500

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1 Peter 1:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

This analogy symbolizes not only the ceremony but also the preaching of the gospel. Numbers 28:4-7 shows three parts of that daily sacrifice: the burning of the lamb, the drink offering, and the offering of wheat flour. The Old Testament contained pictures or shadows of future things. Accordingly, Christ and the entire worship of the New Testament are represented in this scene. The burning of the lamb symbolizes the death of Christ. The drink offering symbolizes the sanctification of believers throughout the entire world who are sprinkled by the blood of that Lamb through the preaching of the gospel. Peter says they are, “sanctified by the Spirit for obedience to Jesus Christ and for sprinkling with his blood” (1 Pet 1:2). The offering of wheat flour symbolizes faith, prayer, and thanksgiving in the heart. Therefore, as we comprehend the shadow in the Old Testament, in the New we should seek the thing represented, not another symbol that appears to be a sacrifice.

Pulling It Together

In the Old Testament, many things represented things to come; they are lesser types of a greater future. What was concealed in the Old Testament is revealed in the New Testament. For example, Adam and Moses are types of Jesus. So, Paul teaches: “The first man Adam became a living being; the last Adam became a life-giving spirit” (1 Cor 15:45). Moses delivered Israel out of the bondage of slavery to Egypt. Jesus delivered the whole world from bondage to sin and death. Another example is sacrifice. The sacrifices of the Old Testament are a type of something greater to come. Even the priests making those sacrifices are symbols of a greater priest: Jesus. As the priests of old made daily sacrifices of animals, our great high priest has made one, perfect sacrifice of himself. “He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself” (Heb 7:27).

So, we see that these sacrifices are finished because of fulfillment. Instead of instituting new sacrifices that are based on the old ones, we should daily remember with thanksgiving that our high priest has accomplished forever in his one sacrifice what the priests of old did daily: sprinkled us with his blood, freed us from sin and death, and sanctified us forever (Heb 10:14). “It is finished” (John 19:30) means that grace and peace may truly be multiplied to all who believe.

Prayer: Thank you, Lord, for redeeming me and making me fit for heaven. Amen.

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Who is Jesus? is a five-session study, meant to serve as an introduction to what the Bible says about Jesus Christ—who he is and what it means to trust in him as Savior and Lord.

Leaders Guide

Concerning the Mass – part 29

Sat, 09 Nov 24 00:00:00 -0500

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Luke 22:14–20

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

They also cite the daily sacrifice, that because there was a daily sacrifice in the Law, the Mass ought to be a daily sacrifice of the New Testament. Our opponents will have done well if we allow ourselves to be overwhelmed by allegories. It is plain, however, that allegories do not substantiate anything. We will permit the Mass to be understood as a daily sacrifice, so long as the entire Mass is considered: the ceremony along with the preaching of the gospel, faith, prayer, thanksgiving. Together, these are a daily sacrifice of the New Testament, because the Lord’s Supper was instituted for these things, and should not be separated from them. Accordingly, Paul says, “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Cor 11:26). It does not follow from the Levitical analogy that a ceremony is needed to justify ex opere operato, or that it would merit the forgiveness of sins for others if applied to them.

Pulling It Together

Doctrine must have a sure and clear word of God, not obscure analogies. Nothing in Scripture suggests that a ceremony saves us from sin and death. God has done that for us. Our faith is then bolstered, being reminded of God’s grace through the ceremony—all of the ceremony, including confession, the proclamation of the gospel, prayer, thanksgiving, and the faith of the one partaking of both the bread and wine. “Do this in remembrance of me” (Luke 22:19). This requires faith, not dull performance. That would be just another work. We are not saved through any works other than that done by God himself in Christ Jesus. This is the plain testimony of Scripture. Therefore, if our works cannot save ourselves, it is the more absurd to imagine that they might save someone else when the ceremony is performed on their behalf.

Prayer: Thank you, Father, for sending your Son to do what I could never do. Amen.

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Learning About Communion teaches the meaning of Holy Communion according to the pattern of Luther's Small Catechism, and is recommended for the Fifth Grade Level. Each week focuses on a specific Bible story which illustrates the theme, with additional references from Scripture and Luther's Small Catechism - Children's Version. Lessons emphasize the sacramental promise of the forgiveness of sins conveyed to us in the body and blood of our Lord Jesus Christ. This booklet was designed to be used as a Sunday School unit, or for classes to prepare students for their First Communion.

Concerning the Mass – part 28

Fri, 08 Nov 24 00:00:00 -0500

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1 Peter 2:4-5

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

But our opponents always apply the term “sacrifice” to the ceremony alone. They exclude the preaching of the gospel, faith, prayer, and similar things, even though the ceremony has been established because of these. The New Testament requires sacrifices of the heart, not ceremonies for sin that are to be performed in the manner of a Levitical priesthood.

Pulling It Together

That holy priesthood called the Church is the temple of God through which sacrifices are to be made to him. We do not mean physical sacrifices. For Christ is the physical sacrifice that ended the need for further sacrifices of flesh. Rather, we are to offer ourselves to God in spiritual sacrifices of the heart like praise, prayer, thanksgiving, and other forms of worship. These are the sacrifices that God accepts for Christ’s sake. But they do not remove our sin (Heb 10:11). Rather, they are the joyful sacrifices of those who have been redeemed by Christ Jesus, the only sacrifice that has remitted sin (Heb 10:14).

Prayer: Teach me to worship you aright, O Lord. Amen.

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The Adventures of Martin Luther is a simple musical drama was written for youth to tell the story of Martin Luther's adventures, including his testimony before the Emperor at the Diet of Worms and what was happening in Wittenberg during Luther's exile at Wartburg Castle. Released by Sola Publishing as part of the celebration of the 500th Anniversary of the Reformation in 2017, the drama serves as a fun and interesting way for young people to enter into the story of Martin Luther, acting out some key moments in his life. The script allows for many participants, using accessible language and easy-to-learn songs based on familiar hymn tunes. Costume and prop notes are included, to help those in charge of the production.

Concerning the Mass – part 27

Thu, 07 Nov 24 00:00:00 -0500

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Romans 6:5-8

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Another passage is also cited from Malachi: “He will purify the sons of Levi and refine them like gold and silver, till they present right offerings to the Lord” (Mal 3:3). This passage clearly requires the sacrifices of the righteous, and therefore, does not support the opinion of opus operatum. For the sacrifices of the sons of Levi—in other words, the teaching of the New Testament—are the preaching of the gospel and its good fruits. This is why Paul speaks of being “a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit” (Rom 15:16), so they might be acceptable offerings to God by faith. The slaying of animals in the Law symbolized both the death of Christ and the preaching of the gospel, by which this old flesh is put to death, and new and eternal life is begun in us.

Pulling It Together

This is the sacrifice that is acceptable to God: our old nature mortified in Christ Jesus. The death of Christ occurred on the cross, while ours happens in baptism where our fleshly nature is slain with Christ. Our old selves are crucified in him. Through this sacrifice—provided by God just as he provided the original sacrifice (Gen 3:21)—sin is reduced to nothing within us. Sin is drowned, buried so that we are set free to live the new life in Christ, not in the flesh. This is what we are regenerated to be: alive in Christ forevermore.

Prayer: Thank you, Father, for baptizing me into Christ’s death and raising me to eternal life. Amen.

The kind of church we see in the New Testament is different from what most modern people imagine when they think of “going to church.” Experiencing Life Together is a 15-week house-church curriculum is designed for pastors, lay leaders and churches interested in getting a taste for what church in the home is really like. Whether referred to as a house-church, organic church, alternative church or cell church, this material applies well to any group that wants to experience Christian worship in the context of a small group meeting within the homes of the participants.

Concerning the Mass – part 26

Wed, 06 Nov 24 00:00:00 -0500

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Malachi 1:10–11

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Besides, the prophet’s own words express his meaning. First, he states that the name of the Lord will be great. This is accomplished by the preaching of the gospel, by which the name of Christ and the mercy of the Father promised in Christ are made known. The preaching of the gospel produces faith in those who receive the gospel. They call upon God, they give thanks to God, they bear afflictions in confession, they produce good works for the glory of Christ. This is how the name of the Lord becomes great throughout the nations.

Therefore “incense” and “a pure offering” do not mean a ceremony ex opere operato, but refer to all those sacrifices through which the name of the Lord becomes great, such as faith, prayer, the preaching of the gospel, confession, etc. If someone would include the ceremony, we readily concede it, provided he does not mean that the ceremony alone, ex opere operato, is salutary.

Among the praises of God, or the sacrifices of praise, we include the preaching of the Word. Just so, the reception of the Lord’s Supper can be praise or thanksgiving. But it does not justify ex opere operato or merit the remission of sins if applied to others. In a while, we will explain how even a ceremony is a sacrifice. Malachi speaks of all the services of the New Testament—not only of the Lord’s Supper—as he does not promote the pharisaic opinion of the opus operatum. So, Malachi is not against our position, but assists us. For he requires worship of the heart, through which the name of the Lord becomes truly great.

Pulling It Together

The day is coming when every knee in heaven and on earth will bow at the name of Jesus (Phil 2:10). This does not come through robotic religion; it happens when hearts are regenerated through the preaching of the gospel. Then people everywhere will praise the Lord, offer prayer and thanksgiving, confess their sin, and feast at his table. This is true worship, a pure offering to God. This is faith worked out in real life. All else is not a bending of the knee, but simply going through the motions of religion, which accomplishes nothing.

Prayer: Lord, make your name great among all people. Amen.

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Most Certainly True contains 75 stories of Lutherans throughout the world, during many eras, in various locations, revealing much about the Lutheran church. At their core, the stories explore the heart of the church and its people at work and reveal something of the ordinary and unique lives that have shaped Christ's church. God is at work through us and in spite of us: the communion of saints.

Concerning the Mass – part 25

Tue, 05 Nov 24 00:00:00 -0500

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Revelation 5:8-10

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Malachi speaks about these sacrifices: “For from the rising of the sun to its setting my name is great among the nations, and in every place incense is offered to my name, and a pure offering” (Mal 1:11). Our adversaries misconstrue this passage, applying it to the Mass, citing the authority of the Fathers. A response, however, is easy. Even if this were a reference to the Mass, it would not follow that the Mass justifies ex opere operato, or that it merits the forgiveness of sins by transferring it to others. The prophet says nothing of that sort the monks and scholastics shamelessly concoct.

Pulling It Together: The Lord’s name is great throughout the earth because of the preaching of the gospel. The Spirit produces faith in individuals through the Word (Rom 10:17). The result is that God’s priests (1 Pet 2:5, 9; Rev 1:5-6; 5:10)—all believers—offer the Lord true sacrifices of worship and praise. Still, these services do not save from sin and death. We will continue to proclaim, as did the Lutheran Reformers 500 years ago: only Christ saves. Our works can never merit forgiveness, justification, or eternal life.

Prayer: O Lamb of God who takes away the sin of the world, give me the courage and joy to sing of your victory. Amen.

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Use the Small Catechism as an outreach tool with a Customized 100-pack.

Concerning the Mass – part 24

Mon, 04 Nov 24 00:00:00 -0500

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Romans 12:6–8

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

But Scripture is full of such passages which teach that sacrifices do not reconcile God ex opere operato. Accordingly, since Levitical sacrifices have been abrogated, the New Testament teaches that new and pure sacrifices will be made, namely: faith, prayer, thanksgiving, confession, and the preaching of the Gospel, suffering on account of the Gospel, and similar things.

Pulling It Together: Having been moved to faith, the Spirit of God begins to transform us through the Word, worship, and testing. He gives each believer a gift or gifts of the Spirit that should be used in service for God. This service is a sacrifice, rendered along with sacrifices of worship and prayer. Yet these services or sacrifices do not save us; they are the reasonable services of all people who have been saved by the grace of God.

Prayer: Thank you, Holy Spirit, for giving me a gift and a place in your Church. Amen.

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Concerning the Mass – part 23

Sun, 03 Nov 24 00:00:00 -0400

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1 Samuel 15:22

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Psalm 40:6 says: “Sacrifice and offering thou dost not desire; but thou hast given me an open ear.” That is, God has offered us his Word that we would hear it, and that he requires us to believe his Word and his promises, that he truly desires to show us mercy and help. Likewise, “For thou hast no delight in sacrifice... The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, thou wilt not despise” (Psa 51:16-17). And, “Offer right sacrifices, and put your trust in the Lord” (Psa 4:5). He commands us to trust, and says that this trust is a righteous sacrifice, meaning that other sacrifices are not true and righteous sacrifices. Further, “I will offer to thee the sacrifice of thanksgiving and call on the name of the Lord” (Psa 116:17). They call prayer a sacrifice of thanksgiving.

Pulling It Together: “According to His Word, God wants to repay works gloriously, but first He wants us to confess that we are sinners and to entrust ourselves to His mercy” (Luther’s Works, vol 12, 345). Works are things that God rewards, to be sure, but something else is more certain. God does not reward our good works with salvation. Put your trust in this: God rewards faith alone with eternal life, and he does so without cost of any kind other than that which was paid by his Son at Calvary.

Prayer: As you have offered me you word, give me faith to believe. Amen.

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The goal of Personalities of Faith, a ten-session Bible study for youth, is to encourage young people to commit themselves to follow Jesus in discipleship by becoming "personalities of faith". Using biblical examples of people who have followed—or failed to follow—God's call, participants will be prepared to better follow the Lord in their own lives.

Concerning the Mass – part 22

Sat, 02 Nov 24 00:00:00 -0400

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Hebrews 13:15

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Psalm 50:13, 15 rejects sacrifices and requires prayer. It also condemns the notion of ex opere operato. “Do I eat the flesh of bulls, or drink the blood of goats?” “Call upon me in the day of trouble; I will deliver you, and you shall glorify me.” The Psalmist testifies that calling upon God from the heart is true worship and honors him.

Pulling It Together: Do good but do not depend upon your good works. Depend upon God, upon his word and his promises. Though they please him if done from the heart, God does not require your sacrifices. He does require faith. Only wholehearted belief will trust God’s promises when it cannot trust its own works, services, and sacrifices. Such faith in God honors him alone and is genuine worship.

Prayer: O Lord, I rejoice in your salvation. Amen.

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The Cross and the Crown is an eight session study in Lutheran Basics, using the word "sola" to get the big picture right: that salvation is all God's doing.

Concerning the Mass – part 21

Fri, 01 Nov 24 00:00:00 -0400

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Hosea 6:6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

The Old Testament prophets condemn the popular opinion about ex opere operato, teaching instead the righteousness and sacrifices of the Spirit. “For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices. But this command I gave them, ‘Obey my voice, and I will be your God...’” (Jer 7:22-23). How should we imagine that the Jews received this announcement, which seems to openly dissent with Moses? It is clear that God had given the fathers commands concerning burnt offerings and sacrifices, but Jeremiah is condemning an idea about sacrifices that had not come from God, namely, that these services pleased him ex opere operato. The prophet adds that God had commanded faith. “Obey my voice.” That is, believe that I am your God; that I wish to be known in this way when I show mercy and assist you, for I do not require your sacrifices. Believe that I wish to be God, the Justifier and Savior, not on account of your works, but on account of my word and promise. Truly and sincerely seek and expect help from me.

Pulling It Together: The Hebrew word for “obey” can also be understood to heed, listen, or hear. For to truly hear is to obey. If you do not obey, you have not really heard. How many times do parents cry out, “Did you hear me?” And when their child responds, “Yes,” reply with exasperation, “Then why didn’t you do what I said?” To have experienced this parental exasperation is to begin to sense the frustration of the Lord with his children.

Our parents did not wish for us to do the dishes or take out the trash or clean up our rooms, with the hope that they might love us or help us. If they were good parents, they already loved us and were more than willing to give us all the assistance we required. They did not want us to obey in order to be loved; they wanted us to obey because they already loved us. We understand this natural equation far better than we comprehend the spiritual. But there it is: God wants us to believe that he cares for us—that he is gracious and merciful—not because we have done him some service but, because he loves us.

Prayer: Thank you, Lord, for your steadfast and abundant mercy, through Jesus Christ our Lord. Amen.

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Concerning the Mass – part 19

Thu, 31 Oct 24 00:00:00 -0400

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Romans 12:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

These are the sacrifices of the New Testament, as Peter teaches: “Like living stones be yourselves built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet 2:5). Spiritual sacrifices, however, are contrasted not only with animal sacrifices, but even with human works offered ex opere operato. “Spiritual” refers to the movements of the Holy Spirit within us. Paul teaches the same thing: “Present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (Rom 12:1). “Spiritual worship” is that service in which the spirit knows and apprehends God, as happens when one fears and trusts God. This is therefore contrasted with Levitical service in which cattle are slain, and also with a service in which a work is imagined to be offered ex opere operato. The Epistle to the Hebrews teaches the same thing: “Through him then let us continually offer up a sacrifice of praise to God” and adds the interpretation, “that is, the fruit of lips that acknowledge his name” (Heb 13:15) He commands us to offer praises, that is, prayer, thanksgiving, confession, and the like. These are valid because of faith, not ex opere operato. This is understood by the phrase, “Through him then let us offer,” in other words, by faith in Christ.

Pulling It Together: We are to offer sacrifices but the Lutheran Reformers wanted to be clear, not only what those sacrifices are but, what they accomplish. There is no sacrifice that we can offer or that can be offered for us—at the altar or elsewhere—that accomplishes the forgiveness of sin, grants eternal life, or reconciles us to God. That has already been done for us, and may only be received in faith. In other words, you do not do anything to get God to forgive. God’s mercy toward us through Christ already made these gifts freely available to all who believe, not through any works, services, or sacrifices we render.

But there are other sacrifices that all Christians should offer; and these sacrifices, as has been stated, do not avail for salvation, forgiveness, and justification before God. These sacrifices of the new life in Christ are spiritual sacrifices, true worship in which the Spirit of God testifies with our spirits (Rom 8:16). This is how all believers are priests before God (1 Pet 2:5, 9; Rev 1:6), offering sacrifices of praise and thanksgiving. In this service of worship, we become living sacrifices to God. This transformation does not save, but instead is simply the reasonable service or spiritual worship of all believers.

Prayer: Thank you, Father, for your mercy to me through your Son, Jesus Christ the Lord. Amen.

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This booklet provides a suggested list of Bible verses, prayers, and familiar worship texts assigned to various age levels, recommended for use along with Sola Publishing’s Sunday Schoolhouse curriculum series. The order of texts matches the suggested grade levels in Luther’s Small Cat Series: elementary-aged curriculum on Martin Luther’s Small Catechism, also available from Sola Publishing.

Concerning the Mass – part 18

Wed, 30 Oct 24 00:00:00 -0400

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Revelation 5:6–10

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Now the rest are eucharistic sacrifices, called sacrifices of praise, which are specifically the preaching of the Gospel, faith, prayer, thanksgiving, confession, the afflictions of saints, yes, all good works of saints. These sacrifices are not satisfactions for those making them, or applicable on behalf of others, so as to merit for those persons the remission of sins or reconciliation, ex opere operato. Indeed, they are made by those who have already been reconciled.

Pulling It Together: There is only one work that saves, reconciles, justifies, atones, provides forgiveness of sin. That one work or sacrifice is not something that any human being can do. People earn nothing from God through a work that they have done (ex opere operato). Now, they may indeed offer sacrifices, but they do not merit God’s favor so as to redress their sinful condition. Those who have already been redeemed may offer sacrifices of thanks, praise, or other kinds of worship. It is right that they should do so since they have been made into a kingdom of priests. But these sacrifices do not expiate sin. Only Christ atoned for our sin.

Prayer: You alone are worthy, O Lamb of God. Amen.

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Concerning the Mass – part 17

Tue, 29 Oct 24 00:00:00 -0400

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Isaiah 53:4–6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

The so-called Levitical propitiatory sacrifices only pointed to a future atonement. They were satisfactions by analogy, purchasing a righteousness of the Law so that those persons who sinned would not be excluded from the community. But after the revelation of the Gospel, they had to cease. Since they had to end with the revelation of the Gospel, they were not truly atoning sacrifices since the Gospel was promised for that very reason, that is, to set forth the atonement.

Pulling It Together: After the true sacrifice had been accomplished, all analogous and ceremonial sacrifices should cease. What they pointed toward had already been accomplished in Christ’s cross. There is no reason to use something lesser when it only pointed toward the fulfillment. This would be like handing a person who was dying of thirst an empty cup and telling him to drink deeply of the water that would one day appear, while holding a cup of water in the other hand. Only Christ crucified attends to our transgressions; in him alone is forgiveness of sin. No other sacrifice atones but that Lamb of God upon whom our iniquity has been laid.

Prayer: Thank you, Lord, for bearing my curse. Amen.

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Concerning the Mass – part 16

Mon, 28 Oct 24 00:00:00 -0400

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Colossians 2:16–19

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

We may more easily understand the word by looking at the customs of the pagans that sprang from misunderstood expressions of ancient patriarchal traditions. When great calamity struck and God seemed to be especially enraged, the Latins offered what they considered an expiatory sacrifice to appease God’s wrath. They sometimes offered human sacrifices, perhaps because they had heard that a human victim would appease God for the entire human race. The Greeks sometimes called them refuse and scum. Isaiah and Paul, therefore, mean that Christ became a victim, that is, an expiation to reconcile God by his merits and not by our own. Let it remain established in this issue: only the death of Christ is truly a propitiatory sacrifice.

Pulling It Together: You may sacrifice this thing or another, hoping that God will be appeased and forgive your sins. Or you might do some good work or act of penance, again, hoping that God will remove your guilt. Then you might try to offer God something especially meaningful—money or perhaps your very life—toward the end that you feel a sense of peace. But you will not feel any better. Indeed, you will feel worse for the trying and failing. And fail you will because you cannot make such a sacrifice. Only God can. Only God has. Christ crucified is the only sacrifice that God honors. Thanks be to God that this one truly atoning sacrifice is effective for all who take hold of Christ through faith. Our petty attempts at sacrifice are nothing, mere shadows; only Christ is real, solid, substantial.

Prayer: Help me, Holy Spirit, hold fast to Jesus. Amen.

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Concerning the Mass – part 15

Sun, 27 Oct 24 00:00:00 -0400

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Romans 6:2-4

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Isaiah interprets the Law so we may know that the death of Christ is truly expiation or satisfaction for our sins, which the ceremonies of the Law are not. Therefore he says, “When he makes himself an offering for sin, he shall see his offspring, he shall prolong his days” (Isa 53:10). For the word asam employed here means a victim sacrificed for transgression. In the Law this meant that a certain victim was to come to make satisfaction for our sins and reconcile God, so that people might know that God wishes to be reconciled to us on account of the merits of another, namely Christ, not because of our own righteousness. Paul interprets the same word as sin. “For sin, he condemned sin in the flesh” (Rom 8:3). God punished sin for sin, that is by a victim for sin.

Pulling It Together: Baptism “brings about forgiveness of sins, delivers from death and the devil, and gives everlasting salvation to all who believe, as the Word and promise of God declare” (The Small Catechism). There is no halfway here. Baptism does not sort of save, or maybe save. God’s promise attends the water, so baptism saves. This is not dependent upon our goodness or our religious righteousness. The efficacy of baptism depends upon the sacrifice that undergirds it, namely Christ. When we are baptized, we are buried into the death of Christ (Rom 6:3). So in our reborn person, there is no sin. Sin is quite dead. Our sin died with Christ on the cross. This is why Paul said that it was no longer he who sinned, but his flesh that did so (Rom 7:20). What else can this flesh do but sin? But thanks be to God that we are delivered from this body of flesh by the atoning sacrifice of Jesus Christ.

Prayer: Forgive me, Lord, a sinner of your own redeeming. Amen.

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Concerning the Mass – part 13

Sat, 26 Oct 24 00:00:00 -0400

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Hebrews 10:4-10

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

In fact, there has been only one propitiatory sacrifice in the world, namely, the death of Christ, as the Epistle to the Hebrews teaches. “For it is impossible that the blood of bulls and goats should take away sins” (Heb 10:4). A little later, it speaks of the will of Christ. “And by that will we have been sanctified through the offering of the body of Jesus Christ once for all” (Heb 10:10).

Pulling It Together: Although there were symbolic types of atoning sacrifice in the Old Testament, true, propitiatory sacrifice was only accomplished by Jesus Christ. This was what he came to earth to accomplish. “Behold, I have come to do your will” (Heb 10:9). Because this justification of sinners with God could not be accomplished through the sacrifice of animals—even the thousands that Solomon offered (1 Kings 3:4; 2 Chr 7:5)—the perfect Son of God came to fulfill his Father’s will (Matt 5:17). The temporary satisfactions of animal sacrifice were finished in the perfect, complete work of God’s Lamb. His atoning sacrifice on the cross fulfilled the Law and makes God just to forgive us all our sins.

Prayer: Thank you, Jesus, for putting me in a righted relationship with your Father. Amen.

The Sola Confirmation Series is a basic work-book style Confirmation curriculum, designed to serve as a simple and practical resource for teaching the biblical Word of God according to the traditional pattern of Martin Luther’s Small Catechism. Each book in the series can be used as the basis for a “come as you are” small group Bible study, as a student book for home school or independent study programs, or as a classroom tool and homework resource as part of an existing confirmation program.

The Lord's Prayer workbook is a ten-week unit, which includes one session on the Introduction, each of the Petitions, and the Conclusion. The Scripture focus in the Lord's Prayer series is on the Parables of Jesus, with Bible Study lessons taken from the Gospels.

Concerning the Mass – part 13

Fri, 25 Oct 24 00:00:00 -0400

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1 Corinthians 2:2

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

All Levitical sacrifices may be sorted under one of these groups. The Law titled certain sacrifices as propitiatory because of their significance or similarity. These sacrifices did not merit the forgiveness of sins before God, but did on the basis of the righteousness of the Law, so that those for whom they were made might not be excluded from the community. Therefore they were called atoning sacrifices for sin and burnt offerings for trespasses. The eucharistic sacrifices were food offerings, drink offerings, thanksgivings, first fruits, and tithes.

Pulling It Together: Our concern is what a propitiatory or atoning sacrifice is for Christians. For that matter, what is an atoning sacrifice for anyone during this Christian era? There is just one: Christ crucified. Every other sacrifice is not one that atones or reconciles God to sinners. We may render the sacrifice of praise, but it does not atone. We may offer sacrifices of thanksgiving, tithes, time, our very selves, but these will never satisfy God. Any sacrifice that we make can not make us righteous before God. Only “Christ and him crucified” satisfies God and justifies believers.

Prayer: Thank you, Lord, for dying so that I may live. Amen.

All of the Sola Sunday Schoolhouse materials for Year C may be found here. They include reproducible sheets of Bible lesson, pictures, drama, worksheets, and a Christmas program. This is the Schoolhouse unit subtitled "Stories from the Beginning," covering Bible stories from the first half of the Old Testament, from Genesis through Joshua.

Concerning the Mass – part 12

Thu, 24 Oct 24 00:00:00 -0400

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Hebrews 10:8-10

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

There are only two kinds of sacrifice—no more. One is propitiatory sacrifice: a work of satisfaction for guilt and punishment that reconciles God, or appeases God’s wrath, or that merits the forgiveness of sins for others. The other kind is the eucharistic sacrifice, which does not merit the forgiveness of sins or reconciliation, but by it those who have been reconciled give thanks or show gratitude for the forgiveness of sins and for other benefits received. We must keep in view these two types of sacrifice during this controversy, as well others, taking care not to confuse them. If the limits of this book would allow, we would add the reasons for this distinction, as it has many testimonies in the Epistle to the Hebrews and elsewhere.

Pulling It Together

Jesus ended the former type of sacrifice, that is, animal sacrifice for the purposes of reconciliation with God and the forgiveness of sin. Therefore, since that sort of sacrifice has been ended by Christ himself, we have no business offering a sacrifice of the altar that would be said to afford remission of sin or to appease an angry God. In Christ’s single sacrifice rendered for all people for all time, he offered himself as the perfect Lamb who takes away the sin of the world (John 1:29)—both original sin and all of our various sins as well.

Prayer: Thank you, Jesus, for doing the will of your Father. Amen.

In The Blowing Wind, Pastor Eddy Perez gives a heartfelt and unvarnished recounting of the Holy Spirit's amazing work in his life and in the lives of others. In addition to speaking to the power of the Third Person of the Trinity, Pastor Perez's story also offers readers a rare glimpse of the day-to-day struggles of simply being a Christian under Cuba's communist regime, culminating with the cliffhanger account of his escape to the United States.

Concerning the Mass - part 11

Wed, 23 Oct 24 00:00:00 -0400

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Mark 16:16

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Theologians rightly distinguish between a Sacrament and a sacrifice. The common genus of both of these is either a ceremony or a sacred work. A Sacrament is a ceremony or work in which God presents us with that which the promise attached to the ceremony offers. Therefore, Baptism is a work—not one that we offer to God, but in which God baptizes us through a minister operating in the place of God. Here God offers and presents the forgiveness of sins according to the promise: “He who believes and is baptized will be saved” (Mark 16:16). A sacrifice, on the contrary, is a ceremony or work that we render to God in order to honor him.

Pulling It Together: Baptism is necessary for salvation. Jesus did not say, Believe and you will be saved. Instead, he adds a work that he does to us through a Sacrament (meaning a sacred thing). This is not a sacrifice or work done by us, but one that God does for us. The work of God is effective because of the promise that he has connected to the ceremony. In the Sacrament of Baptism, both belief and baptism are given to us by God. Even the faith to believe is a gift from God (Eph 2:8). The promise attached to God’s work in us—both faith and baptism—is that one is saved. The Sacrament of Baptism “brings about forgiveness of sins, delivers from death and the devil, and gives everlasting salvation to all who believe, as the Word and promise of God declare” (Small Catechism).

Prayer: Help me to hold fast to my faith in you, Lord, by remembering that you baptized me. Amen.

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Learning About Baptism teaches the meaning of Holy Baptism according to the pattern of Luther's Small Catechism, and is recommended for the First Grade Level. Each week focuses on a specific Bible story which illustrates the theme, with additional references from Scripture and Luther's Small Catechism - Children's Version. Lessons focus on Baptism as a promise from God, emphasizing the power of God's Word in the Sacrament to create faith and repentance in our daily life.

Concerning the Mass - part 10

Tue, 22 Oct 24 00:00:00 -0400

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2 Timothy 2:15

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Socrates, in the Phaedrus of Plato, says that he is especially fond of divisions, because without them nothing can either be explained or understood in a discussion, and if he discovers someone skillful in making divisions, he would attend him and follow in his footsteps as those of a god. He instructs the divider to separate the members at their very joints, lest like an unskillful cook, he sever the member at the wrong place. But the adversaries despise these principles, and so, according to Plato, are truly kakoi mavgeiroi or poor butchers, since they mutilate the members of the concept of “sacrifice,” as will be understood when we have enumerated the types of sacrifice.

Pulling It Together: It is critical to have a right understanding. Our modern English Bible translations use the phrase, “rightly handling the word of truth.” The King James Version puts a finer point on the phrase by following William Tyndale’s lead in literally translating the phrase as “rightly dividing the word of truth.” The idea here is that one should cut straight when reading the Bible. One should correctly analyze the word. This happens best when the plain truth of the Word is sought, allowing Scripture to interpret itself instead of filtering the Word with traditions and human philosophy. The latter too often leads to a butchering of the Word. What does Scripture have to say about a subject? That is the proper question when one wishes to rightly handle or divide God’s Word.

Prayer: Holy Spirit, lead me as I read your Word. Amen.

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Concerning the Mass - part 9

Mon, 21 Oct 24 00:00:00 -0400

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Hebrews 10:11-14

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Although our case has already been stated, we shall add a few things on this topic because the adversaries foolishly pervert many passages of Scripture to defend their errors. In the Confutation they have said many things concerning “sacrifice.” We purposely avoided this term in our Confession due to its ambiguity. We have explained our criticisms of how those persons misunderstand and abuse the term “sacrifice.” Now, in order to explain the passages of Scripture that have been wickedly perverted, it is necessary to set forth from the beginning what a sacrifice is. For a decade, the adversaries have published almost infinite volumes concerning sacrifice, yet not one of them has given a definition of sacrifice thus far. They simply rip the word “sacrifices” from either the Scriptures or the Fathers, then attach their own ideas, as though sacrifice signifies whatever pleases them.

Pulling It Together: Scripture presents Christ as our High Priest, who through his one sacrifice has taken away the sins of the world. Those who believe are justified with God by no merit or works of their own. They are sanctified forever for Christ’s sake, that is, because of what he has done. This sacrifice that has brought about forgiveness of sin, justification, sanctification, and eternal life with God are a free gift from God. In other words, our goodness, our religion, our works are not the conditions of God’s sacrifice for us. His grace alone has provided all that is necessary. We need only to have faith in him, believing that his love for us is sufficient to provide the one sacrifice for our salvation.

Prayer: Give me faith to believe, Lord, in you alone. Amen.

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Concerning the Mass – part 8

Sun, 20 Oct 24 00:00:00 -0400

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Matthew 26:28

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

If this was all that needed to be said, then the case has already been stated. For no sane person can approve of that pharisaic and heathen opinion of opus operatum. Nevertheless, this opinion has seized the people, infinitely increasing the number of masses. Masses are purchased, thinking that by them, God’s wrath is appeased. They hope by this work to obtain the remission of guilt and punishment, to procure what they need in life, and even to liberate the dead. Monks and sophists have brought this pharisaical teaching into the Church.

Pulling It Together: The common belief was that God’s grace and mercy could be had at a price. Therefore, spiritual benefit could come from the work worked, opus operatum. Not only could God’s forgiveness be had in the Mass, but for a fee, one could have health and prosperity. The so-called prosperity gospel probably comes to the mind of today’s reader. Yet, in the Reformers’ day, this superstitious and heretical idea had taken hold of the whole Church.

Prayer: O Lord, help us to trust in your grace alone. Amen.

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Concerning the Mass – part 7

Sat, 19 Oct 24 00:00:00 -0400

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Romans 5:1-2

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

We remind our readers that this is the principal question. Aeschines admonished the judges that just as boxers contend with one another for their position, they also should strive with their adversary concerning the real point, not permitting him to wander beyond the issue. In the same manner, our opponents should be obliged to speak on the topic at hand. When the real issue has been thoroughly understood, an appraisal of both arguments will be very easy.

We have stated in our Confession that the Lord’s Supper does not bestow grace ex opere operato, and that, when applied on behalf of others, alive or dead, it does not merit for them ex opere operato the forgiveness of sins, guilt, or punishment. This position is clearly and firmly established, first, because it is impossible to obtain the forgiveness of sins on account of our own work ex opere operato, and second, because the terrors of sin and death must be overcome through faith, when we comfort our hearts with the knowledge of Christ, believing that we are forgiven for Christ’s sake, and that the merits and righteousness of Christ are given us. “Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). These things are so sure and so firm that they can stand against all the gates of hell.

Pulling It Together:

Peace comes to us through faith. Faith must come first, since we cannot know peace until we know that somehow we have become righteous before God. Now, any sane person knows that righteousness cannot come by virtue of human works. Try as we might, we know that we are not righteous by virtue of what good we have done, or what evil we have avoided. We know that all is lost; there is no way for us to have peace because it is impossible for us to become righteous under our own power. Our moral excellence is none too excellent. So, we try to do better. We do more religious works and good deeds but are ever mindful of how much we fall short (Rom 3:23). This persistent voice within us is that old hammer, the law, pounding away at us.

All would be lost if that were the only voice we ever heard. Yet, there is a good word too. That word is Jesus. We can never be righteous before God for the sake of the things we do, try to do, try not to do, or fail to do. Yet for the sake of Jesus, those who believe are forgiven their sins. We become justified, or made right, with God through our faith in Christ. The result is that our peace comes from Christ, not from ourselves (Phil 4:7; Col 3:15). This is a most excellent peace that persists despite our less than excellent thoughts, words, and actions.

Prayer: Lord, I believe. Amen.

Teach Us to Pray is an eight lesson curriculum based around Luther's Small Catechism. Each lesson has a Bible study connected to the article of the Lord's Prayer covered. A section entitled "About Prayer" teaches students helpful items about a solid prayer life and a prayer assignment for the coming week. A major goal of this material is to help kids experience prayer and practice it in a variety of ways. This book could be used as part of a larger Confirmation series, or as a "pre-confirmation" Sunday School series for Jr. High and Middle School youth.

Concerning the Mass – part 6

Fri, 18 Oct 24 00:00:00 -0400

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Mark 11:15–17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Although our opponents have collected many testimonies to prove that the Mass is a sacrifice, their great tumult of words from authorities, rationalizations, and testimonies, however lengthy, are silenced by the single answer that the Mass does not confer grace ex opere operato. Nor may it be applied to merit for others the forgiveness of venial and mortal sins, guilt, and punishment. This one response overthrows all the objections of the adversaries, not only in their Confutation, but in all the writings that they have published concerning the Mass.

Pulling It Together: Grace is not merited “from the work worked” (ex opere operato) by humans. It is a gift received through faith in the great work of Christ. Going through religious motions accounts for nothing without faith in God’s word of promise. Therefore, since one may only have faith for self, God’s grace cannot be applied to another. I may not be baptized for another’s good. I may not receive the means of grace in the Holy Supper for the sake of another. More to the example at hand, I may not purchase an indulgence—even if it is a private Mass instead of a scrap of paper—that merits forgiveness of sins for anyone (myself or another), or take time off of a so-called Purgatory. Grace is a gift from God, received through individual faith, not something available from a vendor.

Prayer: Thank you, Lord Jesus, for accomplishing for the world—yet even for me—forgiveness of sin and life everlasting. Amen.

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Concerning the Mass – part 5

Thu, 17 Oct 24 00:00:00 -0400

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2 Thessalonians 3:10–12

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

We will not discuss the nature of their origins for the moment. Yet, it is obvious that private Masses increased after the beggar monks began to prevail. The increase of superstition and racketeering caused good people to want some limit to this thing for a long time. St. Francis wished to mend this matter by deciding that each fraternity should be content with a single, daily, common Mass. This changed later, either because of superstition or for the sake of gain. So, where it is advantageous, they change the institutions of the Fathers, then cite the authority of the Fathers against us. Epiphanius writes that in Asia, Holy Communion was celebrated three times a week, but that there were no daily Masses. Indeed, he states that this custom was handed down from the apostles. He says, “Assemblies for Communion were appointed by the apostles to be held on the fourth day, on Sabbath eve, and the Lord’s Day.”

Pulling It Together: I know a man who reads his morning paper, then removes the employment section of the classified ads. He takes that bit of the paper with him on his drive to work. If someone is panhandling on a street corner, he hands them the employment classifieds. You may or may not like his approach, but you have to admit that there are a lot of beggars out there. Now, imagine that those beggars are religious, begging money so they can build a church. Envisage them at the street corners on your way to work. Imagine they tell you that your family members are kept from the joy of heaven because of you—because you could simply purchase a private Mass to be celebrated in their memory that would shorten their time in Purgatory. What would you do if besieged by these beggars day after day? Perhaps you would eventually consider printing copies of 2 Thessalonians 3:10-12 to hand to them when they approach you.

Prayer: Lord, give me work to do and help me do it as if I were working for you. Amen.

Learning the Lord's Prayer teaches the Lord's Prayer according to the pattern of Luther's Small Catechism, and is recommended for the Second Grade Level. Each week focuses on a specific Bible story which illustrates the theme, with additional references from Scripture and Luther's Small Catechism – Children's Version.

Concerning the Mass – part 4

Wed, 16 Oct 24 00:00:00 -0400

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Acts 20:7

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

The fact that we hold only public or common Mass is no offense to the Church catholic. Even today, Greek churches do not conduct private Masses; there is only the public Mass, and that on the Lord’s Day and festivals. Daily Mass is held in the monasteries, but this too is only public. These are the vestiges of early practices, as the ancient writers before Gregory make no mention of private Masses.

Pulling It Together: The Augsburg Confession, of which this document is a defense against the charges of the Roman Confutation, states that “the Mass is a Sacrament for those gathered.” Therefore, Lutherans in the days of the Reformation celebrated Holy Communion when the people would gather to worship. The point of this is simply that the Lord’s Supper is for the people—all believers, not a select few who might be seeking special favor or who have paid for the privilege. For it is Christ who has paid the price—not any of us.

Prayer: As we assemble to worship, Lord, help us always to gather around you. Amen.

Concerning the Mass – part 3

Tue, 15 Oct 24 00:00:00 -0400

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Romans 10:17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Ceremonies should be observed to teach people Scripture, and that those who have been reproved by the Word may have faith and fear, and may then also pray. So, we retain the Latin language for those who are learning and understand Latin, yet mingle with it German hymns so that the people may also learn things that evoke faith and fear. This custom has always existed in our churches. Some sing German hymns more frequently, and others less often, nevertheless people almost everywhere sang something in their own language. However, it has nowhere been written or even suggested that the act of hearing lessons is a benefit to people when they do not understood the language, or that ceremonies are a benefit ex opere operato, because they are performed or are gazed upon—instead of because they teach or admonish. Away with such pharisaic opinions!

Pulling It Together: One must trust the promise of God, believing with true faith. Yet, as we have said, this cannot be accomplished without the Word. One must actually hear the words of Scripture, not a babbling in another language but real, understandable words. What would Christ himself have accomplished if he spoke to his disciples and the multitudes in Mandarin or English? They had a hard enough time comprehending his parables when spoken in their own language. Now we might insist that they should simply trust he was saying something very important and that they should just believe it. But believe what? Exactly what? There is the rub. One may say she believes, and feel quite pious for being so devout. But where is the faith in that?

Prayer: Thank you, Lord, for working faith within me through your Word. Amen.

The season of Advent is not only a time of preparation for Christmas, it is a time to consider God's long-term plans and how God has promised that he will intervene in the lives of his people, and the world itself, on the coming Day of the Lord. Prophecy Fulfilled is a four week Bible Study about the Old Testament prophecies of our Lord's Advent, showing how these prophetic words were fulfilled not only in the coming of Christ over 2,000 years ago, but how they also point ahead to the return of Christ in his Second Coming.

Concerning the Mass – part 2

Mon, 14 Oct 24 00:00:00 -0400

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Acts 8:30

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

Our opponents offer a lengthy diatribe about the use of the Latin language in the Mass, in which they absurdly amuse themselves about how it profits someone who knows nothing of the faith of the Church to hear a Mass which he does not understand. They must imagine that the mere act of hearing is a service of worship that benefits people without it being understood. We are unwilling to belabor this point, but leave it to the judgment of the reader. We mention it in passing for the purpose of stating that our churches also also retain the Latin lessons and prayers.

Pulling It Together: More than one person has proclaimed to me, as though to unsettle me, I suppose, that going to church does not make one a Christian. Well, amen to that. God creates faith through the working of the Holy Spirit and the Word of God. Now that very often happens in churches, but it may just as well happen in a house, a prison, a field, or anywhere else because it always happens by the same agency: hearing the word of Christ. “Faith comes from hearing, and hearing through the word of Christ” (Rom 10:17). Thank God for those like Wycliffe, Luther, and Tyndale who translated the Scriptures into their own languages, so that God may give us understanding.

Prayer: Help me, Lord, to be engrossed by your Word. Amen.

Concerning the Mass – part 1

Sun, 13 Oct 24 00:00:00 -0400

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1 Timothy 4:13–16

Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. 14 Do not neglect

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass

To begin with, we must repeat our preliminary statement that we do not abolish the Mass but religiously maintain and defend it. Mass is celebrated every Lord’s Day in our churches, and on the other festivals, when the Sacrament is offered to those who long for it after they have been examined and absolved. We observe traditional liturgical order such as the Lectionary, prayers, vestments, and similar things.

Pulling It Together: The Reformers would not sit still for the scattered blows of their opponents’ Confutation. Twisting statements into something they are not could not be permitted, if the central focus of the Reformation was to be maintained. It is easy enough for an adversary to get people to think you are something you are not, simply by spinning the truth. The fact was (and is) that Lutherans were quite similar to those whom they prayed would reform. Yet, this entire Defense shows that those who needed reforming tried to paint the Lutherans as wild heretics. Meanwhile, the Lutheran Reformers kept bringing the focus back to the main point of conflict: how God is reconciled. Our new section, “Concerning the Mass,” will show again the similarities and the one major difference between the Reformers and the Church they wished to reform.

Prayer: Bless us, O Lord, with those who teach us sound doctrine. Amen.

Concerning the Marriage of Priests – part 53

Sat, 12 Oct 24 00:00:00 -0400

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Luke 11:28

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Whatever may happen, our princes will be able to have clear consciences. Even if priests had done wrong by marrying, it is surely contrary to the will and Word of God to break up marriages and issue these cruel bans. Our princes do not delight in novelty or dissent, but it is more certain that they have higher regard for the Word of God than all other things.

Pulling It Together: Cultural correctness is not an easy thing to buck. It feels like nearly everyone is against you. Yet, it is far better to have the whole world denounce you than have God condemn you. What is the clear teaching of the Word? That is God’s will. Does someone spin fine words and human reason that make you question God’s will? Go to his Word. What is written?

Prayer: Spirit of God, strengthen me to keep your Word. Amen.

Concerning the Marriage of Priests – part 52

Fri, 11 Oct 24 00:00:00 -0400

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1 Peter 1:24–25

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

They defend a law that is godless and destructive to good morals with false arguments like these. With such reasons they set the minds of princes firmly against God’s judgment, who will hold them accountable for dissolving marriages, and for torturing and killing priests. Do not doubt that, as the blood of Abel cried out in death (Gen 4:10), so the blood of many good men, against whom they have unjustly raged, will also cry out. God will avenge this cruelty. Then you will discover how vacuous our opponents’ reasons are, and you will perceive that in God’s judgment, no slander against God’s Word will stand, as Isaiah says, “All flesh is grass, and all its beauty is like the flower of the field” (Isa 40:6).

Pulling It Together

Only God’s Word will abide. Our idle arguments will wither, our fine words and reasoning fall with the flowers at the end of summer. As they wither and fall, God’s glory will appear in full bloom before us. It was there all along but obscured by the high-standing hedges of our lofty intellects.

Prayer: Lord, have mercy. Amen.

Concerning the Marriage of Priests – part 51

Thu, 10 Oct 24 00:00:00 -0400

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Titus 3:5

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

The third argument is horrible, namely, that the marriage of priests is the Jovinian heresy. Fine-sounding words! This is a new crime, that marriage is a heresy! In the time of Jovinian, the world did not yet know the law concerning perpetual celibacy. Therefore, it is an impudent falsehood to say that the marriage of priests is the heresy of Jovinian, or that the Church condemned marriage at that time. We can see in such passages the design our opponents had in writing their Confutation. They determined that the unlearned would be most easily stirred up if they were to frequently hear the charge of heresy, and if they pretended that our cause had been dispatched and condemned by many previous decisions of the Church. Hence, they often falsely quote the decisions of the Church. They know this well, which is why they refused to give us a copy of their Confutation, lest their lies and slander be exposed.

We have already expressed our opinion regarding the case of Jovinian about the values of celibacy and marriage, not considering marriage and celibacy equal. Still, neither merits justification.

Pulling It Together

As stated when writing about the Distinction of Meats, Jovinian was a monk and ascetic in the fourth century who wrote against celibacy and other monastic traditions. He praised the virtues of marriage and was therefore, of course, branded a heretic. Some considered him the forerunner of Luther and the Reformers. Yet Luther and others did no go so far as to discredit celibacy and the bodily disciplines altogether. Prayer and fasting were essentials of Lutheran preaching. Even celibacy was encouraged for those who could actually embrace it. As always for the Lutherans, their disagreement was not actually in matters of marriage versus celibacy, or indulgence versus asceticism, but that these things do not merit salvation. They taught that such works cannot earn favor with God, confessing instead that God’s favor is promised to those who believe on the Lord Jesus Christ.

Prayer: Help me remember, Father, that I am your child, cleansed and reborn by your grace alone. Amen.

Combining the message of salvation in Christ with personal witness, The Gospel in Miniature is a Lutheran guide for evangelism.

Concerning the Marriage of Priests – part 50

Wed, 09 Oct 24 00:00:00 -0400

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1 Thessalonians 4:7–8

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

When Isaiah says, “Be ye clean, that bear the vessels of the Lord,” it should be understood to mean a cleanness of heart and total repentance. Besides, the saints will know the value of restraint in the marriage bed, as Paul says about “possess[ing] his own vessel in sanctification and honor” (1 Thes 4:4, KJV). Finally, since marriage is pure, it is rightly said that those who do not practice sexual restraint should marry wives in order to be pure. Therefore, the same law, “Be ye clean, that bear the vessels of the Lord,” commands impure celibates to become pure husbands.

Pulling It Together: If one cannot in his own power do what God expects, that is, if he continues to sin, then he should do what God says is the answer. It is foolhardy to do what people say ought to be done when God has given a different solution. God has provided his system for sexual purity. To act otherwise displays either a contempt of God’s word or lunacy—or both.

Prayer: Guide my way, Lord, according to your word. Amen.

Concerning the Marriage of Priests – part 49

Tue, 08 Oct 24 00:00:00 -0400

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Psalm 51:7

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

The second argument of our opponents is that priests should be pure, according to this sentence: “Be ye clean, that bear the vessels of the Lord” (Isa 52:11, KJV). They cite many things to this effect. We have already shown this argument to be especially false. For we have said that virginity without faith is not purity before God, while marriage is pure because of faith. “To the pure all things are pure” (Titus 1:15). We have also said that outward purity and the ceremonies of the law are not applicable here because the gospel requires purity of heart, not ceremonies of the law. It may be that the heart of a husband such as Abraham or Jacob, who were polygamists, is purer and burns less with lust than that of many virgins who are actually celibate.

Pulling It Together: What makes a sinner pure? Flagellations? Fastings? Offerings? Are these the things that King David did in order to be clean after his sin with Bathsheba? David well understood who did the cleansing. If God did not purify him and absolve him of his transgressions then he would never be clean, no matter the austerity of his religious practices. It is God alone who creates clean hearts and right spirits within us, who washes away our iniquities and cleanses us of sin. Those who imagine that they do these things have a basic misunderstanding of faith. They misconstrue in whom they are to have that faith. Perhaps without even realizing what they have done, they have placed their faith in themselves, in their religious acts. This is the dividing line of the Reformation, for, “Unless the Lord builds the house, those who build it labor in vain” (Psa 127:1).

Prayer: Create a clean heart within me, O God. Amen.

Concerning the Marriage of Priests – part 48

Mon, 07 Oct 24 00:00:00 -0400

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1 Corinthians 7:2

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

In enumerating our arguments, we have incidentally shown our opponents’ quibbling, while at the same time, refuting their arguments. Now we shall briefly relate the earthshaking reasons they defend their law. First, they claim that it has been revealed by God. See the utter impudence of these sorry fellows! They dare to assert that the law of perpetual celibacy has been divinely revealed, even though it is contrary to obvious testimonies of Scripture, which command that each one should have his own wife in order to avoid fornication (1 Cor 7:2). Likewise, it forbids dissolution of marriages (Matt 5:32; 19:6; 1 Cor 7:27).

Paul uncovers the real author of such laws when he calls them the doctrine of demons (1 Tim 4:1). The results—namely, the magnitude of monstrous lusts and murders which are now committed under the pretext of that law—reveal the author.

Pulling It Together: This long argument against the demonic dogma of enforced and perpetual celibacy may seem to some as being overdone. Yet these very same problems persist 500 years later. Let us learn well from this lengthy denunciation how to boldly speak the plain, scriptural truth in our own time.

Prayer: Speak, Lord—even through me. Amen.

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Concerning the Marriage of Priests – part 47

Sun, 06 Oct 24 00:00:00 -0400

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2 Corinthians 2:17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

We have given the reasons why we cannot conscientiously agree with our opponents’ defense of the pontifical law concerning perpetual celibacy. It conflicts with divine and natural law, is at variance even with the canons, is superstitious and full of danger, and, lastly, because the whole affair is disingenuous. The law is enacted for the sake of domination, not religion. Religion is merely a wicked pretext. No sane person would debate these firmly established reasons. For the gospel allows marriage to those to whom it is necessary, yet does not force marriage on those who want to be celibate—provided they are truly celibate. We contend that this freedom should also be granted to the priests, nor do we wish to force anyone into celibacy or to break up marriages.

Pulling It Together

The Wittenberg Reformers knew something about peddlers of religion. The hucksters of indulgences plagued the lands, bilking folks out of scarce money. There were other charlatans too, who traded wholesale in religion, exchanging false promises for the blessings of life. But the gospel that is our commission is not religion. Instead of shackles, the good news of Christ Jesus is liberty. The way of bondage leads to sin and death, while the clear call of Christ is freedom.

Prayer: When we speak, Lord, may we proclaim you. Amen.

Concerning the Marriage of Priests – part 46

Sat, 05 Oct 24 00:00:00 -0400

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For there must be also factions among you, so that those who are authentic among you may be apparent. (1 Corinthians 11:19)

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

We know that because we seem to have separated from those who are considered regular bishops, some regard us as schismatic. But our consciences are quite secure. Despite our earnest desire to establish harmony, we cannot please our opponents unless we reject clear truth by agreeing with these very men in defending this unjust law to dissolve marriages that have been contracted, to put to death priests if they do not obey, and to drive poor women and fatherless children into exile. Since these conditions are most certainly displeasing to God, we can not regret having no alliance with the multitude of murderers among our adversaries.

Pulling It Together: What is one to do when all attempts have been made to reason with people who have willfully gone astray? There are people—yes, even in the churches—who willfully ignore Scripture, insisting instead on their own bent reasoning. This is the kind of reason that Luther called a “whore.” When people get in bed with that sort of thinking, they become diseased in the soul and spirit. If there are demon-possessed people among us, these are surely the ones who need a good, old fashioned casting out. Sometimes though, the best we can do is come out from among them.

Prayer: Lord, keep me true to your Word. Amen.

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Concerning the Marriage of Priests – part 45

Fri, 04 Oct 24 00:00:00 -0400

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John 8:44

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Popes dispense laws every day while changing other laws that are most excellent. Yet they are as resolute and relentless about this one law of celibacy, though it is obviously a simple human right. They are now making this law more severe in many ways. The canon commands that they suspend priests. These unfriendly interpreters of canon law suspend them not only from office, but from trees. They cruelly kill many men simply because they are married. These murders show this law to be a doctrine of demons. For since the devil is a murderer, he utilizes these murders to defend his law.

Pulling It Together: The devil’s lies brought sin and death into the world. Knowledge of this should provide godly people with ample courage to stand for the truth. Part of that truth is that God uses both self-discipline and marriage as means of faithfulness. Neither should be law, but each being offered to those most suited to them, either self-control or marriage. Enforced celibacy will only continue to lead undisciplined people astray. So what are the churches to do about this problem? They ought to stand for the truth. A law of celibacy is not God’s answer but marriage is his solution. And what are individual Christians to do? They too should stand for the truth in God’s Word, as they joyfully serve him in whatever vocation God has given.

Prayer: I delight in your perfect law, O Lord; help me to serve you through it in my inmost being. Amen.

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Concerning the Marriage of Priests – part 44

Thu, 03 Oct 24 00:00:00 -0400

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Hebrews 13:4

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Accordingly, in a time like this, marriage should have been especially defended by rigorous laws and examples, and people should have been encouraged to marry. This is the responsibility of magistrates, who ought to maintain public order. Meanwhile, teachers of the Gospel should do both: they should exhort uncontrolled people to marry, and should exhort others to not despise the gift of self-discipline.

Pulling It Together: A further edition of the Lutheran Confessions adds, “God has now so blinded the world that adultery and fornication are permitted almost without punishment; on the contrary, punishment is inflicted on account of marriage.” Surely this sounds all too familiar to the reader. Marriage is held suspect in our time, while fornication, adultery, and a host of other sexual sins are not only glossed over, these things are actually encouraged. Worse, this is not simply a societal matter; it is championed by many churches. History teaches nothing to those who know better than God. Nevertheless, marriage remains his answer to these problems that assail us.

Prayer: Lord, teach your Church and give her your Spirit’s strength and courage to do your will. Amen.

Sola Publishing offers free downloadable resources for congregations and leaders in developing a Stewardship Emphasis for 2017-2018. The theme for this year's Stewardship Emphasis is "Dwelling in the Lord." The key Bible verse comes from Psalm 90:1: “Lord, you have been our dwelling place in all generations.”

Concerning the Marriage of Priests – part 43

Wed, 02 Oct 24 00:00:00 -0400

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Romans 1:18

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

We see the great vice that God denounced before the flood, what he condemned before the burning of the five cities. Similar vices have preceded the destruction of many other cities like Sybaris and Rome. In these is presented a picture of the times that will precede the end of things.

Pulling It Together: We do not like to think of a wrathful God. Yet a holy God is by default, angry at times. His anger is stirred by willful disobedience, by those who think they know better than he does. So, those who willfully disobey him when he has been so generous in providing a way of escape from the disobedience of sexual vice, will certainly taste his wrath—if not in this life, then worse, in eternity. How horrible that this disobedience is encouraged in the churches, where God’s will and ways should be taught as a comfort to his people.

Prayer: Thy will be done, Lord. Amen.

Concerning the Marriage of Priests – part 42

Tue, 01 Oct 24 00:00:00 -0400

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Proverbs 31:10

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

This is how God pays back those who prohibit marriage, disdaining his gift and ordinance. But since it is customary to change other laws if the common good advises it, why is the same not done with respect to this law for which so many grave reasons concur about changing it, especially in these last times? Nature is gradually growing older and weaker, and vices are increasing, so divine remedies should have been employed.

Pulling It Together: Those who prohibit marriage, enforcing celibacy as a necessary good work, have become a laughing stock. Even their own dare to laugh when others make sport or even scorn their ways. For these ways are not God’s ways; perpetual celibacy is a human invention. This rule does not work now, as it did not work in the time of the Reformers. It is past time for the religious to seek God’s remedy instead. His answer is more valuable than great wealth, for which most men will never give up their pursuit. Moreover, this treasure is itself a gift from the Lord. Find a woman who fears the Lord (Prov 31:30) and who will love you, and you will have found God’s precious answer: a wife.

Prayer: Give us loving, respectful spouses, Lord, who fear, love, and trust you. Amen.

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Sola Publishing offers some free downloadable resources for congregations and leaders in developing a Stewardship Emphasis for 2017-2018. The theme for this year's Stewardship Emphasis is "Dwelling in the Lord." The key Bible verse comes from Psalm 90:1: “Lord, you have been our dwelling place in all generations.”

Concerning the Marriage of Priests – part 41

Mon, 30 Sep 24 00:00:00 -0400

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2 Timothy 2:22–23

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Good folks from all over have complained about this burden for a long time, either for themselves or for others whom they saw to be in danger. But no popes listened to these complaints. It is no mystery how this rule has greatly injured public morals, and what vices and shameful lusts it has produced. Rome still reads and recognizes in the satires its own morals.

Pulling It Together: The churches and seminaries should be places where people may safely flee the passions—not run straight into them, and with more abundance and variety than was known elsewhere. Bishops, pastors, and professors ought to lead the flight from lust, empowering their charges to stand against the riotous arguments that rationalize these vices. Nonetheless, wherever they find themselves, in the university or in the workplace, they may call upon the Lord with a pure heart, knowing that there is abundant forgiveness through Christ as they resist the world as the Word prescribes.

Prayer: Guard me, Lord, that I may stand with you for your Word. Amen.

Concerning the Marriage of Priests – part 40

Sun, 29 Sep 24 00:00:00 -0400

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Isaiah 55:8–9

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Sixthly, we have so many reasons for disapproving of the law of perpetual celibacy. Yet, besides these, though the law were not unjust, dangers to souls and public scandals must also be considered. These alone should discourage good folks from approving of such a burden as has destroyed innumerable souls.

Pulling It Together: We should never place so-called common sense before Holy Scripture. We may imagine that we understand something perfectly well, yet God’s way are not our ways. What once seemed entirely sensible to us looks quite different through the eyes of faith. Nevertheless, when God’s Word makes something clear, and common sense does as well, the way forward is unmistakable. This was the broad path of the Reformers; they could go in no other direction concerning celibacy than that which both Scripture and sensibility dictated.

Prayer: Teach me your Word, O Lord, that your will would become my daily desire. Amen.

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Concerning the Marriage of Priests – part 38

Sat, 28 Sep 24 00:00:00 -0400

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1 Corinthians 7:35

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

We could provide examples of godly consciences that were distressed over the legitimacy of marriage. This evil sprang from the superstitious opinions of monks praising celibacy. Nevertheless, we do not find fault with temperance or continence, having stated above that discipline and mortification of the body are necessary. Yet we deny that confidence should be placed in certain observances, as if they made one righteous. Epiphanius has elegantly said that these observances should be commended “for restraining the body or for public morals,” just as certain rites were introduced for instructing the ignorant, but not as services that justify.

Pulling It Together: Marriage should never be considered an obstacle to salvation, nor as a life filled with sin. Quite the opposite is true. The Apostle Paul praises the married life for its unique ability to keep one from sin (1 Cor 7:1-7). Because of the overwhelming temptation for most people to sin sexually, Paul encourages marriage. He also recommends self-control, even for those who are married. Self-discipline in the face of this strong temptation is good for the soul and a general advantage to the public. Consider the benefit to our society if people would control themselves. There is no better way to do so than through a godly marriage. Nonetheless, even such self-control does not save. Faith in Christ is what saves, and this faith is the gracious gift of God, not something that we perform or earn. This was the continuing focus of the Reformers; how could they have possibly supported celibacy as a means of justification?

Prayer: Help me, Lord Jesus, to control myself. Amen.

Concerning the Marriage of Priests – part 37

Fri, 27 Sep 24 00:00:00 -0400

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Colossians 2:18–19

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Paul greatly disapproves of these angelic forms of worship in Colossians 2:18. For when people believe that they are pure and righteous on account of such hypocrisy, they suppress the knowledge of Christ. They also inhibit the knowledge of God’s gifts and commandments which he desires us to employ in a godly way.

Pulling It Together: Programs of austerity for the sake of meriting favor with God are useless. Indeed, they are harmful. These things make us think that we are the cause of our own salvation. But when we face our condition, confessing our sins instead of imagining that we can atone for them, then we understand that Christ alone is our Head, the only ground of salvation. Looking to him, we find that he is the one who created faith in us through the gospel, and is then perfecting it in us through the sacraments (Heb 12:2).

Concerning the Marriage of Priests – part 39

Thu, 26 Sep 24 00:00:00 -0400

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Hebrews 10:10–14

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Our adversaries require celibacy for religious reasons, for they know that chastity is not ordinarily rendered. But they feign these opinions in order to delude the ignorant. They are therefore more worthy of contempt than the Encratites, who seem to have strayed through a show of religion. By design, these Epicureans misuse religion as a pretext.

Pulling It Together: Not only was celibacy not the thing in Rome or in the monasteries, unchastity was on display in these places—as it is now. This hypocrisy was well-known to the people. Yet, the practice of having so-called celibate priests persisted, and continues to this day. This ecclesiastical law (for it is certainly not doctrine) seems to have begun to creep into the Church around the fourth century AD. At the Council of Nicea in 325AD, however, this kind of mandate was rejected. Still, it endures. Why?

It has long been believed in a variety of religions that priests who offer sacrifices must be pure. It is also thought that sex makes one impure. Therefore, a sexually active priest would be considered unclean, bringing that impurity upon the sacrifice. This presents a problem for those who believe that Christ is sacrificed again and again in the Mass. Thus, celibacy is seen as necessary.

The Reformers taught, as does Scripture, that Christ, who was pure and sinless, offered himself to God for the sins of the world. Saying that the priest makes the sacrifice of the mass pure, takes the honor away from Christ. Furthermore, as Scripture testifies, Christ Jesus offered himself as the “single sacrifice for sins.” Additional sacrifices of the Mass are both unnecessary and not biblical.

Prayer: Lord Jesus, thank you for your sacrifice and for the forgiveness of my sins. Amen.

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Concerning the Marriage of Priests – part 36

Wed, 25 Sep 24 00:00:00 -0400

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Isaiah 53:6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Misunderstanding the law of Moses, many heretics have treated marriage with contempt, but celibacy with extraordinary admiration. Epiphanius complains that by commending this, the Encratites subdued gullible minds. They abstained from wine—even in the Lord’s Supper; they abstained from the flesh of all animals, surpassing even the Dominican friars who eat fish. They also abstained from marriage; and this gained the principal admiration. They thought that they merited more grace by these works, these services rather than by using wine, meat, and marriage. These seemed to be profane and unclean matters that could scarcely please God, even though not altogether condemned.

Pulling It Together: These false teachings come about by not understanding the principal teaching of the New Testament, the one from which all good doctrine springs, and the central tenet of the Lutherans. That principal belief is that we are saved by God. Yet there are those who disagree. Those who think that they save themselves will come up with exhaustive lists of things that must be done. Denominations who imagine that people can be holy, will devise any number of ways to sanctify themselves. There are even folks—some who call themselves Lutheran—who would tell you that they are saved by God’s grace, yet will still give you things you must do in order to be justified to God.

What can a human being do that will make him right with God? I can think of nothing. Still, let us try. Does going to church get you right with God? No; worship is what keeps you oriented to the one who justifies you to himself. Does reading the Bible make you right with God? Again, no; the Scripture makes you aware of how unholy you are, while revealing the one who makes you holy in spite of yourself. Hopefully, you get the idea.

This is a matter of choosing the correct interrogative. Think of justification in terms of “who” instead of “what.” It is not what you must do but who must do it for you. What can you do? Nothing. Who has done it for you? Christ alone. So why must monks and priests be celibate instead of enjoying the good gift of God in Christian marriage? Because they are thinking of “what” instead of “who.”

Prayer: Keep me ever focused, Lord, upon you. Amen.

Concerning the Marriage of Priests – part 35

Tue, 24 Sep 24 00:00:00 -0400

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Psalm 51:17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Now such self-control is easy for those who are godly and employed. But the facts show that the multitude of slothful priests living indulgently in the fraternities cannot keep Levitical self-control. The verse is well known: The boy accustomed to being lazy, hates those who are busy.

Pulling It Together

Those who enjoy their ease and indolence, without the benefit of the Word of God, and having no regard for it, live their lives without worry or guilt. These conditions brought the most debauched lifestyles upon the Church, just as they do in our times. Such people are unable to observe Levitical self-control, let alone perpetual celibacy. Add to this that God does not desire such sacrifice from his people. The sacrifices of God are the confession of sin and genuine repentance.

Prayer: Wash me, Lord, and I shall be clean. Amen.

Concerning the Marriage of Priests – part 34

Mon, 23 Sep 24 00:00:00 -0400

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1 Corinthians 7:5

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

In the meanwhile, good people will know how to moderately use marriage. This is especially so when they are occupied with public service, which often provides good people with so much labor that all domestic thoughts are removed from their minds. Good folk also know this, that Paul, in 1 Thessalonians 4:4, commands every one to control their own bodies with holiness. They also understand that they must sometimes abstain, in order that there may be time for prayer. Yet Paul does not wish this to be perpetual (1 Cor 7:5).

Pulling It Together: There must be good order in all things. I once did marriage counseling with a couple whose problems always seemed to come back to talk about sex. He was unsatisfied; she was overwhelmed by his constant advances. When I asked him what would be an agreeable number of times in a week for sex, his answer was first thing in the morning and last thing at night—every day. Twice. My counsel was that they not have sex for the next week but instead, devote themselves to prayer. Of course, he turned a deaf ear to this advice.

I was not encouraging celibacy but that he practice controlling his body and its urges for a while. This is about as far as Scripture takes us in terms of abstinence. It does not demand celibacy for anyone, not even ministers. But it does insist upon godly order and holiness—in bed and otherwise.

Prayer: Lord, give me such devotion to you that I honor you with my body as well as my spirit. Amen.

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Concerning the Marriage of Priests – part 33

Sun, 22 Sep 24 00:00:00 -0400

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Acts 15:8–10

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

If any defend the rule of celibacy with the purpose of burdening consciences with these Levitical observances, we must strongly oppose them, just as the apostles did in Acts 15:10, resisting those who required circumcision and tried to impose the law of Moses upon Christians.

Pulling It Together: We neither require nor need any acts of purification. For it is God alone who cleanses hearts. King David knew this to be true. What work of cleansing did he do after his sin with Bathsheba? He did nothing but ask God to create a clean heart within him (Psa 51:10). The most heinous of sins are forgiven by God when one confesses those sins, believing with faith that God is both faithful and just to do forgive (1 John 1:9). God covers such persons with the righteousness of Christ (2 Cor 5:21). But if one expects to end up with a clean heart because he keeps certain fasts, gives alms, is celibate, or does any variety of good works, that person is deceived. We must resist sects who require these works, since all they do is weigh down the conscience with grief and guilt.

Prayer: Lord, create a clean heart heart within me. Amen.

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Concerning the Marriage of Priests – part 32

Sat, 21 Sep 24 00:00:00 -0400

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1 Corinthians 1:30–31

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

In reference to their examples about the Levitical priests, we have already replied that these do not impose a perpetual celibacy upon the priests. Furthermore, the Levitical ceremonial statutes about uncleanness do not pertain to Christians. Intercourse contrary to these statutes was an impurity. Now it is not impurity, since Paul says, “To the pure all things are pure” (Titus 1:15). The Gospel frees us from these Levitical regulations about uncleanness.

Pulling It Together: The ceremonial code in the law of Moses, those things concerning what is clean or unclean, do not pertain to Christians. Christians are freed from all the ceremonies of Moses, not only from the laws concerning uncleanness. For it is Christ who makes us pure, not washings or other observances. He has become our holiness. Holiness is not found in hairstyles, clothing, lack of jewelry, the foods eaten or abstained from, nor celibacy or marriage—or anything other than Christ Jesus. He alone is our cleanness, holiness, righteousness, purity. If one wants to be a holy priest, there is only one necessary thing: believe in Jesus Christ.

Prayer: Thank you, righteous Lord, for imputing your righteousness to me. Amen.

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Concerning the Marriage of Priests – part 31

Fri, 20 Sep 24 00:00:00 -0400

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Matthew 19:10–12

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Neither Christ nor Paul praise virginity because it justifies, but because it is freer and less distracted by domestic occupations, allowing time for prayer, teaching, serving. For this reason Paul says, “He that is unmarried cares for the things that belong to the Lord” (1 Cor 7:32). Virginity is therefore commended for the sake of of meditation and study. Thus Christ does not simply praise those who make themselves eunuchs, but adds, for the kingdom of heaven’s sake, that is, that they may have leisure to learn or teach the Gospel. He does not say that virginity merits the forgiveness of sins or salvation.

Pulling It Together: I am distracted every day by domestic duties, when what I am anxious to do is write and study and pray and so forth. On Saturday about Noon, in the midst of running one more household errand, I complained (again) to my wife: “I’m not going to get anything done today!” Truth be told, I ended up getting a great deal of kingdom work accomplished, but see how anxious I was when domestic duties got in the way? Furthermore, domestic duties are kingdom duties. Being Susan’s husband is part of my calling. But for those who can receive it, celibacy probably affords more time to a stricter regimen.

Prayer: Lord God, help Christian families make time to do your will and the work of the kingdom. Amen.

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Concerning the Marriage of Priests – part 30

Thu, 19 Sep 24 00:00:00 -0400

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2 Timothy 1:9

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Here they might exclaim that we put marriage on par with celibacy, like Jovinian. But such clamoring will not cause us to reject the truth about the righteousness of faith that we have explained above. Still, we do not consider celibacy and marriage as equal. For just as one gift surpasses another—prophecy surpassing eloquence, military science surpassing agriculture, and eloquence surpassing architecture—celibacy is a more excellent gift than marriage. Yet, just as an orator is not more righteous before God because of his eloquence than an architect because of his skill in architecture, so a virgin does not merit justification through virginity more than a married person merits it by marital duties. Instead, each one ought to faithfully serve within his own gift, believing that he receives the forgiveness of sins for Christ’s sake, and through faith is accounted righteous before God.

Pulling It Together: Whether or not we concur with the rhetorical comparisons used by Melancthon, we may understand his point. That is, we cannot earn the favor of God. Rather, because of Christ’s work, those who believe are regarded as righteous by God. Whatever our gifts or vocation in life, we are to serve God faithfully with and within those gifts and vocations, never dreaming that our lot in life or the works we do justify us to God. That is always the work of Christ alone, as God graciously determined before all creation. So, how could justification possibly be the work of creatures like us?

Prayer: Thank you, O Father, for choosing before this world began, to save all who believe in your only Son our Lord. Amen.

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Concerning the Marriage of Priests – part 29

Wed, 18 Sep 24 00:00:00 -0400

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Romans 5:1

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Finally, if they understand celibacy as purity in the sense that it merits justification more than does marriage, we most emphatically disagree. For we are not justified on account of virginity or on account of marriage, but freely for Christ’s sake, when we believe that God is gracious to us for his sake.

Pulling It Together: Whenever some religious notion enters our heads, making us imagine that we must do one thing or another in order to earn God’s grace, we may confidently declare that thing to be false. It is not that the thing should not be done; rather, it is that the thing does not save. For example, if you think that you should pray the hours, then by all means, pray! Yet, do not think for a second that your prayers make you right with God. Christ alone makes you right with God. If you want to fast on a certain day of the week, do so with God’s blessing. But do not imagine that your discipline merits justification with God. Christ alone justifies. If you feel led to be celibate, do so joyfully but do not hope that your celibacy gains you any righteousness beyond the righteousness that you freely receive from God because you believe in the righteousness of Christ.

Prayer: Thank you, Lord Jesus, for giving me access to the hope of God’s grace through faith. Amen.

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Concerning the Marriage of Priests – part 28

Tue, 17 Sep 24 00:00:00 -0400

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Matthew 15:10–20

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests – part 28

Again, a proper comparison between purity and lust means that purity means a purity of the heart, a putting lust to death. Therefore, the law does not prohibit marriage, but rather lust, adultery, fornication. So, celibacy is not purity. For there may be greater purity of heart in a married man, as in Abraham or Jacob, than in most of those who are actually celibate.

Pulling It Together: It is the heart that must be changed, not necessarily one’s vocation or position in life. One may think that he must become a pastor in order to be on heaven’s path. Yet the worker on an assembly line is enabled to meditate on God’s Word in the minutes between each screw he must fasten on the next item coming by him. Others imagine they must dress in a certain manner, cut their hair just so, not cut their hair at all, go on pilgrimages, eat or not eat certain foods, be celibate, or maintain any number of other religious practices in order to be pure before God. But it is not the clothing that must change, or the hair, or the place, or the food, or the drink, or the marital state—or anything else than the heart—that must change.

Prayer: Make me pure, Lord, and I shall be pure. Amen.

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Concerning the Marriage of Priests – part 27

Mon, 16 Sep 24 00:00:00 -0400

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Titus 1:15

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

These readings teach that marriage is a lawful thing. If purity indicates the permission and approval of God, marriages are pure because they have been approved by the Word of God. Paul says of lawful things, “To the pure all things are pure” (Titus 1:15), that is, to those who believe in Christ and are righteous by faith. So, as virginity is impure in the godless, so marriage is pure in the godly on account of the Word of God and faith.

Pulling It Together: Nothing is pure, if it is done outside of faith and God’s Word. An unbeliever may practice the most ascetic spiritual disciplines. He may fast, study, meditate, remain celibate, and feed the poor, but none of this is pure if it is exercised without faith. But for the believer, the one who has faith in Christ, “all things are pure.” For it is God who makes things pure; the works themselves do not purify. Celibacy without faith in God is actually a defilement of the person. If even a believer imagines his efforts at purity, his supposed good works, purify him, then he is both deluded and impure. However, if a priest or anyone else marries, having faith in God’s Word, that he makes this estate pure, then it is not only pure but must also be permitted.

Prayer: Thank you, Lord God, for purifying even the most basic things of life. Amen.

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The ReClaim Hymnal for Church and Home contains three Communion Settings along with liturgies for Baptism, Confirmation, Marriage, Funerals, and other occasional services. It also includes the Small Catechism, as well as 275 beloved hymns from various hymn traditions. It is a resource that would be suitable for confirmation and graduation gifts as well as congregational use.

Concerning the Marriage of Priests – part 26

Sun, 15 Sep 24 00:00:00 -0400

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1 Timothy 1:14

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Likewise, “Yet woman will be saved through bearing children, if she continues in faith and love and holiness, with modesty” (1 Tim 2:15). If our opponents could produce such a passage about celibacy, then they could celebrate a great triumph. Paul says that woman is saved through childbearing. What could be a more fitting statement against the hypocrisy of celibacy than the honor that woman is saved by the conjugal works themselves—by marital intercourse, by bearing children, and other duties of the home? But what does Paul mean? Let the reader observe that faith is added—that domestic duties without faith are not praised. “If she continues,” he says, “in faith.” He speaks of the whole class of mothers, so he particularly requires faith by which woman receives the forgiveness of sins and justification. Then he adds a particular work of the calling, just as a good work of a particular calling ought to follow faith in every person. This work pleases God because of faith. So, we see that the duties of the woman please God on account of faith, and a believing woman is saved who devoutly serves her calling in such duties.

Pulling It Together: If ever there were a single word that summed up the Lutheran Confessions, it is the word faith. Everything depends upon faith in God, and that depends upon God’s grace. So, even in being a mother or any other vocation, faith must be both the catalyst and the fuel. If women expect to be saved through motherhood alone, they will be disappointed. If someone expects justification with God because of being a pastor, they will be shocked when judgment comes. If someone expects to be saved because of any great work, well, this is not the word of the Scripture. Faith must be added. We are saved because we have faith in Christ; this faith then compels us to fulfill our vocations, our callings—whether parent or pastor or doctor or any other calling that is made holy through faith in God. That is why Paul says, “continues.” The faith was present first, then came the work, but faith must endure since we trust in Christ, not our callings or our works.

Prayer: Thank you, Lord, for your overflowing grace toward me that gives me faith in Christ alone. Amen.

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Concerning the Marriage of Priests – part 25

Sat, 14 Sep 24 00:00:00 -0400

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1 Corinthians 7:12–14

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Likewise, the unbelieving husband is sanctified by the wife, etc. (1 Cor 7:14). That is, marriage is permitted and holy on account of faith in Christ, just as it is permitted to eat meat, etc.

Pulling It Together: Even if one partner in a marriage is not Christian, marriage remains holy. Its sanctity depends upon God’s word, not upon one person’s beliefs. Even so, it is often the case that the wife’s or husband’s example leads the husband or wife to faith in Christ. But the main point here is that marriage remains a holy estate even if one person is not a believer—not because of the beliefs of the person, but because of the God who ordains marriage. If God has joined two people in marriage, as he most certainly does, then marriage is pure and holy because of God. Furthermore, the unbelieving spouse has been set apart (which is the meaning of being holy) to live within a Christian sphere of influence.

Prayer: Use believing husbands and wives, Lord, to lead their spouses to faith in Christ. Amen.

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500th Anniversary – The Reformation is a collection and summary of some of the key documents of the Reformation. Assembled and edited by the Rev. Jeffray Greene for the 500th Anniversary of the Reformation in 2017, it is meant to be a reference-resource for congregations and study groups, to familiarize laity with the scope and contents of these important texts. (The length of this book was kept brief, to allow congregations to make it available to people at a reasonable price.)

Concerning the Marriage of Priests – part 24

Fri, 13 Sep 24 00:00:00 -0400

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1 Timothy 4:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests – part 24

Paul says that marriage, food, and similar things are sanctified by the Word of God and prayer (1 Tim 4:5)—through the Word which makes consciences certain that God approves—through prayer, that is, by faith that uses it with thanksgiving as a gift of God.

Pulling It Together: Efforts to be holy through anything other than Christ are denials of Christ and of his justification of us. Devoting ourselves to religious things such as abstinence—whether foods or marriage—is to deprive ourselves, not only of foods and marriage but, of Christ himself. God created these good things for the benefit of those who put their trust in Christ alone. Indeed, they are not merely good, but holy also, because the believer receives them with thanksgiving, since they have been sanctified through the Word of God.

Prayer: Give me faith to always trust in you alone, God, through Jesus Christ my Lord. Amen.

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Concerning the Marriage of Priests – part 23

Thu, 12 Sep 24 00:00:00 -0400

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Matthew 19:4–6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Christ calls marriage a divine union when he says, “What therefore God has joined together...” (Matt 19:6).

Pulling It Together

Christ himself says here that married people are joined together by God. He is quoting Moses and then adds that it is God who joins them together. This mystical union cannot be created by human action; it is God alone who is able to unite two people as one (cp. Gen 2:24, Mark 10:8-9). Therefore, marriage is a pure and holy estate because it is a work of God.

Prayer: Bless the marriages of all people, Lord. Amen.

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Concerning the Marriage of Priests – part 22

Wed, 11 Sep 24 00:00:00 -0400

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Proverbs 18:22

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

We shall reply in order to these figments. In the first place, our opponents must admit that marriage is pure for believers because it has been sanctified by the Word of God. That is, the Word of God permits and approves marriage, as Scripture abundantly testifies.

Pulling It Together

Before going on with arguments, let us acknowledge that the Holy Scriptures of both the Old and New Testaments declare marriage a holy matter, something that God has ordained. Otherwise, how could the Roman Church call it a sacrament? This is not to say that Lutherans consider marriage a sacrament of the Church. Nonetheless, by their own doctrines, the opponents of the Lutherans must admit that marriage is holy. Before concerning ourselves with further proofs, let us admit this much.

Prayer: Thank you, Lord, for your gifts and favor. Amen.

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Concerning the Marriage of Priests – part 21

Tue, 10 Sep 24 00:00:00 -0400

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1 Peter 2:4–5

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Fifthly, although our opponents do not defend this regulation because of religion, since they see that it is not generally observed, still they diffuse superstitious opinions to give a pretext of religion. They proclaim that they require celibacy because it is pure, as though marriage is impure or sinful, or as though celibacy merited justification more than marriage does. To this end they cite the ceremonies of the Mosaic Law, that under the law, at the time of ministering, the priests were separated from their wives. Therefore, the priest in the New Testament, who ought always to pray, should always practice continence. This ridiculous comparison is presented as a proof to compel priests to perpetual celibacy, even though this very comparison allows marriage to priests, only prohibiting intercourse during the time of ministering. Moreover, it is one thing to pray, another to minister. The saints prayed even when they did not exercise the public ministry. Marital intercourse did hinder their prayers.

Pulling It Together

Is a pastor purer to God if unmarried? Is this what makes people pure under the New Testament? Is it the New Testament in human purity or the New Testament in Christ’s blood? The very idea of introducing regulations for human purity in the priesthood is an effort to undermine Christ’s merit. Further, Peter proclaims that all Christians are priests who have access to the Father through Christ (Eph 2:18)—not through celibacy or any other attempt at so-called purity. Imagine if the whole of God’s people, that priesthood of all believers, were celibate. The churches would be near empty in a generation or so.

Prayer: Help me, God, to offer you the true sacrifice of praise. Amen.

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The 2017-18 Liturgical calendar charts the Scripture readings for each Sunday in the Church Year, with each Sunday printed in the proper liturgical color for easy reference. Sola Publishing recommends the use of the Revised Common Lectionary as found in the Lutheran Service Book (LSB) published by Concordia Publishing House, and makes use of this lectionary in its own Sola Online Worship eResource (SOWeR) website.

Concerning the Marriage of Priests – part 20

Mon, 09 Sep 24 00:00:00 -0400

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Daniel 11:36–37

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

In their Confutation the adversaries insist that celibacy has been commanded by the councils. We do not find fault with the decrees of the councils, for under certain conditions these allow marriage. Yet we find fault with the laws that the Roman popes have framed since the ancient synods, and contrary to their authority. The popes despise the authority of the synods, while wishing it to appear to others as holy. Therefore, this regulation about perpetual celibacy is characteristic of this new pontifical absolutism—and with good reason. Daniel assigns the contempt of women as a feature of the Antichrist’s kingdom (Dan 11:37).

Pulling It Together: That phrase in Daniel 11:37 may be translated in a couple of ways. Melancthon’s rendering of the Hebrew was that the kingdom of the Antichrist would be known for disdaining the natural desire for women. This is similar to the King James’ and New American Standard: “the desire of women.” However, the phrase might be rendered as the Revised Standard and English Standard do: “the one beloved by women.” Regardless of wording, Daniel paints the “king” whom Melancthon infers to be an Antichrist as one who exalts himself above all people, all gods, all law. This is what Luther rebelled against in the papacy of his time: that the pope elevated himself above even Christ’s word.

Prayer: Help me to honor you, Lord, so that I have no other gods before you. Amen.

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The newest volume in the series, "Old Places, New Faces," The General Epistles offers a series of 12 Bible studies based on Hebrews, James, I & II Peter, I, II, & III John, and Jude. The geographical locations of Biblical characters can symbolically refer to places we find ourselves with respect to our faith. As we become more acquainted with our spiritual geography, we will better discern where God would have us go or what changes we need to make in order to serve Him better.

Concerning the Marriage of Priests – part 18

Sun, 08 Sep 24 00:00:00 -0400

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Matthew 19:6–8

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Fourthly, pontifical law also disagrees with the canons of the councils. The ancient canons do not prohibit marriage, nor do they dissolve marriages that have been contracted—though they remove from public office those who have contracted marriage while in office. In those times, these dismissals were an act of kindness. The new canons have been made according to the private judgment of popes instead of being framed in the synods. They prohibit contracting marriages, and dissolve them when contracted. This is brazenly done, contrary to the command of Christ: “What therefore God has joined together, let not man separate” (Matt 19:6).

Pulling It Together: Contrast the hardness of humans with the mercy of God. Humans invent divorce and laws like celibacy—even forcing divorces upon those already married so that human regulation will be kept, even when it is in open defiance of God’s command. But God is merciful, allowing us in our weakness, a helpmate so that we may not sin against him. Human council, however, permits and even demands divorce—though Christ himself commands otherwise. Hardhearted humanity knows no bounds, even in the church.

Prayer: Strengthen Christian marriages, Lord, so that your will is honored. Amen.

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Concerning the Marriage of Priests – part 18

Sat, 07 Sep 24 00:00:00 -0400

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Galatians 5:19–21

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Gerson also testifies that there have been many good men who tried to conquer the flesh, yet with little progress. So, Ambrose is right in saying, “Virginity is a thing that may only be recommended, not commanded; it is voluntary, not obligatory.” If any one would raise the objection that Christ praises those “who have made themselves eunuchs for the sake of the kingdom of heaven” (Matt 19:12), consider also that he is praising those who have that unusual gift of self-control. For he adds, “He who is able to receive this, let him receive it” (ibid.). Impure restraint does not please Christ. We also praise true continence. But now we are disputing about law and those who do not have the gift of continence. This ought to be a matter of liberty, not a rule that sets a snare for the weak.

Pulling It Together: There are those who are able to truly and consistently practice control of the flesh. But if they are not able, if they have not been empowered with restraint by God, then they should marry. This is God’s plan for us—with good reason. Those who hold to a pattern of fleshly behavior will not inherit the kingdom. So we should not require persons, even ministers of the gospel—indeed, especially ministers of the gospel—to be celibate when God has given them the good gift of marriage. Coercing them into celibacy or commanding them to stay celibate when they are not suited for that lifestyle is counter-productive to God’s plan for us—temporally and eternally.

Prayer: Lead me by your Spirit, Lord, that I may daily crucify the flesh. Amen.

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Concerning the Marriage of Priests – part 17

Fri, 06 Sep 24 00:00:00 -0400

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1 Corinthians 10:12–13

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

If self-discipline were possible for everyone, it would not require a peculiar gift. Christ shows that is does require a peculiar gift; therefore continence is not possible for everyone. God wants the rest to use the common law of nature which he has instituted, for God does not want us to despise his ordinances, his creation. He wants people to be chaste by using the remedy he has provided, just as he wishes to nourish our life by the use of food and drink.

Pulling It Together

Do you imagine that you are able to be virtuous in your own strength? Of course, we must rely on God’s strength, not our own. Yet we are not to rely upon his strength alone. We must also depend upon his plan. So one must consider, should a program of celibacy be undertaken when it ignores God’s plan? The Apostle Paul wished everyone could be as disciplined as himself (1 Cor 7:7); but we are not. To impose a program of celibacy upon people ignores God’s “way of escape” from a temptation that is all too “common to man.” Fasting, prayer, and other methods for overcoming this temptation will fail unless a person is particularly gifted by God. Those who think they are able to stand against this temptation of the flesh will very likely fall unless they avail themselves of God’s remedy.

Prayer: Help me, Lord, in all things to rely upon you. Amen.

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Concerning the Marriage of Priests – part 16

Thu, 05 Sep 24 00:00:00 -0400

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James 1:17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

So, they command people to pray to God for self-control, and to weaken the body through labors and fasting. Why do they not proclaim these magnificent commandments to themselves? As we have already said, our opponents are only playing; they are not serious.

Pulling It Together: God has already provided the answer; and it is a splendid solution. So, if anything, people should pray for common sense. God has blessed men and women with the sweet fellowship of marriage and the comfort and peace of the marriage bed. Some religious folks would deprive them of these good gifts. When they cannot abide such deprivation, the command comes to deprive themselves of still more of God’s bounty. Then is the time they should pray for sense.

Prayer: Thank you, God, for all your wondrous gifts. Amen.

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Concerning the Marriage of Priests – part 15

Wed, 04 Sep 24 00:00:00 -0400

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1 Corinthians 7:6–7

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Nor can any human authority, any law, any vows remove this declaration: “It is better to marry than to burn,” because they cannot remove the nature or concupiscence. Therefore all who burn, retain the right to marry. Paul’s command to avoid fornication by every man having his own wife binds all those who do not truly control themselves. The conscience of each person must decide.

Pulling It Together: Paul does not say here that he wishes all were celibate. Rather, he speaks of his gifting from God’s Spirit to keep himself under control. He would prefer that all were like himself, self-controlled in matters of sexual appetite. But because all are not able to be so disciplined, he commands them to marry. All must decide for themselves whether they have this gift from God.

Prayer: Spirit of the living God, empower me to control myself. Amen.

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The Sola Online Worship Resource (SOWeR) includes bulletin templates. There are word processing templates for both communion and non-communion services. There are also templates for Sola, LBW, and Reclaim service settings.

Concerning the Marriage of Priests – part 14

Tue, 03 Sep 24 00:00:00 -0400

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1 Corinthians 7:3–5

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Does not Paul command here that those who do not have the gift of self-control should marry? After all, he interprets himself a little later when he says, “For it is better to marry than to be aflame with passion” (1 Cor 7:9). Christ has also clearly stated, “Not all men can receive this saying, but only those to whom it is given” (Matt 19:11). Ever since sin entered the world, natural desire and the lust that inflames it have combined. So, there is more need of marriage now than when in a pure nature. Accordingly, Paul speaks of marriage as a remedy, and commands us to marry because of these passions.

Pulling It Together: Since the fall of Adam, the temptation to sin in general has been difficult (Rom 7:19) but the struggle with lust may be at the top of the list. Self-control is a hard habit to master. Consider sins that involve food, drink, anger, pride, and others too numerous to name in this short space. If we have serious trouble with these, imagine our difficulty with sexual appetite. There are some who are able to say “no” but this seems to be a special gift from God (1 Cor 7:7b). If one finds himself or herself in such a predicament, it is better to marry than to burn—physically or eternally (1 Cor 7:9). Paul makes no distinction; his commanding advice is for priests and pastors, as well as the laity.

Prayer: Thank you, God, for the good gifts you have given. Amen.

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Concerning the Marriage of Priests – part 13

Mon, 02 Sep 24 00:00:00 -0400

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1 Corinthians 7:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Thirdly, Paul says to avoid fornication by letting every man have his own wife. This is an explicit command pertaining to all who are not fit for celibacy (1 Cor 7:6-7). Our adversaries demand that we show them a command that commands priests to marry—as though priests are not men! We maintain that whatever pertains to human nature in general also is to be applied to priests.

Pulling It Together: Evidently, the notion of celibacy had been raised with Paul by the Corinthians (see quotation marks in verse one). The apostle gives a conditional response. There are some who have received special graces from God, so that they may be celibate. However, it does not follow that this grace applies to priests. The fact is, that imposing celibacy upon the priesthood has had scandalous results—in our own time and in previous ages. In order to avoid this the apostle urges each man and woman to be married unless especially gifted by God.

Prayer: Lord, be glorified in the marriages of your Church. Amen.

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Concerning the Marriage of Priests – part 12

Sun, 01 Sep 24 00:00:00 -0400

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Genesis 1:27–28

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

As we said before, we are not speaking of concupiscence or sinful lust, but about that desire called physical love. Concupiscence has not removed this from human nature, but inflames it, so that there is now a greater need of a remedy. Marriage is necessary not only for the sake of procreation, but also as this remedy. These things are so clear and well established that they are undeniable.

Pulling It Together: Natural love existed between men and women even when their nature was still pure. God told Adam and Eve to “be fruitful and multiply” (Gen 1:28), which of course, happens in but one manner. But the fall of humanity due to their sin, only increased the desire of one sex for the other. The requirement foisted upon some people to forgo this drive is unnecessary, for God’s law contains no such command. On the contrary, as mentioned already, his command is not to be fruitless but to to multiply by being fruitful. Faithful, sexual union, is what God commands, not the opposite. This proper desire of one for another is the result of a divine ordinance.

Prayer: Be with all Christian marriages, Lord, granting them grace and fruitfulness. Amen.

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Concerning the Marriage of Priests – part 11

Sat, 31 Aug 24 00:00:00 -0400

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Genesis 5:1-2

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Therefore, let us keep in mind what both Scripture teaches and the jurist wisely says: namely, that the union of male and female is a natural right. Furthermore, a natural right is actually a divine right, because it is a rule divinely imprinted on nature. Since this right cannot be changed without an extraordinary work of God, the right to contract marriage necessarily remains. Because the natural desire of one sex for the other is a rule of God in nature, it is a right. Why else would both sexes have been created?

Pulling It Together: In the wisdom of God, there are both male and female, the one for the other. He formed man from “the dust of the ground,” then breathing into him “the breath of life” (Heb 2:7). He formed the woman from the man’s side. They are, by divine design, to be each others companions, helpers, and lovers. In marriage, they become “one flesh” (Gen 2:24), meant to be so singular that even at creation, both male and female are named adam or man. This precious gift of God is a natural right because it is a birthright impressed by God upon human nature.

Prayer: As you draw each into oneness with another, draw your Church into unity with you. Amen.

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Concerning the Marriage of Priests – part 10

Fri, 30 Aug 24 00:00:00 -0400

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Matthew 24:36-39

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Therefore it is ridiculous for our opponents to prattle on about marriage being commanded in the beginning but not now. This is the same as saying that formerly, people were born with a sex but now they are not. Or, formerly, they were born with a natural right but now they do not have that right. No craftsman could fabricate anything more devious than these absurdities, which were devised to circumvent a right of nature.

Pulling It Together: Eating, drinking, marrying, and other such natural privileges and rights are good; God has blessed these things for our use. Yet a problem occurs when we enjoy (or over-enjoy) these rights without thanks to God. For then, these good things obscure our vision of God; we enjoy them to the extent that we no longer enjoy God. Nevertheless, God has given us these things so that we may be grateful to him and enjoy life. Marriage is a good gift of God and the natural right of all people. No one should rob another of this blessed prerogative, for it is a gift of God.

Prayer: As we await that blessed day, O Lord, give us thankful hearts. Amen.

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Concerning the Marriage of Priests – part 9

Thu, 29 Aug 24 00:00:00 -0400

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Ephesians 5:25-33

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Secondly, because this founding or divine ordinance in humanity is a natural right, jurists have wisely and correctly stated that the union of men and women is a natural right. Since natural right is immutable, the right to contract marriage must always continue. Where nature is changeless, that ordinance which God has constructed in nature must not not change, and cannot be removed by human laws.

Pulling It Together: God has built into nature—indeed, into our natures—the union of men and women (Gen 2:24). But this built-in right points to the glory of the regenerated nature that we have in Christ. This new nature’s union with God, or the divine marriage, is found throughout both Testaments. In the New Testament, the marriage of the Bridegroom to his Bride is picked up by the gospel evangelists as well as the writers of the letters. Marriage, that thing which is so natural and common to us, is proclaimed in Scripture as that rarest and most extraordinary relationship. It is not much of a stretch to imagine that the desire for marriage is built into us so that we might yearn for union with God, and so that we may begin to understand the mystery of union with the divine.

Prayer: Strengthen marriages in your Church, Lord, that your Church might ache for you. Amen.

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Concerning the Marriage of Priests – part 8

Wed, 28 Aug 24 00:00:00 -0400

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Genesis 2:18

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Our opponents’ frivolous arguments say that originally, the commandment was given to replenish the earth, but now that the earth has been replenished, marriage is no longer commanded. See how wise they are! The word of God made the nature of humanity to be fruitful, not only at the beginning of the creation, but as long as our physical nature exists, just as his word makes the earth fruitful. “And God said, “Let the earth put forth vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, upon the earth.” And it was so” (Gen 1:11). Because of this ordinance, the earth did not begin to bring forth plants only in the beginning. The fields are clothed every year as long as this natural order exists. Humans cannot legislate that the nature of the earth be changed, so without a special work of God, the nature of a human being cannot be changed either—by vows or by human law.

Pulling It Together: This is human reason at work again. Scripture says one thing, but we come up with our reasons for not believing what the Word says. Men and women are made for one another; it has been so from the beginning, as God saw fit. He has not changed his mind. We have. No matter how much we argue, no matter how finely we reason, no matter how outraged we become at the word of God, it is still his word. Their argument is with God—not another part of his Church. So we must confess that legislating celibacy is contrary to the word of God—in the beginning and in the present. One either believes the word of God, or not. The Lord will sort out the rest.

Prayer: Keep me steadfast in your word, Lord. Amen.

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Concerning the Marriage of Priests – part 7

Tue, 27 Aug 24 00:00:00 -0400

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Genesis 1:27–28

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

First, Genesis 1:28 teaches that people were created to be fruitful, and that one sex should should properly desire the other. We are not speaking of lust, which is sin, but of what is called physical love, that desire which was to have been uncorrupted in nature. This love of one sex for the other is truly a divine ordinance. Since this is an ordinance of God, it cannot be removed without an extraordinary work of God. So, it follows that the right to contract marriage cannot be removed by statutes or vows.

Pulling It Together: “Reason cannot establish anything sure about God” (Luther’s Works, vol. 1, Saint Louis: Concordia Publishing House, 1999, 70). But if we rely upon what is written, if we look to Scripture for our answers, we see quite clearly that God created men and women for the purposes of partnership and filling the earth with people. Neither reason nor religion nullifies the rule of God. One person or group may not legislate over another, at any point in life, whether or not he or she may marry.

Prayer: Make me fruitful for your kingdom, Lord, and faithful to whom I am given. Amen.

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Holy Families! is an initiative of the North American Lutheran Church provided through a generous grant from the Thrivent Foundation, in honor of the 500th anniversary of the Lutheran Reformation (1517 AD to 2017 AD). Produced by Sola Publishing, this special initiative includes a number of Lutheran discipleship resources for families and congregations, including Daily Family Prayer Resources, Parent Pages, Faith Formation downloadable pages for children/families, Educational Videos, Parents' Video/Discussion Series on Faith Formation, Reformation Bible Study: In the Luther Household.

Concerning the Marriage of Priests – part 5

Mon, 26 Aug 24 00:00:00 -0400

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2 Peter 2:1–3

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Their defense of celibacy is not a serious one. For they are not ignorant of how few there are who actually practice chastity, but they use religion to implement their authority, which they think that celibacy assists. Now we understand just how right Peter’s admonition was, that there will be false teachers who will deceive people with heresies (2 Pet 2:1). Our opponents do not say, write, or do anything honestly, frankly, or candidly in this whole concern. They merely dispute about their authority, falsely thinking it is in jeopardy. So, they try to fortify it with a wicked pretense of piety.

Pulling It Together: Some people just have to be right—even at the expense of being very wrong. Cultures—whether religious or political—never seem to change in this regard. And it seems that they always end up defending their positions with personal attacks. This, of course, sidetracks the actual discussion. When it gets personal—as it was in the days of the Reformers, and as it is today—discussions never get to the heart of the issue. Nothing gets resolved. That way, the mudslingers can go on insisting that they are right. This also, usually keeps them in power. That is the point, is it not?

Prayer: Give me wisdom and patience, Lord. Amen.

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Holy Families! is an initiative of the North American Lutheran Church provided through a generous grant from the Thrivent Foundation, in honor of the 500th anniversary of the Lutheran Reformation (1517 AD to 2017 AD). Produced by Sola Publishing, this special initiative includes a number of Lutheran discipleship resources for families and congregations, including Daily Family Prayer Resources, Parent Pages, Faith Formation downloadable pages for children/families, Educational Videos, Parents' Video/Discussion Series on Faith Formation, Reformation Bible Study: In the Luther Household.

Holy Families! is also on the free Sola App for Android and Apple.

Concerning the Marriage of Priests – part 3

Sun, 25 Aug 24 00:00:00 -0400

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Ephesians 5:31–32

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

They ask you to defend their lusts with your chaste right hand, Emperor Charles—whom even some ancient predictions call the king of modest face, as the saying appears concerning you: “One modest in face shall reign everywhere.” Contrary to divine law, the law of nations, and the canons of councils, they ask that you sunder marriages. They ask this in order to inflict terrible punishments upon innocent men, execute priests—whom even barbarians reverently spare—and drive into exile banished women and fatherless children, just because they are married.

Pulling It Together: It is an irony. One would think that priests would be the ones to marry. After all, Paul tells us that marriage is a symbol of the relationship that Christ has with his Church. The Revelator also tells us of the marriage of Christ and his Church (Rev 19:7, 8; 21:2, 9; 22:17). In fact, this metaphor is found in many places in both the Old and New Testaments. If marriage is such a powerful image of the relationship between God and his people, one would think that his priests would be the very ones to marry, so that they could demonstrate what this holy state looks like. It is ironic, therefore, that priests would live the opposite of what God knows to be such a compelling lifestyle. Furthermore, why would they chastise and even condemn those who follow the Lord’s own example?

Prayer: Thank you, Lord, for your perfect devotion to me. Amen.

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The Word of Life Series is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is an excellent tool for evangelism since it is rooted in prayer and Scripture. Its primary focus is to empower those who believe in Jesus Christ to be comfortable sharing their faith and inviting others to experience a transformed life in our Lord and Savior.

• Unit 1 • Unit 2 • Unit 3

Concerning the Marriage of Priests – part 2

Sat, 24 Aug 24 00:00:00 -0400

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1 Corinthians 7:7–9

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

What greater shamelessness has ever been read about in all of history than that of our opponents? We will review their arguments soon. First, let the wise reader consider the brazenness of these good-for-nothings who say that marriages bring dishonor and disgrace to the government—as though the public infamy of the criminal and unnatural lusts which glow among these “holy fathers,” who feign that they are Curii and live like Bacchanals, were a great ornament to the Church. Most of the things that these men do with the greatest license cannot even be mentioned without a breach of modesty.

Pulling It Together: One cannot put on an alb and cincture, yet live like an unbound infidel, and think that putting on an extra robe will cover the hypocrisy. More laws and traditions are not needed. It is the Word of God that is necessary; it addresses the problem. The question here is not the virtue of government, or the control of priests and pastors. The real issue is the piety of God’s people. Restricting marriage is hardly the solution for holiness, as the Apostle Paul attests. If one is like the apostle, able to remain unmarried, he or she may devote life to the Lord’s service (1 Cor 7:33–34). But Paul never meant this to be a control over people (1 Cor 7:35), as though this made them holy. Indeed, he teaches to the contrary (1 Cor 7:14).

Prayer: Lord, strengthen Christian marriages and use them to bring unbelievers to faith. Amen.

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Come and See - Word of Life Series (Unit 1) is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is an excellent tool for evangelism since it is rooted in prayer and Scripture. Its primary focus is to empower those who believe in Jesus Christ to be comfortable sharing their faith and inviting others to experience a transformed life in our Lord and Savior, Jesus Christ.

• Unit 1 • Unit 2 • Unit 3

Concerning the Marriage of Priests – part 1

Fri, 23 Aug 24 00:00:00 -0400

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Isaiah 47:10

From the Confessions: The Defense of the Augsburg Confession

Concerning the Marriage of Priests

Despite the terrible infamy of their defiled celibacy, our opponents not only have the wicked and false presumption of using the divine name in defending pontifical law, but even to exhort the Emperor and princes to not permit the disgrace and infamy of the Roman Empire by tolerating the marriage of priests. These are their words.

Pulling It Together: The authors of the Roman Confutation acted as if the shameful lives of so many priests were of little concern compared to the issue of priests being permitted to marry. The writers of the Confutation insisted that the shame and indignity of a whole empire lay in the law of celibacy among their priests. Yet the letter of their law was all that concerned them. For priests took wives in secret and shamelessly took their young charges as well, as was well-known among the people. Their shameful lives, not the marriage of priests, is what brought great dishonor to the Church of Christ—never mind the empire.

Prayer: Help me live my life, knowing that all hearts are open before you and that none of my secrets are hidden. Amen.

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Concerning Both Kinds in the Lord’s Supper – part 14

Thu, 22 Aug 24 00:00:00 -0400

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Ezekiel 7:25–26

From the Confessions: The Defense of the Augsburg Confession

Concerning Both Kinds in the Lord’s Supper

Further, we do not assume that the Church immediately agrees with or approves of whatever the pontiffs determine, especially since Scripture prophesies concerning bishops and pastors to this effect, as in Ezekiel, who says, “The Law perishes from the priest” (Ezek 7:26).

Pulling It Together: There have always been and still are priests, popes, pastors, and bishops who will have nothing to do with the commands and law of God. Scripture is not their guide; indeed, they teach the people that some verses of the Bible are true, while others are fairy tales. In short, they are their own rule of faith and would have others live by their word instead of by God’s word.

Congregations should not be measured by their false teachings—unless, knowing better, they follow these heresies. The words of Christ must be our standard of faith and practice, even if traditions and the opinions of men must be condemned.

Prayer: Give me your strength, Holy Spirit, so that I may live by your word of truth. Amen.

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Concerning Both Kinds in the Lord’s Supper – part 14

Wed, 21 Aug 24 00:00:00 -0400

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Mark 7:8, 13

From the Confessions: The Defense of the Augsburg Confession

Concerning Both Kinds in the Lord’s Supper

Even if we presume the freedom to use one part or both, how can the prohibition of one kind be defended? The Church cannot take the liberty of turning the ordinances of Christ into matters of indifference. Yet we excuse the Church, which has borne the injury since it could not obtain both parts. However, we condemn those who maintain in their writings that the use of the entire Sacrament is justly prohibited, those who not only prohibit, but even excommunicate and violently persecute those using the entire Sacrament. Let them determine how they will give an account to God for their decisions.

Pulling It Together: Christ’s command cannot get much clearer than, “Take; eat,” and “Drink of it, all of you.” He did not suggest a choice of courses. It is not a matter of whether one likes the taste of either bread or wine. Nor is it a matter of class of people, or care of the carpet. It is simply a matter of command. What did Christ say? Thus, it is not a question of what tradition a church holds to, or what their pastor thinks about the Lord’s Supper. It has always been and remains his meal, that is received in the way he instituted.

Imagine Christ handing the cup to any believer and the pastor stepping between Christ and that person, insisting, “Nope! None for her, sir. She’s no one special.” Quite the contrary; she is a person for whom Christ shed his blood, and the cup is meant for her. The poor consciences of sinners should not be deprived from either course in God’s holy meal.

Prayer: Thank you, Lord Jesus, for your gracious commands. Amen.

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A Listening Bible: Letters from Jesus in the Written Word, by Glen S.R. Carlson, helps you take time to LISTEN to what Jesus is saying to you from Romans to Jude (softcover; 692 pages).

Concerning Both Kinds in the Lord’s Supper – part 13

Tue, 20 Aug 24 00:00:00 -0400

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1 Corinthians 11:23–25

From the Confessions: The Defense of the Augsburg Confession

Concerning Both Kinds in the Lord’s Supper

They also claim that there is a danger of spilling and other things which do not have sufficient force to alter the ordinance of Christ.

Pulling It Together: I am always impressed by the steady hands of those who pour from a chalice into a small, individual communion cups. I am no less impressed by those who can hold the cup to the lips without spilling, and for those lips to receive without dribbling. I suppose they do at times, over the years, spill some wine. If they did, would that change Christ’s instruction to give the cup to all? For what reason would it ever be proper to change the ordinance of Christ? The Apostle Paul hands down to us exactly what Christ instituted. Lutherans pass on the same without altering the Lord’s instructions for any reason.

Prayer: Thank you, Living Bread, for your resolve to shed your blood for the life of the world. Amen.

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Concerning Both Kinds in the Lord’s Supper – part 12

Mon, 19 Aug 24 00:00:00 -0400

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1 Timothy 3:1

From the Confessions: The Defense of the Augsburg Confession

Concerning Both Kinds in the Lord’s Supper

If they withhold the cup in order to distinguish orders, this very thing ought to keep us from any agreement with our opponents—though we might otherwise be inclined toward their custom. There are other distinguishing marks between the orders of priests and laity, but why they defend this distinction so earnestly is no mystery. We will not say more concerning their wily purposes, so as not to give the impression that we are detracting from the true worth of the order.

Pulling It Together: Whether one takes 1 Timothy 3:1 as referring to bishops, pastors, or elders, it is clear that the office of overseer is a noble one. Therefore, when someone in this office teaches bad doctrine, especially in order to promote self, it sullies the office—not merely the person in the office. The focus of the Lord’s Supper should not be the office of the minister, but of Christ alone. With him as our focus, we easily see that there are indeed offices or orders in Christ’s Church but that we “are all one in Christ Jesus” (Gal 3:28).

Prayer: Thank you, Lord, for giving your body and shedding your blood—even for me. Amen.

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Concerning Both Kinds in the Lord’s Supper – part 11

Sun, 18 Aug 24 00:00:00 -0400

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Matthew 26:26–28

From the Confessions: The Defense of the Augsburg Confession

Concerning Both Kinds in the Lord’s Supper

In the judgment of God, will the reasons that he cites excuse those who prohibit a part of the Sacrament, and who rage against people using the entire Sacrament?

Pulling It Together: All of God’s people are to be given both kinds in the Lord’s Supper—both the bread and the wine, his body and his blood. The reason for this usage is simply this: the Lord himself commands this practice for the forgiveness of sins. “Take, eat...drink of it, all of you.” May God’s mercy extend to those who forbid and withhold the cup that Christ so clearly offers to all who believe.

Prayer: Thank you, Lord, for pouring out the new covenant upon all believers. Amen.

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Concerning Both Kinds in the Lord’s Supper – part 10

Sat, 17 Aug 24 00:00:00 -0400

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Matthew 4:1–4

From the Confessions: The Defense of the Augsburg Confession

Concerning Both Kinds in the Lord’s Supper

This is the word of a tyrant. Why should they be content? “Don’t ask for a reason, but allow as law whatever the theologians say.” This is a concoction of Eck. We recognize those prideful words. If we wished to respond, there would be no want of words. For you see how great his impudence is. He commands like a tyrant in the tragedies: “Whether they like it or not, they must be satisfied!”

Pulling It Together: Just because someone wants it to be a certain way, does not make it so. If someone commands authority, this does not necessarily make his demands right. The dictates of an entire culture do not stamp a matter with divine approval. So we must ask again and again: Have we exceeded “what is written” (1 Cor 4:6)? This was the modus operandi of Christ himself. “It is written!” Jesus thwarted the designs of the devil with this practice. Sola Scriptura must be our banner as well. Having the Word of God as our authority, we should never collapse under the weight of culture, tradition, or human authority.

Prayer: Help me to live in your word, Lord. Amen.

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Concerning Both Kinds in the Lord’s Supper – part 9

Fri, 16 Aug 24 00:00:00 -0400

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Psalm 23:5

From the Confessions: The Defense of the Augsburg Confession

Concerning Both Kinds in the Lord’s Supper

The Sacrament was instituted to console and comfort terrified minds, when they believe that Christ’s flesh is food, given for the life of the world, and that they are made alive by being joined to Christ. Our adversaries argue that the laity is kept from one kind as a punishment. They say, “They ought to be content.”

Pulling It Together

If we are to seek first the kingdom of God (Matt 6:33), what is it that we should desire? The simplest answer is that we should seek Christ. The kingdom is God’s, so it is God whom we should want with all our hearts. There are ways that we may seek him, but there is one way that Christ himself established. God has prepared a table for us, spread in the presence of our enemies (Psa 23:5). We may as well say that it is spread in the presence of sin, death, and the devil. There, at his table, Christ satisfies the thirsty soul who hungers and thirsts for righteousness (Matt 5:6). There, in the giving of himself—his flesh and blood—is grace and forgiveness of sins. We should not be content with only a portion of the table that Christ has spread for us—denying ourselves of what he has prepared for us. Our cups overflow; drink!

Prayer: Thank you, Shepherd of my soul, for the benefit of your body and blood. Amen.

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Concerning Both Kinds in the Lord’s Supper – part 8

Thu, 15 Aug 24 00:00:00 -0400

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1 Peter 2:9–10

Concerning Both Kinds in the Lord’s Supper

They also cite in the Confutation that the sons of Eli, after the loss of the high-priesthood, were to seek the one part pertaining to the priests (1 Sam 2:36). They say that this indicates the use of one kind, and add: “Therefore, our laity should be content with that one part offered by the priests, that is, with one kind.” Our opponents are clearly trifling when they apply the story of Eli’s posterity to the Sacrament. Eli’s punishment is described in that narrative. Do they mean to say that the laity is being punished by taking away one kind?

Pulling It Together: Even if we were to allow such a faulty example, we would need to deal with the priesthood of all believers, and that we are all one in Christ (1 Pet 2:5, 9; Gal 3:28). Lutherans confess that there is no class difference in the Church; all are priests before the Lord. So, let us imagine that, for a time, only one kind was to be allowed to the laity while both kinds permitted for priests. Since all believers are now priests under the new covenant in Christ’s blood, all would therefore receive both kinds. This is a far better analogy from Scripture than the foolish comparison to Eli’s sons.

Prayer: Thank you, Father, for giving me direct access to you and to all of your benefits. Amen.

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Written in 1521, Martin Luther's Commentary on the Magnificat is a spiritual classic with a timeless message: soli deo gloria — to God alone be the glory. Johann Sebastian Bach wrote his musical masterpiece, Magnificat, during his first year as Kantor of the Church of St. Thomas in Leipzig. Luther and Bach on the Magnificat interprets the timeless message of the Magnificat in a unique and inspirational word and music study experience that can be enjoyed year after year by individuals and congregations alike.

Concerning Both Kinds in the Lord’s Supper – part 7

Wed, 14 Aug 24 00:00:00 -0400

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1 Corinthians 10:16

From the Confessions: The Defense of the Augsburg Confession

Concerning Both Kinds in the Lord’s Supper

They also refer to “Lay Communion.” Yet this is not a reference to the mere use of one kind, but a denial of both. For whenever priests are commanded to use Lay Communion, it means that they have been removed from the ministry of consecration. The adversaries are not ignorant of this, but they abuse the ignorance of the uneducated, who, when they hear of Lay Communion, immediately think of the custom of our time, that only a part of the Sacrament is given to the laity.

Consider their impudence. Recounting reasons why both parts are not given, Gabriel says that a distinction should be made between laity and clergy. That this is the chief reason why the refusal of one part is defended, is beyond question. In this way, the status of the clergy is more highly exalted through a religious rite. To put it mildly, this is a human design, and its purpose is obvious.

Pulling It Together

Who is elevated or remembered in such a distinction between clergy and laity? Is it Christ? Or is it the clergy who are given the greater dignity? If we place our entire focus upon Jesus, we will remember that he gave us his body, and shed for us his blood—that all might participate by drinking from that cup of Christ’s own blood. And so, we do both, breaking bread and blessing cup together, in remembrance of what he instituted among us. In doing so, we enjoy the forgiveness of sins. May it never be that we withhold this great benefit of the faith because of class distinction. .

Prayer: Thank you, Lord, for including me in your gift of grace. Amen.

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Concerning Both Kinds in the Lord’s Supper – part 6

Tue, 13 Aug 24 00:00:00 -0400

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Luke 24:30–35

From the Confessions: The Defense of the Augsburg Confession

Concerning Both Kinds in the Lord’s Supper

They imagine that, in the beginning of the Church, it was the custom in some places that only one part was administered. Nevertheless they are not able to produce any ancient example of this practice. They cite the passages that mention bread, as in Luke 24:35, where it is written that the disciples recognized Christ in the breaking of bread. They also quote other passages concerning the breaking of bread. Although we do not seriously object if some interpret these passages as referring to the Sacrament, yet it does not follow that only one kind was given, since, according to the ordinary usage of language, the naming of one signifies the other.

Pulling It Together

When we speak of breaking bread, we mean that we take the time to enjoy a meal. In the Church, this may simply refer to a fellowship meal. Yet, in certain Scriptures it could be understood as being something more than a potluck: perhaps a common meal during which Holy Communion was received. Some interpret “the breaking of bread” in the New Testament as being the Lord’s Supper if it was done on the Lord’s Day. This still follows the meaning of having a meal together, but in this case that gracious sustenance is Holy Communion.

Prayer: Thank you, Lord, for helping me remember you in the receiving of your body and blood. Amen.

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We Still Believe is a Bible study resource reflecting on key themes in biblical Lutheran doctrine that are at risk in the Church today. It is offered in the hope that it will inspire individuals and congregations to examine the core beliefs of traditional Lutheranism and how these beliefs apply to our own present context. Written in a question and discussion style by Pastor Steven King, the participant's book includes an introduction to and copy of the faith statement known as the Common Confession.

Concerning Both Kinds in the Lord’s Supper – part 5

Mon, 12 Aug 24 00:00:00 -0400

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Luke 22:19–20

From the Confessions: The Defense of the Augsburg Confession

Concerning Both Kinds in the Lord’s Supper

The adversaries do not endeavor in their Confutation to explain to the Church why one part of the Sacrament has been denied them. Good, religious men ought to have provided a strong reason for denying the Church, instructing those consciences to whom only a part of the Sacrament could be granted. These very men maintain that it is right to prohibit one kind, and forbid the allowance of both kinds.

Pulling It Together

In the institution of the Lord’s Supper, Jesus does not mention the bitter herbs or the sweet charoset or other elements of the Passover meal. He calls attention to those new courses in his meal that the Church is to remember. He does not spotlight two courses of matzo, but the one bread—his body “given for you.” Nor does he mention the four cups of deliverance, but only the one cup of deliverance—the new covenant in his blood. He has instructed us to remember him as we partake of both the bread and the wine.

Prayer: Thank you for the new covenant, sealed with your blood. Amen.

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Concerning Both Kinds in the Lord’s Supper – part 4

Sun, 11 Aug 24 00:00:00 -0400

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Mark 14:22–24

From the Confessions: The Defense of the Augsburg Confession

Concerning Both Kinds in the Lord’s Supper

It is evident, therefore, that the whole Sacrament was instituted for the entire Church. The practice remains in the Greek churches, and also once prevailed in the Latin churches, as Cyprian and Jerome testify. Jerome says in his commentary on Zephaniah: “The priests who administer the Eucharist and distribute the Lord’s blood to the people,” etc. The Council of Toledo gives the same testimony. Nor would it be difficult to accumulate a great multitude of testimonies. We exaggerate nothing here, but leave it to the prudent reader to determine what should be believed concerning a divine ordinance.

Pulling It Together: The blood of Christ is “poured out for many.” This word “many” means for the multitude or for the whole gathering. This was the institution of Christ and the practice of the early Church. It remained the custom of the churches in the East and West for hundreds of years. Christ’s intentions are clear enough. Let us follow him.

Prayer: Thank you Lord, for sustaining me with your body and blood. Amen.

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Concerning Both Kinds in the Lord’s Supper – part 3

Sat, 10 Aug 24 00:00:00 -0400

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1 Corinthians 11:27–29

From the Confessions: The Defense of the Augsburg Confession

Concerning Both Kinds in the Lord’s Supper

Paul says that he passed on what he had received from the Lord (1 Cor 11:23). But the text clearly shows that he had delivered the use of both kinds. “This do,” he says first, concerning his body. Afterwards, he repeats the same words concerning the cup. And then he says, “Let a man examine himself, and so eat of the bread and drink of the cup.” These are the words of him who established the Sacrament, saying previously that those who will use the Lord’s Supper should use both kinds.

Pulling It Together: We usually read this passage of Scripture, thinking about how we ought to confess our sins before receiving Holy Communion. This is proper. Indeed, it is necessary, as Paul teaches. But we also clearly see here that the early Church—not just Jesus’ disciples—received both elements of the Lord’s Supper. Everyone received bread; all received wine. Why? The simple reason Paul gives is, that is the way the Lord established it, so that is what the apostle passed on to the Church.

Prayer: Help me, Holy Spirit, to confess my sins and truly believe that I am forgiven, so that I may eat and drink in a worthy manner. Amen.

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Concerning Both Kinds in the Lord’s Supper – part 2

Fri, 09 Aug 24 00:00:00 -0400

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1 Corinthians 11:23–26

From the Confessions: The Defense of the Augsburg Confession

Concerning Both Kinds in the Lord’s Supper

Now, if Christ has established his meal for the entire Church, why is one kind denied to a part of the Church? Why is the use of the other part prohibited? Why is the directive of Christ changed—especially when he himself calls it his testament? If it is illegal to annul man’s testament, how is it allowable to overturn the testament of Christ?

Pulling It Together

Luther frequently taught that “the Words of Institution are the ‘gospel in a nutshell’” (Luther’s Works, vol 53, p 59). “Take and eat; this is my body, given for you... Again, after supper, he took the cup, gave thanks, and gave it for all to drink...for the forgiveness of sin.” This is a summary of the gospel because it shows that in Holy Communion we receive the forgiveness of sins. Sinners receive God’s grace for Christ’s sake. That is the gospel.

Lutherans do no alter Christ’s institution, for in so doing, we would change the very message of the gospel. Christ gave his body and shed his blood for all. So, the bread is given to all, and the cup is given to all. This is done so that all may receive God’s grace as Christ intended.

Prayer: Thank you, Father, for the forgiveness of sin, through your Son Jesus Christ our Lord. Amen.

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Concerning Both Kinds in the Lord’s Supper – part 1

Thu, 08 Aug 24 00:00:00 -0400

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John 6:53–56

From the Confessions: The Defense of the Augsburg Confession

Concerning Both Kinds in the Lord’s Supper

It cannot be doubted that the use of both parts in the Lord’s Supper is godly and in accord with the institution of Christ and the words of Paul. For Christ instituted both parts, not doing so for part of the Church but for the entire Church. The whole Church uses the Sacrament—not only the priests—and this, by the authority of Christ, not by human authority, as we suppose the adversaries acknowledge.

Pulling It Together

Jesus cannot be more clear. One must partake of both his body and blood in order to have new life in Christ. To eat and drink of the Sacrament is a holy communion with Christ himself. In the Lord’s Supper, we receive the grace to continue in the faith—to abide in him. Further, he promises to abide in us. We rob ourselves of “grace upon grace,” (John 1:16) of continuing in him, when we do not partake in his fullness. It is the one who both eats and drinks who remains in Christ, and in whom Christ abides.

Prayer: Thank you, Lord, for your enduring grace. Amen.

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Concerning the Invocation of Saints – part 38

Wed, 07 Aug 24 00:00:00 -0400

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Proverbs 20:28

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Therefore, most excellent Emperor Charles, for the sake of the glory of Christ, which we have no doubt that you desire to praise and magnify, we urge you not to assent to the violent counsels of our adversaries, but to seek other honorable ways of establishing harmony, so that godly consciences are not burdened, and that no cruelty is exercised against innocent people as we have seen before, and that sound doctrine is not suppressed in the Church. To God, most of all, you have the duty to maintain sound doctrine, and to hand it down to the next generation, and to defend those who teach what is right. God demands this when he honors kings with his own name and calls them gods: “I say, ‘You are gods’” (Psa 82:6). Kings should attend to the preservation and propagation of divine things on earth—namely the Gospel of Christ—and as vicars of God, they should defend the life and safety of the innocent.

Pulling It Together

The Augsburg Confession and its Apology, or defense, urged the emperor to find a way to maintain harmony in the empire. The point of such concord was that orthodoxy could prevail in the churches and that people be protected from those who wished otherwise. The Lutherans maintained that this was the emperor’s responsibility, that his rule was maintained by God and so, he owed it to God to rule righteously.

The purpose of government is to maintain God’s will on earth. Specifically, our leaders are to do two things: maintain the faith and protect the people. They stretch their responsibility when they move beyond this two-fold charge. Let them do these things well, and they will have enough to do.

Prayer: Help our leaders and me, Holy Spirit, to turn from evil and do good, to seek peace and pursue it. Amen.

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Reprised from February 17, 2015

Tue, 06 Aug 24 00:00:00 -0400

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1 Corinthians 4:1–6

From the Confessions: The Athanasian Creed

Although he is God and man, he is not divided, but is one Christ. He is united because God has taken humanity into himself; he does not transform deity into humanity. He is completely one in the unity of his person, without confusing his natures. For as the rational soul and body are one person, so the one Christ is God and man.

Pulling It Together

How can we begin to understand through human reasoning the dual nature of Christ? We cannot wrap our minds around it, though perhaps a little more easily than we can think on the Trinity itself. Jesus is man and divinity at once. This is what Scripture attests and we would do well to leave it there. So, what does the Word say? What is written?

“The Word became flesh” (John 1:14). “In [Christ] the whole fullness of deity dwells bodily” (Col 2:9). “Though he was in the form of God...born in the likeness of men” (Phil 2:7). “Since therefore the children share in flesh and blood, he himself likewise partook of the same...” (Heb 2:14).

The Son of God took human body but remained God. His divinity remained though he was clothed in flesh. He did not set aside his divinity to become a man for a time. He was and is both divine and human. He is forever God and man, sitting at the father's right hand and reigning triumphant over sin and death. There is not a part of him that is human and another part that is God, as though he were oil and water in the same glass. His two natures are completely unified in the one person, Jesus Christ. Jesus is a whole person like us, having a body, soul, and spirit. Yet, at the same time, he is the divine Word of God, or Logos (John 1:1). He is not two beings, a god and a man somehow in a kind of symbiosis. Nor is he some kind of compound or complex organism, made by the joining of two beings, but no longer quite human or divine as a the result. We confess that he is God and man, undivided, one Christ.

Prayer: Fill me with your grace, O God, that throughout this day I may delight in your praise through Jesus Christ my Lord. Amen.

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Reprised from February 16, 2015

Mon, 05 Aug 24 00:00:00 -0400

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Colossians 2:8–15

From the Confessions: The Athanasian Creed

It is necessary for eternal salvation that one also faithfully believe that Jesus Christ became flesh. For this is the true faith that we believe and confess: That our Lord Jesus Christ, God's Son, is both God and man. He is God, begotten before all worlds from the being of the Father, and he is man, born in the world from the being of his mother—existing fully as God, and fully as man with a rational soul and a human body; equal to the Father in divinity, subordinate to the Father in humanity.

Pulling It Together

The issue of the Athanasian Creed is not only that we rightly understand the Trinity of God but that we correctly understand the dual nature of Jesus Christ. If one believes that a man named Jesus died for her outside of an ancient city thousands of years ago, but believes that he was simply a man, then it profits her nothing. For no man can die for another and it pay his sin debt (Rom 6:23) to God. It is necessary to believe that the man Jesus was God in the flesh—otherwise you miss the point of it all.

Because Jesus was conceived by the Spirit, not by a man, he was able to live a perfect life, never sinning as we do. Nor was he corrupted by original sin, passed on to the rest of us through Adam's transgression (Rom 5:12). Therefore, being perfectly guiltless, he became an acceptable sacrifice to God for the sins of the world. His human blood was necessary for redemption, as under the law, the shedding of innocent blood is required for the forgiveness of sin (Heb 9:22). But only as God was Jesus able to redeem the sin of everyone (not just his own, which was unnecessary at any rate since he was sinless), so long as he satisfied his law too. Being both man and God, he satisfied the demand of the law and his desire for grace toward us. Though he was fully God, as man, Jesus submitted to the will of his Father (Matt 6:10; Luke 22:42), dying for us as only he could do.

Prayer: Thank you, God, for canceling my record of debt, nailing it to the cross. Amen.

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Reprised from February 15, 2015

Sun, 04 Aug 24 00:00:00 -0400

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1 Corinthians 1:18–21

From the Confessions: The Athanasian Creed

The Father was neither made nor created nor begotten; the Son was neither made nor created, but was alone begotten of the Father; the Spirit was neither made nor created, but is proceeding from the Father and the Son. Thus there is one Father, not three fathers; one Son, not three sons; one Holy Spirit, not three spirits. And in this Trinity, no one is before or after, greater or less than the other; but all three persons are in themselves, coeternal and coequal; and so we must worship the Trinity in unity and the One God in three persons. Whoever wants to be saved should think thus about the Trinity.

Pulling It Together

Notice how the creed repeats itself. As Paul says, repetition is good for us (Phil 3:1). We need to hear the difficult teachings many times before we begin to understand. So we hear again that each of the three Persons of the Trinity are uncreated. This time, it is refined a bit, just to be sure we do not mistake the meaning. There are not three fathers, or three sons, or three spirits. There are one of each and those three are one God. Next we hear a very valuable, direct statement in the creed. No doubt this statement is present because people wondered about “begottenness” and procession. Did these words in the Nicene Creed indicate that the Father was first and the Son and the Spirit came after him? The Athanasian Creed makes it very clear: “in this Trinity none is before or after other.” But is the Father somehow greater than his Son, the Spirit less than the Father and Son from whom he proceeds? “None is greater or less than another.” The oneness of the Trinity is to be worshiped because this is God. And each of the three in the Unity is to be worshiped, for each is God.

The final sentence for our consideration today is surely in reference to those who hold to the heresies that the creed addresses. Certainly, God alone will judge persons but they would be wise to know who God is, if they would depend upon him. It is not that one must say “amen” to the Athanasian Creed in order to be saved. Faith in the God whom the creed names, however—the Father, the Son, and the Holy Spirit—is very necessary to salvation.

Prayer: Lord of heaven and earth, enlighten my understanding of you. Amen.

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Concerning the Invocation of Saints – part 37

Sat, 03 Aug 24 00:00:00 -0400

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Ephesians 4:1–3

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Many signs indicate that they have little concern for the state of the Church. They take no pains to provide for people a summary of the Church’s teachings. They defend obvious abuses with new and unusual cruelty. They will not permit suitable teachers in the churches. Doing things in this way is not in their interest or the Church’s, and decent people may easily judge the outcome. For after the good teachers have been killed and sound doctrine suppressed, fanatical spirits will rise up, whom the adversaries will not be able to restrain. They will disturb the Church with godless teaching, and will overthrow the whole government of the church, which we greatly desire to maintain.

Pulling It Together

The unity of Christ’s Church depends upon the Holy Spirit—not our actions. However, individual congregations can be destroyed by both our deeds and an intolerance of biblical teaching. So we should be eager to keep the unity which the Spirit gives the Church, by maintaining conduct that is consistent with the Christian faith. Such concern for the well-being of the churches is an indication of godly, peaceable people being led by the Holy Spirit.

Prayer: Help me to love my sisters and brothers in Christ, with his love and forbearance. Amen.

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Concerning the Invocation of Saints – part 36

Fri, 02 Aug 24 00:00:00 -0400

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Romans 14:17–19

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

The adversaries, by ignoring these abuses when they required us to assent to the Confutation, have not acted frankly. If they cared for the interests of the Church, especially on this topic, they would take this opportunity to ask our most excellent Emperor to take measures for the correction of abuses. For it is clear that he greatly desires the healing and improvement of the Church. But the adversaries act so as to crush us in every way instead of assisting the most honorable and most holy will of the Emperor.

Pulling It Together

The promise of the gospel is righteousness, peace, and joy—not religious and dietary laws. More rules and laws provide none of these benefits. If you work harder so that you may become righteous, you will never become righteous, for a person’s righteousness only comes through faith in Christ. So, never knowing if you have become righteous enough to appease the god you are trying to appease, you will try even harder to become righteous—but continue to fail. This provides a fleeting peace that is only sensed when you imagine you have done well. Yet even that peace is false. What joy is there in such religion?

Christ is the righteousness we pursue—instead of a self-righteousness. Therefore, we are at peace, being confident that Christ has done all things necessary for our justification and salvation. The Holy Spirit reminds us daily that he has done so, and this brings joy upon joy. This is the needed message of the Church and for the world, for it is the gospel, and that makes for peace and the mutual building up of one another in the faith.

Prayer: Thank you, Father, for making me acceptable to you through your Son, Jesus Christ. Amen.

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Concerning the Invocation of Saints – part 35

Thu, 01 Aug 24 00:00:00 -0400

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1 Timothy 6:3–6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Luther was not the first to complain about public abuses. Long ago, there were many excellent, learned men who deplored the abuses of the Mass, trust in monastic observances, veneration of the saints that was meant to yield revenue, and confusion of the doctrine of repentance—which ought to be as clear and plain in the Church as possible. We have heard of excellent theologians who desire modification of the scholastic doctrine, which is more useful for philosophical debates than for piety. Nevertheless, the older theologians are generally nearer to Scripture than are the more recent ones. So their theology has steadily worsened.

Many good people sided with Luther from the very first, if for no other reason than they saw that he was freeing people’s minds from the mazes of these most confused and incessant discussions of the scholastic theologians and canonists, and was teaching things profitable for godliness.

Pulling It Together

Without “the words of faith” (1 Tim 4:6) the Christian Church will cease to be. Traditions and myths bring no peace but the plain teaching of Scripture brings contentment. I know of people who live their lives believing in “silly myths” (1 Tim 4:7) but have no certainty of eternal life. Their God, whom they think to be the God of Christians, is as capricious to them as the Greek and Roman gods were to those who believed in them.

So we must teach “the words of faith,” which are profitable for both godliness and contentment. For when one is content with Christ, he is at peace in all circumstances. That person trusts in God’s promises instead of human traditions that cannot be kept (Acts 15:10). Trusting in God’s faithfulness, we are at peace in Christ. This is the heart of “the words of faith” that we confess.

Prayer: Turn my mind to your word, Lord. Amen.

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Deliver Us from Evil, by Rev. Philip Gagnon, provides a ritual approach to exorcism and the demonic. It is a helpful instrument of pastoral care for such times when a pastor encounters the need for performing an exorcism. Pastor Gagnon explores the scriptural and early Church background and response to the demonic, as well as the pastoral discernment and the use of the sacraments in relation to exorcism. Included are two rites of renunciation, two rites of exorcism, and a rite for the exorcism and blessing of a dwelling. Additional prayers and blessings are included as helps in the battle. The book serves as an alert to the manifold ways in which evil may work in the human heart.

Concerning the Invocation of Saints – part 34

Wed, 31 Jul 24 00:00:00 -0400

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2 Peter 1:16

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Thus the Confutation has been deceitfully written, not only on this topic, but nearly everywhere. They make no distinctions in any passages between obvious abuses and their teachings. Those of sounder mind among them would concede that the teaching of the scholastics and canonists contain many false opinions, and that the ignorance and negligence of the pastors allowed for many abuses to creep into the Church.

Pulling It Together

“Well, I don’t know what art is but I like pink.” That opinion may be fine for my granddaughter but it will not fly at the Guggenheim. It does not work in Christian faith either. Opinions are of no use to us. We require the word of God, what is written, the Scriptures. When we depart from sola Scriptura, we begin to drown in human opinions. Pastors and professors, as in the days prior to the Reformation, may lead us down the path of opinion, and some may be content to dodder along behind them. But God is faithful, and will always call his Church back to the word.

Prayer: Give me ears to hear, God. Amen.

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Concerning the Invocation of Saints – part 33

Tue, 30 Jul 24 00:00:00 -0400

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Romans 3:21–22

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Bishops, theologians, and monks applaud these monstrous and wicked tales because they put food in their bellies. But they do not tolerate us because we do not require the invocation of saints, and because we condemn abuses in the worship of saints so that the honor and office of Christ may be more conspicuous. Good people everywhere have longed for either the authority of the bishops or the diligence of the preachers to correct these abuses. Nevertheless, our adversaries altogether pass over obvious vices in their Confutation, as though they wish, by forcing our acceptance of the Confutation, to require us to approve of even the most notorious abuses.

Pulling It Together

The office that Melancthon refers to is that Christ is our Propitiator and Mediator. Christ alone has atoned for our sin and it is he who stands between sinners and God. The law does us no good because we cannot keep it—nor can other sinners keep it for us. Beyond that, it would make no difference if we could; the law is something sinners should obey but it does not make them righteous even when they sometimes manage to obey its demands. All the law does is point its accusing finger at us and tell us to do better. But it does not justify us to God. This is the office of Christ—not of the law or of our works of the law. He provides all who have faith in him with the righteousness of God instead of a so-called righteousness of law keeping.

Prayer: My only boast is in you, Lord Jesus. Amen.

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Faith Webbing is a deep, purposeful intergenerational approach to connecting youth to faith through a congregation. Its premise is to intentionally identify relationship voids in young peoples’ lives and then to fill those voids with members from within the congregation. For some youth, there might not be a parent, grandparent, aunt, uncle, older sibling, or younger sibling in their life. With Faith Webbing youth develop scores of long-term surrogate church family relationships of all ages.

Concerning the Invocation of Saints – part 32

Mon, 29 Jul 24 00:00:00 -0400

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2 Timothy 3:14-17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

But certain triflers, having no knowledge either of faith or civil affairs, have invented epic stories that are nothing but superstitious examples about certain prayers, fasts, and new services created for monetary gain. There is no need to cite examples of their fabrications of miracles about rosaries and similar ceremonies, since these “legends,” as they call them, and the “mirrors” of examples, and the “rosaries” are readily available, containing many things like the “true stories” of Lucian.

Pulling It Together

The Scripture is not some pulp fiction, read for shallow thrills on an idle evening. Rather, the word permeates our whole lives, penetrating and informing us who we are before God (Heb 4:12). It wounds our consciences, piercing so deeply that we must depend upon God’s grace instead of our piety or the merits of saints. The word of God makes us “wise for salvation”—not through fables about saints but through faith in Jesus Christ. The inspired, God-breathed word is beneficial to our souls, so Lutherans confess sola Scriptura: Scripture alone is our rule of faith and practice.

Prayer: Give me confidence in your word, Lord. Amen.

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Concerning the Invocation of Saints – part 31

Sun, 28 Jul 24 00:00:00 -0400

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Matthew 18:21–22

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Examples of mercy are also beneficial, as when we see Peter’s denial forgiven, Cyprian forgiven for having been a sorcerer, Augustine experiencing the power of faith in sickness and steadily affirming that God truly hears the prayers of believers. It is profitable to teach examples such as these, which speak of either faith, or fear, or the administration of the state.

Pulling It Together

The mercy of God knows no bounds. He even forgives us when we are unfaithful to him (2 Tim 2:13), as we see in his forgiveness of Peter’s denials (Luke 22:54–62). He forgives in extreme situations like this but he also forgives us as often as we come to him in repentance. Many rabbis taught that we should forgive each other as many as three times, so Peter, in a moment of magnanimity, suggests to Jesus that his disciples ought to forgive people seven times. Jesus responds that real forgiveness ought to be 77 times, or as the King James puts it, “seventy times seven,” or 490 times. It is not the specific quantity that is at issue for Jesus; he is teaching, by saying 77 times, that our forgiveness should have no terminus, just as we may expect from God. We must forgive one another even as we have been forgiven (Matt 6:12).

This is the type of example from the lives of the saints that we declare is profitable for teaching in the Church. For these examples teach us more about the greatness of our God than of the character of the saints.

Prayer: Forgive me of my sins, Lord, even as I forgive those who sin against me. Amen.

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Other Lenten Dramas

Concerning the Invocation of Saints – part 30

Sat, 27 Jul 24 00:00:00 -0400

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Philippians 3:17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Although the saints performed great deeds, useful as examples in either public or private life, the remembrance of which would promote the strengthening of faith and the imitation of their example in the administration of public affairs, no one has searched for true stories from the lives of the saints. Still, it is advantageous to hear how holy people administered governments, underwent calamities and dangers, were an aid to kings at times of great peril, taught the Gospel, and confronted heretics.

Pulling It Together

The “Apostolic Fathers” inform us that Polycarp was a disciple of the Apostle John, and “the angel of the church in Smyrna” (Rev 2:8). Irenaeus was his disciple and tells of the bishop’s faithful life, teaching, stand against heresy, and martyrdom. Polycarp is a beneficial example of the Christian life because his story teaches us how he imitated the life of John who followed the teaching and example of Jesus. Polycarp should be set forth as an example to us all for that reason: because he followed the example Christ that he learned from others, notably John—not because of some imaginative tale.

Prayer: Help me, Lord, to stand firm with faith in you. Amen.

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Concerning the Invocation of Saints – part 29

Fri, 26 Jul 24 00:00:00 -0400

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1 Peter 2:9

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Still, the incredible stories of statues and pictures are surpassed by the fabulous tales about the saints that are publicly taught with great authority. Barbara, amidst her torments, asked for this reward: that no one who would invoke her should die without the Eucharist. Another, standing on one foot, recited the whole Psalter each day. Some wise fellow painted Christopher in a way that symbolizes those who would bear Christ, that is, those who would teach or confess the Gospel, must have strong souls because they must undergo the greatest dangers. Then the foolish monks taught people to invoke Christopher, as though such a Polyphemus had once existed.

Pulling It Together

God has done great things through his people, both in the Church and in the affairs of the world. There are so many examples in the lives of his peculiar people (1 Pet 2:9, KJV) that would be an advantage for all to hear, for inspiring and strengthening their faith, and for directing their attention and praise to God. So, why pass over those great stories, teaching tales—many of which are obviously contrived—that exalt the saints instead of their Lord? For the task of God’s people is to proclaim the excellencies of Christ, not the importance of departed saints.

Prayer: Give me strength, Lord, to imitate those who imitated you. Amen.

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Concerning the Invocation of Saints – part 28

Thu, 25 Jul 24 00:00:00 -0400

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Romans 8:34

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

As I have said above, the entire knowledge of Christ is suppressed when other mediators are sought besides Christ, and trust is placed in others. The facts demonstrate the reality. At the first mention of the saints, as in the ancient prayers, it seems to have been done in a tolerable manner. But invocation followed, and with it, immense abuses that are worse than pagan. From invocation, the next step was to images. These were also worshiped, because it was believed that magical power existed in them, just as sorcerers imagine that power exists in horoscopes carved at a particular time. In a certain monastery we have seen a statue of the blessed Virgin, moved like a puppet on a string, seeming to nod yes or no to those making requests.

Pulling It Together

It is a slippery slope. It is one thing to ask someone to pray for you, but quite another to expect that person to mediate between you and God. Yet this is the slope so many descended. Initially, dead saints were asked to pray but eventually they were expected to answer those prayers. The saints have no such power—either in images of them or in any reality. Christ alone is the Mediator between people and God. This is because he is the atonement of God, the only one who may stand before the Father on our behalf. We ask people to pray for us, as we pray for others, but we pray only to God in Christ.

Prayer: Thank you, Father, for caring to hear my prayers, through Jesus Christ the Lord. Amen.

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The Sola Online Worship Resource (SOWeR) also includes liturgies and services for your use. There are ready-to-copy settings for Holy Communion, services, services of the Word, Vespers, occasional services, funerals, and seasonal services. SOWeR is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations who have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation.

Concerning the Invocation of Saints – part 27

Wed, 24 Jul 24 00:00:00 -0400

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1 Timothy 2:1–6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Even if we could imagine that the invocation of saints were taught with the greatest circumspection, the subject is still dangerous. Why is it necessary to defend it when it has no command or testimony from God’s Word? Indeed, it does not have even the testimony of the ancient writers.

Pulling It Together

Great value was placed on Patristics: what the early theologians and bishops called the Church Fathers taught about the Christian faith from the time of the apostles through the seven ecumenical councils of the Church (roughly until early in the eighth century).

As the centuries passed, the practices of the churches changed. In the earliest centuries, churches gave thanks to God in memory of the faithful. This is still done today, for example, the Commemoration of Polycarp, disciple of John, pastor, and martyr. He is remembered on February 23rd each year. Athanasius of Alexandria is remembered on May 2nd, Mary on July 22nd, and others on various days of the year. Eventually, thanks gave way to veneration of and prayer to the saints. This evolution may be observed in the Church Fathers.

It cannot, however, be found in the New Testament, where anyone other than Christ alone is the Mediator of the Church. “For there is one God, and there is one mediator between God and men, the man Christ Jesus” (1 Tim 2:5). This is the testimony of Scripture, of the earliest Church Fathers (the Apostolic Fathers), and the confession of Lutherans.

Prayer: Thank you, Father, for hearing my prayers. Amen.

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The Sola Online Worship eResource is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations who have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation.

Concerning the Invocation of Saints – part 26

Tue, 23 Jul 24 00:00:00 -0400

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Psalm 91:1–4

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

This error also prevails among the theologians, namely, that each saint has been committed a particular administration. Anna bestows riches; Sebastian repels pestilence; Valentine heals epilepsy; George protects horsemen. These opinions have clearly sprung from paganism. Among the Romans, Juno was thought to enrich, Febris to fended off fever, Castor and Pollux to protect horsemen, and so on.

Pulling It Together: The Lord himself is our sure defense. We need cry out to no other, for no one other than the Almighty is able or inclined to save us (Acts 4:12). This is what the Scriptures teach us. Let us not muddy the clear waters of the Word with the practices of other religions or the myths of pagan cultures. God alone is our shield and buckler. More than defenses, he is our deliverer. We confess that the saints cannot help us but that the Lord is our certain help and hope in the face of all trouble and danger.

Prayer: You alone, O Lord, are my refuge and strength. Amen.

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Concerning the Invocation of Saints – part 25

Mon, 22 Jul 24 00:00:00 -0400

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1 Peter 2:4–6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

The adversaries teach us to trust in the invocation of saints, though this has neither the Word of God nor an example in Scripture. They apply the merits of the saints to others just like the merits of Christ, transferring the honor belonging only to Christ to the saints. Therefore, we cannot receive either their opinions about the worship of the saints or their practice of praying to the saints. For we know that confidence is to be placed in the intercession of Christ, because this alone has God’s promise. We know that the merits of Christ alone are a propitiation for us. When we believe in Christ, we are accounted righteous because of his merits, as the text says, “He who believes in him will not be put to shame” (Rom 9:33). We are not accounted righteous by trusting in the merits of the blessed Virgin or of the other saints.

Pulling It Together

All Christians are priests before God. The Church, a “holy priesthood” of believers prays to God through Jesus Christ. God does not require other intercessors who are in his presence. We are already in his presence since he dwells in the midst of all believers, his “spiritual house,” the temple of his Spirit. Concerning the merits of the saints, Scripture only speaks of placing our trust in Christ. Those who do, will not be disappointed (1 Pet 2:6, NASB).

Prayer: I trust in you, Lord Jesus. Amen.

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Concerning the Invocation of Saints – part 24

Sun, 21 Jul 24 00:00:00 -0400

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John 3:16

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

It has been said of the other saints, “Each shall receive his wages according to his labor” (1 Cor 3:8). In other words, they cannot bestow their own merits upon one another, as the monks sell the merits of their orders. Even Hilary says of the foolish virgins, “And as the foolish virgins could not go forth with their lamps extinguished, they implored those who were prudent to lend them oil. The wise replied that they could not give it because there might not be enough for all. That is, no one can be aided by the works and merits of another, because it is necessary for everyone to buy oil for his own lamp.”

Pulling It Together: We cannot stand on our own two feet, let alone lend our works or merits to other people. This is the purview of Christ alone. Christ Jesus imputes his righteousness to us, but we do not ascribe our righteousness to anyone. First of all, we have none to give, for we are all unrighteous (Rom 3:10). Secondly, if we were to imagine that we did have righteousness to lend, why did the Father send his Son to die for us? If the sacrifice and virtue of someone other than Christ will suffice for our salvation, God has made a grave error.

But God has made no mistake in sending his Son to die for us. Whoever believes in the Son has eternal life, no matter the greatness or smallness of his works, his virtue, or his devotion. It all depends upon Christ, not the magnitude of one’s works, nor the bestowal of another’s generosity.

Prayer: Lord Jesus, I believe in you. Amen.

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Combining the message of salvation in Christ with personal witness, The Gospel in Miniature is a Lutheran guide for evangelism.

Concerning the Invocation of Saints – part 23

Sat, 20 Jul 24 00:00:00 -0400

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Hebrews 9:15–17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

The sober fact is that the blessed Virgin has altogether replaced Christ in public opinion. People have invoked her, trusted in her mercy, and have desired to appease Christ through her, as though He were not a Propitiator, but only a dreadful judge and avenger. We believe, however, that we must not trust that the merits of the saints are applied to us, that because of them, God is reconciled to us, or has accounted us just, or saves us. We obtain forgiveness of sins only by the merits of Christ, when we believe in Him.

Pulling It Together

Because of his sacrificial death for us, Christ alone has satisfied the just requirement of God’s law, something which we nor the saints could ever do. Scripture therefore, calls only Christ our Mediator. Christ now sits at God’s right hand (Mark 16:19), where he intercedes for all who believe. Through Christ a New Covenant was established by the shedding of his blood (Luke 22:20). The Scriptures never speak of anyone else doing this for us.

Prayer: Thank you, Lord, for dying in my place, mediating for me before your Father, so that I am purchased back from death. Amen.

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Written for a general audience, Luther's Pigtails is a one-act comedy is based on the actual words of Martin and Katie Luther and Philipp Melanchthon. The play is of an appropriate length to be performed within the context of a worship service, or it may serve as the basis for a special congregational event in celebration of the Reformation. The play gives the audience a glimpse into the real life of Martin and Katie, illustrating why Luther was able to say, "There is no more lovely, friendly, and charming relationship, communion, or company than a good marriage."

reprised from January 13, 2016

Fri, 19 Jul 24 00:00:00 -0400

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Revelation 1:1-3

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church – part 26

But there is no need to cite many testimonies, since they are obvious throughout the Scriptures. We have referenced much of it in the latter articles of our Confession. In a while, we will need to repeat the point that must be decided in this controversy: whether human traditions are acts of worship that are necessary for righteousness before God. There we will discuss this matter more fully.

Pulling It Together

“It is written.” This was a favorite saying of the prophets, the evangelists, the apostles, and Jesus. Sometimes it is phrased as a question: “What is written?” They use this expression almost 100 times to point to the truth of what is stated in the Scriptures. Oh, that we would be content with what Scripture says, instead of going beyond what is written (1 Cor 4:6) by depending upon our traditions, old sayings, and pronouncements. These things swell the head but do nothing for the heart. We may even feel like we have won an argument but at the end of that disputation, the question remains. “What is written?” This is how we must decide all controversies.

Prayer: Speak through your Scripture, Lord, for your servant listens. Amen.

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Reprised from January 12, 2016

Thu, 18 Jul 24 00:00:00 -0400

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2 Thessalonians 3:16-18

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church – part 25

Paul means that the righteousness of the heart is a spiritual thing that quickens hearts. It is evident that human traditions do not quicken hearts. They are not effects of the Holy Spirit like love of one’s neighbor, chastity, and so forth. Nor are human traditions instruments through which God moves hearts to believe, as are the divinely given Word and Sacraments. Rather, these human practices do not pertain to the heart, and perish with the using. So we must not believe that they are necessary for righteousness before God. Paul speaks to the same effect, writing, “For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit” (Rom 14:17).

Pulling It Together

External is not eternal. These outward things will never secure everlasting life. Furthermore, they will never give us peace. The heart must be changed by God for these things to be ours. Righteousness, peace, and the hope of salvation are all matters of the heart. Such spiritual things are effected by the Spirit of God and by his means, not by the things that we do or the disciplines and ceremonies that we keep. The hope of salvation is not aroused because one uses the correct Bible reading plan or worship style. The righteousness of the heart is not activated because of any human custom. God alone gives us grace, faith, peace, hope, and all good inner or spiritual things.

Prayer: Thank you, Holy Spirit, for being at work in me, in spite of me. Amen.

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Reprised from January 11, 2015

Wed, 17 Jul 24 00:00:00 -0400

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John 19:16–27

From the Confessions: The Apostles Creed

“Was Crucified”

Pulling It Together: All of Jesus' ministry looks toward the crucifixion. He tells his disciples over and over that this is why he came to earth. Sometimes it is a veiled announcement (John 2:19); other times it is straightforward (Matt 20:18-19). His life pointed toward crucifixion, an event that Jesus declared would redeem the world (Mark 10:45).

A hanging produces immediate death. Compared to crucifixion, hanging is merciful. Crucifixion is meant to make a person suffer. It is a gruesome, slow, painful, and public death. The victim was tied or nailed to a wooden crossbeam and left hanging upon it to slowly die from suffocation. If a person was crucified on a simple cross (a pole or crux simplex) with hands tied over the head, the suffering was over within an hour or so. Being crucified with outstretched arms meant a much slower death—and someone who wanted the suffering to linger. It was literally excruciating (from the Latin word excruciatus meaning “from the cross”).

Jesus suffered for our sin to the point of enduring the most painful and humiliating death known to the people of his time. We confess that Christ suffered in our place, redeeming us from the curse of the law (Gal 3:13) by dying the cursed death of crucifixion (Deut 21:23).

Prayer: Thank you, Lord Jesus, for dying for me. Amen.

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Reprised from January 10, 2016

Tue, 16 Jul 24 00:00:00 -0400

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Galatians 5:1-6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church

Now we are not discussing the question whether there is advantage to observe them for the sake of order or bodily profit. Another matter is being considered: whether the observances of human traditions are acts of worship necessary for righteousness before God. This is the point to be judged in this controversy, and when this is decided, it can then be judged whether the true unity of the Church depends upon human traditions being the same everywhere. If human traditions are not acts of worship necessary for righteousness before God, it also follows that people can be righteous and children of God if they do not have traditions that are in use elsewhere. For instance, if the style of German clothing is not worship of God necessary for righteousness before him, it follows that people can be righteous and children of God and the Church of Christ, even though they wear French clothing.

Pulling It Together

I have convictions about what service book I wish to use and what style and order of worship I prefer, and even which half-dozen translations of the Bible I favor. If I dare to make those things qualifications for your righteousness and salvation, please take me to task. When such matters—and there are a host of others—of indifference to justification are considered necessary for church unity, then true worship is harmed. Indeed, idolatry has set in when we venerate these human preferences and traditions. If we give way to these things as the new law in the church, then we have submitted ourselves again to slavery. We will have fallen from grace, having shown that we have no desire for God’s grace, but instead a slavish insistence on our preferences and traditions becoming the observances and ceremonies used by everyone.

Prayer: Help me to worship you, Almighty God, in spirit and in truth, for Christ’s sake. Amen.

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All God’s Critters is a Sunday School series designed for young students in Preschool and Kindergarten. Lessons are based on storytelling, rhyme, and pictures, and are suitable for participation by non-readers. The flexible and reproducible lesson plans introduce the youngest believers to the importance and truth of God’s Word. Each lesson includes the story of the day written in a simplified manner so that young children may understand an important truth about God and what it means for us to be God’s children.

• Unit 1 • Unit 2 • Unit 3 • Unit 4

Reprised from January 9, 2016

Mon, 15 Jul 24 00:00:00 -0400

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John 20:24-26

From the Confessions: The Defense of the Augsburg Confession

Concerning the Church – part 22

Just as the differences in length of day and night does not injure the unity of the Church, so we believe that the true unity of the Church is not injured by different rites instituted by men. However, it is pleasing to us that universal rites are observed for the sake of order. So, in our churches we willingly observe the order of the Mass, the Lord’s Day, and other more important feast days. We embrace the profitable and ancient ordinances with a very grateful mind, especially since they contain a discipline that is profitable for the instruction and training of people and those who are uneducated.

Pulling It Together

I once went to a church where you had to use two service books plus music and text from other service books printed in the bulletin in order to follow the service. I felt like a juggler. In my opinion, it did not promote good order. However, the true unity of the church was not damaged by their choice of liturgical sources. The Church is that gathering of saints where the Gospel is correctly taught and the Sacraments are rightly administered. As I tried to determine which service book to use next, I was certain that the other worshipers shared my faith and desired the means of grace as much as I did. And there—right there—is the true church. There is the truest order and real peace, for there—in the midst of we who had gathered around his Word and Sacraments—Jesus came and stood among us.

Prayer: Lord, do not just give me peace; be my peace. Amen.

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Concerning the Invocation of Saints – part 22

Sun, 14 Jul 24 00:00:00 -0400

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1 Corinthians 15:55–58

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Granted, the blessed Mary prays for the Church, but does she receive souls in death, does she conquer death, does she give life? What does Christ do if the blessed Mary does these things? Though she is deserving of the most ample honors, nevertheless she does not wish to be made equal to Christ, but instead wishes us to consider and follow her example.

Pulling It Together

First, Scripture does not tell us that Mary is the victory over sin and death, not does it even hint at such things. Christ conquered death for Mary and for us all. His victory is so complete that we are considered to be more than victorious (Rom 8:37) through faith in him. There is no area untouched by this total victory. But it is not Mary’s victory; it is not Paul’s or Peter’s or any other saint’s triumph. It is Christ’s victory that is shared by all believers through faith in him (1 John 5:4-5). Mary and the other saints cannot provide us any victory over sin and death. God is due all of the thanks because he has defeated sin and death through his Son, and given us full share in his victory. We too overcome these enemies through faith in Christ alone (1 John 5:4).

Second, we should certainly follow Mary’s example of steadfast faith—and not hers only, but the examples of all the saints, both dead and living.

Prayer: Thank you, Jesus, for your total victory over sin and death. Amen.

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Concerning the Invocation of Saints – part 21

Sat, 13 Jul 24 00:00:00 -0400

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Revelation 1:17–18

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Some of us have seen a certain theologian, a monk, brought to console a dying doctor of theology, who pressed on the dying man nothing but this prayer: “Mother of grace, protect us from the enemy; receive us in the hour of death.”

Pulling It Together

It is The Living One who makes us live. The one who died but lives again causes us to live forevermore through faith in him. Jesus tells us that it is his voice that the dead will one day hear (John 5:28) when some will be resurrected to eternal life, while others are resurrected to judgment. We confess that it is God alone, the one who holds the keys to death, who is the only one whom we may call upon to provide escape from the grave. Therefore, we have no fear of either death or the devil, for the right hand of the Lord is upon us, giving peace through the assurance of his word and resurrection. Only the great I AM who is “the first and the last” and “the living one,” gives life and salvation to all who call upon his name (Joel 2:32; Rom 10:12).

Prayer: Thank you, Lord, for unlocking the door of death and giving me eternal life with you. Amen.

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Concerning the Invocation of Saints – part 20

Fri, 12 Jul 24 00:00:00 -0400

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Ephesians 5:25–27

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

This form of absolution is sometimes used: “The passion of our Lord Jesus Christ, the merits of the most blessed Virgin Mary and of all the saints, be to thee for the remission of sins.” According to the declaration of this absolution, we are reconciled and accounted righteous, not only by the merits of Christ but also, by the merits of the other saints.

Pulling It Together

No saints are named by Paul (or any other writer in the New Testament) as responsible for the act of cleansing the church. Christ alone has made the church holy—so holy that she is without blemish. Does Christ need someone’s help in this sanctification of his church? Does he need a single saint’s assistance, or has he done this on his own by giving himself for her on the cross? What is written?

Prayer: Thank you, Jesus, for giving yourself up for me and for all who believe. Amen.

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Concerning the Invocation of Saints – part 19

Thu, 11 Jul 24 00:00:00 -0400

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Hebrews 7:23–25

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

But where has this arrangement that Biel refers to, saying that we ought to resort to the aid of the saints, been instituted by God? Let him produce a single example or command from Scripture. Perhaps they derive this arrangement from the courts of kings where friends must be used as intercessors. But if a king has appointed a certain intercessor, he will not want cases to be brought to him through others. So, since Christ has been appointed as Intercessor and High Priest, why would we seek others?

Pulling It Together

No one draws near to a king unless he is commanded to do so. Therefore, if you wish to have the king’s ear, it must be done through one who is already in the king’s presence—and to whom the king will listen. In American terms, just try to get close enough to the president so that he would hear your request. You have to go through a representative. In kingdom terms, Jesus is our representative. He is the only one whom God has elected to be our permanent intercessor. This is what Scripture teaches us. How could we confess differently?

Prayer: Thank you, God, for hearing my prayers, through the Lord Jesus Christ. Amen.

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Our prayer is that My Zoe Journal: A Girl's Journey of Self-discovery will open the hearts of young ladies in faith, that they would be filled with the love of Christ. We hope that through these pages, girls might come to discover their gifts, abilities, and growth areas, and come to understand that our most basic identity comes from the One who loves us the most.

Concerning the Invocation of Saints – part 18

Wed, 10 Jul 24 00:00:00 -0400

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John 6:35–40

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Through indulgences they say that they apply the merits of the saints. Gabriel Biel, the interpreter of the canon of the Mass, confidently declares: “According to the order instituted by God, we should betake ourselves to the aid of the saints, in order that we may be saved by their merits and vows.” These are the words of Gabriel. Even more absurd things may be read here and there in the books and sermons of the adversaries. What is this if not to make the saints propitiators? If we are to trust that we are saved by the merits of saints then they are considered altogether equal to Christ.

Pulling It Together

Jesus said that whoever comes to him would never again hunger or thirst (John 6:35). Now that is satisfaction: to never be hungry or thirsty—and to never worry about being filled. But Jesus is not talking about the belly, otherwise he would not have called himself “the bread of life.” In this paragraph of the gospel, Jesus is speaking about eternal life and how we will be resurrected at the end. Jesus teaches us that there is a bread more important than the loaf in the bread box. Sufficient quantity of baked bread will keep us alive for 70 or 80 years (Psa 90:10). Feasting on the bread of life will make us live forever. Everyone who looks for life in the true bread “that comes down from heaven” will never die (John 11:26).

We are forgiven, made righteous, and saved through Christ alone. The Bread of Life is the only satisfaction for our sins. No other life, however meritorious, virtuous, or pious satisfies the law's demand (Rom 6:23) and turns away God’s just wrath. So believe and be satisfied.

Prayer: Thank you, Jesus, for filling me with your own Spirit. Amen.

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Learning About Communion teaches the meaning of Holy Communion according to the pattern of Luther's Small Catechism, and is recommended for the Fifth Grade Level. Each week focuses on a specific Bible story which illustrates the theme, with additional references from Scripture and Luther's Small Catechism - Children's Version. Lessons emphasize the sacramental promise of the forgiveness of sins conveyed to us in the body and blood of our Lord Jesus Christ. This booklet was designed to be used as a Sunday School unit, or for classes to prepare students for their First Communion.

Concerning the Invocation of Saints – part 17

Tue, 09 Jul 24 00:00:00 -0400

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1 Corinthians 1:27–31

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Secondly, they apply the merits of the saints to others, just like the merits of Christ. They tell us to trust in the merits of the saints as though we were accounted righteous on because of their merits in the same way that we are accounted righteous by the merits of Christ. We are not inventing these charges.

Pulling It Together

Everything that we have comes from God. Both our physical and spiritual lives are gifts. Since all comes from God, why would we think righteousness and eternal life come from another source? Why would we think ourselves or anyone else able to give such great gifts? Now we might make much of ourselves, of our religious devotion, our prayers to saints, our offerings and other sacrifices. Or we might make much of a saint’s life, and depend upon that saint to answer our prayers. We would do so because we recognize that our own lives are insufficient to earn such favor. So at least we would have understood that our own standing before God is affected because of the righteousness of someone else. But that someone—the only one—who can assign his own righteousness to us is Christ. We are made righteous because of his merits, not because of the saintly lives of any others. Our boast is not in ourselves or saints but in the Lord alone. He is our righteousness, holiness, and redemption.

Prayer: All praise belongs to you alone, Lord, who has accomplished our salvation. Amen.

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Concerning the Invocation of Saints – part 16

Mon, 08 Jul 24 00:00:00 -0400

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John 14:13–14

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Our adversaries tell us first to invoke the saints, even though they do not have God’s promise, or a command, or an example from Scripture. Nevertheless, they would have us place greater confidence in the mercy of the saints than in that of Christ, though Christ instructed us to come to Him, not to the saints.

Pulling It Together

When we pray correctly, we will receive anything that we ask of God (James 4:3). It pleases him to answer our prayers when we pray according to his will. So, just as we are careful to ask that his “will be done” in heaven, we should be as concerned that God’s “will be done on earth.” This begins in our prayers; we must pray according to his will, not according to our desires and passions. We should have great confidence in answer to such prayers to Jesus. Did Christ himself not say, “I will do it”?

Paul, Peter, and others never promised such a thing. The Scriptures do not say this; nor do the writers of Scripture show it in some example from their lives. Only God has promised to hear our prayers. Let us then pray to him, according to his will, in Jesus’ name, for he has promised to be merciful toward us, not only hearing our prayers but answering them.

Prayer: Give me the desire to pray your will, Lord. Amen.

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In addition to the four core catechism booklets in the Sola Confirmation Series, there are now two Scripture overview units: one on the Old Testament and one on the New Testament. These books provide a step-by-step overview of the history and geography of the Scriptures, exploring the various time periods and sections of the Bible and how they connect to one another. The goal is to give students a sense for the over-arching story of Scripture, fulfilled in the revealing of our Lord Jesus Christ.

Concerning the Invocation of Saints – part 15

Sun, 07 Jul 24 00:00:00 -0400

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Psalm 10:17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Confidence in mercy arises from both the promise and the bestowal of merits. Such trust in the divine promise and in the merits of Christ ought to be the foundation of prayer. For we ought to be truly confident that we are heard for Christ’s sake, and that by His merits we have a reconciled Father.

Pulling It Together

Christian prayer must be founded upon both God’s promise and the merits of Christ. We may confidently approach God because he has promised to hear our prayers. How often we pray that his will be done, and when we ask according to his will, he hears us (1 John 5:14). But he also hears us when we pray in Jesus’ name. Because of what he has accomplished, the Son is now our mediator before God. The Father hears us because we have the Son as intercessor. By this is not meant the mere invoking of his name at the end of our prayers. Rather, we come before his Father, as it were, as though Jesus himself sent us with this request for God. As God would not ignore his beloved Son, he will not ignore the one whom Jesus has sent, the one who prays in his name.

Imagine yourself, kneeling at the throne of God, praying in Jesus’ name, while Jesus sits at his Father’s right hand listening and nodding his approval. This is how boldly and confidently we ought to draw near to the throne of grace where we will most certainly receive mercy and find grace to help in time our of need (Heb 4:16).

Prayer: Keep forever, O Lord, the purposes of your will in the hearts of your people, and direct their hearts toward you. Amen.

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Concerning the Invocation of Saints – part 14

Sat, 06 Jul 24 00:00:00 -0400

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1 John 2:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

The second qualification of a propitiator is that his merits have been authorized as those which make satisfaction for others, which are bestowed by divine imputation on others, in order that through these, as if by their own merits, they may be accounted righteous. This is as if someone pays a debt for a friend. The debtor is freed by the virtue of another, as though it were by his own merit. Thus, the merits of Christ are bestowed upon us so that when we believe in Him, we are accounted righteous by our trust in Christ’s merits—as though we had merits of our own.

Pulling It Together: God’s law and holiness demand perfect holiness from us. Sadly, we do not act so devoutly. The just punishment for our failure is death (Rom 6:23). Happily, God sent Christ to become our substitute. He has vicariously taken upon himself our obligation under the law, appeasing God’s wrath by suffering death in our place. His propitious act in our stead makes us favorable to God. As our sin is covered by Christ’s sacrifice, he is rightly called “the propitiation for our sins.” The saints cannot be propitiators because they cannot cover our sins. Their virtues were not good enough to merit their own salvation, let alone ours.

Prayer: Help me to abide in you, Lord Jesus, my righteous covering. Amen.

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Concerning the Invocation of Saints – part 13

Fri, 05 Jul 24 00:00:00 -0400

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Matthew 11:25–30

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Then we also have Christ’s command to call upon him. “Come to me, all who labor and are heavy laden,” etc (Matt 11:28), which is certainly spoken to us too. And Isaiah says, “In that day the root of Jesse shall stand as an ensign to the peoples; him shall the nations seek” (Isa 11:10). Then, “the people of Tyre will sue your favor with gifts, the richest of the people” (Psa 45:12). And, “May all kings fall down before him” (Psa 72:11), and shortly after, “May prayer be made for him continually” (Psa 72:15). Christ says, “that all may honor the Son, even as they honor the Father” (John 5:23). And Paul prays, “Now may our Lord Jesus Christ himself, and God our Father...comfort your hearts and establish them” (2 Thes 2:16–17). What commandment or example can our opponents produce from the Scriptures concerning the invocation of saints?

Pulling It Together: Most people seek rest at the end of the day. If they have worked hard, they are tired. Others just want to retire; they want to stop working altogether. The rest that Jesus gives is rest despite the work, and further, regardless of the troubles of life. Jesus provides something more than physical rest; he gives spiritual rest, comfort, and peace. Because he bore the heavy load of our sins on the cross, our burden is comfortable and light. We are saved by God’s grace, not by the things we do or do not do.

This is the mystery that so many will not understand even though it has been revealed in Jesus. He alone is our salvation. Christ has eased the burden by saving us when we were unable to carry that load ourselves. He alone is faithful and just to forgive (1 John 1:9). Who else would you turn to in prayer other than he who supplies rest for your soul? Who else does the Scripture teach you to pray to except to the only one who has been given all authority to answer your prayers?

Prayer: Thank you, Jesus, for bearing my sin and giving me rest. Amen.

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Concerning the Invocation of Saints – part 12

Thu, 04 Jul 24 00:00:00 -0400

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Matthew 7:7–11

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

There is such a promise concerning Christ. “If you ask anything of the Father, he will give it to you in my name” (John 16:23). There is no such promise with the saints. Therefore consciences cannot be firmly confident that we are heard by invoking the saints. Such an invocation, therefore, is not made from faith.

Pulling It Together

Jesus is teaching us to have confidence in God each time we pray the Lord’s Prayer, saying “Our Father.” Who else addresses the Father than his children? And because we have faith that “He is our true Father, and that we are His true children...we may ask Him confidently with all assurance, as dear children ask their dear father” (Small Catechism). A true father gives his children those “good gifts” that they need. This is the promise of God in Scripture. Ask of the Father in the Son’s name, and your prayer will be answered. Who is able to ask with such confidence of Paul or Peter?

Prayer: Increase, O Lord, my confidence in your will to answer my prayers. Amen.

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Concerning the Invocation of Saints – part 11

Wed, 03 Jul 24 00:00:00 -0400

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Romans 1:17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Therefore, we shall show that they actually represent the saints as propitiators, that is, mediators of redemption, as well as intercessors. We do not yet recite the abuses of the common people, as we are still speaking of the opinions of the theologians. As regards the rest, even the inexperienced can judge.

Two things must concur if one is to be a propitiator. First, there ought to be a Word of God from which we may know with certainty that God wishes to show mercy, and to answer those calling upon him through this propitiator.

Pulling It Together: It has been said here over and over, and it shall yet be asked again and again, since it is so important. What is written? What does the Scripture say? Scripture itself begs the question. More than 80 times in the Old and New Testaments, the prophets, apostles, and others indicate the importance of what has been written in the Bible as a test of truth. From Joshua to Jesus and on to Paul, Peter, Luke, and the writer of Hebrews the phrase, “It is written,” is used to urge us to see if a teaching is founded in and defended by Scripture. There is surely no better time to depend upon the Word of God as guide than when considering for whose sake we are forgiven.

Prayer: Help me to depend upon what I know from your word, Lord. Amen.

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Concerning the Invocation of Saints – part 10

Tue, 02 Jul 24 00:00:00 -0400

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1 Timothy 2:5

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

But even if they distinguish between the saints being mediators of intercession and mediators of redemption, they do so without the testimony of Scripture. However so reverently they state this, it nevertheless obscures Christ’s office, and transfers to those saints the trust that we should place in Christ’s mercy. People imagine that Christ is more severe and the saints more easily appeased, so they trust in the mercy of the saints rather than the mercy of Christ. Fleeing Christ, they seek the saints. So they actually make them mediators of redemption.

Pulling It Together: What we are really discussing here is God’s ability to keep his promises. Does he forgive and justify those who have faith in Christ? Or not? We confess that God is faithful and just to forgive us our sins (1 John 1:9) and does so for Christ’s sake, not for the sake of Peter or Paul, John or James, Anselm or Augustine, or the myriad saints of heaven. All of them combined would have no effect on God’s grace, which is already freely afforded us because of Christ. He alone is our mediator, our intercessor before the Father.

Furthermore, there can be no other intercessors—even if they could influence God, which they cannot since he has already determined and has promised to forgive those who believe. Because there is only one God (Deut 6:4) and one mediator between God and man, that mediator—as Scripture testifies—is the only one who is both God and man: Jesus Christ.

Prayer: Thank you, Father, for hearing my prayers, through Jesus Christ the Lord. Amen.

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Concerning the Invocation of Saints – part 9

Mon, 01 Jul 24 00:00:00 -0400

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Ephesians 3:11–12

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

In any case, this new invocation in the Church is not the same as the invocation of individuals. Furthermore, our opponents not only require invocation in the veneration of the saints, they also apply the merits of the saints to others, making the saints not only intercessors, but also propitiators. In no way is this to be supported since this completely transfers to the saints the honor that only belongs to Christ. They make them mediators and propitiators, and although they make a distinction between mediators of intercession and mediators of redemption, they nonetheless clearly make the saints mediators of redemption.

Pulling It Together: It is no accident that solus Christus (through Christ alone) was as central a slogan of the Reformation as sola fide (by faith alone). We have bold access to God through Christ alone. He alone is the way, the truth, and the life (John 14:6). There is no other intercessor (1 Tim 2:5) between humanity and God. Christ alone is both mediator and redeemer. This was the confession of the Lutheran Reformers because this is the testimony of Scripture.

Prayer: Thank you, God, for the grace you have extended to me through Jesus Christ. Amen.

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Concerning the Invocation of Saints – part 8

Sun, 30 Jun 24 00:00:00 -0400

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James 5:15–16

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Some plainly attribute divinity to the saints, namely the ability to discern the silent thoughts of our minds. They dispute over morning and evening knowledge, perhaps because they doubt whether the saints are able to hear us at one time or another.

They invent these things to defend lucrative services, not in order to treat the saints with honor. Nothing can be produced by the adversaries against this reasoning, that, since invocation does not have a testimony from God’s Word, it cannot be affirmed that the saints understand our invocation or even if they do understand it, that God approves of their doctrine. Therefore the adversaries ought not to force us to adopt an uncertain matter, because a prayer without faith is not prayer. Further, when they cite the example of the Church, it is clear that this is a new custom in the Church, for although the ancient prayers make mention of the saints, they do not invoke them.

Pulling It Together: “The prayer of faith” is an important dimension in Lutheran Christianity. But like too many other Christians we may have developed a misunderstanding of the prayer of faith. We might think of it this way: If I just believe enough then God will answer my prayer. This is the wrong attitude of prayer, foremost because it usurps God, putting all of the power and even the cause of faith in the hands of the one praying. How can anyone muster up enough faith so that God will then respond? They cannot; nor does the prayer of faith work that way, at any rate.

Instead, the Holy Spirit uses the Word to create faith in us (Rom 10:17). It has nothing (Nothing.) to do with us working up enough faith. God causes faith in Christ and through it, makes us righteous. However, this righteousness is not our own—something that happens because we have somehow made ourselves truly faithful. This given righteousness is the righteousness of Christ that covers us when we become children of God through faith and baptism. When one puts on Christ (Gal 3:26–27) through the faith that God has provided, then that person begins to trust in God’s will, seeks out his will, and prays along those lines.

People of faith know that because the Father loves them, he hears their prayers. Therefore, they do not require the assistance of dead saints. The saints of heaven cannot get the ear of God any more effectively or sooner than can any living Christian who prays with faith. To believe otherwise, is to deny God’s love and either his power or willingness to hear.

Prayer: Increase my faith, Lord. Amen.

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Concerning the Invocation of Saints – part 7

Sat, 29 Jun 24 00:00:00 -0400

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James 1:5–8

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Since prayer ought to be made from faith, how do we know that God approves of this invocation? How do we know that the saints perceive each other’s prayers unless there is the testimony of Scripture?

Pulling It Together: One cannot invoke the saints of heaven with confident faith because the practice is based on human tradition instead of Scripture. It is based on the word of man, not upon the Word of God. Without real faith, that which is based on “what is written” (1 Cor 4:6), one may not expect to receive any answer to prayer.

Now people may claim that they have no doubt as to whether they are heard by the saints of heaven. That does not change the fact that the invocation of saints has no assurances from the Word. How can one really believe unless the Lord has established the matter in Scripture? Upon what do they base their trust? On whom do they place such confidence? The Lutherans confess sola Scriptura, that our trust only comes from “what is written” in the Scriptures, that our faith as well as our practice must stand or fall on the Word.

Prayer: Thank you for hearing my prayers, Father. Amen.

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Concerning the Invocation of Saints – part 6

Fri, 28 Jun 24 00:00:00 -0400

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2 John 8–11

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Supposing the saints do passionately pray for the Church, it still does not follow that they are to be invoked. Still, our Confession only affirms this: that Scripture does not teach us to pray to the saints or ask them for help. Since neither a command, nor a promise, nor an example can be produced from the Scriptures about the invocation of saints, it follows that consciences cannot be certain about such invocation.

Pulling It Together: Scripture exhorts us to continue in the teachings of Christ’s apostles. We are not to go on ahead, that is, not invent new doctrines. If we teach as command, promise, or an example to be followed that which is not found in Scripture, we run the risk of heresy and worse, pulling others down with us. We must learn this well. Paul also teaches us to “not go beyond what is written” (1 Cor 4:6).

We may think that human traditions like the invocation of saints are harmless. Be clear; these things are not benign adiaphora. Otherwise Scripture would not admonish us to have nothing to do with a person who comes with a new teaching—something not found in the Old and New Testaments. That person is not living according to Christ’s word; that person is a deceiver and not from God.

Prayer: Help me to abide in your word, Lord, and so to abide in you. Amen.

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Living Faith, a Believer's Guide to Growing in Christ is a discipleship resource based on Martin Luther’s Small Catechism. This 12-part Bible study by Pastor Brack East is designed to help individuals grow more deeply into a living faith in Jesus, while interacting with other believers in a life-to-life setting of three or four people. Such settings around the Word of God have proven to be part of the workshop of the Holy Spirit, and Luther’s Small Catechism has stood the test of time as a reliable guide to growing in faith.

Concerning the Invocation of Saints – part 5

Thu, 27 Jun 24 00:00:00 -0400

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Romans 8:34–35

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Besides, we also grant that the angels pray for us since there is Zechariah’s testimony (Zech 1:12). There an angel prays: “O LORD of hosts, how long wilt thou have no mercy on Jerusalem?” We also agree that just as the saints prayed for the whole Church in general while on earth, so in heaven they pray for the Church in general. However, there is no scriptural testimony about the dead praying. There is only an account of dream in the Second Book of Maccabees (15:14).

Pulling It Together: Why is there so much confusion about this matter—other than that Scripture is ignored in favor of human traditions? The prayers of saints and angels do not compare to the prayers of Jesus. Why not make much of Christ and give him the honor, instead of revering the saints and angels of heaven? Is Christ not in heaven? Scripture declares that he is not only there, but that he is at the Father’s right hand where he still makes intercession for the saints of earth, even as he did in his High Priestly Prayer while on earth (John 17:1–26).

Let us put our faith in Christ, for the Scripture says without ambiguity that he intercedes for the Church. Surely the angels pray to God, and the departed saints too. But we do not pray to them; we pray to the one who is our advocate with the Father (1 John 2:1).

Prayer: Thank you, Lord Jesus, that you live and reign at your Father’s right hand. Amen.

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A primer (pronounced PRIH-mur) is a small introductory book on a subject, often for beginners. Primers were once a standard part of every child’s education. Typically, they contained many quotations from the Bible and moral lessons as well, and the text was accompanied by numerous woodcut illustrations. This primer on marriage, by Pastor Wendy Berthelsen, contains color, woodcut initials throughout, and serves as a nice devotional resource.

A Marriage Primer may be handed out by congregations to couples preparing for marriage, or as a gift to go along with presenting a marriage certificate. For individuals, it would also make a good small gift for a wedding or shower.

Concerning the Invocation of Saints – part 4

Wed, 26 Jun 24 00:00:00 -0400

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1 Corinthians 4:16–17

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

The third honor is the imitation of their faith and other virtues, which all Christians should imitate according to their callings. The adversaries do not require these true honors. They only argue about invocation, which, even though it were not dangerous, is nevertheless unnecessary.

Pulling It Together: We have already noted two honors that we ought to give to the saints: thanksgiving and the strengthening of faith. Let us be clear what we mean by honor. The honor that we give to “sleeping” (1 Thes 4:13) saints is not the veneration of their images or praying to them. Rather, we give them the truer honor of thanking God for their lives, and strengthening our own faith by learning about their lives in the Scriptures and teaching them in the Church and home.

We now add a third honor to the other two: the imitation of the faith and virtues of the saints. This is true, not only of the saints of heaven but also, of the saints in the Church on earth. We ought to also give thanks for them, note their steadfast faith despite their human condition, and imitate their faith and other virtues by applying them to our various callings in the Church, home, business, and government.

Prayer: Help me, Holy Spirit, to lead a life worthy of imitation. Amen.

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Concerning the Invocation of Saints – part 3

Tue, 25 Jun 24 00:00:00 -0400

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1 Timothy 1:12–14

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

The second honor is the strengthening of our faith. When we see Peter forgiven for his denial, we are encouraged to believe even more that grace truly prevails over sin (Rom 5:20).

Pulling It Together: Who could be considered more guilty of sin toward Christ and his Church than Saul of Tarsus, who would become better know as the Apostle Paul? Because of his persecution of Christians, Paul eventually considered himself to be the greatest of all sinners (1 Tim 1:15). Peter too, was a great sinner, three times denying that he was a disciple or that he even knew Jesus, and doing so when Jesus needed loyal love the most.

People like Paul and Peter are precisely the reason the Father sent his Son to earth. God knew in a time before time that those sinners would need a Savior. He also knew that you and I would need a Savior, for we too are great sinners like all the apostles were. So let us honor these sinners who were saved by grace. Let us also honor the sainted sinners in our own churches. Give them the truest honor of thanking God for the mercy that caused the grace of the Lord to overflow for them. For because we have a Savior who is greater than all sinners, where there is great sin, grace is greater still (Rom 5:20).

Prayer: Thank you, God, for your mercy and grace. Amen.

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Concerning the Invocation of Saints – part 2

Mon, 24 Jun 24 00:00:00 -0400

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1 Corinthians 1:2-4

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

Our Confession approves of honoring the saints. A threefold honor is approved. The first is thanksgiving. We ought to give thanks to God for showing examples of mercy, making known his will to save people, and giving teachers and other gifts to the Church. As these are the greatest gifts, they should be commended and the saints who have faithfully used these gifts should be praised, just as Christ praises faithful businessmen (Matt 25:21, 23).

Pulling It Together: To be sure, the Confession is not referring to the invocation of saints. Rather, like Paul, the Lutheran Reformers taught the churches to honor those who have been made holy and called saints because of their faith in Christ. We rightly give thanks for all of the saints: those who in every place call upon the Lord. We should further honor them by imitating their lives, just as Paul urged us to imitate himself (1 Cor 4:16; 11:1).

Prayer: Thank you, Lord, for those who live faithful lives and call upon your name. Amen.

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Concerning the Invocation of Saints – part 1

Sun, 23 Jun 24 00:00:00 -0400

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Psalm 116:15

From the Confessions: The Defense of the Augsburg Confession

Concerning the Invocation of Saints

They altogether condemn the Twenty-first Article because we do not require the invocation of saints. Nor do they speak more eloquently or with more verbosity on any topic. Nevertheless, they do not substantiate anything except that the saints should be honored, and that the saints who are still living should pray for one another. This is all presented as through the invocation of dead saints were necessary on that account.

They cite Cyprian, because he asked Cornelius, while still alive, to pray for his brothers after he died. With this example they would prove the invocation of the dead. They also refer to Jerome and Vigilantius: “On this field,” they say, “eleven hundred years ago, Jerome overcame Vigilantius.” So our adversaries claim triumph, as though the war were already ended. Nor do those asses notice that in Jerome against Vigilantius, there is not a syllable concerning invocation. He speaks about honoring for the saints, not about invocation. Nor have the rest of the ancient writers before Gregory mentioned invocation. The invocation of saints, along with the adversaries’ opinions which they now teach concerning the application of merits, does not have the testimonies of the ancient writers.

Pulling It Together: Let us clarify our terms again. Saints are those who have been made holy by God’s grace; they are not those whom we have declared holy. Indeed, they are those whom God has declared holy for Christ’s sake. “For Christ’s sake” means “because of him.” We do not tally up the deeds of the deceased to see if they merit God’s favor and are therefore holy. Rather, the Father has accounted his Son’s life, death, resurrection, and ascension as that which merits holiness and salvation for those who believe.

We should certainly pray for one another and honor the lives of the saints—not only those saints who are still living, but also those who have passed on before us. For the death of his saints is precious in the sight of the Lord. Precious, not because of their personal holiness, but because Jesus’ blood was shed so that they would be holy for Christ’s sake.

Prayer: Thank you, Father, for making me holy because of your Son. Amen.

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The Smalcald Articles are often considered Luther's theological Last Will and Testament. Written in easy-to-understand language, this study is presented in a discussion formation with assigned readings from the Scriptures and the Book of Concord. Included in the study is a shorter work by Philip Melanchton called "The Treatise on the Power and Primacy of the Pope."

Concerning Good Works – part 12

Sat, 22 Jun 24 00:00:00 -0400

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Romans 3:27–31

From the Confessions: The Defense of the Augsburg Confession

Concerning Good Works

They include other testimonies that are no better. Finally, they say that this opinion was condemned a thousand years ago, in the time of Augustine. This is altogether untrue. The Church of Christ always held that the forgiveness of sins is freely obtained. In fact, the Pelagians were condemned because they contended that grace is given on account of our works. Besides, we have already sufficiently shown how we maintain that good works must necessarily follow faith. For we do not overthrow the law, as Paul says in Romans 3:31. We uphold the law because when we have received the Holy Spirit by faith, fulfilling the law necessarily follows, by which love, patience, chastity, and other fruits of the Spirit gradually grow.

Pulling It Together

We receive salvation, forgiveness, and the Holy Spirit because of God’s grace—not because we deserve these gifts or have earned them. There is no merit in keeping the law, since it cannot save us, even if we could keep it, which we cannot do at any rate (Acts 15:10). Christ alone is able to save us. But we confess that when Christ who fulfilled the law has saved someone who is unable to keep the law, that person will then do good works out of necessity. Believers do good works because the Holy Spirit is given to all who have faith in Christ. When the Holy Spirit indwells a person, the Spirit begins to work in that person. It is the Spirit of Christ within us who is now fulfilling the law.

Prayer: Help me, Lord, to uphold your law while I depend upon your grace for salvation. Amen.

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Concerning Good Works – part 11

Fri, 21 Jun 24 00:00:00 -0400

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John 15:8–11

From the Confessions: The Defense of the Augsburg Confession

Concerning Good Works

Peter speaks of works following the forgiveness of sins. He teaches that they should be done so that one’s calling may be sure, that is, lest they fall from their calling if they sin again. Do good works that you may persevere in your calling and not lose its gifts, which were given to you before your works, not because of them, and which are now retained by faith. For faith does not remain in those who lose the Holy Spirit, who reject repentance. We have said before that faith exists in repentance.

Pulling It Together: We do good works for three principal reasons. One, we are to bear good fruit so that God is glorified, and two, to prove that we are real disciples of Jesus. Doing good in Christ’s name not only shows others whom we follow, it also shows us that we are his disciples. Third, we do good works or bear good fruit so that our faith remains lively. A disciple who is not bearing fruit runs the great risk of becoming dull and cold and thereby, faithless again. Without faith, one falls away (Luke 8:13) and perishes (Heb 10:39).

So we see that works are not done to earn salvation. Christ alone merits the salvation of all who believe in him for that salvation. Having such faith, we must put it into practice, bearing good fruit so that God is glorified, and so that we prove whom we follow, and so that our faith may be kept alive. And here, let us add a fourth reason for doing good works. There is great joy in keeping God’s commandments, joy that the Lord stirs up in us because we have put faith into action and by doing so, are alive in his love.

Prayer: Holy Spirit, put my faith into action today. Amen.

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Concerning Good Works – part 10

Thu, 20 Jun 24 00:00:00 -0400

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2 Peter 1:3–11

From the Confessions: The Defense of the Augsburg Confession

Concerning Good Works

The adversaries also add testimonies to their own condemnation, and it is worth while to recite several of them. They quote 2 Peter 1:10: “Be the more zealous to confirm your call and election,” etc. Now you see, reader, that our opponents have not wasted labor in learning logic, for they have learned the art of inferring from the Scriptures whatever pleases them. “Make your calling sure by good works” becomes “works merit the forgiveness of sins.” By this manner of reasoning, one would proclaim to a person sentenced to death, but whose punishment has been canceled: “The judge commands that you abstain hereafter from taking that which belongs to another. By doing so, you have merited the pardon of the penalty, because you are now abstaining from taking what belongs to another.” Arguing in this way makes a cause out of the effect.

Pulling It Together: The Holy Spirit calls us to faith through the Word (Rom 10:17), and thereby grants us eternal life. The promises of God have already been gifted through belief in the promise. To this—to that faith which apprehended the promise—we are to add the qualities of faith. If we do not, we will forget that we have been forgiven. So we must practice the qualities of faith, not so that we will be forgiven but, so that we will never forget that we have already been forgiven. We remember that we have been forgiven our sins through faith in Christ because we are now living a new life, growing stronger in our faith in Christ Jesus day by day.

Prayer: Let me appreciate your gift of eternal life, Lord, by living in eternity today. Amen.

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Concerning Good Works – part 9

Wed, 19 Jun 24 00:00:00 -0400

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John 6:47

From the Confessions: The Defense of the Augsburg Confession

Concerning Good Works

But we spoke of this entire matter above. Let the reader find evidence there. For the dishonorable treatment of the subject has forced from us the present complaint, rather than a discussion. They are on record as disapproving of our article: that we obtain forgiveness of sins by faith and freely on account of Christ, not because of our works.

Pulling It Together: We confess that for salvation, nothing else needs to be added to faith in Christ, or what is also called belief. Much is said in the record of Scripture about doing good works but never so that one would be justified with God by doing those works. We have said time after time—and will never grow weary of saying it yet one more time—that we cannot earn or merit forgiveness and salvation. These are gifts that God gives to those who believe, not because they paid the price for their sins but because Christ paid the price.

Prayer: Thank you, God, for eternal life through Jesus Christ the Lord. Amen.

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Concerning Good Works – part 8

Tue, 18 Jun 24 00:00:00 -0400

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Romans 4:13–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Good Works

If one seeks testimonies in Scripture by which to establish his thinking, he will discover that they are not lacking. Paul cries out at the top of his voice, as the saying goes, that we “are justified by his grace as a gift, through the redemption which is in Christ Jesus” (Rom 3:24). “That is why it depends on faith, in order that the promise may rest on grace and be guaranteed” (Rom 4:16). That is to say, if the promise depended upon our works, it would not be certain. If the forgiveness of sins were given because of our works, when would we know that we had obtained it? When would a terrified conscience find a work which it would consider sufficient to appease God’s wrath?

Pulling It Together: A promise has been made. All that remains is for us is to believe in God’s commitment to save us from sin. There is no need to do something in order to obtain his promise. God’s assurance that sins are freely forgiven is given because of Christ, not because we have somehow lived up to his promise.

Now if we were the ones who made the promise, we would have something to live up to: we would have to make good on our guarantee. That is precisely what God has done in Christ. He made the promise of justification, then lived up to it by dying—paying the penalty for our sin.

He made his promise and then, graciously guaranteed it through Christ. He left nothing for us to do but trust in the promiser. Believe his word of promise the same way that Abraham did: with faith in the grace of God.

Prayer: O Lord, I trust in your salvation. Amen.

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The Sola Online Worship Electronic Resource (SOWeR) also includes bulletin templates. There are word processing templates for both communion and non-communion services. There are also templates for Sola, LBW, and Reclaim service settings. SOWeR is a lectionary-based web resource for Scripture lessons, lectionary inserts, children's bulletins, devotionals, text studies, prayers, hymn-planning, and much more! Join the hundreds of congregations who have discovered how simple, flexible, and useful SOWeR is for worship planning and sermon preparation. This brochure will answer more questions about SOWeR. Call 1-888-887-9840 to order a yearly subscription.

Concerning Good Works – part 7

Mon, 17 Jun 24 00:00:00 -0400

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Titus 3:5

From the Confessions: The Defense of the Augsburg Confession

Concerning Good Works

So this cause is a worthy one, for which we will refuse no danger to defend. If you have agreed to our Confession, “do not yield to the wicked, but go forward more boldly,” when our opponents employ their terrors and tortures and punishments to drive away from you that consolation which has been offered in our article to the whole Church.

Pulling It Together: Anyone who earnestly reads the Bible will soon observe that the teaching that we obtain the forgiveness of sins by faith freely for Christ’s sake has its foundation everywhere in the Bible. So we may confidently rely on God and the Lord Jesus Christ, faithfully confessing an obvious and important truth of Scripture even though it is harshly opposed. Who would want to have this great and everlasting comfort taken from him since the salvation of the whole Christian Church depends upon it?

Prayer: Lord, give me the conviction of faith. Amen.

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The goal of Personalities of Faith, a ten-session Bible study for youth, is to encourage young people to commit themselves to follow Jesus in discipleship by becoming "personalities of faith". Using biblical examples of people who have followed—or failed to follow—God's call, participants will be prepared to better follow the Lord in their own lives.

Concerning Good Works – part 6

Sun, 16 Jun 24 00:00:00 -0400

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1 Peter 2:24

From the Confessions: The Defense of the Augsburg Confession

Concerning Good Works

Who would not rejoice to die in the confession of the article that we obtain the forgiveness of sins by faith freely for Christ’s sake, that we do not merit the forgiveness of sins by our works? The consciences of the pious will not have sufficiently sure consolation against the terrors of sin and of death, and against the devil inciting to despair, unless they know that they ought to be confident that they have the forgiveness of sins freely for Christ’s sake. This faith sustains and arouses hearts in that most violent conflict: with despair.

Pulling It Together: When despair sets in and you find no comfort in religion, family, or friends, you need something greater. When medicine cannot revive you, and doctors are of no use, and when death is imminent, your good works will give you no solace. You must have a reliable treatment for your condition when the despair of sin and death overwhelm you.

There is only one prescription for this malady that afflicts us all. Religion will not do it. A program of good works will not suffice. Only confident faith in Christ relieves us of the burden of sin and affords sure comfort in the face of death. Faith in Christ’s redeeming work on our account allows us to trust in God’s forgiveness, yes, even of the remission of sins—the sending back of our iniquities to Christ’s ledger, and the restoration of our souls to what God intended: the righteousness that we could never have achieved on our own.

Prayer: Thank you, God, for the gift of righteousness, through Jesus Christ the Lord. Amen.

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Concerning Good Works – part 5

Sat, 15 Jun 24 00:00:00 -0400

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Joshua 1:5–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Good Works

We see that a horrible decree has been prepared against us, which would terrify us even more if we were disputing dubious or trivial subjects. Now that our consciences understand the adversaries to be condemning the obvious truth—truth that must be defended for the Church and the increase of the glory of Christ—we easily dismiss the terrors of the world and will bravely bear whatever is to be suffered for the glory of Christ and the advantage of the Church.

Pulling It Together: We must hold the ground of the gospel and not give an inch. When the choice is between Scripture and tradition, the choice is clear even if it is sometimes difficult. There are many who stand against the truth and are very bold to do so. We must be bolder still, believing what God told Joshua. No one can prevail against the truth, so be strong and very courageous. Courage is necessary because, though truth will win out, the fight will be fierce. Do not be dismayed that no one believes you or takes the side of Scripture. Do not be surprised that they make your life difficult, or worse, at times a living hell. Your courageous stand for the truth of the gospel is advantageous to you and Christ’s Church, and brings glory to the Lord as well.

Prayer: Give me bold courage to stand for your truth, Lord. Amen.

Concerning Good Works – part 4

Fri, 14 Jun 24 00:00:00 -0400

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Isaiah 53:4–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Good Works

Here we could cite infinite testimonies from Scripture and from the Fathers, but we have said enough on this subject. There is no need of more testimonies for one who knows why Christ has been given to us, who knows that Christ is the propitiation for our sins. Isaiah says, “The LORD has laid on him the iniquity of us all” (Isaiah 53:6). The adversaries, on the other hand, teach that God lays our iniquities on our works instead of on Christ. We are not disposed to mention here the sort of works that they teach.

Pulling It Together: The Father’s purpose in sending his Son into the world was so that the Christ would bear our sins. God’s plan has never been that we should bear our own iniquities. It was for these very iniquities that his hands, feet, side, and head were pierced. His blood covers our sins, satisfying God’s prescribed penalty for sin. That punishment is death (Rom 6:23). Our sins are not and can not be covered in any other way—not by penance or good works, by pilgrimages or prayers, by offerings or any other acts. Our sins are only covered and borne by Christ. How could we save ourselves? We are the sheep who have gone astray.

Prayer: Blessed are you, Father, for sending your Son. Amen.

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Concerning Good Works – part 3

Thu, 13 Jun 24 00:00:00 -0400

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Romans 3:26

From the Confessions: The Defense of the Augsburg Confession

Concerning Good Works

There have been writers who held that after the forgiveness of sins people are just before God, not by faith, but by works themselves. However, they did not think that the forgiveness of sins itself occurs on account of our works, and not freely for Christ’s sake.

Therefore the blasphemy of ascribing Christ’s honor to our works must not be tolerated. These theologians are without any shame if they dare to bring such an opinion into the Church. We do not doubt that His Most Excellent Imperial Majesty and very many of the princes would not have allowed this passage to remain in the Confutation if it had been brought to their attention.

Pulling It Together: God, who is faithful and just, forgives us of all sins and cleanses us from unrighteousness. He alone is legally and ethically righteous and honorable to forgive. He is the just justifier. But who does he justify? Who does he declare righteous? What is written? Does the just justifier forgive and cleanse those who have kept certain rituals, given sums of money, mustered up some kind of religious devotion without the aid of the Holy Spirit? The Scripture speaks of none of this. Faith is the word used over and again. The one who has faith in Christ is the one who is justly justified. Nothing else is added to the Word. This is why we say that we are justified by faith alone.

Prayer: Thank you, Lord, that your righteousness is available in this present time to all who believe in you. Amen.

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The Life of Martin Luther Children's Coloring & Storybook presents children with an an easy-to-read introduction to the life of one of the most influential Christians in history, Martin Luther. From his childhood, to his days as a monk, to his becoming a teacher and pastor in Wittenberg — the stories in this book trace Luther's life of faith through many struggles and challenges, showing us what it means to be faithful to God's Word and bear witness to our faith in Jesus Christ.

Concerning Good Works – part 2

Wed, 12 Jun 24 00:00:00 -0400

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John 3:12-15

From the Confessions: The Defense of the Augsburg Confession

Concerning Good Works

The framers of the Confutation openly show here what spirit leads them. For what is more certain in the Church than that the forgiveness of sins occurs freely for Christ’s sake, that Christ—not our works—is the propitiation for sins. As Peter says, “To him all the prophets bear witness that every one who believes in him receives forgiveness of sins through his name” (Acts 10:43). We would rather assent to this Church of the prophets than to these derelict writers of the Confutation who so impudently blaspheme Christ.

Pulling It Together: It is hard to believe. But it is true and must be believed. Christ came to save poor sinners—and he does not need our help. It was undoubtedly difficult to believe that there would be healing of those snake-bitten people who looked upon the bronze serpent uplifted in the wilderness (Num 11:9). But, in order to live, they had to believe in God’s remedy. They had to have faith in God. And so it is with us. In sending his Son, the Father has provided a remedy for our disease. But we must believe; we must have faith in him. There is no other way (John 14:6). Our works are not the way; Christ is. Religion is not the truth; Christ is. Our devotion is not the life; Christ is. All we must do is have faith in him who is God’s way, truth, and life. It may be difficult to believe, but there is no other way under heaven (Acts 4:12).

Prayer: Thank you, Father, for providing a cure for my broken nature, through your Son, Jesus Christ. Amen.

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The Life of Martin Luther is written in honor of the 500th Anniversary of the Reformation. This nine-session adult study takes participants through the circumstances and events of the life of Martin Luther as it reflects on the biblical themes underlying the Lutheran Reformation.

Concerning Good Works – part 1

Tue, 11 Jun 24 00:00:00 -0400

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Ephesians 2:8-10

From the Confessions: The Defense of the Augsburg Confession

Concerning Good Works

They explicitly state that they reject and condemn our Twentieth Article which states that people do not merit the forgiveness of sins by good works. They distinctly declare that they reject and condemn this article. What is to be answered about a subject that is so clear?

Pulling It Together: The gospel clearly teaches that people are forgiven for Christ’s sake. The Apostle Paul instructs us in no uncertain terms that we are not saved from sin and death because of our works. We can do nothing to deserve his mercy. Indeed, it is the undeserving who receive God’s merciful grace. Though we receive God’s free gift through faith alone, we are created for good works. So we should surely do such deeds even though they are of no merit in terms of salvation. These works are only what we ought to have done (Luke 17:10), but they do not make us deserving of salvation or the forgiveness of sins.

Prayer: Thank you, Father, for your free gift of eternal life, through Jesus Christ, your Son and our Lord. Amen.

Concerning Free Will – part 9

Mon, 10 Jun 24 00:00:00 -0400

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Genesis 6:5

From the Confessions: The Defense of the Augsburg Confession

Concerning the Cause of Sin

The adversaries accept the Nineteenth Article where we confess that God alone has established all of nature and preserves all existing things. Yet the cause of sin is the will of the devil and of people turning away from God. For Christ has said of the devil, “When he lies, he speaks according to his own nature” (John 8:44).

Pulling It Together: God did not establish a world where sin existed. He created all good things and all things good. He did not create evil. Nevertheless, it is within his will that we may sin—otherwise, we could do no evil. Our human nature easily turns away from God when we resolve to not do good; and this is what we rightly call sin. As if we needed any assistance, we are further provoked to sin by the father of lies, the devil (John 8:44).

Prayer: Deliver me from evil, Lord. Amen.

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This is Most Certainly True! is a six-chapter mid-week, Lenten series that features dramatic monologues from Martin Luther, explaining what each part of the catechism means—ending it with the affirmation" "This is most certainly true!"

In addition to the monologues, there is a sample worship service outline, hymns suggestions for each monologue, and opening dialogues for worship based on the parts of the Small Catechism.

Concerning Free Will – part 8

Sun, 09 Jun 24 00:00:00 -0400

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Acts 2:37-38

From the Confessions: The Defense of the Augsburg Confession

Concerning Free Will

This distinction has not been invented by us but is clearly taught in Scripture. Augustine also covers it, and recently William of Paris dealt with it well. Yet it has been wickedly suppressed by those who have imagined that people are able to obey God’s Law without the Holy Spirit, that instead, the Holy Spirit is given because obedient people are considered meritorious.

Pulling It Together: When the Sword of the Lord (Heb 4:12), his Word, delivers the cutting law of God, people understand that there is nothing they can do to be saved. The young man in Matthew 19 had been keeping the commandments his whole life, or so he claimed, but still knew something was lacking. So he asked Jesus, “What good deed must I do to inherit eternal life?” Jesus swung the law-edge of the sword at him so that he would be able to see his great need.

When people are able to see their need, they cry out, “What shall we do?” And here is the “follow me” that Jesus extended to the young man. “Repent and be baptized...in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” So we readily see that there is some civic good that we might do but, in the words of Charles Wesley, we are “all unrighteousness” (from “Jesus, Lover of My Soul). All that is left to us is to repent and be baptized. To such meek souls, the Holy Spirit is given—not earned. Through his power alone, we are enabled to follow Jesus, to be his disciples.

Prayer: Forgive me, Lord, and give me grace to follow you anew. Amen.

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Concerning Free Will – part 7

Sat, 08 Jun 24 00:00:00 -0400

Romans 13:1

From the Confessions: The Defense of the Augsburg Confession

Concerning Free Will

Therefore, it is helpful to differentiate between civil righteousness, assigned to the free will, and spiritual righteousness, attributed to the governing of the Holy Spirit in the regenerate. This retains outward discipline, because all people ought to know that God requires this civil righteousness, and that, in some measure, we can achieve it. Yet a distinction is shown between human and spiritual righteousness, between philosophical teaching and the teaching of the Holy Spirit. Further, it can be understood that there is a need of the Holy Spirit.

Pulling It Together: Everyone is able to abide by the laws of the land, else the Scripture would not command us to do so. Furthermore, one may choose to obey the laws of the land or not. Because people keep the laws, we say that they are law abiding folks, but another way of putting it would be to refer to these upstanding citizens as civilly righteous. This brand of righteousness can be obtained by human will, without the aid of Holy Spirit.

Spiritual righteousness, however, requires the Spirit’s assistance. Further, it cannot be apprehended by those who have not been born again. For whereas civil righteousness may been obtained by the old, natural person, spiritual righteousness requires a new creation, a heart and mind that has been regenerated by the Spirit of God. Human nature is suited to civil righteousness but God’s Spirit is necessary for spiritual righteousness.

Prayer: Mold me, Lord, according to your will. Amen.

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Concerning Free Will – part 6

Fri, 07 Jun 24 00:00:00 -0400

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1 Corinthians 1:28–31

From the Confessions: The Defense of the Augsburg Confession

Concerning Free Will

People can settle this if they consider what their hearts believe about God’s will, whether they are truly confident that they are heeded and heard by God. It is difficult even for saints to retain this faith; it is nonexistent in the godless. But as we have said above, it is conceived when terrified hearts hear the gospel and receive consolation.

Pulling It Together: Faith is a gift from God; it is not something that we can conjure by reason or industry. Do you truly fear, love, and trust God? Then you have been regenerated or born again and faith is at work in you. But did you accomplish this faith because you one day decided to have faith? No; that faith was given to you.

Do you truly believe that God cares for you, hears your prayers, and answers them for Christ’s sake? Yes? Good! Then you have faith. But did you achieve this faith because you developed a religious program that you followed over a period of time until you had faith? No; faith was given to you.

When you sin and begin to fear the wrath of God, do you soon enough remember that Christ died for you, that the Father loves sinners like you, and that he forgives you for Christ’s sake? Good! Then you have faith. But that faith was not a matter of your will or decision. Otherwise, you could not boast in Christ alone, as the Scriptures say we must (1 Cor 1:31; Gal 6:14). The Christian’s boast is in Christ and his cross, not in human will.

Prayer: Help me, Lord, to only boast in your righteousness and redemption. Amen.

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Concerning Free Will – part 5

Thu, 06 Jun 24 00:00:00 -0400

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1 Peter 1:8–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Free Will

Therefore, although we concede to free will the liberty and power to perform the outward works of the law, we do not ascribe to it the spiritual ability for the true fear of God, true faith in God, true confidence and trust that God pays attention to us, hears us, forgives us, etc. These are the true works of the First Table, which the heart cannot render without the Holy Spirit, as Paul says, “The unspiritual man does not receive the gifts of the Spirit of God” (1 Cor 2:14).

Pulling It Together: A person who is not enlightened by God’s Holy Spirit—an “unspiritual” or “natural” person—does not, by natural reasoning or abilities, perceive or receive anything pertaining to God’s will and divine gifts. Natural reason can never wholly dedicate itself to God; indeed, it cannot even perceive who God is, and is always demanding to see God, like Moses of old. Furthermore, natural abilities are incapable of obtaining salvation, since salvation requires faith, which is entirely spiritual—not natural at all.

But the spiritual person, the one touched by the divine Spirit, thinks nothing of not having seen God. Though still only able to squint and peer through the glass dimly (1 Cor 13:12), the spiritual person loves God and believes in him, rejoicing at the outcome of this faith that God has given: the salvation of the soul.

Prayer: Thank you, Holy Spirit, for giving me a living hope in the Lord Jesus Christ. Amen.

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Concerning Free Will – part 4

Wed, 05 Jun 24 00:00:00 -0400

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John 3:16–18

From the Confessions: The Defense of the Augsburg Confession

Concerning Free Will

But it is false to say that one does not sin who performs the works of the commandments without grace. They further add that such works also merit de congruo the forgiveness of sins and justification. For without the Holy Spirit human hearts do not fear or trust God; nor do they believe that they are heard, forgiven, helped, and saved by God. Therefore they are godless, for a bad tree cannot bear good fruit (Matt 7:18). “And without faith it is impossible to please him” (Heb 11:6).

Pulling It Together: The reader is reminded that de congruo, or congruity, refers generally to the false doctrine that imagines one’s reason can properly orient itself toward God, or be inclined of itself to love God, and that by one’s natural abilities one can do good, please God, and thereby earn his favor. This is Pelagianism, no matter how you slice it, and further, it leads the uber-religious to despair, or worse, leads the smug who imagine that they do not sin, or care not if they do, fairly straight to hell.

But when one comes to the understanding that he is a sinner, through and through, always has been, and always will be, that person may then have the hope of finally pleasing God. For nothing pleases God more than a person who knows he is a sinner, confesses it to God, and relies on his mercy. This is why the Father sent his Son into the world: to save sinners (John 3:17; 1 Tim 1:15).

Prayer: Thank you, Father, for sparing sinners by not sparing your only Son. Amen.

May you believe and be saved, through Jesus Christ the Lord. Amen.

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Concerning Free Will – part 3

Tue, 04 Jun 24 00:00:00 -0400

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Ephesians 2:1–3

From the Confessions: The Defense of the Augsburg Confession

Concerning Free Will

However, the power of concupiscence is such that people more frequently obey evil inclinations than sound judgment. And the devil, who is powerful in the godless, as Paul says (Eph 2:2), never ceases to incite this feeble nature to various offenses. This is why even civil righteousness is rare, as we see that even the philosophers, who seem to have aspired after this righteousness, did not attain it.

Pulling It Together: Without the Spirit, people walk along the natural course of the world. This is the path of sin and death. We cannot do otherwise; we cannot move toward God on our own; human nature cannot do so without the Spirit’s guidance and empowerment. This is the way of the world, for the prince of this kingdom is a spirit who easily has his way with us since our natural desires are bent to offend—unless the Spirit of God regenerates us. Salvation and strength cannot be found elsewhere, as “our help is in the name of the Lord” (Psa 124:8).

Prayer: If it had not been for you, O Lord, who was on my side, the flood of sin and death would have swept me away. Amen.

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Concerning Free Will – part 2

Mon, 03 Jun 24 00:00:00 -0400

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Romans 2:14–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Free Will

Nor, indeed, do we deny that the human will has freedom. The human will has liberty in choosing works and things which reason comprehends by itself. It can render, to a certain extent, civil righteousness or the righteousness of works. It can speak of God, offer to God a certain service by an outward work, and obey magistrates and parents. Externally, human will can choose to restrict the hands from murder, from adultery, from theft. Since human nature still possesses reason and judgment about those things that the senses can detect, it can choose between those things, as well as the freedom and ability to accomplish civil righteousness. Scripture calls this the righteousness of the flesh that the carnal nature, that is, reason, does by itself without the Holy Spirit.

Pulling It Together

Without having ever taken a confirmation class, everybody knows that they should honor their parents. Do we need to understand that it is the sixth commandment in order to know we ought to be faithful to our spouses? No, we do not have to be a Christian or be religious at all to know these fundamental laws; they are written on the human heart. They are built in to our nature. So we can choose to steal or not, to murder or not, to lie or tell the truth. Human nature can choose to accomplish these outward things, though it does not perfectly succeed in the effort. Our power of will only goes so far. So yes, in a limited sense, we can choose to do the right thing; but can we do it without God’s assistance? Sometimes. Still, there are some things that human nature cannot achieve without the help of God. There are also limitations as to what unregenerate people may actually accomplish by keeping the second table of the law. We will investigate these matters next.

Prayer: Along with your law, write the words of your grace on my heart, Lord God. Amen.

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Concerning Christ’s Return to Judgment

Sat, 01 Jun 24 00:00:00 -0400

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Matthew 25:31–46

From the Confessions: The Defense of the Augsburg Confession

Concerning Christ’s Return to Judgment

Our opponents accept the Seventeenth Article without exception. We confess there that Christ will appear at the consummation of the world, and will raise up all the dead, giving eternal life and eternal joys to the godly, but will condemn the ungodly to eternal punishment with the devil.

Pulling It Together: Because Jesus rose again from the dead, we confess that on the last day of the world, he will bring with him all who have died in the Lord (1 Thes 4:14) to be with him forever (1 Thes 4:17). These are comforting words for those who believe (1 Thes 4:18). We also confess that those who do not believe, will have no share in this glorious inheritance. Like a shepherd, Christ Jesus will separate people from people, the believing from the unbelieving, the sheep from the goats. The blessed believers will be brought into God’s eternal company, while those without faith in him will be sent away to eternal punishment.

Prayer: Help me to serve you, Lord, by serving others in your name. Amen.

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John is the fourth book in the "Old Places, New Faces" series. Twelve studies explore the profound metaphors of the Gospel of John. This study guide will make the story of Christ alive and relevant for today's readers.

Concerning Political Order – part 9

Fri, 31 May 24 00:00:00 -0400

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1 Timothy 2:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Political Order

This entire topic concerning civil affairs has been so clearly set forth by our theologians that many people who are occupied in the state and in business have declared how they have greatly benefited. Before, troubled by the opinion of the monks, they were in doubt as to whether the gospel permits public office and business. Accordingly, we have repeated these things here so that outsiders may understand that the kind of doctrine which we follow does not undermine the authority of magistrates and the worth of civil ordinances. Rather, our position strengthens their positions. The importance of these matters has been greatly obscured by foolish monastic opinions, which prefer the hypocrisy of poverty and humility to the state and the family, even though the latter have God’s command, while the Platonic community does not.

Pulling It Together: As God has established all civil authorities, he would have us pray for them—whether we like them or not. Christian love demands that we hold them before God in prayer. Moreover, wisdom compels us to pray for them, since the sound leadership of public servants is a benefit to us, providing us with “a peaceful and quiet life.”

Prayer: Help me, Lord, to lift up all those in high positions. Amen.

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This volume in the series, "Old Places, New Faces," The General Epistles offers a series of 12 Bible studies based on Hebrews, James, I & II Peter, I, II, & III John, and Jude. The geographical locations of Biblical characters can symbolically refer to places we find ourselves with respect to our faith. As we become more acquainted with our spiritual geography, we will better discern where God would have us go or what changes we need to make in order to serve Him better.

Concerning Political Order – part 8

Thu, 30 May 24 00:00:00 -0400

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Matthew 5:33–37

From the Confessions: The Defense of the Augsburg Confession

Concerning Political Order

Endless discussions about contracts will never satisfy good consciences unless they know the rule that it is lawful for a Christian to make use of civil ordinances and laws. This rule protects consciences because it teaches that contracts are lawful before God if they are approved by magistrates or laws.

Pulling It Together: Obviously, we make contracts, such as in marriage or making a major purchase like a house or car. Because Jesus said, “Do not take an oath at all,” we may feel guilty when we do make contractual promises. The issue here is not what we sometimes think it is. The law tells us to swear by the name of God (Deut 6:13). In this context, we see that promises are made and broken (re: marriage, Matt 5:31–32). So Jesus is talking along some other line.

The kind of oath Jesus is referring to goes something like this: “I swear on my mother’s grave that I’ll do it by tomorrow.” Christians should not do this for a very simple reason: they are to always tell the truth. Indeed, they should be known for telling the truth. Therefore, they need only say, “Yes” or “No.” They will either do the thing or not. Employing the memory of a parent, or worse, the name of God is as unnecessary for the Christian as adding, “Cross my heart, hope to die, stick a needle in my eye.” Only liars feel the need to swear.

None of this forbids civil contracts—nor does Scripture.

Prayer: Lord, help me to tell the truth and keep my promises. Amen.

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Concerning Political Order – part 7

Wed, 29 May 24 00:00:00 -0400

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Acts 2:42–47

From the Confessions: The Defense of the Augsburg Confession

Concerning Political Order

But the monks have so thoroughly spread this outward hypocrisy before people’s eyes that they are blind to what true perfection is. With what praises they have promoted community property, as though it were gospel! This message is very dangerous, especially since it differs so much from the Scriptures. Scripture does not command that property be held in common. The Decalogue acknowledges rights of ownership, and commands each one to hold what is his own, when it says, “Thou shalt not steal” (Exod 20:15). Wycliffe was obviously crazed when he said that priests were not allowed to hold property.

Pulling It Together

It is dangerous to souls for us to concede that anything people do produces perfection. We are only made perfect by God through faith in Christ. This perfection is not brought about by our religious acts, and certainly not by this one: having all things in common. Granted, the early churches—and some today—had all things in common. God bless them! But this does not create perfection. When we have faith in Christ, God calls us, or considers us, perfect and holy—whether we see it or not—and in response to that faith, we may do any number of religious things, such as holding property in common. But these things are not required by the Scripture for the forgiveness of sins, a reconciled God, or eternal life.

Prayer: Give me the spirit to further devote myself to you, Lord. Amen.

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Concerning Political Order – part 6

Tue, 28 May 24 00:00:00 -0400

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Hebrews 12:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Political Order

It is also vain delusion that Christian perfection is had by not holding property. Christian perfection does not consist in the contempt of civil ordinances, but in inclinations of the heart, in great fear of God, in great faith, just as Abraham, David, Daniel, even in great wealth and while exercising civil power, were no less perfect than any hermits.

Pulling It Together

It is God who makes us perfect (1 Thes 5:23). There is nothing we can do or not do, possess or not possess, that makes us perfect or complete in the eyes of God. We do not achieve perfection; we are made perfect by God’s perfection in Jesus Christ. We are perfect through faith in him. Though many trials beset us, we must stand steadfast in the hope and joy that is set before us, through him who endured death and shame because of the joy that lay before him (Heb 12:2). This firmness of faith finally works itself out in a mature Christian (James 1:3–4). In the meanwhile, it is God who sanctifies all people who have faith in Christ. They do not work toward their own perfection; God calls them faithful, for the sake of Christ (1 Thes 5:24). So let us look to Jesus instead of to conceited, religious deceptions such as wealth or the lack thereof.

Prayer: Help me keep you as my focus, Lord. Amen.

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Concerning Political Order – part 5

Mon, 27 May 24 00:00:00 -0400

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Matthew 5:38–40

From the Confessions: The Defense of the Augsburg Confession

Concerning Political Order

The gospel forbids private retaliation, and Christ frequently teaches this with the design that the apostles would not think that they are to appropriate the government from those who hold it, just as in the Jewish dream of a messianic kingdom. Rather, it is their duty to teach that the spiritual kingdom does not change the government. Therefore private revenge is prohibited—not by advice, but by command (Matt 5:39; Rom 12:19). Public redress, made through the office of the magistrate, is not advised against, but is commanded, and is a work of God, according to Paul (Rom 13:1). Now the different kinds of public redress include legal decisions, capital punishment, wars, military service.

It is obvious how many writers have incorrectly judged these matters because they erroneously held the that the gospel is an external, new, and monastic form of government. They did not see that the gospel brings eternal righteousness to hearts, while it outwardly approves the civil government.

Pulling It Together: This is an easy matter to keep straight in our minds, if we distinguish between private and public remedy. If someone wrongs you, are you to take matters into your own hands, taking vengeance on the one who has wronged you? No; vengeance is the Lord’s. You are not to privately retaliate when God has instituted civil government to hear your case. This public redress is the appropriate way to address wrongs you have suffered.

In private matters, we act within the spiritual kingdom, turning the other cheek (Matt 5:39). We do not privately retaliate, for God has promised vengeance in his own way. In public matters, however, we operate within the civil kingdom, where God has put people in place to protect us and hear our cases.

These two kingdoms must not be confused or merged, for the spiritual kingdom brings what the civil kingdom cannot: forgiveness, righteousness, and eternal life. The civil kingdom brings, by God’s institution, what the spiritual kingdom does not: protection of the people, laws of the land, legal decisions, and the resolution of disputes.

Prayer: Help me, Lord God, to trust in you. Amen.

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Combining the message of salvation in Christ with personal witness, The Gospel in Miniature is a Lutheran guide for evangelism.

Concerning Political Order – part 4

Sun, 26 May 24 00:00:00 -0400

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Romans 12:17–19

From the Confessions: The Defense of the Augsburg Confession

Concerning Political Order

Julian the Apostate, Celsus, and very many others made the objection to Christians that the gospel would destroy states, because it prohibited legal redress and taught certain other things not at all suited to political relationships. These questions distressed Origen, Nazianzen, and others, though they are readily explained, if we keep in mind the fact that the gospel does not introduce laws concerning the civil state. Instead, the gospel is the forgiveness of sins and the beginning of a new life in the hearts of believers. It not only approves outward governments, but subjects us to them (Rom 13:1), just as we have been necessarily placed under the laws of seasons, the changes of winter and summer, as divine ordinances.

Pulling It Together: While we are not to take matters into our own hands, public redress is available to Christians. This is one of many reasons that God has instituted governing authorities. When the Lord says that vengeance is his, one way his retribution is felt is through our governments, the political kingdoms in which we live. We need not repay evil for evil—indeed, we are commanded otherwise—because we have the luxury of trying to live peaceably with all people. But when people will not have peace, the authorities have been granted the power to make peace.

Prayer: Help me, Lord, to live in peace with others. Amen.

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Concerning Political Order – part 3

Sat, 25 May 24 00:00:00 -0400

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Ecclesiastes 8:2–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Political Order

The gospel does not introduce new laws for the civil state, but commands that we obey existing laws, whether they have been framed by unbelievers or by others. We are to practice love in this obedience. Carlstadt was daft when he tried to impose on us the judicial laws of Moses.

Our theologians have written more fully on these subjects because the monks spread many harmful opinions in the Church. They said community property is the polity of the gospel, and that not having property, and not vindicating oneself in the courts are evangelical counsels. These opinions greatly obscure the gospel and the spiritual kingdom, and are dangerous to the state. The gospel does not destroy the state or the family. Rather, it approves them, and bids us obey them as a divine ordinance, not just because of the fear of punishment, but for the sake of conscience.

Pulling It Together: It is claimed that Carlstadt, a colleague of Luther and Melancthon, had some radical views. Melancthon, as his associate at Wittenberg, would have known this all too well and so, mentions one of those views here. It is said that Carlstadt wished to supplant the law of the empire, replacing it with Mosaic law. This was a fanatical view, far from the teaching of Scripture, which tells us to “be subject to the governing authorities” (Rom 13:1), since they too are “ministers of God” (Rom 13:6).

The gospel does not give us new laws, nor does it call us to replace existing laws with the old Jewish law code. Instead, we are to obey the laws of the land while also living according to the rule of a higher kingdom, a spiritual kingdom. So, while we live on this earth, we “keep the king’s command” and pray daily to the King of kings, “Thy will be done, on earth as it is in heaven.”

Prayer: Help me, Lord, to live faithfully in two kingdoms. Amen.

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Concerning Political Order – part 2

Fri, 24 May 24 00:00:00 -0400

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1 John 3:19–24

From the Confessions: The Defense of the Augsburg Confession

Concerning Political Order

The whole topic concerning the distinction between the kingdom of Christ and a political kingdom has been explained to advantage in the writings of our theologians. Christ’s kingdom is spiritual; that is to say, it begins in the heart through knowledge and fear of God, faith, eternal righteousness, and eternal life. The kingdom of Christ permits us to, at the same time, outwardly use the legitimate political ordinances of every nation in which we live, just as it permits us to use medicine or architecture, or food, drink, and air.

Pulling It Together: Christ does not rule like earthly rulers, through the passing of laws and the enforcement of the same. He governs by his Word and through preaching. This is why we say that his kingdom begins in the heart where one believes. While good citizens of earthly kingdoms obey the laws of the land, so long as they are not in opposition to the spiritual kingdom, they always obey Christ, as heard in Scripture and the proclamation of his Word. This too, is a matter of faith in our King, for even when we think that we are very poor citizens of his kingdom, his Spirit reassures our faint hearts through the Word. We are again made into confident citizens, remembering that citizenship in his kingdom is not a matter of obeying laws, but of believing in him and loving one another.

Prayer: Help me, O King eternal, to keep your great command: to believe in you. Amen.

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Concerning Political Order – part 1

Thu, 23 May 24 00:00:00 -0400

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2 Chronicles 19:6–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Political Order

Our opponents received the Sixteenth Article without challenge. We confessed therein that it is lawful for a Christian to hold public office, be a judge, resolve matters by the imperial laws, and other laws in present force, impose just punishments, engage in just wars, be a soldier, make legal contracts, hold property, take an oath when magistrates require it, and contract marriage. Legitimate public ordinances are good creations of God and divine ordinances in which a Christian may safely participate.

Pulling It Together: God is the final authority; all authority comes from him. Every governing power exists because of God (Rom 13:1). This is why Christians may serve in public office or be otherwise employed by governments. These necessary vocations are callings in which people are to act for the Lord. Faithful people may serve well in these various public positions, knowing that they serve the Lord by doing so.

This does not mean that every government is just, nor is any one government perfect. If Christians serve the public, let those servants know that they function within a human organization. All political orders will be wanting in one degree or another. So, let that man and woman understand that they do not merely serve the public; ultimately, they serve the Lord in their offices and duties. May they do so with reverence and fear of the Lord.

Prayer: Holy Spirit, move our leaders to serve in the fear of God. Amen.

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Concerning Human Traditions in the Church – part 33

Wed, 22 May 24 00:00:00 -0400

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Psalm 133:1–3

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

In this very assembly we have sufficiently demonstrated that, for love’s sake, we do not refuse to observe adiaphora with others, even when this would have been disadvantageous. We thought that public harmony which could be produced without offense to consciences ought to be preferred to all other advantages. We will speak more of this entire subject when we consider vows and ecclesiastical power.

Pulling It Together: I was once declined in a congregation’s consideration as a new pastor, in part, because the church I was serving at the time did not use the Nicene Creed as much as the church in deliberation. How much we use each creed—indeed, whether we use the creeds at all—is adiaphora. That is, these things are not mandated in Scripture; there is no reason that we must do them. However, I do like the Nicene Creed very much and would have been happy to employ it often, had I been called to that congregation.

There are other things that I do not care much for, but again, they are adiaphora, and frankly, matters of taste. For the sake of unity, I do not make a stink about these matters. Though, I admit, there are times that I want to, but only because some things grate against my sensibilities about how I would like things to be—not because Scripture says they should be another way.

Then, there are those subjects that are matters of conscience, that we dare not compromise. For example, if a church taught that saying a creed is an act that deserves God’s favor, then we should decline, as a matter of conscience and principle, not because we disagree with the creed or even about saying creeds in general. It is not adiaphora when a church teaches that human traditions merit God’s grace. Nor does it promote harmony to do anything against conscience. While we ought to look for ways to produce unity among God’s people, they should not be done at the expense of conscience.

Prayer: Thank you, Lord, for the blessing of your Church. Amen.

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Concerning Human Traditions in the Church – part 32

Tue, 21 May 24 00:00:00 -0400

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1 Corinthians 8:8–13

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

Nevertheless, we teach that freedom should be judiciously employed in these matters so that the weak are not offended, and may not become more hostile to the true doctrine of the gospel because liberty is abused. Nothing should be changed in customary rites without a reasonable cause. So that harmony is promoted, the old customs may be observed if they can be observed without sin or without great inconvenience.

Pulling It Together: What difference does it make if you eat so-called unclean foods (Acts 10:15)? Will you go to hell because you ate some rabbit stew (Lev 11:6)? Will God withhold his forgiveness because you had a pork chop (Lev 11:7)? Or, in the case of 1 Corinthians 8, will you be damned if you eat some BBQ chicken served at a non-Christian religious festival? No, it says that the food makes no difference but that if someone less experienced in the faith sees you there eating that food, it may destroy their weak faith.

More specifically, does eating or not eating certain foods for religious reasons—or for that matter, following any other kind of human tradition—merit God’s favor and forgiveness? Again, no. Eating certain foods and following other human traditions do not commend us to God. These traditions are fine if used for personal discipline or unity in the church (such as a congregation fasting together)—so long as they may be observed without causing people to sin or lose faith, but they will never make us righteous before God.

Prayer: Help me depend upon you alone for salvation, God. Amen.

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Sola Publishing offers some free downloadable resources for congregations and leaders in developing a Stewardship Emphasis for 2016-17. The theme for this year's Stewardship Emphasis is "Growing in Faith." The key Bible verse comes from Luke 12:27: “Consider the lilies, how they grow...”

Concerning Human Traditions in the Church – part 31

Mon, 20 May 24 00:00:00 -0400

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Titus 3:4–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

This topic of traditions contains many difficult and controversial questions. We have actually experienced that traditions are unquestionable snares for consciences. When they are required, the omission of any observance tortures in extraordinary ways the conscience. Again their abrogation has its own evils and its own questions.

But our case is plain and simple because the adversaries condemn us for teaching that human traditions do not merit the forgiveness of sins. They also require universal traditions, as they call them, as necessary for justification. Here we have as a constant champion Paul, who everywhere contends that these observances neither justify nor are necessary to be added to the righteousness of faith.

Pulling It Together: Start to read through the Bible in a year, and you will probably get behind at some point. Guilt will likely set in, especially if you do not catch up right away. Some people even wonder about their salvation when they cannot perform such acts of devotion. Try to pray the Hours and you will almost surely miss Matins some morning. Canon law requires some religious orders to pray the entire Liturgy of the Hours every day. Being part of a group that does these things, or doing them on your own, is fine. It is a good tradition and a valuable discipline. But to require such things as being necessary for justification, a reconciled God, forgiveness of sins, and therefore, salvation, is not what Scripture tells us.

The Bible tells us to apply ourselves to doing good but to not depend upon our good works for salvation. We must trust in the kind mercy of our loving God to justify us by his grace, and in doing so, make us inheritors of the hope of eternal life.

Prayer: Thank you for saving me—even me. Amen.

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Concerning Human Traditions in the Church – part 30

Sun, 19 May 24 00:00:00 -0400

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Proverbs 3:11–12

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

As to the mortification of the flesh and discipline of the body, we teach just as the Confession states, that a true and not a feigned mortification occurs through the cross and afflictions by which God disciplines us. In these we must obey God’s will, as Paul says, “Present your bodies as a living sacrifice” (Rom 12:1). These are the spiritual exercises of fear and faith. But in addition to the mortification that occurs through the cross, there is also a voluntary kind of exercise necessary. Christ speaks of this saying, “But take heed to yourselves lest your hearts be weighed down with dissipation” (Luke 21:34). Paul also says, “I pommel my body and subdue it” (1 Cor 9:27).

These disciplines are not to be undertaken because they are services that justify, but in order to curb the flesh. Otherwise, satisfaction may overpower us, rendering us secure and indifferent. The result of this is people who indulge and obey the inclinations of the flesh. As it has the perpetual command of God, our diligence in this matter should be constant. The directive of certain foods and times does nothing to curb the flesh. These fasts are more luxurious and sumptuous than other feasts; not even the adversaries observe the prescriptions given in the canons.

Pulling It Together: It serves us well to discipline these human wills, bringing them in line with the will of God. This the very thing we ask so often, praying, “Thy will be done.” Our first resolve ought to be that his will be done in our own lives. Self-discipline will, to a large extent, accomplish this concern. This has the added benefit of not having to endure the crosses and troubles that God will inflict upon us if our earthly desires are not very heavenly. Be assured that, if God loves you (and he certainly does), he will do what is necessary to answer your prayer, and accomplish his will in your life. Though we ought to do all we can to discipline ourselves, we should not despise our Father’s discipline, since it is for our own good. Nor should we expect that our self-disciplines result in forgiveness, justification, or a reconciled God.

Prayer: Thy will be done, Lord, in my life as it is in heaven. Amen.

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Concerning Human Traditions in the Church – part 29

Sat, 18 May 24 00:00:00 -0400

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1 Timothy 4:13–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

On the other hand, all the sermons in our churches are occupied with such topics as repentance, the fear of God, faith in Christ, the righteousness of faith, the consolation of consciences by faith, the exercises of faith, prayer—what its nature should be and that we should be fully confident that it is heard and is effective, the cross, the authority of magistrates and all civil ordinances, the distinction between the kingdom of Christ (or the spiritual kingdom) and political affairs, marriage, the education and instruction of children, chastity, and all the works of love. From this report of our churches it may be judged that we diligently maintain church discipline, godly ceremonies, and good customs in the church.

Pulling It Together: Paul exhorts the young pastor to devote himself to three practices in his ministry: being sure that the Scriptures are read in services of worship, and preaching and teaching the Word of God. This is what the Church needs, though it is not necessarily what the people in congregations want. Too many of our churches want money managers, hand holders, back patters, and meeting goers who go by the name of Pastor but are afforded little time to actually fulfill their office.

The Church must make sure its pastors are allowed to absorb themselves in the office of God’s calling, not in the job description of a Council’s choosing. Then our pastors may faithfully read, preach, and teach God’s word in a way that is beneficial to their congregations.

Prayer: Give me the discipline, Lord, to immerse myself in your word. Amen.

Concerning Human Traditions in the Church – part 28

Fri, 17 May 24 00:00:00 -0400

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1 Corinthians 1:20–25

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

Among the adversaries, in many regions, no sermons are delivered during the entire year except in Lent. Yet the chief worship of God is the preaching of the gospel. When the adversaries do preach, they speak of human traditions, of the worship of saints, and similar trifles which the people justly loathe. Therefore, they are deserted as soon as the text of the gospel has been recited. A few of the better ones are now speaking of good works, but they say nothing about the righteousness of faith, faith in Christ, or the consolation of consciences. Indeed, they rail with reproaches at this most wholesome part of the gospel.

Pulling It Together: The gospel of God’s grace through Christ was snubbed as something “Lutheran” in the 16th century. In the 21st century, other gospels persist in churches. In their roots, these various false gospels are the same that Luther contended with and that the Apostle Paul fought against. They are each the so-called gospel of works righteousness. The prosperity gospel and the social (or activist) gospel are two of many such false gospels in our world today. Giving in order to gain is obviously a works-centered belief. A church that rallies around the latest cultural correctness and that believes God favors them for doing so, is also focused on a righteousness of works.

But we teach a much different gospel than these. “We preach Christ crucified.” This is a point of stumbling and offense for many but to those who are called, Christ is the power and wisdom of God (1 Cor 1:23–24). Christ is our righteousness, and his cross our rallying point. This is what must be preached and taught in our churches, lest human traditions and Christless religion soon overtake us.

Prayer: Ever draw me, O God, to the power and wisdom of Christ crucified. Amen.

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Concerning Human Traditions in the Church – part 27

Thu, 16 May 24 00:00:00 -0400

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Deuteronomy 6:5–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

With the adversaries, those who perform the Masses are unwilling celebrants and those hired for pay, and very frequently only for pay. They chant psalms, not to learn or pray but for the sake of the ceremony, as though the work was an act of worship, or at least due some reward. With us many receive the Lord’s Supper every Lord’s Day, but only after having first been instructed, examined, and absolved. The children sing psalms so that they may learn; the people also sing, in order that they may either learn or pray. There is no catechization of the children whatever among our opponents, though it is stipulated in the canons. With us, pastors and ministers of the churches are obligated to instruct and test the youth publicly, a custom that produces the best outcomes.

Pulling It Together: Holy Communion is not a ritual that is to be performed as though it were a good work done by us. Communion is a means of grace, something done by God for us and for Christ’s sake. This understanding must be taught to all, especially to our children. This instruction must begin in the home—for parents are the primary teachers of their own children. But the faith is also taught to the young in our churches by pastors and other faithful ministers, such as Sunday School teachers. Only then may Holy Communion be received with understanding, and the fear, love, and trust of God be properly instilled in our youth.

Prayer: Teach me, O Lord, to love you with all my being. Amen.

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In Part 2 of Sola Scriptura, "The Norm of Faith" study shows how an active view of the Word informs and guides our understanding of what Scripture says. In other words, it will talk about what the Bible means based on what it does. In terms of how we come to articulate our faith and our doctrinal teachings, to speak of Scripture as the "norm" of faith means that it is the standard against which our theology and proclamation are measured.

• Study Guide • See also Sola Scriptura, Part 1: The Source of Faith

Concerning Human Traditions in the Church – part 26

Wed, 15 May 24 00:00:00 -0400

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Matthew 6:9–13

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

But we cheerfully maintain the old traditions that were established in the Church for the sake of usefulness and tranquility. We interpret them in a more moderate way that excludes the opinion which holds that they justify. Yet our enemies falsely accuse us of abolishing good ordinances and church discipline. For we can truly declare that the liturgy in our churches is more becoming than with the adversaries. And if anyone will consider it properly, we conform to the canons more truly than do the adversaries.

Pulling It Together: Lucy was a sweet, Southern lady. Even suffering from Alzheimer’s disease, she was a very dear sister in Christ whom I liked to visit in the care facility where she had to live with others suffering from the same or similar conditions. At first, because I was wearing a clerical collar, she knew I was her pastor but she could not remember my name or the name of the church that she had attended for decades. Eventually, she did not even recognize me as her pastor. Whenever I asked if her daughter had been by to see her, she always said, “no,” or, “about a week ago,” even though her daughter visited every day. She just could not remember things anymore—her short-term memory being especially affected.

Toward the end of my pastorate in her church, I visited Lucy on a day when she seemed a little upset about something that she could not put into words. It might have been some fleeting memory that she could not quite recall, or perhaps the other patients were distressing her. At the end of my visit, I asked her if she would like me to pray. She always did, so politely smiled and said, “Yes, please.” As I quickly considered what to pray, I thought, “The Lord’s Prayer might be a comfort to her.” And so I began, “Our Father…”

Then Lucy joined me, softly saying, “who art in heaven,” and praying all the way to the “Amen.” Things changed during that time of prayer—for Lucy and for me. She was calmed and I felt better for her. As I drove away from the nursing home, I pondered what had happened. Of all the things and all the people she had forgotten, she remembered the prayer that Jesus taught us, the prayer that is part of the liturgy of her church. This public ritual, the “Our Father,” that Lucy participated in thousands of times did not reconcile God or merit the forgiveness of sins for her. But it did remind her of God’s presence and providence. Even when she seemed to have forgotten everything else, it was very clear that she had not forgotten God.

Nor had he forgotten her.

Prayer: Lord, teach me to pray. Amen.

• Leader's Guide • See also: Sola Scriptura, Part 2: The Norm of Faith

Concerning Human Traditions in the Church – part 25

Tue, 14 May 24 00:00:00 -0400

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Matthew 15:10–20

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

Then, if any one observes these traditions, let it be done without the superstition of expecting some favor from God, just as there is no merit when soldiers are clothed one way and scholars another. The apostles violated traditions and were excused by Christ to show the Pharisees that these services are unprofitable. So if our people disregard useless traditions, they are excused when these traditions are said to merit justification, since such regard for Church traditions is profane.

Pulling It Together: Jesus says, “Hear and understand.” This is important. A person’s righteousness is not earned in the keeping of traditions or rituals or doing good works. Were someone to have a lifetime of perfect Sunday School attendance, never miss a Council meeting, never had a drink, given up smoking, always worn a nice outfit to worship, and never once uttered a bad word, these things could never earn God’s favor. If people make the sign of the cross at every mention of the Trinity, face the cross all the way through processions, bow so much that their friends wonder if they have a condition, and have developed an acute appetite for lutefisk, those people would be no more righteous or holy than anyone else.

People from other churches and countries observe different traditions. Let them do so. Furthermore, if people do not wish to do so, allow them this freedom. If the person sitting next to you in church, or who goes to another church, does not bow and cross, does wear jeans, but would not dare to eat fish gelatin, do not fret for her soul. It is not the things she wears, the things she does, or the food she puts in her mouth that defile her. Indeed, it is what comes out of her—out of her heart and soul—that corrupts.

So let us be more concerned with who is within us than with those things we do on the outside. “Hear and understand.” This is important.

Prayer: Give me grace, Lord, to hear and understand. Amen.

Concerning Human Traditions in the Church – part 24

Mon, 13 May 24 00:00:00 -0400

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1 Peter 3:13–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

Many hope to find justification in the traditions, that they will soothe their consciences, yet can not find any sure measure by which to free themselves from these chains. When Alexander could not untie the Gordian knot, he cut it with his sword. Just so, the apostles freed consciences once and for all, especially from the idea that traditions merit justification. The apostles compel us with doctrine and example to oppose such ideas, teaching that traditions do not justify, are unnecessary for justification, and that no one should create or receive traditions with the belief that they merit justification.

Pulling It Together: Do you have hope? If so, what is the reason for your hope? The Apostle Peter says that we should be ready to give a reliable reason for the hope that is in us. That sounds like the hope within us all is the same hope, not something that each of us accomplishes in a variety of ways. At any rate, we have already established here that no one has a good conscience because of the things they do. Quite the opposite is the case. So, since one’s hope of salvation needs a good conscience, how may these be possessed? How may someone have hope and a good conscience, if they cannot be had by things done? Hope and a good conscience may only be apprehended by faith in Christ. If you believe that God’s grace comes to sinners through Christ alone, then you can have a certain hope—and a good conscience. For you have now apprehended the truth, that your personal holiness, religious devotion, and good works are not what make the crucial difference. “Christ in you” is your only “hope of glory” (Col 1:27).

Prayer: I honor you, Lord Jesus, as the one who is holy in my life. Amen.

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Examining Our Core Beliefs explains in straight-forward terms the core of what we believe—from a biblical, theological, historical, and confessional point of view. A 30-page study guide is included in the back of the book.

Concerning Human Traditions in the Church – part 23

Sun, 12 May 24 00:00:00 -0400

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Galatians 5:1–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

Nor do bishops have the authority to institute rites as though they justified or were necessary for justification. In the apostolic challenge, “Why do you make trial of God” (Acts 15:10), Peter declares that laying this burden on the Church is a great sin. Paul forbids the Galatians to submit to bondage again (Gal 5:1). The ceremonies of the law were necessary for a time. But the will of the apostles is that liberty remain in the Church, so that no services of the law or traditions be considered necessary. For if people think that these services merit justification, or are necessary for justification, the righteousness of faith is obscured.

Pulling It Together: Christ alone has the authority to institute rites in the Church that justify, reconcile, and forgive. Why is it though, that the Church or its bishops cannot establish these ceremonies? Rites that promise the grace of God depend upon the Word of God. Since God alone can make these gracious promises, he alone has the authority to institute rites that convey his grace. Christ has done this in Baptism and Holy Communion. All other rites are human institutions that do not have the authority to establish the rite, or the power to fulfill the promise.

Prayer: Help me to run the race well, Lord, depending upon you until the finish line. Amen.

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Learning About Communion teaches the meaning of Holy Communion according to the pattern of Luther's Small Catechism, and is recommended for the Fifth Grade Level. Each week focuses on a specific Bible story which illustrates the theme, with additional references from Scripture and Luther's Small Catechism - Children's Version. Lessons emphasize the sacramental promise of the forgiveness of sins conveyed to us in the body and blood of our Lord Jesus Christ. This booklet was designed to be used as a Sunday School unit, or for classes to prepare students for their First Communion.

Concerning Human Traditions in the Church – part 22

Sat, 11 May 24 00:00:00 -0400

Revelation 3:7–13

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

We have already cited some testimonies, of which Paul overflows. He clearly says to the Colossians: “Therefore let no one pass judgment on you in questions of food and drink or with regard to a festival or a new moon or a sabbath. These are only a shadow of what is to come; but the substance belongs to Christ” (Col 2:16–17). He includes here both the law of Moses and human traditions at the same time, so that the adversaries may not resort to their typical practice and elude these testimonies on the ground that Paul is speaking only of the law of Moses. He clearly says here that he is speaking of human traditions. The adversaries do not know what they are claiming. If the gospel says that the divinely instituted ceremonies of Moses do not justify, how much less do human traditions justify!

Pulling It Together: If we are going to follow a command of God, let us keep this one: believe in his Son, Jesus Christ. For “this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us” (1 John 3:23). That is the greatest commandment, so let us keep that one and in so doing, keep all the rest. “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself” (Luke 10:27). If we are to do one thing, let us do that very blessed thing: believe in Jesus Christ. Let faith in him be our only obligation and his Spirit in us will drive all other duties. Only, let us not call those responsibilities things that save us or reconcile us to God. Only Christ saves (Acts 4:12).

We may not have much power in this life, but there is one thing we can do. By the grace of God, we may believe. There is an “open door” set before us all; it is the invitation to faith in Christ. It is certainly not a command to earn salvation through keeping laws, for Christ is the end of the law (Rom 10:4).

Prayer: Claim me as your own, Lord, and give me faith. Amen.

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Concerning Human Traditions in the Church – part 21

Fri, 10 May 24 00:00:00 -0400

Romans 3:27–28

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

How the most excellent Gerson is tortured while he searches for the degrees and extent of the precepts yet, is unable to fix any mitigation in a definite degree. Meanwhile, he deeply deplores the dangers to godly consciences which this rigid interpretation of the traditions produces.

Against this deceitful illusion of wisdom and righteousness through human rites, let us fortify ourselves with the Word of God. Let us know that these traditions do not merit with God the remission of sins or justification, nor are they necessary for justification.

Pulling It Together: John Gerson became the chancellor of the University of Paris in 1395. Over a century before Luther nailed his 95 Theses to the castle door, Gerson wrote against human traditions in the Church that had students and others so focused on regulations that they took no time for the Scripture. He, and later the Lutherans, could not find how these traditions promised assurance and peace in the heart. As a result, the Lutherans insisted on proclaiming the gospel of grace.

When one takes time for study of the Scripture, it is easily discovered that no one merits God’s favor, forgiveness, et cetera through these human traditions in the Church. Scripture teaches everywhere that sinners cannot achieve any worth with God that deserves such rewards. So, of course, Scripture does not elevate human traditions to the level of justifier. Only Christ is “just and justifier” of those who have faith in him (Rom 3:26).

Prayer: Make me dependent, Lord, on your justifying righteousness. Amen.

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Concerning Human Traditions in the Church – part 20

Thu, 09 May 24 00:00:00 -0400

Colossians 1:24–27

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

That is not all. When minds are possessed with the notion that such observances are necessary for justification, consciences are in woefully anxious because they cannot fulfill all the requirements. Who could enumerate all of the observances? There are large books—indeed, whole libraries—that do not contain a syllable about Christ, faith in him, or the good works of one’s calling, but only collect the traditions along with interpretations by which observances are made more rigorous or relaxed.

Pulling It Together: How can there be a secure and sincere hope of glory when that hope is based in one’s own ability to perform? That would be to despair of glory. Our hope, however, is based on a truer self than self: on Christ in us. He is the only reason we have the hope of glory. This glorious hope is born of a great mystery but it is true nonetheless. Through the Word and the Sacraments, Christ is in us and is filling us with his Spirit in both new life and the righteousness of God. That is why we hope; the righteousness of “Christ in you” is your only “hope of glory.”

Prayer: I hope in you with a sure hope, Lord. Amen.

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St. John's Churches: A Parable of Faithful Discipleship is a twelve session story invites disciples to explore and discern God's will for mission and ministry. Written in parable form, this funny, engaging story follows the ministry of Pastor Jeff Mutton as he dreams the big dream of a creative, vital ministry to the community in which St. John's serves. Each session can be used as opening devotions for church council meetings, discipleship training sessions, or a visioning team. The humorous story encourages listeners to dream the big dream of God's plan for mission in their context.

Concerning Human Traditions in the Church – part 19

Wed, 08 May 24 00:00:00 -0400

Colossians 3:18–24

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

After this illusion of wisdom and righteousness has deceived people, infinite evils result. The gospel of the righteousness of faith in Christ is obscured, and vain confidence in such works follows. Then the commandments of God are obscured, for when these works lay claim to the title of a perfect and spiritual life, they are much preferred to the works of God’s commandments, such as one’s own calling, the administration of the state, the management of a family, married life, the bringing up of children. Compared with those religious ceremonies, vocations are considered profane, so that they are practiced by many with some doubt of conscience. For it is well known that many have abandoned the administration of the state and married life, in order to embrace these observances as better and holier.

Pulling It Together: When one realizes that righteousness does not come by doing religious things but by Christ having done everything for us, then we realize righteousness is something given to us through faith in Christ and by the grace of God. What results from this faith in Christ’s righteousness is the realization that all of the normal vocations of life may be just as holy and righteous—if not more so—as being a religious.

There is no need to enter a religious order to be righteous or lead a holy life. Christ makes husbands, wives, and parents as holy as priests. Senators and mayors, doctors and nurses, school teachers and soldiers are all made holy through faith in Christ. Once we believe that Christ gives us his holiness, without any of our works added, we are able to be at peace with our callings in life.

Prayer: Help me work for you, Lord, in such as way as brings you honor. Amen.

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Concerning Human Traditions in the Church – part 18

Tue, 07 May 24 00:00:00 -0400

Luke 18:10–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

This is also how human reason understands the discipline of the body and fasting. Their purpose is restraint of the flesh, but reason thinks of them as services which justify. Thomas [Aquinas] writes: “Fasting avails for the extinguishing and the prevention of guilt.” These are the words of Thomas. Thus people are deceived by the illusion of wisdom and righteousness in such works. Additionally, people try to imitate the lives of the saints, for the most part imitating the outward exercises without their faith.

Pulling It Together: Human righteousness tends to look down its nose at those not religious in the same way. It is always watching to see what others are not doing so that it can compare all it does. These are, of course, outward things like ceremonies, rites, fasting, and manner of dress. If such things are regulated, one may easily determine if they are being righteous. More important to the self-righteous, one may also easily determine if others are not being righteous.

We are so easily deceived. It is not the outward things that matter. We may justify ourselves to other people because of our religious practices. But God knows the heart (Luke 16:15). God’s ways are not like our ways (Is 55:8). So we should not be surprised that outward disciplines are not at all important without faith toward God in the heart. This requires enough humility to admit that one is a sinner in need of the Savior.

Prayer: I thank you, Lord, that I am a sinner whom you love. Amen.

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Saints and Sinners, Witnesses to the Faith, is the first in a three-volume series on saints and sinners in the New Testament who were powerful witnesses to faith in Christ. May this study of saints and sinners enrich your understanding of life with Christ and encourage you in discipleship.

Concerning Human Traditions in the Church – part 17

Mon, 06 May 24 00:00:00 -0400

Colossians 2:20–22

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

Paul writes that traditions have “an appearance of wisdom” (Col 2:23); and indeed they do. For good order is very becoming in the Church, and for that reason is necessary. Yet human reason, because it does not understand the righteousness of faith, is inclined to believe that these works justify people because they reconcile God. This is what the common people among the Israelites thought, and because of this opinion, ceremonies increased, just as they have grown among us in the monasteries.

Pulling It Together: I have enjoyed wearing the most comfortable jeans. But it seems that just a few months after I get them broken in, they wear out and I have to start all over. Who knows how many pairs of jeans I have worn out in my life? They felt good for awhile but eventually they began to expose me where I once was covered.

That is just how human religious traditions work. They feel good at first but then they leave you exposed. Just like my favorite old jeans, my favorite religious traditions eventually wear out and leave me uncovered. My old traditions had the appearance of wisdom, just as my current traditions do. They kept and keep me on-track in my religious life but they do not cover me. In other words, they cannot justify me or reconcile God. When these traditions become regulations that we imagine earn us favor with God, then we may discover that we have been wearing nothing at all.

Prayer: Cover me, O Lord, in your righteousness. Amen.

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Concerning Human Traditions in the Church – part 16

Sun, 05 May 24 00:00:00 -0400

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Isaiah 1:10–11

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

The Fathers had these reasons for maintaining rites, and for these reasons we also judge it is right that traditions be maintained. We are greatly surprised, however, that the adversaries contend for another reason for traditions, namely, that they may merit the remission of sins, grace, or justification. What else is this than to honor God with gold and silver and precious stones—in other words, to believe that God becomes reconciled by a variety in clothing, ornaments, and by similar rites, such as are infinite in human traditions?

Pulling It Together: Maintaining rites for the sake of order in the Church is one thing. But to contend that these rites justify God is in opposition to the doctrine of the apostles, and contrary to both the Old and New Testaments. Sacrifice, whether animal or gold, is worthless to God without faith. Sacrifice, ceremony, and good works should all be responses of faith. God is greatly displeased with anything given with the idea that doing that thing will merit forgiveness and salvation. The remission of sins and eternal life is only received through faith in Christ. He is the only sacrifice that pleases God.

Prayer: Help me to hear your word, Lord, and respond in faith. Amen.

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• Unit 1 • Unit 2 • Unit 3

Concerning Human Traditions in the Church – part 15

Sat, 04 May 24 00:00:00 -0400

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Matthew 14:28–31

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

Although the holy Fathers had both rites and traditions, they did not maintain that these are useful or necessary for justification. They did not obscure the glory and office of Christ, but taught that we are justified by faith for Christ’s sake—not because of these human ceremonies. They observed these human rites for the sake of the body, that the people might know when to assemble, for an example in the churches how things may be done in order and decorously, and lastly, that common folk might receive a sort of training. For the distinctions of times and the variety of rites are valuable for instructing the common people.

Pulling It Together: Occasional services are useful tools in the churches. They help us to do things that promote good order, without having to invest a lot of time developing these services. Even the rubrics for the liturgy that are printed in the service books are very helpful. Yet when we begin to call upon these services—these human inventions—as those things which define Christians, we have gone overboard, and like Peter, have begun to lose our faith in Christ. Thus, we will surely sink, for our focus has become the wind of our opinions, instead of Christ. When this happens, even those things meant for good order will divide us.

Prayer: Take my hand, Lord, and give me faith in you. Amen.

• Unit 1 • Unit 2 • Unit 3

Concerning Human Traditions in the Church – part 14

Fri, 03 May 24 00:00:00 -0400

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Revelation 14:9–12

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

Daniel indicates that new human religious rites will be the very form and constitution of the kingdom of Antichrist. He says: “He shall honor the god of fortresses instead of these; a god whom his fathers did not know he shall honor with gold and silver, with precious stones and costly gifts” (Dan 11:38). He describes here the invention of new rites, as he says that such a god shall be worshiped as the fathers did not know.

Pulling It Together: The face of Christianity is changing in many places. Things that were once considered true because they are the testimony of Scripture, are now cast aside in favor of personal and public opinion. With these changes come new religious rites and unusual beliefs to base these ceremonies upon. What have those who are so deceived done but received the mark of the beast? They have sided with darkness, worshiping the beast instead of the Light of the World. This should come as no surprise, for John spoke of this when he wrote that the true light would not be received by the world (John 1:9–10).

We may fall in with the complainers who long for the so-called good old days. They are with us in every generation. Or we may have our minds opened to understand the Scriptures (Luke 24:45). Then we will realize that these changes were prophesied long ago and that we have a responsibility in such times. We are to patiently endure, being even more devoted to walking in God’s way and keeping our faith in Jesus—no matter the push and pull of the world around us. For to all who receive Jesus, who believe in him, he gives the right to become children of God (John 1:12). There is no other way of salvation (John 14:6), despite what some may claim. Though the world continues to change, and some churches right along with it, “Jesus Christ is the same yesterday and today and forever” (Heb 13:8).

Prayer: Help me to endure these times, O Lord, and keep my faith in you. Amen.

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Concerning Human Traditions in the Church – part 13

Thu, 02 May 24 00:00:00 -0400

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Colossians 2:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

They condemn us in article seven of their Confutation for saying that it is not necessary that rites instituted by men should be the same everywhere for true unity of the Church.

Pulling It Together: Since rituals invented by people—instead of those instituted by God—have no testimony in the Word of God and no demand on his people, how could they have anything to do with real unity in the Church? For it is God who maintains unity and order in the Church. It is then up to us to obey—to obey God, not people (Acts 5:29).

God has given us what is necessary for good order and unity. There is no need to invent something new or additional. Yet how these things are observed will necessarily be different from one congregation to another. Language will be different, as will some wording, the flavor of wine, the temperature of the water, and so forth. Let us not quibble over such things but find our unity in Christ and his Word. Such firmness of faith in “the mystery of God” will bring about good order.

Prayer: Thank you, Father, for revealing the mystery that has been kept hidden for ages. Amen.

Learning About Confession teaches the meaning of Confession and Forgiveness according to Luther's guidance in the Small Catechism. It is recommended for the Sixth Grade Level. Each week focuses on a specific Bible story that illustrates the theme, with additional references from Scripture and Luther's Small Catechism - Children's Version. With a healthy balance of Law and Gospel, lessons emphasize the connection between repentance and forgiveness, and how the promise of God’s forgiveness changes our lives.

Concerning Human Traditions in the Church – part 12

Wed, 01 May 24 00:00:00 -0400

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John 1:10–13

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

What need is there for words on a subject so plain? If the adversaries defend these human rituals as meriting justification, grace, and the forgiveness of sins, they are simply establishing the kingdom of Antichrist. The kingdom of Antichrist is a new worship of God that is invented by human authority that rejects Christ, just as the kingdom of Mohammed has services and works through which it seeks to be justified before God. It denies that people are freely justified before God by faith, for Christ’s sake. Thus the papacy also will be a part of the kingdom of Antichrist if it continues to insist that human rites justify. In doing so, the honor is taken away from Christ since they teach that we are not justified freely by faith, for Christ’s sake, but instead through these religious ceremonies—especially when they teach that such ceremonies are not only useful for justification, but are also necessary.

Pulling It Together: Our own will—and willpower—has nothing to do with being part of the family or kingdom of God. We are reborn into the kingdom of Christ because of faith in the King of the kingdom. When we believe in King Jesus, we become children of God. Now this should cause us to act like family, like citizens of his kingdom. But such actions are not what justify us to God. Neither do they merit his forgiveness. God’s grace, in all its forms, comes to us because it is his will to impart it to us for Christ’s sake—not for the sake of any good we might do. Inventing or defending a different approach to grace than the free justification that comes by faith in Christ is against Christ. Any religion that depends upon the will and willpower of people is therefore, of the kingdom of Antichrist.

Prayer: Let me ever depend, O God, upon Christ alone. Amen.

Concerning Human Traditions in the Church – part 11

Tue, 30 Apr 24 00:00:00 -0400

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Revelation 22:14–17

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

Lastly, how are we assured of justification through rites that have been instituted by people but which do not have God’s command, since nothing can be affirmed about God’s will without God’s Word? What if God does not approve of these services? How, then, do the adversaries assert that they justify, since this cannot be verified without God’s Word and testimony. Paul says, “Whatever does not proceed from faith is sin” (Rom 14:23). Since these services have no testimony from God’s Word, consciences will surely doubt whether they please God.

Pulling It Together: The Brief Order for Confession and Forgiveness (Lutheran Book of Worship, 56) asserts that, “we are in bondage to sin and cannot free ourselves.” There is nothing we can do that will serve to extricate us from our slavery to sin. Nor can we be certain that God will honor fabricated rituals or other acts of worship meant to earn God’s favor, however well-intentioned. Indeed, while we cannot help but doubt whether God is pleased with such human institutions, we should actually not believe they could ever merit God’s favor.

God has already revealed through the testimony of his Word how we are given his grace—forgiven, justified, and granted eternal life—and it is not through the observance of religious ceremonies. Our robes are washed and whitened—that is to say, we are cleansed from sin—through the blood of the Lamb (Rev 7:14). This is not done at the neighborhood laundromat; it must be believed. No extra bleaching is necessary for Christ has fully cleansed those who have faith in him. Therefore, we do not need to add our works or other observances in order to be forgiven and saved, for the water of life is given without cost because Jesus paid that price (Gal 3:13–15.

Prayer: Father, help me to never doubt your grace. Amen.

Concerning Human Traditions in the Church – part 10

Mon, 29 Apr 24 00:00:00 -0400

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1 Peter 1:6–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

If we are allowed to create religious rites that merit grace or righteousness, why were the heathen and the Israelites denied this right? The religious rites of the heathen and the Israelites were rejected for the very reason that, because they did not yet know about the righteousness of faith, they believed that they earned remission of sins and righteousness through these ceremonies.

Pulling It Together: The highest service of God is to have faith in him. There is nothing you can do that is more precious to God than to trust him, believing his promises—to have faith, which is “more precious than gold.” This is another reason why we are denied the right to create our own ceremonies and sacraments. It is God’s pleasure to give; so we must receive, and that only requires faith.

In the sacraments themselves, we see that grace is nothing we earn. In Baptism, we are given new life in Christ; we do not earn rebirth. In Holy Communion, we are given the Body and the Blood of our Lord; we do not take it; we do not earn the benefits of his sacrifice. The Small Catechism asks, “What is the benefit of such eating and drinking?” It answers: “It is pointed out in these words: ‘Given and shed for you for the forgiveness of sins.’ Through these words the forgiveness of sin, life, and salvation are given to us in the Sacrament, for where there is forgiveness of sin, there is also life and salvation.”

All these gracious blessings are “given to us.” So, instead of inventing ceremonies that are intended to earn grace, or trusting in rituals invented to do so, we must instead, give God the highest service we can: we must have faith in him to freely give us the grace he has promised.

Prayer: Increase my faith in you, Lord Jesus. Amen.

Concerning Human Traditions in the Church – part 9

Sun, 28 Apr 24 00:00:00 -0400

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1 Timothy 2:5–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

If people are allowed to institute religious rites with the purpose of meriting grace, then the religious rites of all the heathen will have to be approved. The rites instituted by Jeroboam (1 Kings 12:26) and by others, outside of the law, will have to be approved. For what difference does it make?

Pulling It Together

“You can’t make this stuff up,” people sometimes say when they hear something incredible—like the guy who called 911 because he was locked in his car. You can’t make this stuff up. Or can you?

God has determined to give us his grace freely because of Jesus and the cross. There are to be no ceremonies or any works added to faith in what Christ has done for us. There is no way but God’s way, and his way is Christ—Christ alone. Yet, instead of having the faith to trust him for his promised grace in forgiveness, justification, and eternal life, people invent things that need to be done to supposedly earn God’s grace. They would rather work for grace than receive it freely. You just can’t make this stuff up.

Prayer: Thank you, Jesus, for giving your life as a ransom for mine and for all people. Amen.

Advent Adventures takes a “novel” approach to the season by offering serialized fiction stories to be used by a congregation over the weeks of Advent. Written by Pastor Paul Koch, these books are intended as a resource for midweek Advent services, but they could also be used on Sunday mornings, with stories and reflections serving as the sermon for the day.

Each chapter in the larger story has a suggested psalm and scripture lesson along with a sermon reflection for the week, tying the fictional story to God’s story, proclaiming the gospel to the congregation. A suggested order for an evening vespers service is also included.

Concerning Human Traditions in the Church – part 8

Sat, 27 Apr 24 00:00:00 -0400

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Matthew 15:6–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

Why have a long discussion? The holy Fathers instituted no traditions with the intention of them meriting the remission of sins or righteousness. They were instituted for the sake of good order and tranquility in the Church.

When someone wants to institute certain works to merit the remission of sins, or righteousness, how will it be known that these works please God without the testimony of God’s Word? How, without God’s command and Word, will people be certain of God’s will? Does he not everywhere in the prophets prohibit people from instituting, without his commandment, peculiar rites of worship? Ezekiel writes, “Do not walk in the statutes of your fathers, nor observe their ordinances, nor defile yourselves with their idols. I the LORD am your God; walk in my statutes, and be careful to observe my ordinances” (Ezek 20:18–19).

Pulling It Together: Human traditions in the Church are not trifling matters. When they contradict the Word of God, they must be put out of the Church, since they are counter to what God teaches. There is no clearer teaching in all of Scripture than that which teaches us how and why we receive grace. God’s grace is received by faith, and only for Christ’s sake. We do not earn grace, not could we, since Christ is the only merit of grace. If you have faith in Christ, God’s grace is extended to you.

That is too simple for some folks, I suppose. So they create practices that are intended to earn God’s grace and forgiveness. These traditions are put in place and kept in play even though they violate the Word of God. But let us not let the Lutherans off too easily with regards to this matter.

Our churches do not have human rituals and traditions that are meant to merit forgiveness and grace. Still, some of our people treat a few of the divine practices in such a way that they may as well be human rituals that are devoid of grace. When people simply go through the motions of Communion, without due consideration of the body and blood of Christ, do they not eat and drink damnation upon themselves (1 Cor 11:29)? When Confession and Holy Communion are treated as mere rituals but carry the expectation of having done something to earn God’s favor, have we not corrupted the divine institution, turning it into a new tradition of works righteousness?

Prayer: Help me, Lord, to honor you with my heart and my lips. Amen.

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Concerning Human Traditions in the Church – part 7

Fri, 26 Apr 24 00:00:00 -0400

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Philippians 1:3–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

Since we receive the remission of sins by faith, and since by faith we have a propitious God for Christ’s sake, it is an error and an impiety to declare that we deserve the remission of sins because of ceremonies. Some might say here that we do not merit the remission of sins, but that those who have already been justified merit grace by these practices. Paul again replies that Christ would be the “minister of sin” (Gal 2:17, KJV) if after justification, we believe that we are not accounted righteous for Christ’s sake, but that we must first merit righteousness with other observances. “No one annuls even a man’s will, or adds to it, once it has been ratified” (Gal 3:15). Therefore, we do not add to God’s covenant that we must first attain his acceptance and justification through these observances, when he promises that he will be gracious to us for Christ’s sake.

Pulling It Together: God did not start a process that we must then finish. The Father sent his Son to accomplish a mission, not to partially complete the task. That task was to save the world through faith in Christ (John 3:16–17). Jesus completed his work of salvation through the cross, there and then proclaiming, “It is finished” (John 19:30). If his saving work is finished, what must we add to our faith in what he accomplished? If we must continue earning God’s grace with ceremonies, Christ’s work is not finished. If we must add anything to what Christ did, he did not finish the job.

But he did finish his work of salvation. Therefore, “whoever believes in him shall not perish but have eternal life” (John 3:16, NIV). Furthermore, he will complete his redeeming work in our lives, as the Apostle Paul says: “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” God will fulfill his good work of salvation—not us. He is doing so because of Christ, not because of us, our deeds, or our religious practices.

Have faith in the promiser. “It is finished.”

Prayer: Thank you, Father, for making me a partaker in grace, through faith in Jesus Christ. Amen.

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Concerning Human Traditions in the Church – part 6

Thu, 25 Apr 24 00:00:00 -0400

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Galatians 3:7–9

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

Nor is there any difference between our traditions and the ceremonies of Moses, so far as this matter is concerned. Paul condemns the ceremonies of Moses, just as he condemns traditions, because they were regarded as works that merit righteousness before God, therefore obscuring the office of Christ and the righteousness of faith. Because the law and traditions have been removed, he contends that the forgiveness of sins has been promised, not because of our works, but freely because of Christ, so long as we receive it by faith, since only faith receives a promise.

Pulling It Together: God did not tell Abraham that if he kept certain traditions and fulfilled various commands, that he would be blessed. Rather, he promised him a son and descendants that would bless the whole world. That promise did not depend upon Abraham or his descendants. It depended upon the one who made the promise—as all promises do.

So, the promise of salvation is also dependent upon the one who makes the promise. When we depend on our own actions and traditions, instead of trusting God to do as he promised, it betrays a lack of faith in the promiser. And it more than implies that we trust ourselves, our traditions, and our religion more than we trust God, if we trust him at all.

So do good, as Abraham often did. But do not trust in your goodness or righteousness. Trust in God. This is what Abraham did, and because he believed the one making such a grand promise, God considered him a friend (James 2:23). Furthermore, God kept his promise to his friend—and to his offspring. This is why you may also have hope in the promise: you too, are the offspring of Abraham. If you have faith in the Christ of promise, you are a son of Abraham (Gal 3:7). Therefore the promise is for you, for you are a child of Abraham so long as you have faith to receive the promise made to him and all of his descendants.

Prayer: Spirit of the Living God, renew in me today the life of faith, through Jesus Christ the Lord. Amen.

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Concerning Human Traditions in the Church – part 5

Wed, 24 Apr 24 00:00:00 -0400

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Hebrews 12:18–24

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

Now these men say that people merit the remission of sins by these human observances. What else is this than to appoint another justifier, a mediator in Christ’s place? Paul says to the Galatians: “You are severed from Christ, you who would be justified by the law” (Gal 5:4). In other words, if you contend that you deserve to be accounted righteous before God by the observance of the law, Christ will profit you nothing. Why do they need Christ if they believe they are righteous by their own observance of the law? God has appointed Christ as mediator, promising to be gracious to us on his account, not because of our righteousness. But these men hold that God is reconciled and favorable because of traditions, not because of Christ. Therefore they withhold the honor of mediator from Christ.

Pulling It Together: People are robbed of the only means of grace available to them, when they are taught to earn God’s favor. Our works do not reconcile God. The traditions of the Church, though often useful for devotional purposes, can not make us right with God. Pastors and priests are not mediators between God and sinners. But they can point the way. And that way—the only way—is Christ.

If people are taught otherwise, that they are the way, that their good works and the keeping of human traditions make the difference, then they are deprived of a life of grace and peace. They are left with never knowing if they have done enough good, confessed all of their sins, or if God truly loves them. For their sense of God’s love is based upon their own merits. This is the fault in their religion.

Because God does love us, he sent his Son as mediator, ending the age-old conflict between the holy God and sinful humanity. God offered himself as the sacrifice for our sins. So you see, God already loves us. Nevertheless, sinners still need forgiveness. Only Jesus, God in human flesh, promises that kind of pardon and peace. He loves us. Period. But he pardons us because of Christ’s sacrifice on the cross, not because of our worth or works or religious traditions. Christ alone has the honor of being the mediator between God and sinners.

Prayer: Jesus, keep me near your cross. Amen.

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This study on the book of Revelation is the latest addition to the Old Places, New Faces serires. The 12-part study bypasses the speculations of Revelation and seeks to identify and announce the great truths it contains for all people of all times: the serious consequences of humanity's sin, the destructive work of the evil one the hope for believers who suffer persectuion, and the amazing life Christians will experience after death.

Concerning Human Traditions in the Church – part 4

Tue, 23 Apr 24 00:00:00 -0400

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Romans 3:27–28

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

We have above discussed at length that people are justified by faith when they believe that they are reconciled to God, not because of our works, but freely for Christ’s sake. It is certain that this is the doctrine of the gospel because Paul clearly teaches, “For by grace you have been saved through faith; and this is not your own doing, it is the gift of God—not because of works” (Eph 2:8–9).

Pulling It Together: I do not have a truck payment this month. In fact, I have not had to make my monthly payments for years. By making regular payments until my debt to the bank was paid off, I received the title to the truck. I was then entitled to drive my truck, free of charge. But had I not made even one of those monthly payments, the bank would own that truck.

That is the law.

I do not have a salvation payment this month. In fact, I have not ever had to make payments. I am entitled to live at peace with God, having been reconciled to the Father through the payment of Christ. He redeemed me from the curse of the law. Jesus paid the price that I could never pay. He did so freely and graciously, not because of my deeds or payments. I am justified with God on Christ’s account.

That is grace.

Prayer: Increase in me a life of faith in you, O Lord. Amen.

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Concerning Human Traditions in the Church – part 3

Mon, 22 Apr 24 00:00:00 -0400

Isaiah 29:13–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

The Gospel teaches that we freely receive the remission of sins and are reconciled to God by faith, for Christ’s sake. The adversaries, on the other hand, appoint another mediator, namely, their traditions. They wish to acquire remission of sins and appease God’s wrath through these traditions. But Christ clearly says, “In vain do they worship me, teaching as doctrines the precepts of men” (Matt 15:9).

Pulling It Together: Jesus quoted Isaiah, pointing to the futility of human, religious traditions. These practices achieve nothing. Nevertheless, God has accomplished something wonderful that the wisdom of the wise will never comprehend, the strength of the strong will not possess, and the piety of the religious can never earn. At just the right time, while we were unworthy sinners, Christ died for the sins of the world (Rom 5:6), justifying us to God through his blood (Rom 5:9), not because of our religious customs (Rom 4:5).

Prayer: Thank you, Father, for the wonder of our Savior. Amen.

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Concerning Human Traditions in the Church – part 2

Sun, 21 Apr 24 00:00:00 -0400

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John 8:43–45

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

Although we thought that our opponents would defend human traditions on other grounds, we did not think that they would condemn the teaching that we do not merit the grace or forgiveness of sins by the observance of human traditions. Since this article has been condemned, we have an easy and plain case. The adversaries are now openly Judaizing, suppressing the gospel with the “doctrines of demons.” When it is taught that religious rites are useful in meriting the remission of sins and grace, Scripture calls such traditions “doctrines of demons.” For this conceals the gospel, the benefit of Christ, and the righteousness of faith.

Pulling It Together: We love a lie, especially when it seems like it just might be true. That kind of untruth seems to be especially attractive. The vast quantity of falsehoods that are shared in social media would be astounding, were it not for an understanding of our weak nature’s inclination to believe a lie. Someone will post an untrue story on the internet, and the next thing you know, that story is popping up in many more people’s accounts. They do not check to see if the article is true or even real; they just post it, seemingly without thinking, or worse, maliciously.

The devil has posted a lie. And people are too eager to believe it because it seems religious. So, it must be right. Right? Wrong. A lie is still a lie, even if it seems like the truth. Indeed, that sort of lie might be more insidious.

Satan wants us to believe in ourselves. Just work harder; pray more; confess more often; read the Bible; go to church; serve on another committee; do works of penance; tithe. Now, of course, all of these are fine things to do. That’s the trick of the lie. Make it sound religious. But if he can just get you to believe that these things earn favor with God, that doing them makes you worthy of his grace, then you have fallen for the ultimate lie. You have become a believer in yourself instead of in God.

This is the lie that was spread in the garden and is still being shared today. Basically the lie states: Do not believe what God said; believe in what you can accomplish. You can be good on your own. Grab that fruit and take a bite!

But Jesus has told us the truth. He is the truth (John 14:6). Christ came to save sinners (1 Tim 1:15), not to tell them to save themselves. Hear his word. Believe.

Prayer: Help me, Lord, to not fall for the lie but instead, to hear your word and believe. Amen.

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• Unit 1 • Unit 2 • Unit 3

Concerning Human Traditions in the Church – part 1

Sat, 20 Apr 24 00:00:00 -0400

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Romans 3:19–20

From the Confessions: The Defense of the Augsburg Confession

Concerning Human Traditions in the Church

They accept the Fifteenth Article in the first part, where we say that ecclesiastical rites are to be observed when they may be observed without sin, and when they are of profit in the Church for tranquility and good order. They altogether condemn the second part, in which we say that human traditions that are instituted to appease God, to merit grace, and make satisfactions for sins are contrary to the gospel. Although we have spoken at sufficient length about traditions in our Confession, when considering the distinction of meats, still, certain things should be briefly recounted here.

Pulling It Together: Our works will never earn us salvation, nor were they meant to do so. We cannot reconcile ourselves to God, earn his grace, or otherwise make satisfaction for our sins by keeping the law, let alone by merely meeting the demands of human traditions. When we try to keep the law, as we should, we discover that we are undone, sinners who are unable to save themselves. So, we are left with the glorious alternative: to trust God to do as he promises, that he saves those who believe in the Lord Jesus Christ (Acts 16:31; Rom 10:9)—for Christ’s sake alone.

Prayer: Lead me to always trust in you, Father, through Christ Jesus, your Son. Amen.

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Concerning Ecclesiastical Order – part 4

Fri, 19 Apr 24 00:00:00 -0400

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Luke 6:31–35

And as you wish that others would do to you, do so to them.

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Order

Furthermore, we wish to testify again here that we will gladly maintain ecclesiastical and canonical government, provided that the bishops cease to rage against our churches. Our desire will clear us before both God and among all nations for all posterity from the accusations of undermining the authority of bishops. For people will read and hear that, although protesting against the unrighteous cruelty of the bishops, we could not obtain justice.

Pulling It Together: The Golden Rule is another way of stating the second half of the greatest commandment. It helps us put the commandment into action by telling us how to love our neighbors as ourselves. Do for them what you would like for people to do for you (Lev 19:18).

The key to order in the Church is not only correct doctrine and practice; we must also do for and to others as we would like for them to treat us. So when someone blows a gasket in a Council meeting, retaliation in-kind is not the answer. “A gentle answer turns away wrath” (Prov 15:1, NASB). When denominations disagree, gracious dialogue can be the beginning of the solution. But sometimes, the resolution is not agreement in either teaching or practice, but a parting of the ways. This separation still involves basic human kindnesses and Christian graciousness. The Golden Rule certainly does not allow for cruelty, either in deeds or with words. Jesus drives this home by commanding us to even love our enemies.

Prayer: Lord, teach me how to love people—even the tough ones. Amen.

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Concerning Ecclesiastical Order – part 3

Thu, 18 Apr 24 00:00:00 -0400

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1 Timothy 1:5–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Order

We have clear consciences in this matter because we know that our confession is true, godly, and catholic. Also, we dare not approve the cruelty of those who persecute this doctrine. We know that the Church is where the Word of God is taught correctly, and the Sacraments are rightly administered. The Church is not among those who endeavor to efface God’s Word by their edicts, and who also put to death those who teach what is right and true. The canons are milder even towards those who transgress.

Pulling It Together

Is the result of your doctrine love or hate, peace or discord? Do you find that you are often agitated with people, politics, the news, life in general? Or are you focused on God, and are therefore at peace, in spite of what seems to be happening in the world around you?

The purpose of faith is not about winning arguments or feeling like you are right; it is about being right with God, because being justified to God means, among many other things, being at peace—not only with God but with yourself and your neighbor. After all, the goal of correct doctrine (1 Tim 1:3–4) is a love for God and neighbor (Mark 12:30–31). This love develops out of a pure heart, a good conscience, and genuine faith.

Therefore the Church is that assembly of people where right doctrine is taught and where the sacraments are properly administered, and thus, where people are at peace with God and neighbor, though all around them seems bent on hell and destruction.

Prayer: Help me do my part, Lord, in properly handling the gospel. Amen.

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In The Life of a Pastor's Spouse, Cindy Jamison reflects on her life as a pastor’s spouse, and the unique opportunities and challenges such a calling presents. She offers her own observations on the particular dynamics facing a pastor’s family and spouse. This brief reader is intended to help a pastor’s spouse identify areas of tension and difficultly, while at the same time providing support and encouragement from the Word of God. This handbook will help a pastor's spouse discover answers to four essential questions: What is exptected of me? What am I supposed to do? How do I keep from feeling my marrige is threatened when I am not Number One in my spouse's life? How can I maintain my life and not fall to pieces?

Concerning Ecclesiastical Order – part 2

Wed, 17 Apr 24 00:00:00 -0400

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1 Corinthians 11:18–19

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Order

But the bishops either compel our priests to reject and condemn the doctrine that we have confessed, or by a new and unheard-of cruelty, they put to death the poor, innocent men. This prevents our priests from acknowledging such bishops. Thus, the cruelty of the bishops is the reason why canonical government, which we greatly desired to maintain, has ceased in some places. Let them see to it how they will give an account to God for dispersing the Church.

Pulling It Together

When there are divisions in the Church that are based upon human reasons or traditions, they must either be resolved or condemned. In the end, after patient and prayerful dialogue, only the truth must stand. The teachings of the Scripture must rule the day, for there can be no real unity unless it is founded upon and in agreement with the bedrock of God’s Word.

It is natural that there are factions in the Church. God uses these differences for the good purpose of demonstrating, not only correct doctrine but, those who are faithful and those who are apostate. In the end, let us go our own ways, one to what he thinks and the other to what God has confirmed. But let there be no killing, by the stake or by the tongue. This only further confirms who is correct or in error. But for those who have suffered under such unrighteous persecution, may they be blessed in the memory of the Church. And for those who have performed such heinous acts against the faithful, may they be forgiven, for they do not comprehend the gravity of their own actions (Luke 23:34; Acts 7:60).

Prayer: Unify your Church, Lord, even as you and the Father are one. Amen.

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Concerning Ecclesiastical Order – part 1

Tue, 16 Apr 24 00:00:00 -0400

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1 Corinthians 14:40

From the Confessions: The Defense of the Augsburg Confession

Concerning Ecclesiastical Order

They receive the Fourteenth Article—with the proviso that we employ canonical ordination—in which we say that only those rightly called should be allowed the administration of Word and Sacraments in the Church. We have frequently testified in this assembly about this subject, that it is our greatest wish to maintain church polity and the ranks in the Church, even though they have been made by human authority. We realize that church discipline was instituted by the Fathers with a good and useful intention in the manner described in the ancient canons.

Pulling It Together

There should be a form of order and discipline in the Church, as there is in every organization. The Lutherans had no squabble with the Roman Church about the ordering of such matters. They agreed with their opponents that only those who are rightly called should be entrusted with the most important affairs of the Church: preaching and teaching the Word of God and administering the sacraments.

Prayer: Help me to remain faithful to your Word, Lord. Amen.

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Concerning the Number and Use of the Sacraments – part 14

Mon, 15 Apr 24 00:00:00 -0400

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Deuteronomy 30:11–14

From the Confessions: The Defense of the Augsburg Confession

Concerning the Number and Use of the Sacraments

Words cannot express the sum of abuses that have been produced in the Church because of this fanatical opinion concerning the opus operatum without a good disposition on the part of the one using the sacraments. Hence the incessant profanation of the Masses which we shall speak of later. Neither can a single letter be produced from the ancient writers in which this matter favors the scholastics. Augustine actually writes to the contrary, that faith in the sacrament, not the sacrament, justifies. The declaration of Paul is also well known: “For man believes with his heart and so is justified” (Rom 10:10).

Pulling It Together: One must believe that God acts in the sacraments according to his promises. This is not difficult to comprehend. Simply going through the motions of a ritual is of no effect. God does not bestow his grace on people who are so disinterested that the sacrament is merely a religious routine for them. His grace—justification, righteousness, and salvation—is only had through faith. What is more, this is the only way to have peace in the conscience, for if one does believe God forgives sins and justifies us to himself, there can be no real peace. Of what use then, is the sacrament?

Prayer: Help me believe your word, Lord, and do it by having faith. Amen.

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Concerning the Number and Use of the Sacraments – part 12

Sun, 14 Apr 24 00:00:00 -0400

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Romans 2:28–29

From the Confessions: The Defense of the Augsburg Confession

Concerning the Number and Use of the Sacraments

The reason for this is clear and well-grounded. A promise is useless unless it is received with faith. The sacraments are signs of the promises, so in using the sacraments, faith must be added, so that when one uses the Lord’s Supper, it is received with faith. Because this is a sacrament of the New Testament, as Christ clearly says, those partaking should for this very reason be confident that the free forgiveness of sins that is promised in the New Testament is offered to them. They must acquire this by faith, be comforted in their troubled consciences, and know that these testimonies are not false. For God’s promises are as sure as though, by a new miracle, he shouted from heaven that it was his will to grant forgiveness. But what advantage would these miracles and promises be to an unbeliever?

Pulling It Together: What advantage are the sacraments if they are not believed, if there is no faith in the promises attached to them? Without faith in the Word of God connected with it, baptism is only water. Without faith in God’s promise of grace, Holy Communion is only bread and wine. Indeed, the water, bread, and wine are only such a small amount, they could hardly be considered of physical benefit. But God accomplishes his purposes through these elements when, and only when, the sacraments are “a matter of the heart,” when one believes the Word connected with the element.

Prayer: Change my heart, O God, to trust in you. Amen.

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Concerning the Number and Use of the Sacraments – part 13

Sat, 13 Apr 24 00:00:00 -0400

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Luke 22:14–20

From the Confessions: The Defense of the Augsburg Confession

Concerning the Number and Use of the Sacraments – part 13

We are talking about that particular kind of faith that believes the offered promise, not only believing in general that God exists, but believing that the forgiveness of sins is offered. This use of the sacrament consoles godly but troubled minds.

Pulling It Together: This is why faith is critical. Without faith, one is simply going through the motions, and grace is not received. But when the sacrament is used with faith in God to do as he promises, great comfort is had, and anxious minds are conferred the peace of God, who is Christ Jesus himself. So, through faith in the Word or the promise that is attached to the sacrament—“This is my body... This is my blood...”—one does not simply receive bread and wine; one receives the peace who is Christ himself.

Prayer: Make me worthy to receive your blessings because of the surpassing worth of Jesus Christ my Savior. Amen.

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Winning, Losing, Loving: The Gospel in the Old Testament is an overview of Old Testament Scripture, tracing themes of chosenness, sin, and grace throughout the early books of the Bible. These cycles of sin and redemption point forward toward God's ultimate act of Redemption in Jesus Christ.

Concerning the Number and Use of the Sacraments – part 11

Fri, 12 Apr 24 00:00:00 -0400

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Romans 4:7–11

From the Confessions: The Defense of the Augsburg Confession

Concerning the Number and Use of the Sacraments

It is more necessary to understand how the sacraments are to be used. Here we condemn the whole crowd of scholastic doctors, who teach that the sacraments confer grace ex opere operato, without a good disposition on the part of the one using them, unless there is some hindrance in the way. Thinking that we are justified by a ceremony, without a good disposition of the heart, that is, without faith, is simply Judaism. Yet this godless and insidious view is taught with great authority throughout the entire realm of the Pope. Paul disagrees (Rom 4:9), denying that Abraham was justified by circumcision, but asserts that circumcision was a sign given to exercise faith. So we teach that faith should to be added when using the sacraments, that one should believe the promises, and receive the promised things offered in the sacrament.

Pulling It Together: Faith is absolutely necessary. Christianity is not a list of things to do; it is faith in the one who has done what we could never do. So, even when we do things—things like baptism and communion—it is not really we who do them. It is God baptizing. It is God giving his body and shedding his blood. This requires faith because it is not the doing of the thing that brings grace. It is God doing the thing that brings grace. We are not justified by doing the thing but by having faith, by believing that God is doing something—that he is forgiving, regenerating, and saving as he promises to do.

Prayer: Give me a heart of faith in you, Lord. Amen.

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Concerning the Number and Use of the Sacraments – part 10

Thu, 11 Apr 24 00:00:00 -0400

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Matthew 6:5–6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Number and Use of the Sacraments

In the end, if we count as sacraments all of those things that have God’s command with a related promise, then why do we not add prayer, which could most truly be called a sacrament? For it has both God’s command and very many promises. If it was placed among the sacraments, and so, be given a more important place, it would invite people to pray. Alms could also be considered here, as well as afflictions, both which are signs to which God has added promises. But let us skip these things, for wise people will not fuss too much about the number or the terminology, so long as those things are retained that have God’s command and promises.

Pulling It Together: God does command his people to pray (Matt 26:41; Mark 14:38; Luke 22:40, 46; 1 Thes 5:17). Rewards are promised to those who pray. However, there is no promise of grace attached to prayer. Nor is there the promise of grace connected with almsgiving, though we are commanded to give alms (Deut 15:11; Luke 11:41).

How many sacraments there are and what they are called is not at issue here. The question is: what is a sacrament? If a sacrament is a rite that has been commanded by God, and to which he has attached the promise of his grace, we should not argue too much.

Prayer: Thank you, Father, for always being ready to hear my prayers. Amen.

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Combining the message of salvation in Christ with personal witness, The Gospel in Miniature is a Lutheran guide for evangelism.

Concerning the Number and Use of the Sacraments – part 9

Wed, 10 Apr 24 00:00:00 -0400

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Matthew 19:4–6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Number and Use of the Sacraments

Marriage was not initially instituted in the New Testament, but in the beginning, immediately upon the creation of the human race. Moreover, it has God’s command and also promises, yet not, strictly speaking, pertaining to the New Testament, but rather to the physical life. If anyone should wish to call it a sacrament, it should be distinguished from those preceding sacraments which are characteristic signs of the New Testament, and testimonies of grace and the forgiveness of sins. Yet if marriage gets the title of sacrament because it has God’s command, other states or offices that also have God’s command may be called sacraments—government, for example.

Pulling It Together: God has joined together those who marry. So, we do not quarrel over whether marriage is instituted by God. Still, it is not commanded that all marry but only that there is faithfulness among those who do marry. There is also blessing in marriage, yet grace is not promised to those who wed. By definition, marriage is not a sacrament. A sacrament is a rite that has been commanded by God, and to which he has attached the promise of his grace.

Prayer: Lord, keep couples faithful to each other and to you. Amen.

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Who is Jesus? is a five-session study, meant to serve as an introduction to what the Bible says about Jesus Christ—who he is and what it means to trust in him as Savior and Lord.

Concerning the Number and Use of the Sacraments – part 8

Tue, 09 Apr 24 00:00:00 -0400

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John 14:25–26

From the Confessions: The Defense of the Augsburg Confession

Concerning the Number and Use of the Sacraments

It is advantageous to adorn the ministry of the Word as much as possible with every kind of praise against fanatics who dream that the Holy Spirit is not given through the Word, but because of certain preparations of their own, as they sit unoccupied and silent in dark places, waiting for illumination, as the Enthusiasts formerly taught and the Anabaptists teach now.

Pulling It Together: There are groups who claim that there is something better than God’s Word. They believe that the Holy Spirit counsels them directly, without the aid of Scripture. It is true that the Holy Spirit teaches God’s people, but he does so by bringing to memory the words of Christ which, of course, we find in the Bible, along with the rest of God’s revelation. The Spirit puts the right light on the Word, interpreting the biblical revelation so that we may understand. We have no need for new deceptive teachings, the heresies of antichrists (1 John 2:18–26), for we have the Spirit as teacher and the Bible as text. Yes, the Holy Spirit does, indeed, teach us about the truth (1 John 2:27) but we should never imagine that our wandering minds receive new revelations from the Spirit. Like the noble Bereans, we had better compare such so-called insights with the Word of God, to determine what things are true (Acts 17:11). The ministry of the Word helps us do that very thing.

Prayer: Holy Spirit, bring me closer to Christ through your Word. Amen.

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This complete Old and New Testament Bible comes with 32 full-color illustrations. The Contemporary English Version is perfect for younger readers. This Bible includes: mini dictionary, chronology, illustrations and maps.

Concerning the Number and Use of the Sacraments – part 7

Mon, 08 Apr 24 00:00:00 -0400

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Isaiah 55:10–11

From the Confessions: The Defense of the Augsburg Confession

Concerning the Number and Use of the Sacraments

If ordination is understood as applying to the ministry of the Word, we are not unwilling to call ordination a sacrament. For the ministry of the Word has God’s command and glorious promises. The Gospel “is the power of God for salvation to every one who has faith” (Rom 1:16). Likewise, “So shall my word be that goes forth from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose” (Isa 55:11).

If ordination is understood in this way, we will also not refuse to call the imposition of hands a sacrament. The Church is commanded to appoint ministers, which should be most pleasing to us because we know that God approves and is present in this ministry.

Pulling It Together: If ordained ministry is interpreted as a priestly duty of making sacrifice for the people, this cannot be considered a sacrament. For the Scripture neither commands this, nor promises God’s grace to such an office. However, the Bible says much about the command to preach and teach the Word, and to administer the sacraments. It bids the Church to appoint such persons who are called to this ministry of Word and Sacrament. It promises grace to those who hear and believe the Word that is preached.

To the end of pointing out the differences between what their opponents called the priestly office and what the Lutherans taught, Melancthon went so far as to say that even ordination and the things pertaining to ordained ministry, such as the laying on of hands, could be considered sacramental. For, understood in that sense, these things are commanded by God and contain the promise of grace.

Prayer: Lord, call and train ministers of the gospel to work in the fields of harvest. Amen.

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Concerning the Number and Use of the Sacraments – part 6

Sun, 07 Apr 24 00:00:00 -0400

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1 Peter 2:9–10

From the Confessions: The Defense of the Augsburg Confession

Concerning the Number and Use of the Sacraments

Accordingly, people are not justified because of any other sacrifices, but because of this one sacrifice of Christ—if they believe that they have been redeemed by this sacrifice. Therefore, priests are not called to make any sacrifices for the people so that they may merit remission of sins with those sacrifices as in the law but, because they are called to teach the gospel and administer the sacraments to the people. We do not have a priesthood like the Levitical, as the Epistle to the Hebrews sufficiently teaches.

Pulling It Together: Every Christian is a priest before God. Each Christian’s faith in God’s grace is representative of the old priesthood. It is faith itself that is is the duty of the new priesthood—not ceremonies. Therefore, those who have faith in God’s grace, forgiveness, justification, and eternal life, are the ones who parallel the old Levitical priesthood. It was the tribe of Levi who were set aside to be priests under the Old Covenant. In the New Testament, it is the tribe or the family of Jesus, “the people of God”(1 Pet 2:10 KJV)—those who have been adopted through faith in Jesus Christ (Eph 1:5)—who are priests before God.

Prayer: Thank you for choosing me, Lord, to be in your family. Amen.

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Concerning the Number and Use of the Sacraments – part 5

Sat, 06 Apr 24 00:00:00 -0400

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Romans 11:5–6

From the Confessions: The Defense of the Augsburg Confession

Concerning the Number and Use of the Sacraments

The adversaries do not understand priesthood as the ministry of the Word, and administering the Sacraments to others. They understand it as sacrifice, as though in the New Testament there should be something like the Levitical priesthood, to make sacrifices that merit the remission of sins for the people. We teach that the sacrifice of Christ dying on the cross was sufficient for the sins of the whole world, and that there is no need for other sacrifices, as though this was not sufficient for our sins.

Pulling It Together: Are we to make sacrifices? Yes. For example, John teaches us that we ought to lay down our lives for the Church, for our brothers and sisters in the faith (1 John 3:16). Laying down one’s life is surely a sacrifice. Paul teaches us to offer our bodies as living sacrifices, and that this is true and correct worship (Rom 12:1). So, yes, we are to make sacrifices—even the sacrifice of our lives. Yet our sacrifices, though proper worship, should never be considered as offerings to God that earn his favor or merit the forgiveness of sin. That is what only Christ can do—and has done. He has already accomplished this sacrifice, so it does not bear repeating (Heb 7:27) even ceremonially, since his redemption is complete and eternal (Heb 9:11–12; 10:10–14). His grace is sufficient (2 Cor 12:9) and needs no sacrifice from us to make Christ’s sacrifice complete. “It is finished” (John 19:30).

Prayer: Make of me a living sacrifice who depends upon your grace alone. Amen.

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Concerning the Number and Use of the Sacraments – part 4

Fri, 05 Apr 24 00:00:00 -0400

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1 Corinthians 1:4–9

From the Confessions: The Defense of the Augsburg Confession

Concerning the Number and Use of the Sacraments

Confirmation and Extreme Unction are rites received from the Fathers which not even the Church requires as necessary to salvation since they do not have God’s command. Therefore it is useful to distinguish these rites from the former, which have God’s express command and a clear promise of grace.

Pulling It Together: By definition, confirmation and extreme unction, or last rites, are not sacraments. They do not contain the clear command of God in Scripture, nor do they have a promise of his grace. This is not to say that confirmation and last rites do not have value. Yet, if they are considered sacraments, then it is the Church’s grace that is offered, with whatever value that human or, worse, institutional grace has to offer. For these things are institutionally commanded.

Again, this is not to say that the Church should not have rites like Confirmation, but we should not consider it a sacrament that offers God’s grace. Rather, it is God who confirms us outside of any commandment of a rite. True confirmation comes from God’s Spirit, not from the Church. He freely gives us faith and his gifts, sustaining (or confirming, 1 Cor 1:8, KJV, ASV, NASB) believers until the end. He keeps us holy and blameless until his coming just as he made us holy and righteous to begin with, because of faith in Christ.

Prayer: Thank you, Lord, for your free gift of grace. Amen.

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The first in the series, Superior Justice is a mystery-fiction novel that features the character of Jonah Borden as a not-so-typical Lutheran Pastor, who also happens to investigate local mysteries. Set in the midst of the striking beauty of Minnesota's Lake Superior coastline, Superior Justice will draw you in with its unique and quirky characters, and keep you guessing until the end.

Concerning the Number and Use of the Sacraments – part 3

Thu, 04 Apr 24 00:00:00 -0400

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Psalm 95:6–9

From the Confessions: The Defense of the Augsburg Confession

Concerning the Number and Use of the 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 the substance 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. Through the Word and the rite, God moves hearts to believe and conceive faith at the same time, just as Paul says, “Faith comes from what is heard” (Rom 10:17). 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 the rite is the same, as Augustine said well, calling a sacrament “the visible word.” For the rite is received by the eyes, and is, as it were, a picture of the Word, signifying the same thing as the Word. Therefore the effect of both is the same.

Pulling It Together: We find in God’s gracious commands, in the sacraments, the essence of the New Testament. For these things must be received in faith. We must come before the Word with soft, believing hearts, trusting that God has called us to the font and the table in order to forgive and regenerate us.

In baptism, we see and feel the water, but must take hold of God’s promise with faith in order to believe that God is washing away our sins. In Holy Communion, we see and taste earthly bread and the wine, but must comprehend with faith that this is heavenly food, the body and the blood of the Lamb of God, who takes away the sin of the world.

This goodwill of God is seen and heard in the sacraments, where grace is truly known, and through which God revives faith. We profess that his gift comes out the fullness of Christ, from whom we receive grace upon grace (John 1:16). His gift of grace is never-ending. We cannot reach the bottom of his stock, for his supply does not depend upon our goodness, but Christ’s goodness—upon our morality, but instead, Christ’s righteousness—upon our devotion, but rather, because God remains devoted to those who believe that, for Christ’s sake, God extends his grace to poor sinners. May our hearts remain soft and inclined to believe.

Prayer: Help me to see and believe, Lord, yet even to believe without seeing. Amen.

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Come, Lord Jesus answers the many questions that arise when modern readers look into the book of Revelation. In this book readers will come to understand the first-century context in which Revelation was written—and readers will join the holy choir in looking forward to the fulfillment of God's plan, offering our own invitation: "Come, Lord Jesus."

Concerning the Number and Use of the Sacraments – part 2

Wed, 03 Apr 24 00:00:00 -0400

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Mark 2:5–7

From the Confessions: The Defense of the Augsburg Confession

Concerning the Number and Use of the Sacraments

If we consider sacraments to be those rites which have the command of God, and to which the promise of grace has been added, it is easy to properly determine what are sacraments. Rites instituted by men will not, in this way, be properly called sacraments since it does not belong to human authority to promise grace. Therefore, signs instituted without God’s command are not sure signs of grace, even though they perhaps instruct or admonish the unlearned.

Pulling It Together: The sacraments have the express command of God for all the people of God. Go and make disciples, baptizing and teaching (Matt 28:19–20). Eat this bread and drink this cup (1 Cor 11:26). These are not commands for some people, yet not commanded to others. Further, these are not human traditions that are somewhat based in Scripture but modeled on a human construct. They are, instead, explicit commands found in the Word of God.

Sacraments also contain the promise of God’s grace, such as the regeneration of the fallen human condition (John 3:5), and the forgiveness of sins (Matt 26:28). These are not human promises since God alone is able to recreate and forgive sins (Mark 2:7).

So we enumerate these two things as necessary for a sacrament: one, the command of God, and two, his promise of grace. Some point out that a sacrament also contains a physical element such as water, bread, or wine. We might even consider one more thing, just to make our understanding of a sacrament very clear. A sacrament must have the clear command of God, and the promise of his grace, but that statute of grace must be made to all of his people, not to some yet not others—as to a priestly class but not the multitude, or vice versa. For God would bless all of his people with the promise of grace found in the sacraments.

Prayer: Thank you, Lord, for your promise of grace. Amen.

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Acts – Old Places, New Faces focuses on the life of the early church as a model for church life today. The message and power of the church today needs to be revitalized and renewed by the power of God's Spirit, just as it was in the early church.

Concerning the Number and Use of the Sacraments – part 1

Tue, 02 Apr 24 00:00:00 -0400

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Jude 1–3

From the Confessions: The Defense of the Augsburg Confession

Concerning the Number and Use of the Sacraments

In the Thirteenth Article the adversaries approve our statement that the sacraments are not only marks of profession among people, as some imagine, but are rather signs and testimonies of God’s will toward us, through which he moves hearts to believe. But here they ask us to also number seven sacraments.

We hold that the matters and ceremonies instituted in the Scriptures should be maintained and not be neglected, whatever the number. We do not think the quantity is of any consequence, if for the purpose of teaching, the number varies, provided what has been handed down in Scripture is properly preserved. The Fathers did not enumerate in the same manner either.

Pulling It Together: The sacraments are not merely indicators of who we are, in the sense of someone thinking that since a group baptizes in water, and ceremonially eats bread and drinks wine, they must be Christians. These sacraments are not so much what we do as they are what God does for us in the water, bread, and wine. We celebrate these sacraments because God commands it in his Word as ways through which he delivers his grace to those who believe in him, not merely because that is what a church does. This is what it means to be Christian, this celebration of the faith once handed down to us by Christ, and once and for all delivered to the Church in his gospel. Through the sacraments of baptism and Holy Communion, God multiplies his mercy, peace, and love to those who are called to our common salvation.

Prayer: Help me, Lord, to faithfully follow what you have handed down to the Church in your Word. Amen.

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You Can Understand the Old Testament: Its Message and Its Meaning is an introduction to, and overview of, the Old Testament, exploring its meaning and its message for readers of today. Individual overviews and discussions of each book of the Old Testament are provided along with helpful maps, tables and charts as well as complete indexes of subject matter, biblical texts cited, and Hebrew words noted in the discussion. The book is aimed at students of the Bible, whether members of church congregations, pastors, or students in college or seminary.

Concerning Confession and Satisfaction – part 65

Mon, 01 Apr 24 00:00:00 -0400

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Isaiah 41:8–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

We have set forth a summary of our doctrine concerning repentance, knowing it is godly and beneficial to reverent minds. If god-fearing people will compare our doctrine with the very confused discussions of our adversaries, they will perceive that our opponents have omitted the doctrine about faith justifying and consoling godly hearts. They will also see that the adversaries invent many things about the merits of attrition, the endless enumeration of offenses, and satisfactions. They say things that agree with neither human nor divine law, and which not even our adversaries themselves can satisfactorily explain.

Pulling It Together: There are times when it is difficult to believe that God really loves us. When we sin, we sense an estrangement with God that must somehow be overcome. The instinct is to make an offering, to do some good work or act of penance that will balance the scales of divine justice. That instinct is a good one, for God himself has acted on the same thought. Because sin and guilt alienate us from God, he sent his Son as the only offering, the only good work that can restore our relationship with him. When guilt and the despair of life begin to oppress us, we must hold on to the faith that encourages us to, “Fear not.” God will help and support us, console and justify us, only because the Son has satisfied the Father on our behalf—not because we have been religious, moral, or pious.

Prayer: Help me to remember with faith, Lord, that you are always with me. Amen.

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It is a vital task of the church today to encourage a renewed interest in and use of God’s Word. Unfortunately, many people find the Scriptures difficult to read and hard to understand at first. The purpose of Epistles, a Guide to Reading the Scriptures is twofold: to encourage Christians to read God’s Word on a regular basis and to help the reader slow down and concentrate on each chapter of the epistles before moving on to the next.

Concerning Confession and Satisfaction – part 64

Sun, 31 Mar 24 00:00:00 -0400

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2 Corinthians 13:9b–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Christ speaks of a spiritual kingdom. God commands that ministers of the gospel should absolve those who are converted, by the authority which the Lord has given us for edification (2 Cor 10:8). Therefore the reservation of cases is a secular affair. It is a reservation of canonical punishment, not the reservation of guilt before God in those who are truly converted. Therefore the adversaries are right when they confess that at the time of death the reservation of cases should not hinder absolution.

Pulling It Together: There are no confessed sins that Christ Jesus cannot or will not forgive. Therefore there is no confessed sin for which a minister of the gospel cannot and should not give absolution. Ministers are commanded to do so; it is their pastoral duty. Christ himself has given them the authority—his own authority—to forgive sins in his name. Absolving sinners is not a responsibility reserved for someone of a higher authority. There is no higher authority than that which calls men and women to the ministry of building up the people of God by restoring them to a righted relationship with the Lord through that peace that comes from confirmed forgiveness. For that office is itself the very highest authority, being true God in Christ.

Prayer: Give me the faith to hear and believe in your forgiveness, Lord. Amen.

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Concerning Confession and Satisfaction – part 63

Sat, 30 Mar 24 00:00:00 -0400

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Matthew 18:15–18

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

The keys do not have the power of binding and loosing except upon earth. “Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matt 16:19). Further, as we have said above, the keys do not have the power to impose penalties, or to institute rites of worship. They only have the command to forgive the sins of those who are converted, and to convict and excommunicate those who are unwilling to be converted. For just as “to loose” means to forgive sins, “to bind” means not to forgive sins.

Pulling It Together: The purpose of the keys involves both peace and terror. For those who believe in Christ and confess their sins, there is the comfort of knowing that they are forgiven because Christ alone is God’s satisfaction. The minister, under the authority of Christ, states, “You are forgiven.” But for those who do not believe, or who will not repent, there is by the same authority, the discipline of withholding forgiveness. This is meant to bring such persons to repentance. For this is the desire of God, as Peter states (2 Pet 3:9), and also evidenced in Jesus’ teaching about what to do when one believer sins against another. God goes to great length to forgive and justify—even giving his own Son to die for us (John 3:16–18).

Prayer: Help me to confess, Lord. Amen.

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Genesis - "Old Places, New Faces" Series Places have to do with geography. In the Bible we find God's people in many different places, both physically and spiritually, in their relationship to the Creator and Savior. We, like them, journey through many lands in our Christian walk. We move from chaos to order, from Ur to Canaan, and from obedience to disobedience. As we become more acquainted with our spiritual geography, we will better discern where God would have us go or what changes we need to make in order to serve Him better.

Concerning Confession and Satisfaction – part 62

Fri, 29 Mar 24 00:00:00 -0400

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Romans 4:22–25

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

But Scripture does not teach that eternal punishments are remitted only because of the payment rendered by certain traditions or by purgatory. Indulgences were formerly the pardoning of these public observances, so that people were not excessively burdened. But if human authority can pardon satisfactions and punishments, this compensation is not necessary by divine law, for a divine law is not annulled by human authority. Furthermore, since the custom has become obsolete and the bishops have remained silent, there is no necessity for these remissions. And yet the name “indulgences” remains. Just as “satisfactions” is no longer understood in terms of public discipline, but instead, in reference to the compensation of a punishment, so also “indulgences” is incorrectly understood as the freeing of souls from purgatory.

Pulling It Together: Where is it written? Where do the Scriptures teach that we pay the price of freedom from eternal death? How do our punishments replace the excelling merit of Christ’s satisfaction for sin? In fact, Scripture teaches us that the forgiveness of sins occurs without such payments, because of Christ—and only on his account. Human traditions and customs of churches must never be allowed to supplant the Word of God. And there is nothing clearer in all of Scripture than this: Christ died for our sins and was raised from the dead so that those who believe will be resurrected to eternal life.

Prayer: Thank you for giving me faith in you, God. Amen.

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The kind of church we see in the New Testament is different from what most modern people imagine when they think of “going to church.” Experience Life Together: A 15-Week House-Church Model Resource & Session Book, by Rev. Tom Hilpert, is a 15-week house-church curriculum designed for pastors, lay leaders, and churches interested in getting a taste for what church in the home is really like. Whether referred to as a house-church, organic church, alternative church, or cell church, this material applies well to any group that wants to experience Christian worship in the context of a small group meeting within the homes of the participants.

Concerning Confession and Satisfaction – part 61

Thu, 28 Mar 24 00:00:00 -0400

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16 So says the Lord: “Restrain your voice from crying, and your eyes from tears; for there is reward for your work,” declares the Lord, “and they will return from the land of the enemy. 17 “There is hope for your future,” declares the Lord, “and your children will come back to their own land.” (Jeremiah 31:16–17)

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

We have already testified frequently that repentance ought to produce good fruits, and that those good fruits are what the commandments teach, namely, prayer, thanksgiving, confessing and teaching the gospel, obeying parents and magistrates, being faithful to one’s calling, not killing or holding on to hatred, but being forgiving, giving to the needy so far as we can according to our means, not committing fornication or adultery, but restraining, bridling, and chastising the flesh, and speaking the truth—not for compensation of eternal punishment, but so as not to obey the devil, or offend the Holy Spirit. These fruits have God’s command, and ought to be brought forth for the sake of his glory and command. They also have their rewards.

Pulling It Together

In order for us to produce good fruits, we must depend upon God’s promises. We must have faith in him. Otherwise, we would eventually despair of doing much, if any, good. There is plenty of opportunity for despair in this life. Their is poverty of spirit, grief, hunger and thirst, hostility, and persecution, to name a few things from the Sermon on the Mount (Matt 5:2–12). But there is great reward in heaven for those who, believing God’s promises, produce the fruits of faith, righteousness, mercy, purity, and peacemaking, in spite of the difficulties. There is reward for their work, and hope for their future.

Yet these good works are not to be done because we think they will appease God or relieve eternal punishment. We are to produce good fruits because we wish to bring glory to Christ, who has already appeased God for us, and because he has provided for us an eternal inheritance. If for no other reason, we should do good because that is God’s command.

Prayer: Turn my focus from hopeless weeping to hopeful faith in you, God. Amen.

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Many in the ELCA (Evangelical Lutheran Church in America) remember the loyalty, strength, and uniqueness of our Lutheran tradition and the necessity of "Christ Alone." Stand and Confess explores these traditions in light of Scripture and the Lutheran Confessions.

Concerning Confession and Satisfaction – part 60

Wed, 27 Mar 24 00:00:00 -0400

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Luke 6:36

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

The authors of the Confutation write that the abolition of satisfactions contrary to the plain gospel is not to be permitted. But as we have shown, the gospel does not command these canonical satisfactions, that is, these optional works to be done in order to compensate for punishment. The subject itself shows this. If works of satisfaction are not mandatory works, why do they cite the plain gospel? For if the gospel commands that punishments be compensated for by such works, those works would not be optional.

They speak this way in order to deceive the inexperienced, citing testimonies about required works, though in their own satisfactions they prescribe non-obligatory works. Indeed, they concede in their schools that satisfactions can be refused without that refusal being a sin. Obviously, they write falsely when they say that we are compelled by the plain gospel to undertake these canonical satisfactions.

Pulling It Together

Does God say to do something? Then it must be done. You shall love the Lord your God, and your neighbor as yourself. These are not options; they are express commands. If God has commanded us to do certain works in order to compensate for our punishments from sinning, then we must do those works. They are not options. We are obliged to do them, if there are such works commanded by God.

Now, there are certainly commands of God—things we are obliged to do. However, these requirements are not connected with earning God’s forgiveness, being relieved of guilt, or lessening punishments for sin. They are simply things we are obliged to do—or stand in need of a Savior’s forgiveness because we have broken God’s commandments. These works—obligatory or not—should not to be prescribed to people as being necessary for obtaining God’s mercy, for that is freely given to those who have faith in the atoning work of Jesus Christ.

Does this mean that we do not need to concern ourselves with being merciful? Of course not, for Jesus commands us to be merciful. This is not optional. It is also not required as a work to be done in order to satisfy God, be forgiven, or to lessen punishments.

Prayer: Help me to be merciful like you are, Father God. Amen.

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Connections magazine is a voice for confessional Lutheranism in North America, featuring ministries and mission efforts of the movement. It provides reliable, Biblically based content, stories of faith, and inspirational messages all in a “coffee table quality” package that delights its subscribers. Connections has a deep commitment to the evangelical nature of Lutheranism that responds with vigor to Christ’s great commission to go and make disciples. It also gives a public center to the effort to renew Lutheranism in North America in concert with Biblical authority and the teachings of the Lutheran Confessions.

Concerning Confession and Satisfaction – part 59

Tue, 26 Mar 24 00:00:00 -0400

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Revelation 2:2–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Additionally, the Fathers wrote that once is sufficient for the public or ceremonial penitence that the canons mention concerning satisfactions. Therefore it is understood that they did not consider these canons as being necessary for the remission of sins. In addition, they frequently say that repentance should be shown in other ways than this ceremonial one expressed in the canons about satisfactions.

Pulling It Together: You may have all of the outward signs of a Christian but if you neglect the greatest commandment, you are headed for trouble. All of your morality and ceremonies and works can be in play but if you do not have love, you will come to nothing (1 Cor 13:3). Do you love the Lord with every fiber of your being? Do you love your neighbor as yourself (Matt 22:36–39)? If not, remember how far you have fallen since you first fell in love with Jesus. Repent; head back to that relationship with him, in which he is first in your life. This is the true repentance of the heart that causes various fruits of repentance to grow out of your life.

Prayer: Help me to remember the height from which I have fallen out of love with you, Lord—and help me to return. Amen.

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Hymns and Spiritual Songs from The North is a compliation of Nordic hymns. In the spirit of Martin Luther, such a hymn is usually a meditation or sermon on a Biblical text that grows out of the text for a Sunday. Sometimes it is long and slow, even mournful, giving singers the possibility of meditating on God's Word in their own context. Less often it is joyful, but it is always filled with longing and hope. We can imagine the grandma, during long dark winters, sitting by the fire, spinning or knitting as she sang stanza after stanza of an old favorite hymn or spiritual song, teaching her grandchildren to sing along with her. When they learned to lisp those words with her, they were learning how Scripture could be used to meet the deepest sorrows and the greatest joys of life.

Concerning Confession and Satisfaction – part 58

Mon, 25 Mar 24 00:00:00 -0400

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Luke 3:7–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Thus, concerning restitution, Gregory says that repentance is false if it does not satisfy those whose property we have taken. Anyone who continues to steal is not truly sorry about theft or robbery. He is a thief or robber, so long as he unjustly possesses another’s property. This civil satisfaction is necessary, because it is written, “Let the thief no longer steal” (Eph 4:28). Chrysostom similarly says, “In the heart, contrition; in the mouth, confession; in the work, entire humility.” This amounts to nothing against us, for good works ought to follow repentance. Repentance should not be pretense, but a change of the entire life for the better.

Pulling It Together: Repentance means a changed mind. We might think of it as a change of heart. It follows that a real change of heart would include different fruits or results in that person’s life. What comes out of the mouth, or out of a life, originates in the heart (Matt 15:18). If a lie, it comes from a lying heart; if a kindness, it proceeds from a heart determined to be gracious. This does not mean that the repentant person is now perfect and always considerate to others. After all, that person is a fallible, human being. It does mean that when an unkind word is spoken, it is followed by grief, confession, and an apology. That is real repentance.

Prayer: Help me to be increasingly fruitful, Lord, as you continue to change my heart and turn my spirit toward you. Amen.

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The Letters of Paul looks at all but one of Paul's thirteen epistles and seeks to get at the heart of each one so that his message can inspire new hope, faith and love in us today.

Concerning Confession and Satisfaction – part 57

Sun, 24 Mar 24 00:00:00 -0400

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Psalm 51:7–12

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Now and then the Fathers use the term “satisfaction” from the rite itself, to signify true mortification. Thus Augustine says, “True satisfaction is to cut off the causes of sin, that is, to mortify the flesh, likewise to restrain the flesh, not in order to pay for eternal punishments but so that the flesh may not tempt us to sin."

Pulling It Together: God will do what he must for the good of those he loves—even if it means inflicting them with some corrective troubles. Perhaps the psalmist’s bones were not actually broken but the weight of contrition is crushing to the soul nonetheless. This is one way God purges our proclivity to sin. He puts the flesh and the old nature to death so that we will delight in his will and desire to walk in his ways. As mentioned previously, this is in no sense to be considered payment for our iniquities. Christ has already accomplished that, as only he could do. Rather, these corrections slowly kill the sinful desires that beleaguer us as long as we live in this flesh.

Prayer: Thank you, God, for blotting out my sins, through Jesus Christ the Lord. Amen.

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Concerning Confession and Satisfaction - part 56

Sat, 23 Mar 24 00:00:00 -0400

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Proverbs 20:27–30

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

As we have said above, the Fathers’ reference to satisfaction, and the framing of canons by the councils, was a matter of church discipline instituted for the sake of example. They did not hold that this discipline was necessary for the remission either of the guilt or of the punishment. Their mention of purgatory is not as compensation for eternal punishment, nor as satisfaction, but as purification of imperfect souls. Augustine also says that venial offenses are consumed, that is, that distrust towards God, and similar dispositions are mortified.

Pulling It Together: Although it is scornful topic in some circles, it has long been known that sparing the rod creates spoiled brats (Pro 13:24). Just like good, earthly parents, God sometimes punishes us so that we will not spoil. Sin, not dealt with, produces a peculiar, spiritual stink that even transfers to other parts of one’s life. Our Father deals with us accordingly, so that through these mortifications of the flesh, the imperfections of our original nature do not spoil his children. His loving discipline should not, however, be misconstrued to mean that our sins are forgiven or that we are justified through these corrections. We are saved through Christ alone.

Prayer: Create in me a clean heart, O Lord. Amen.

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Concerning Confession and Satisfaction - part 55

Fri, 22 Mar 24 00:00:00 -0400

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Jonah 3:6–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

The important and beneficial meaning of full repentance, including works due or commanded by God should not be transferred to satisfactions and works of human traditions. It is profitable to teach that common evils are mitigated by our repentance and by the true fruits of repentance, by good works wrought from faith, not, as these men imagine, works performed in mortal sin. This is illustrated by the Ninevites, who through their repentance were reconciled to God, and obtained his favor, so that their city was not destroyed (Jon 3:10).

Pulling It Together: When a child says, “I’m sorry,” sometimes a parent responds, “Then act like it.” This is no different than the relationship that a child of God has with the Father. He expects us to act like we are truly sorry by turning from our sin. For entire repentance consists both in confession of sin and the good fruits that must follow confession. The final prayer in the service of Confession and Forgiveness sums up, as it should, our position on whole repentance. “Forgive us, renew us, and lead us, so that we may delight in your will and walk in your ways...” We ask forgiveness—so that we may walk in his ways. Delighting in his will does not make us righteous, for we are forgiven and empowered to walk in his ways “for the sake of [God’s] Son, Jesus Christ.” Still, God expects us to act like his children by being fully repentant, that is, asking for his mercy, and living the life of righteousness he has given us because of his Son.

Prayer: Help me, Holy Spirit, to turn from every evil way that remains in my old nature, for the glory of Jesus Christ, my Lord. Amen.

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Concerning Confession and Satisfaction - part 54

Thu, 21 Mar 24 00:00:00 -0400

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Isaiah 45:22–23

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Common calamities are not removed by these works of canonical satisfactions, that is, by performing these human traditions, which they say avail ex opere operato so that, even though they are performed in mortal sin, they redeem from punishments. A passage of Paul is cited against us: “But if we judged ourselves truly, we should not be judged” (1 Cor 11:31). The word “judge” should not be understood as referring to works one is not required to perform—but to the whole of repentance, including fruits that should follow. Our adversaries pay the penalty for despising grammar when they understand “judge” to refer to such things as making a pilgrimage clad in mail to the church of St. James, or similar works. To judge signifies entire repentance; it means to condemn sins. This condemnation really occurs in contrition and a change of life. The entire repentance—contrition, faith, and good fruits—obtains the mitigation of public and private punishments and calamities, as Isaiah teaches. “Cease to do evil; learn to do good... Though your sins are like scarlet, they shall be as white as snow... If you are willing and obedient, you shall eat the good of the land” (Isa 1:16–19).

Pulling It Together: Works of repentance are required of us. They are not non-compulsory things that we can use to purchase our redemption or righteousness. Indeed, we should not expect that doing such works makes us righteous before God. The same prophet who demands these works of repentance, later claims that we are only made righteous in the Lord, in other words, not by our works. “Only in the LORD, it shall be said of me, are righteousness and strength” (Isa 45:24). One is saved through repentance, which means turning from sin, yes, but by turning to the Lord in faith. For he is our “righteousness and sanctification and redemption” (1 Cor 1:30). He says, “Turn to me and be saved” (Isa 45:22).

Prayer: Help me to truly repent, O Holy Spirit of the Father, through Jesus Christ my Lord. Amen.

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Concerning Confession and Satisfaction - part 53

Wed, 20 Mar 24 00:00:00 -0400

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Galatians 4:13–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Thus Paul says that the strength of God is made perfect in my weakness (2 Cor 12:5, 9). Therefore, because of God’s will, our bodies ought to be sacrifices, to declare our obedience, but not to compensate for eternal death, for which God has another price, namely, the death of his own Son. In this sense, Gregory interprets even the punishment of David when he says: If God had threatened that he would be humbled by his son because of that sin, why did he fulfill his threat when the sin had been forgiven? The answer is that his sin was forgiven so that man might not be hindered from receiving eternal life, but that the lesson from the threatening followed, in order that the piety of the man might be exercised and tested even in this humility. Thus God inflicted bodily death because of sin. Even after the forgiveness of sins, he did not remove it, for the sake of exercising righteousness, that is, in order that the righteousness of those who are sanctified might be exercised and tested.

Pulling It Together: Saul of Tarsus was a scholar, probably with good eyesight, able to read scrolls and manuscripts. Then he was blinded by God on the Damascus road. Though God restored his sight, Saul presumably had such trouble with his vision later that he declared the Galatians would have plucked out their own eyes and given them to the apostle (Gal 4:15). God made Saul of Tarsus, through such gracious afflictions, become the Apostle Paul, a man more troubled by the spiritual immaturity of the churches than he was of his own bodily ailments (Gal 4:19). His afflictions did not make up for his sins against God and the Church, but they tested the sinner and exercised the saints toward maturity of faith.

Prayer: Open my eyes to the truth of your Word, Lord. Amen.

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The Apostles' Creed book is a ten-week unit, with one session on the Trinity and three sessions on each article of the Creed. The Bible Study lessons in the Creed series provide an overview of creation-redemption themes in Scripture, driving toward the promise of God at work in our present lives. Click here to see the introductory pages and a sample of session one.

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Concerning Confession and Satisfaction - part 52

Tue, 19 Mar 24 00:00:00 -0400

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Acts 9:3–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

When the disciples asked about the blind man who sinned, Jesus replied that the cause of his blindness was not sin, but that the works of God would be made manifest in him (John 9:2–3). Jeremiah said, “They whose judgment was not to drink of the cup have assuredly drunken” (Jer 49:12, KJV). So the prophets and John the Baptist and other saints were killed. Therefore afflictions are not always punishments for certain past deeds, but are the works of God, intended for our profit so that the power of God might be made more manifest in our weakness.

Pulling It Together

Many people think that our troubles originate in our sins. Often enough, this is precisely the case—but not always. Sometimes our troubles are meant to point us and others to the glory and the power of God, as in the restoring of the blind man’s sight. More often still, our afflictions are used by the Holy Spirit to blind us, in order to give spiritual sight, to wound us so that we might be healed.

Was Saul of Tarsus blinded because he was “persecuting” Jesus? Not at all. He was blinded so that God would be glorified in the restoration of his sight and so that he would gain spiritual sight. God is good to us, even in our troubles.

Prayer: Open my eyes, God, that I may see the Way. Amen.

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Concerning Confession and Satisfaction - part 51

Mon, 18 Mar 24 00:00:00 -0400

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James 1:2–4

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Job was not afflicted because of past evil deeds, therefore afflictions are not always punishments or signs of wrath. When consciences are terrified because they see nothing but God's punishment and anger in their afflictions, they should not think that God has rejected them. They should be taught that the other end of afflictions is more important. The other more important end to be considered is that God is doing his strange work so that he may be able to do his own proper work, as Isaiah teaches in a long sermon (Isa 28:1ff).

Pulling It Together

We should learn to regard our troubles as signs of impending grace. God is at work in these afflictions. When we have gotten to the other side, we can see that suffering drew us back to God, and caused us to rely upon him, and persevere. It produced character in us and strengthened our hope in God. In short, suffering is not always punishment, and though we surely do not like it, our troubles are good for us. Even the more tragic trials bring about the blessing of drawing us closer to God, and knowing his presence and peace in deeper ways than we knew previously. This is the proper work of God: to terrify and console, to trip and turn, to kill and make alive. We do not like it much but through it all, God is awakening us more and more to real life.

Prayer: Thy will be done, Father. Amen.

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The Lord's Prayer is a seven lesson curriculum based around Luther's Small Catechism. Each lesson has a Bible study connected to the article of the Lord's Prayer covered. A section entitled "About Prayer" teaches students helpful items about a solid prayer life and a prayer assignment for the coming week. A major goal of this material is to help kids experience prayer and practice it in a variety of ways. This book could be used as part of a larger Confirmation series, or as a "pre-confirmation" Sunday School series for Jr. High and Middle School youth.

Concerning Confession and Satisfaction - part 50

Sun, 17 Mar 24 00:00:00 -0400

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1 Peter 1:14–19

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

A universal rule does not ensue from the particular punishment imposed on David, nor that, in addition to common afflictions, there is another punishment of purgatory where the degree of punishment corresponds to each sin. Where does Scripture teach that we can be freed from eternal death through the payment of certain punishments in addition to our common afflictions? On the other hand, Scripture frequently teaches that the remission of sins occurs without payments because of Christ, the victor over sin and death. Therefore the merit of satisfaction is not to be patched upon this. Although troubles remain, Scripture interprets these as the mortifications of present sin, not as payment or ransom for eternal death.

Pulling It Together: In the reasoning of God, we are to be holy, yet we are not holy, nor can we become holy, so God makes us holy through Christ. This does not make sense to our natural reason. We think that if someone does something wrong, there should be a penalty. Furthermore, we reason that the offender must pay, not someone else. But this is not God’s way. We cannot pay, so God makes the payment for us. This is why we say that God imputes his own righteousness to us. He paid the penalty and then assigns his holiness to those who believe. There is no payment we need to make—or can make—for our sins.

This is not the same thing as God afflicting us with certain troubles meant to humble and kill, or mortify, our original natures. The old person is being “put to death” (Rom 8:13; Col 3:5) a little each day. Let us be very clear, however; this is not payment for sin but the ongoing renewal of the image of God in us and our preparation for an eternal life of glory (Col 3:4–5).

Prayer: Thank you, Jesus, for ransoming me from the futility of my old ways. Amen.

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Concerning Confession and Satisfaction - part 49

Sat, 16 Mar 24 00:00:00 -0400

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Hebrews 9:22–24

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Using the examples of Adam and David, who was punished for adultery, they infer a universal rule that, for sins to be forgiven, there are temporal punishments corresponding to those sins. We have said before that saints suffer punishments, which are works of God. They suffer contrition or terrors; they also suffer various common afflictions. Some also suffer particular punishments that have been levied by God. But these punishments have nothing to do with the keys, because the keys can neither impose nor remit them. God, without the ministry of the keys, imposes and remits them.

Pulling It Together: God may impose certain punishments for sins, by way of making an example of some people, and to discipline others. Previously, we explored the idea that this is one of the ways we know the Father loves us: he disciplines us as needed. But these punishments are corrections and examples, not a means of grace and forgiveness.

There are no punishments, works, or other legalities involved in the remission of sins. Nothing remits sin but the shed blood of Christ. We confess that when one believes on Christ, or has faith in him and his atoning work, that person may peacefully and confidently rest in the Father’s love. This peace happens because such persons believe that God’s forgiveness is predicated on the work of Christ’s cross, not on individual works, punishments, or anything else people impose or supposedly remit. He who stands between sinners and judgment is all the legal action needed for those who have faith in Christ.

Prayer: Bring me, O God, to maturity of faith, through the power of your Spirit within me. Amen.

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Concerning Confession and Satisfaction - part 48

Fri, 15 Mar 24 00:00:00 -0400

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Romans 5:3–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Furthermore, canonical satisfactions do not apply to these punishments, as the adversaries claim, saying that by the power of the keys a part of the punishments is remitted. These very men also say the keys remit the satisfactions and the punishments for which the satisfactions are made. But it is obvious that common afflictions are not removed by the power of the keys. If they wish to be understood, why then insist that satisfaction is to be rendered in purgatory?

Pulling It Together: Life happens. There are going to be troubles throughout life. All of them, whether they come from God or not, are allowed by his will. Through these sufferings, the Holy Spirit helps us to endure, which develops godly character. That quality produces hope in God who gives us this hope, provides reason to hope, and indeed, who is our hope (Psa 39:7). Our hope in God “does not disappoint us” (Rom 5:5 RSV) in this life any more than in the life to come.

We already enjoy the love of God that is poured into us through the through the Holy Spirit. This gift overflows in the heart of the believer, to the extent that we know God as Abba and Father (Gal 4:6). We know, even in times of trial, that our Father cares for us and will see us through these corrections to our character.

But endurance of these tests is not payment for sin. Christ alone is our satisfaction for sin. May we be satisfied with him.

Prayer: Help me, O Lord, to rejoice in my sufferings. Amen.

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The Ten Commandments book is a ten-week unit, Confirmation workbook which includes one session on each of the Commandments. The Scripture focus in the Ten Commandment series is on Moses and the Exodus Cycle, with Bible Study lessons taken primarily from the Pentateuch.

Concerning Confession and Satisfaction - part 47

Thu, 14 Mar 24 00:00:00 -0400

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Romans 8:18–23

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Likewise, troubles are inflicted because of present sin so that lust is mortified and extinguished in the saints, so that they may be renewed by the Spirit. Paul says, “Your bodies are dead because of sin” (Rom 8:10); that is, they are mortified because of the present sin still left in our nature. Death itself serves the purpose of abolishing this sinful flesh, so that we may rise absolutely new. Since believers overcome death through faith, there is now no terror of death. There is no longer that sting and sense of wrath of which Paul speaks: “The sting of death is sin, and the power of sin is the law” (1 Cor 15:56). This power of sin, this sense of wrath, is truly a punishment as long as it is present. But without this sense of wrath, even death is no punishment.

Pulling It Together: Martin Luther proclaimed in his sermon, “On the Hymn of Zacahrias,” that as long as we are clothed with this flesh, sin is not extinguished, nor can be wholly subdued. Sin will remain in us so long as we live in this life. Meanwhile, the Spirit is killing off those sins and desires that remain in us even after having been justified by faith in Christ. So believers are being mortified, or put to death, more and more every day, until the day of our physical deaths, when this sinful flesh, or old nature, is altogether destroyed.

There is nothing about death that should worry us. Indeed, though they do us a great good, the corrections of the present life are far more trouble than death itself. For death is no affliction or punishment but rather, it is the “redemption of our bodies” and the unveiling of the glory of God.

Prayer: Give me patience and faith, O Lord, to endure the sufferings of this life. Amen.

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Full-Color Catechism Posters (Set of Seven) These glossy full-color 11"x 17" posters feature the main texts from the six parts of Luther's Small Catechism, and are designed for use in homes and churches to help children memorize these important and timeless words. The posters include: Holy Baptism, The Lord's Prayer, The Ten Commandments (standard), The Ten Commandments (simplified),The Apostles' Creed, Holy Communion, and Confession & Forgiveness. Each poster features a picture of "Luther's Small Cat" and matches the colors of the corresponding booklet from Sola's Luther's Small Cat Series.

Concerning Confession and Satisfaction - part 46

Wed, 13 Mar 24 00:00:00 -0400

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Hebrews 12:5–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Besides, saints are subject to death, and all general afflictions, as 1 Peter 4:17 says. “For the time has come for judgment to begin with the household of God; and if it begins with us, what will be the end of those who do not obey the gospel of God?” Although these afflictions are mostly punishments for sin, they have a better result in the godly, namely, to discipline them so that that they may learn from trials to seek God’s help and to acknowledge their disbelieving hearts, etc., as Paul says of himself, “We felt that we had received the sentence of death; but that was to make us rely not on ourselves but on God who raises the dead” (2 Cor 1:9). And Isaiah says, “They poured out a prayer when thy chastening was upon them” (Isa 26:16). By these corrections, God disciplines the saints.

Pulling It Together: God disciplines his children because he loves them. He does not require this discipline as some means of grace. For how could this be grace, if it is required of us to endure? If we must do a work of penance, it is no longer God’s grace that saves; it is we who save ourselves. Thus, we confess that God does indeed punish us, but he does so in order to bring his children back to him, back to his grace. For it is by his grace alone that we are redeemed.

Prayer: Lord Jesus, save me and bring me back to you, even if it means I must be disciplined to return my attention to you. Amen.

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Concerning Confession and Satisfaction - part 45

Tue, 12 Mar 24 00:00:00 -0400

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Psalm 6:1–4

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

But they object that it is compatible with Gods justice to punish sin. He certainly punishes it in these terrors of contrition when he shows his wrath. This is what David demonstrates when he prays, “ O Lord, rebuke me not in thy anger” (Psa 6:1). And Jeremiah says, “Correct me, O LORD, but in just measure; not in thy anger, lest thou bring me to nothing” (Jer 10:24). Here indeed, the most bitter punishments are uttered. Our opponents acknowledge that contrition can be so great that satisfaction is not required. Therefore, contrition is a truer punishment than satisfactions.

Pulling It Together: The human heart that is heartily sorry always turns to God. But when we are not really contrite, we seek human remedies to our guilt. The truly contrite person is so buried in spiritual remorse that there is nothing left but to depend upon God’s mercy. He no longer depends upon works of penitence, knowing that he cannot do anything but to cry out in trust to God who loves and forgives sinners in their sorrows.

Prayer: Be gracious to me, Lord, for I am a sinner in need of your mercy. Amen.

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Concerning Confession and Satisfaction - part 44

Mon, 11 Mar 24 00:00:00 -0400

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Isaiah 30:15–17

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Our opponents make a great mistake if they imagine that canonical satisfactions are truer punishments than true terrors in the heart. It is a foolish distortion to call these frigid satisfactions “punishments,” instead of referring to those horrible terrors of conscience like David mentions. “For the waves of death encompassed me” (Psa 18:4; 2 Sam 22:5). Who would not rather, clad in mail and equipped, seek the church of James, the basilica of Peter, and so forth, than bear that indescribable force of grief that exists even in ordinary persons who are truly repentant?

Pulling It Together: Those who are truly repentant would surely seek the grace and mercy of God instead of trying to fix the matter themselves. Imagine a husband or wife who has truly wronged his or her spouse, offering a box of chocolates, a bouquet of roses, or even a fancy meal, in an effort to gain forgiveness. Imagine a child who has dishonored a parent, taking the trash out for a week or cleaning his room in an attempt to compensate for that dishonor. Those who have been wronged are not interested in being bought off. A spouse or a parent want genuine sorrow, something that first happens in the heart.

It is much easier to buy a bouquet than to offer the sweetness of a real apology, followed, of course, by real devotion to the person who was wronged. We deceive ourselves when we think such bribery will bring peace to that person—or to ourselves. It is difficult to trust in the mercy of the person we have hurt, so we try to do something that might make them feel better, certainly, but even more, to make ourselves feel better.

But this does not work with God any more than it does with people. We must have faith. We must trust that these people love us. So, we can see that we must also trust in God’s love. This is the only way to have any peace in the conscience. Just as roses will not provide rest in human relationships, neither will pilgrimages, special offerings, or other so-called satisfactions provide peace in our relationships with God. These are the “swift steeds” we would ride upon to escape our guilt. But the further we ride, the more frightened and guilty we will become. For by these efforts at buying off God we are actually fleeing from him, instead of toward him. We must simply be willing to repent by returning to God with hearts broken by sin, believing that he still loves and forgives poor sinners.

Prayer: Forgive me, Lord, a poor and wretched sinner. Amen.

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• Participant's Book • Leader's Guide

Concerning Confession and Satisfaction - part 43

Sun, 10 Mar 24 00:00:00 -0500

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Matthew 16:24–25

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

But our opponents object, insisting that vengeance or punishment is necessary for repentance, because Augustine says that “repentance is vengeance punishing,” and so forth. We grant that vengeance or punishment is necessarily a part of repentance, but not as a merit or price like the adversaries imagine satisfactions are. Vengeance is part of repentance in a formal sense because regeneration itself occurs through an ongoing mortification of the old nature. The saying of Scotus may be quite beautiful, that poenitentia, penitence, is so called because it is, as it were, poenae tenentia, it holds punishment. But of what punishment, of what vengeance does Augustine speak? He certainly speaks of true punishment and vengeance, namely, contrition and real terrors. Nor do we exclude here the outward mortification of the flesh which follows true sorrow of the heart.

Pulling It Together: Being a disciple of Jesus Christ involves taking up one’s cross and following him. That means one is willing to die rather than stop trusting God. It also entails denying the old nature, a continual death to the old person. All of this takes place through ongoing repentance, or turning to Jesus and following him. This is what one who is reborn does, but it is not the cause of rebirth, or salvation. Nor is it the grounds for justification and forgiveness. One can only follow Jesus with faith. Our human natures cannot do this, either through reason or working at religion. Faith is the only response to Jesus’ invitation to, “Follow me.”

Prayer: Give me the faith, Lord Jesus, to follow you. Amen.

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Family Matters is a nine-session Bible study that focuses on the first generations of God's people—Abraham and his descendants. It looks at how God's covenant promise sustained them as they navigated family relationships.

Concerning Confession and Satisfaction - part 42

Sat, 09 Mar 24 00:00:00 -0500

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Titus 1:13–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

The adversaries futilely speculate about the remission of guilt, not seeing how the heart is freed from God’s anger and eternal death by the remission of guilt through faith in Christ. The death of Christ is the satisfaction for eternal death. Our adversaries even confess that these works of satisfaction are works that are not due. These are human traditions, which Christ says are unproductive practices of worship (Matt 15:9). Therefore, we can safely affirm that canonical satisfactions are not necessary by divine law for the remission of guilt, or eternal punishment, or the penalty of purgatory.

Pulling It Together: When we imagine that there is something we can do to appease God’s wrath toward our sin, we soon discover that we have deceived ourselves. The truth is that both forgiveness and peace in the heart come only through faith in what Christ has accomplished—not by any works we perform. Indeed, by trusting in such works, we deny God and his power and love. The only sound faith is to completely trust in Christ who has satisfied God’s holiness—and done so for us.

Prayer: Increase my faith, Lord. Amen.

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Concerning Confession and Satisfaction - part 41

Fri, 08 Mar 24 00:00:00 -0500

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Romans 8:37–39

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Additionally, repentance and grace are obscured because eternal death is not atoned for by this compensation of works, which is futile, and does not taste death in this present life. When death attacks us, something else must contend for us. Just so, as the wrath of God is overcome by faith in Christ, so death is overcome by faith in Christ. This is what Paul says, “But thanks be to God, who gives us the victory through our Lord Jesus Christ.” (1 Cor 15:57). He does not say, who gives us the victory if we contend against death through our satisfactions.

Pulling It Together: We are threatened on every side. Ten things are listed in Romans 8:37–39, over which we have no power or control. Indeed, the tenth thing Paul lists is anything not mentioned in the first nine. These things constantly threaten to undo us. Who or what can contend with such enemies to our eternal existence? We cannot conquer any of these powerful foes. Nothing we try changes death or life; they happen to us no matter what we do.

But there is one who has successfully fought back for us—and won the victory. Through him, we also have victory. Faith in Christ accomplishes what a Herculean, religious effort can never achieve. Through him, we do more than conquer; we are gifted with the victory that he won. Though threats assail us, they will never separate us from the great love of God in Christ Jesus.

Prayer: Lord God, thank you for your great love that sent a Savior. Amen.

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Concerning Confession and Satisfaction - part 40

Thu, 07 Mar 24 00:00:00 -0500

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1 John 5:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

There are works, such as pilgrimages, that depart even further from God’s commands, and of these there is a great variety. One makes a journey clad in mail, and another with bare feet. Christ calls these “vain acts of worship,” and thus, they do not serve to appease God’s displeasure, as the adversaries say. Nevertheless, they adorn these works with impressive titles. They call them works of supererogation, ascribing to these works the honor of being the price paid instead of eternal death. Thus they are preferred to the works of God’s commandments. In this way the law of God is obscured in two ways: one, because it is thought that outward and civil works satisfy God’s law, and two, because human traditions are added, whose works are preferred to the works of the divine law.

Pulling It Together: Are you a conqueror? Have you vanquished sin? Do you feel victorious?

Do not make the mistake of thinking that you need to do something special to conjure up the feeling of religious success. Working around the church, going on retreats, doing extra devotions, serving at the homeless shelter, giving special offerings, and other such things may help you feel pious. But this feeling will only last for awhile.

Nevertheless, doing things that promote religious feelings are often preferred to keeping God’s law: those works that are clearly required by God in the Ten Commandments. Perhaps the reason those other works are preferred is because they seem to make us feel better than loving God, honoring parents, being faithful, telling the truth, and not coveting.

The good news here is that being a Christian, a follower of Jesus Christ, does not depend upon your feelings or the things that sometimes cause those feelings. We are world-conquerors because we have faith in Jesus Christ who has overcome the world (John 16:33). The ones who overcome the world, even when they do not feel too much like victors, are those who believe that Jesus Christ is the Son of God. They do not depend one whit upon themselves—or their feelings, or the works that sometimes cause those feelings. Christians trust in Christ alone for salvation.

Prayer: Jesus, I believe that you are the Son of God. Amen.

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Concerning Confession and Satisfaction - part 39

Wed, 06 Mar 24 00:00:00 -0500

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Isaiah 1:12–17

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

True prayer, charity, and fasting have God’s command, and where they have God’s command, they cannot be neglected without sin. But when these works have not been commanded by God’s law, but instead have a fixed form derived from human regulation, they are works of human traditions of which Christ says, “In vain do they worship me, teaching as doctrines the precepts of men” (Matt 15:9). For example, certain fasts have been appointed, not to restrain the flesh, but so that honor may be given to God by this work, as Scotus says, and satisfaction made for eternal death. Likewise, a prescribed number of prayers or works of charity, when performed as acts of devotion, are said to give honor to God and make up for eternal death ex opere operato. They ascribe satisfaction to these works for the sake of the works, teaching that they benefit even those who are in mortal sin.

Pulling It Together: God commands good works but he does not require them as satisfactions for sin. Any command to do fixed numbers of prayers, fasts, acts of charity, or other religious deeds are vain and human ordinances that not only do not satisfy God, they weary him. He would have us do good and seek justice because he commands these righteous acts. However, the works themselves do not make us righteous. God makes us righteous for Christ’s sake—not because of our works.

Prayer: Thank you, Jesus, for your perfect, saving work of the cross. Amen.

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Five VBS Class Posters & Five Sticker Sheets

These glossy full-color 11"x 17" posters with the title "Welcome to VBS!" are designed for use in recording attendance for Vacation Bible School. Five posters are included in each set, along with five color sticker sheets. Days are numbered 1-5, to correspond to the standard weekday VBS schedule.

More from the Versatile Budget Series

Concerning Confession and Satisfaction - part 38

Tue, 05 Mar 24 00:00:00 -0500

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Hebrews 7:18–19

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Scripture exclaims everywhere that we are far from the perfection required by the law. Our opponents imagine that the law of God consists in outward and civil righteousness. They do not see that it requires us to love God with the whole heart and condemns all the lust in our nature. Therefore, no one does as much as the law requires. It is ridiculous to imagine that we can do more. Although we can perform outward works not commanded by God’s Law, it is vain and wicked to have confidence that these satisfy God’s law.

Pulling It Together: Honest people should be able to admit that they do not keep even the one, greatest commandment (Deut 6:5), let alone all of God’s law. We do not love God with our whole hearts—not even the most devout people do, and being God-fearing, they know this to be true. So, the answer cannot be found in seeking salvation through religious practices. Following rules is not the way to God in heaven. The law will never make us perfect, righteous, or holy. But hope is not lost. Through his death, resurrection, and ascension, Jesus has made a way to the Father (John 14:6) for all who believe. Have faith—in him.

Prayer: Thank you, Lord, for being the way to your Father. Amen.

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• Unit 1 • Unit 2 • Unit 3

Concerning Confession and Satisfaction - part 37

Mon, 04 Mar 24 00:00:00 -0500

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John 14:13–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

It is with unthinkable grief that we recite our adversaries’ absurdities. They have to enrage anyone who considers such doctrines of demons which the devil has spread in the Church to suppress the knowledge of the law and gospel, of repentance and quickening, and the benefits of Christ. For they say of the law that God, condescending to our weakness, has given people a standard that they are required to measure up to, namely, the observance of the commandments. Beyond this, from works of supererogation, they can render satisfaction for sins they have committed. These men imagine that we can do more than the law of God requires.

Pulling It Together: There is only one mediator between God and man (1 Tim 2:5). He has worked beyond the role of intermediary, giving his life as ransom for all who are shackled by sin to death. To then say that Christ is incapable of following through on what Scripture says to be true, amounts to a rejection of the function of both Christ and Scripture. Furthermore, imagining that extra works (supererogation) must be performed in payment for sin, casts aspersion on the character of Christ. Did he promise, or not, to answer our prayers when they are asked within the will of God? Is it a trustworthy saying, or not, that Jesus came into the world to save sinners (1 Tim 1:15)? So then, if a sinner believes in Christ for eternal life (1 Tim 1:16) and asks for forgiveness, will Christ answer this prayer—or not? Does Christ save—or not? That is the question that the doctrine of supererogation should make everyone ask. Does Christ really save, as he promises, or is life a sort of tag-team match, in which Christ has wrestled Satan to the mat but now it is our turn in the ring, and each believer must somehow pin the devil?

Prayer: Thank you, God, for hearing and answering my prayers. Amen.

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• Unit 1 • Unit 2 • Unit 3

Concerning Confession and Satisfaction - part 36

Sun, 03 Mar 24 00:00:00 -0500

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Hosea 13:14

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Besides, the death of Christ is a satisfaction not only for guilt, but also for eternal death, according to Hosea: “O death, I will be thy death” (Hos 13:14). How monstrous, therefore, it is to say that Christ’s satisfaction redeems us from the guilt, but our punishments redeem us from eternal death. In that case, our works, not Christ, are the subject of the expression, “I will be thy death”—indeed, not even works commanded by God, but some cold observances devised by men. These works are said to abolish death, even when they are wrought in mortal sin.

Pulling It Together: Melancthon seems to depend upon the Vulgate (the Latin translation) here. The Old Testament of the Luther Bibel would not be available for three more years. The German translation of Hosea 13:14 is more dependable than the Latin, though the Latin wording sounds better and contains excellent theology. “Ero mors tua, o mors!” or “O death, I will be thy death!” rings in the soul.

The impact of English translations is the same, if less poetic. Death has been vanquished. But who is speaking in Hosea’s prophecy? It is God speaking—not our works. It is God who says, “O Sheol, where is your sting?” For God in Christ has removed the sting of death, his death destroying both death and the devil (2 Tim 1:10; Heb 2:14). Faith in Christ’s satisfaction deals, not only with our guilt but, eternal death as well.

Prayer: Thank you, Lord Jesus, for delivering me from eternal death. Amen.

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• Unit 1 • Unit 2 • Unit 3

Concerning Confession and Satisfaction - part 35

Sat, 02 Mar 24 00:00:00 -0500

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Galatians 5:22–25

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Moreover, a part of Lombard’s declaration about remitting a part of the punishments referred to canonical punishments, which the pastors remitted in part. We hold that repentance ought to bring forth good fruits for the sake of God’s glory and command. The good fruits of true fasting, prayer, and charity are commands of God. Yet we do not find anywhere in the Holy Scriptures where eternal punishments are not remitted except because of the punishment of purgatory or canonical satisfactions, that is, by non-mandatory works, or that the authority of the keys has the command to commute or to remit a portion of punishments. The adversaries would need to prove these things.

Pulling It Together: Do good works because God commands them to be done and because they bring him glory. But never hold the delusion that by doing good works, your sins will be forgiven or you will go to heaven. This is an almost irrelevant conversation. For those who truly repent will bear good fruits, since this is simply the result of the Holy Spirit at work within them. For example, the good fruit of true patience toward difficult people is nothing that persons muster the ability to accomplish. If they could, it would bring God no glory, and therefore, not be much good at all. But if you have been walking with the Lord for a while, you will notice changes in your character and actions that you did not produce. This is God at work within you, bringing you to maturity in Christ (Eph 4:13). But such good works—any works at all—are not so-called satisfactions that reduce temporal punishments or time in a purgatory.

Prayer: Bring me in step with you, Holy Spirit. Amen.

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The goal of Personalities of Faith, a ten-session Bible study for youth, is to encourage young people to commit themselves to follow Jesus in discipleship by becoming "personalities of faith". Using biblical examples of people who have followed—or failed to follow—God's call, participants will be prepared to better follow the Lord in their own lives.

Volume 1 • Volume 1 Leader's Guide • Volume 2 • Volume 2 Leader's Guide

Concerning Confession and Satisfaction - part 34

Fri, 01 Mar 24 00:00:00 -0500

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Matthew 16:19

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction – part 34

Since the cited passages of Scripture do not say that non-mandatory works compensate for eternal punishments, the adversaries are rash in declaring that canonical satisfactions compensate for these punishments. Nor do the keys have the authority to commute some punishments, or likewise, to remit part of the punishments. Where are such things found in Scripture? Christ speaks of the remission of sins when he says, “Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matt 18:18). In sin being forgiven, eternal death is replaced with eternal life. The words, “whatsoever you bind,” do not mean to impose punishments but to retain the sins of those who are not converted.

Pulling It Together:

The commands of God’s Word are not negotiable. We are obliged to obey God. To disobey is to sin. After sinning, we are unable to work off those sins by either deeds or devotion. Yet we can be forgiven of our sins—not by virtue of the things we do, but by the virtue of Christ. Those who have faith that Christ is both just and faithful to forgive them when they confess their sins, have no difficulty believing these words of their pastor: “As an ordained minister of the Church of Christ and by his authority, I therefore declare to you the entire forgiveness of all your sins.” There are no punishments or satisfactions to be imposed. It is the Church’s duty to absolve in the name of the Father, and of the Son, and of the Holy Spirit.

Prayer: Lord, forgive me, a poor sinner. Amen.

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Leader's Guide

Concerning Confession and Satisfaction - part 33

Thu, 29 Feb 24 00:00:00 -0500

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Jeremiah 2:22

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

We do not care about refuting these absurdities of the adversaries in more words. Scripture is obviously speaking of necessary works, of the entire newness of life, and not of observances of works that are not required, of which the adversaries speak. And yet, by these figments they defend monastic orders, the sale of Masses, and incessant observances to make satisfaction for punishment—if not for the guilt.

Pulling It Together: I used to be a printer, working with thick, oily inks day after day. My skin became discolored by cleaning those inks from presses. I tried everything to get my hands clean—not only commercial products, but many that I invented also. Nothing worked. It seemed that my hands were permanently stained. But in fact, my hands were clean, except for the stains.

Scrub and scrub; scour as much as you like. Invent cleansing agents, potions, and rituals. You will still be unclean. The stain of your guilt will remain before the Lord. Nothing removes it—no amount of good works, no love of God, or devotion to religion. Though works, love, and devotion are required of us, they do not cleanse us of our sin. Only Christ can do that for us. He alone has removed the stain of guilt for all who believe.

Prayer: Thank you, Lord, for taking away my sin and my guilt. Amen.

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Concerning Confession and Satisfaction - part 32

Wed, 28 Feb 24 00:00:00 -0500

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Colossians 2:9–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Observe what follows. If the punishments of purgatory are satisfactions, or rather “satispassions,” or if satisfactions are a redemption of the punishments of purgatory, do these passages also give the commandment that souls are to be punished in purgatory? Since this must result from the opinions of the adversaries, these passages should be interpreted in a new way. “Bear fruit that befits repentance,” and “Repent,” would mean, “Suffer the punishments of purgatory after this life.”

Pulling It Together: Jesus Christ is so completely holy and meritorious before the Father that he is holy and worthy for me. God is so pleased with his Son that he is well-pleased with those who believe in him. Christ is sufficient for you; you need nothing else but faith in him.

Compare a few translations of Colossians 2:10 to see how others have tried to express this sufficiency. “And ye are complete in him” (KJV). “You have come to fulness in him” (RSV). “In Him you have been made complete” (NASB). The Greek word used in the New Testament means to be completely filled, in the sense of being supplied with all you need. So, in Christ, we have all we need; we are well-supplied, full, complete. Nothing needs to be added to the fulness we have in Christ.

There is no need for any satisfaction but Christ. And as there is not need for satisfactions, there is no need to invent a place for the purging of sin. Christ has sufficiently, nay, completely, accomplished this cleansing on the cross.

Prayer: Make me mature in faith toward you, O Lord, to the measure of the stature of the fullness of Christ. Amen.

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Concerning Confession and Satisfaction - part 31

Tue, 27 Feb 24 00:00:00 -0500

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John 3:16–18

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Thirdly, indulgences remit these satisfactions, as taught in the chapter, “Penitence and Remission,” beginning with the words, “Since from this...” But indulgences do not free us from commands like, “Repent” and, “Bear fruit that befits repentance.” Therefore it is obvious that these passages of Scripture have been wickedly distorted to apply to canonical satisfactions.

Pulling It Together: If one may buy off the need for the satisfaction, what then really, is the point—that if we have enough money, we may buy God’s remission of temporal punishments? Even if that were true (and it is not), obeying God’s commands would still be required. So, all of these passages, such as Jesus’ own word: “repent,” have been twisted to maintain a religion that weakens the relationship with God. Weakened, because it dashes our hopes. If we have no hope in the Father to forgive, the Son to justify, and the Spirit to give life, then we certainly will have no hope in ourselves—in our good works and devotion. We know better. We know we are poor and wretched sinners. All hope is lost unless we take Christ at his word. “Whoever believes in him shall not perish, but have eternal life.”

Prayer: Help me to keep turning to your grace, Lord. Amen.

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Who is Jesus? An Introductory Bible Study

It is only in God’s Word that we find what God has to say about himself, and what he has chosen to reveal to us in Jesus Christ. This five-session study, written by the Rev. Roy Beutel, is meant to serve as an introduction to what the Bible says about Jesus Christ — who he is and what it means to trust in him as Savior and Lord. The study would work well for introducing people to Bible Study, for those new to the Christian faith, or for those who want a refresher on the basics of our faith in Christ.

Concerning Confession and Satisfaction - part 30

Mon, 26 Feb 24 00:00:00 -0500

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John 3:16–17

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Secondly, the adversaries write that if any one goes to confession but refuses to undertake satisfactions, he does not sin, but will pay the penalties in purgatory. Now the following passages are, without argument, commandments pertaining to this life. “Repent.” “Bear fruit that befits repentance.” “Yield your members to righteousness for sanctification.” These cannot be distorted into satisfactions which one is permitted to refuse, for one is not permitted to refuse God’s commands.

Pulling It Together: When Scripture tells us to repent it is not speaking of something one may do beyond this life. All that goes with repentance is to be done in this life. For “it is appointed for man to die once, and after that comes judgment” (Heb 9:27). It will be too late for obedience then. Besides, all of this has been based upon a faulty premise, that assumption being that we can earn forgiveness through acts of penitence. This cannot be done in the afterlife any more than it can be done in this life. It is impossible to merit the remission of sins. To say otherwise is to disregard Christ who died for the sin of the world. It is faith, belief in Jesus Christ as Savior, that saves (John 20:31). Repentance—in this life—is surely commanded, but it is faith in Jesus Christ that justifies and saves to eternal life.

Prayer: Help me, Holy Spirit, to believe. Amen.

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David: Hero of God is a five-session VBS program that features one of the most famous people in Scripture. The Books of 1 and 2 Samuel tell the story of a young Israelite shepherd named David, who was chosen by God to be king. The biblical story shows how God can work through an ordinary person to do great things, illustrating the themes of faith, courage, compassion, and leadership.

More from the Versatile Budget Series

Concerning Confession and Satisfaction - part 29

Sun, 25 Feb 24 00:00:00 -0500

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2 Corinthians 5:6–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Many arguments can also be collected to show that these passages of Scripture do not pertain in any way to scholastic satisfactions. These men imagine that satisfactions are works that are not due; but Scripture, in these passages, requires works that are due. For this word of Christ, “repent,” is a word of command.

Pulling It Together: Good works are mandatory. But they do not appease the wrath of God against sin. Repentance is required, as it is commanded by Christ (Matt 4:17). Yet again, this requirement does not make one righteous, justify a person to God, or save to eternal life. Likewise, we are mandated to keep the Ten Commandments but keeping the commandments, even if we could perfectly do so, can not, do not, and will never satisfy God. We can make no satisfaction through repentance, good works, or acts of devotion that will atone for our sins. Only Christ can satisfy or atone for sin; and he has done so for the sins of the world. So, while works are required, we must constantly remember that they do not satisfy. This is an edge that is difficult for many to walk—because it means walking in faith alone.

Prayer: Dear Lord God, help me to trust in Christ alone. Amen.

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The biblical focus in this five session VBS series, Rebekah & Her Family, comes from the Book of Genesis. God's hand is seen at work throughout the story — from Rebekah’s being chosen as a bride for Isaac, through the birth and lives of their twin sons, Esau and Jacob. The story illustrates how God remains faithful to his promise, despite our sin, and that God's power can actually change our lives!

Sola’s Versatile Budget Series is a simple and flexible educational Vacation Bible School curriculum designed especially for small churches, house churches, and mission congregations. The flexible format works well for groups with limited budgets, or in situations where the ages and number of students may vary from session to session. Unlike more elaborate and expensive VBS kits, this book is meant to serve as an “all-in-one” teacher’s resource. The worksheets and handouts it contains can be reproduced according to local needs. Each book in the Versatile Budget Series focuses on a particular character from the Bible, bringing together several stories on a common theme. Resources and ideas are provided for gathering time, music, activities, games, and refreshments — allowing just a few adult leaders to host a week of Vacation Bible School.

More from the Versatile Budget Series

Concerning Confession and Satisfaction - part 28

Sat, 24 Feb 24 00:00:00 -0500

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Romans 6:19–23

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

We also say that this is the meaning of John when he says, “Bear fruit that befits repentance” (Matt 3:8), and of Paul when he says, “Yield your members to righteousness for sanctification” (Rom 6:19). He likewise says, “Present your bodies as a living sacrifice” (Rom 12:1). When Christ says, “Repent” (Matt 4:17), he is certainly speaking of whole repentance, of the entire newness of life and its fruits. He does not speak of those hypocritical satisfactions which the scholastics imagine avail for paying off the punishment of purgatory or other punishments when those satisfactions are made by those who are in mortal sin.

Pulling It Together: We are either slaves to the devil, sin, and death, or to God, righteousness, and life. Whichever we are bonded to will determine the fruit we get. The fruit or the wages of sin is death. The fruit or wages of righteousness is life—eternal life. Be careful! This righteousness is not your own. We have observed many times in these writings that we have no righteousness of our own (Phil 3:9). That is why the apostle declares that eternal life is a free gift, given by the one who is righteous.

Because Christians have been given life, they can be fruit-bearing trees. But this fruit is nothing that they do. Quite the opposite, it is something that is done in them because they have been given life. Observe how a tree produces fruit. It happens because it is designed to bear fruit and because rain falls and sun shines. Just so, Christians are designed to bear good fruit through the life-giving agency of the Holy Spirit.

So we say that there is nothing to offer God for our sins, if we could, that would satisfy him. However, Christ the Righteous has offered himself for us and satisfied God. His righteousness and eternal life are bestowed on those who believe. Since they are now alive, they are able to bear good fruit. Clearly, this fruit is not an offering for sin, since an unforgiven, dead “tree” cannot bear fruit. Good fruit is the result of having been forgiven and made alive.

Prayer: Help me, Holy Spirit, to bear good fruit. Amen.

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More from the Versatile Budget Series

Concerning Confession and Satisfaction - part 27

Fri, 23 Feb 24 00:00:00 -0500

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Romans 8:12–13

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

But let us return to the main point. The Scriptures cited by the adversaries speak in no way of canonical satisfactions or of these opinions of the scholastics, since it is evident that the latter were only recently invented. Therefore it is pure deception when they distort Scripture to suit their own opinions. We say that good fruits, good works in every kind of life, ought to follow repentance, that is, conversion or regeneration. There can be no true conversion or contrition where mortification of the flesh and good fruits do not follow. True terrors, true griefs of the mind, do not allow the body to indulge in sensual pleasures, and true faith is not ungrateful to God, neither does it despise his commandments. In a word, there is no inward repentance unless it also produces outward mortification of the flesh.

Pulling It Together: We are indebted to God in Christ to no longer live in the sin for which he died. This does not mean that we no longer sin, for as long as we are in the flesh of this mortal body, there is sin and death. Therefore, we are to live by the Spirit, even if it seems in fits and starts. When we do sin, we ask for and receive God’s forgiveness. We turn to Christ for justification to God. We do not depend upon our works and devotion for putting to death our sins, or mortifying our deeds of the body. We instead, depend upon God’s grace through Christ and his sacraments (Rom 6:4). So we confess that we are not perfect—yet are perfectly forgiven. Therefore, we attempt to do God’s will, but not in order to be saved. Rather, we seek to do his will because he has already saved us by dying for our sins while we were still sinners (Rom 5:8). The truest and best mortification of sin is when a sinner believes, yet again, in the one who died for sin.

Prayer: Thank you, Lord, for loving poor sinners like me. Amen.

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The biblical focus in this five-session VBS book, Moses and the Great Escape, is found in the Old Testament book of Exodus. God has a grand plan for humankind — a plan he enacts through the Hebrew people. He created Moses to be instrumental in this plan.

More from the Versatile Budget Series

Concerning Confession and Satisfaction - part 26

Thu, 22 Feb 24 00:00:00 -0500

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Philippians 4:5b–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

We have said these things not because we doubt our Confession. For we know that it is true, godly, and useful to godly consciences. But it is likely that there are many in many places who waver concerning matters of no light importance, yet do not hear teachers able to lead their consciences to peace.

Pulling It Together: The only one who is able to heal you, restore your soul, and give you peace, is near you right now. He is “at hand.” So there is no need for anxiety. Make your requests; God is listening. He has promised to hear you, so you are enabled to pray with full assurance, resting in God’s promises to love and care for you. Even when it feels like God is not near and they cannot understand why he even would be, people of faith trust in his presence and providence. Their hearts and minds are kept in Christ, despite momentary appearances. They are at rest through faith in Christ, even when they have been less than faithful, knowing that God’s promises are based on his righteousness instead of their own.

Prayer: Help me, O Lord, to always remember your nearness. Amen.

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More from the Versatile Budget Series

Concerning Confession and Satisfaction - part 25

Wed, 21 Feb 24 00:00:00 -0500

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John 14:27

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

We are not saying that you ought to fear God’s judgment. For those in the hierarchy imagine that they can easily provide against this, since they hold the keys. Of course, they can open heaven for themselves whenever they wish. We are talking about the judgments of men and the silent desires of all nations, which at this time, require that these matters be investigated and decided in such a manner that god-fearing minds may be healed and freed from doubt. Being wise, you can easily determine what will take place if at any time this hatred against you should explode. But by this favor of healing doubting consciences, you will be able to bind to yourself all nations, since all sane people regard it as the highest and most important matter.

Pulling It Together

Political and civil peace would be nice. Family peace would be a true blessing for many people. And of course, better finances and health would afford to many a certain peace of mind. Yet, even with all of these kinds of peace, we will still be troubled unless there is a deeper peace: peace with God. This is the very peace that Jesus has promised—a peace that is not like the world gives but instead, peace that comes from having faith that Christ alone reconciles us with God. So we are very careful to never attach to forgiveness satisfactions such as good deeds or acts of devotion. These works will not appease the conscience for long, let alone appease God. Nothing but Christ’s finished work (John 19:30) soothes and heals doubting and troubled consciences.

Prayer: Lord, help me to always depend upon and trust in you. Amen.

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Concerning Confession and Satisfaction - part 24

Tue, 20 Feb 24 00:00:00 -0500

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Matthew 14:28–33

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

There are many good people for whom this doubt is more bitter than death. You do not sufficiently consider how important religion is, if you think that good people are anxious for slight reason when they begin to doubt doctrine. This doubt can have no other effect than producing a most bitter of hatred against those who ought to heal consciences, but instead, make themselves an obstacle to understanding the subject.

Pulling It Together: When I was a boy, I learned to carry a full cup of coffee to my father. I walked through the kitchen, down the carpeted hallway, and in to the living room, then handed it to him without having spilled a drop. I learned to do this by not looking at the coffee in the cup. Instead, I looked away from myself to a point where I was headed. When my father came in to sight, I then kept my eyes on him. This allowed me to walk naturally and evenly, which in turn, kept the cup of coffee level.

Doubt comes when we lose sight of the end or the object of our faith. Peter walked on the water but when his focus shifted to the wind and then the water, instead of the one who beckoned him, he was as good as sunk. How can I walk on water with this wind blowing? Peter probably thought. Whenever the object of our faith becomes something we will do or something we will believe, we will sink every time. For we will have come to believe in, or have faith in, ourselves instead of Jesus.

We must, therefore, always be ready to call sinking and stumbling people back to the object of faith. Look! There is the hand of Jesus. Take it and know the calming of the storm.

Prayer: Thank you, Lord, for saving me. Amen.

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Concerning Confession and Satisfaction - part 23

Mon, 19 Feb 24 00:00:00 -0500

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Jude 20–23

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

You are mistaken if you think that churches should be retained only by force and arms. Men ask to be taught concerning religion. How many do you suppose there are, not only in Germany, but also in England, Spain, France, Italy, and finally even in the city of Rome, who are beginning to doubt because they see that controversies have arisen concerning subjects of the greatest importance. How many of them are silently indignant because you refuse to investigate these subjects, and rightly judge such weighty matters? For you do not rescue wavering consciences; instead, you simply command us be overthrown and annihilated by arms.

Pulling It Together: People doubt from time to time. Jesus said, “The spirit indeed is willing, but the flesh is weak” (Matt 26:41). It is unrealistic to think that everyone will always be strong in faith. So it is up to those who are strong in the faith to bear with the weak (Rom 15:1) and have mercy on the doubting. This is especially the case when things happen in church and society that run counter to expectations, to the way things have always been thought and done. At such times, people will naturally question and even doubt. This is not the moment to toss the lambs to the wolves. Instead, they should be the more carefully shepherded, so that, by God’s grace, they may be snatched from the fire, and spared to eternal life.

Prayer: Jesus, keep me in your love and mercy. Amen.

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Concerning Confession and Satisfaction - part 22

Sun, 18 Feb 24 00:00:00 -0500

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Matthew 24:9–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

It was your duty, Campegius, in accordance with your wisdom and in regard to matters of such importance, to have taken care that they should write nothing which might seem to diminish respect for the Roman See, either now or in the future. If the Roman See judges it right that all nations should acknowledge her as mistress of the faith, then she ought to take pains that those with learning and integrity investigate religious matters. For what will the world think if the writing of the adversaries is ever brought to light? What will posterity judge concerning these critical judicial investigations?

You see, Campegius, these are the last times, in which Christ predicted that there would be the greatest danger to religion. You, therefore, who ought to sit, as it were, in the watchtower and moderate religious concerns, should in these times employ unusual wisdom and diligence. There are many signs which, unless you heed them, threaten a change to the Roman state.

Pulling It Together: Life is hard enough without those in authority leading people astray. Scripture teaches us to have faith in Christ for forgiveness and justification. So then, when religious leaders say that people have to pay for at least some of their sins, if not the sum of their sins, people can become confused, or even indifferent to the faith. This can happen for many reasons, but it should never happen because church leaders teach that something more than faith in Christ is necessary for salvation. That sort of distortion of the basics of the Christian faith often leads to moral decay and the breakdown of society. This then, is the time for patient endurance (Heb 10:36), steadfast faith, and keeping true to the gospel of our Lord.

Prayer: Keep me in your Name, Lord. Amen.

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Aimed at Sunday School teachers, helpers, and coordinators, this book provides an overview of the whole Sunday Schoolhouse series. In addition to laying out the structure of a Sunday School program for pastors, coordinators and superintendents, it contains basic information for teachers and helpers on using the curricula, conducting class sessions, and creating a disciplined teaching environment. It also includes a number of ideas on incorporating into the classroom, including: story-telling, drama, memory work, and creative activities. (The same Leader’s Manual can be used for all three years of the curriculum cycle.)

See a flyer with a description of this series HERE.

Concerning Confession and Satisfaction - part 21

Sat, 17 Feb 24 00:00:00 -0500

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2 Timothy 2:15–18

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

We hope that these aspersions will make little headway among good people. God will not long endure such impudence and wickedness. Nor did the Pope of Rome do well for his own dignity by using such patrons, because he has entrusted a matter of the greatest importance to the judgment of these sophists. For since we include in our Confession almost the sum of the entire Christian doctrine, judges should have been appointed, whose learning and faith would have been more approved than that of these sophists who have written this Confutation, to make a declaration concerning matters so important, so many, and so varied.

Pulling It Together: Misrepresentation of Holy Scripture will upset the faith of some, those who have itching ears (2 Tim 4:3), but also those who have not learned the faith. Such deception even leads people into lives of ungodliness. Therefore, the Church needs more sound teaching by those who are able to correctly handle the Word of God, those who put forward the power of God at work in us. Of course, this demands approved ministers—approved of God—who will stand for the truth.

The highest truth in Scripture is Christ, who is truth itself (John 14:6). But there are many in the Church who point away from Christ. They insist that people ought to cover their own sins, either by no longer calling sin sinful, or by teaching them that they can make their own satisfaction for sin through acts of devotion and other works. Such things have “the appearance of godliness” (2 Tim 3:5) but deny the power of Christ to forgive sin, justify people to God, and save sinners for eternal life.

Prayer: Make me a worker of the Word, O Lord. Amen.

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Introduce young students to the Church through this five-week series titled Welcome to Church. Click here for the Table of Contents and a sample session.

Concerning Confession and Satisfaction - part 20

Fri, 16 Feb 24 00:00:00 -0500

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2 Timothy 4:1–4

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

May God rout these godless sophists who so wickedly distort God’s Word to fit their vain dreams! What good person is not moved by such deception? Christ says, “Repent”; the apostles preach repentance; therefore eternal punishments are compensated by the punishments of purgatory; therefore the keys have the power to remit part of the punishments of purgatory; therefore satisfactions redeem the punishments of purgatory! Who taught these asses such logic? Yet this is neither logic nor sophistry, but cunning trickery. Accordingly, they appeal to the expression “repent” in such a way that, when the inexperienced hear such a passage cited against us, they may derive the opinion that we entirely deny repentance. By these tricks they endeavor to alienate minds and inflame hatred, so that the naive may cry out against us, insisting that infectious heretics who disapprove of repentance should be removed from their midst.

Pulling It Together: It is important for us to keep the faith (2 Tim 4:7)—both in the sense continuing to believe in God, and in remaining true to the Word of God. Yet there are not a few who want pastors and teachers who will tell them what they want to hear, instead of what God wants them to hear. When the pastor preaches, “Repent,” many insist that they have not sinned, for sin is no longer sin. Never mind purgatory; since they imagine that they have not sinned, they think they need no forgiveness at all.

So now we must battle on two fronts. One front says God does not forgive sin unless it is compensated for or purged by the punishments of purgatory. The other front says they have not sinned and so, do not require God’s forgiveness. What is the Christian to do when faced with two battlefronts? Be ready at all times to preach and teach the word, patiently reproving, rebuking, and exhorting, whether people want to hear it or not.

Prayer: Open my ears, my eyes, and my heart to your word, O Lord. Amen.

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Experiencing Real Living guides the student in God's Word and nurtures key elements of faith. A picture diagram at the the beginning of each chapter assists the student in "seeing" the topic clearly. The series can be used to cover the over-arching biblical themes of creation, fall and redemption, or as a 12-week overview of the themes of the Catechism. It would serve especially well for leading an adult confirmation program. The volume is spiral bound for ease in use.

Concerning Confession and Satisfaction - part 19

Thu, 15 Feb 24 00:00:00 -0500

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Jeremiah 33:14–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

They quote such passages as the following. “Bear fruit that befits repentance” (Matt 3:8). “Yield your members to righteousness for sanctification” (Rom 6:19). Christ preaches repentance: “Repent” (Matt 4:17). Christ commands the apostles to preach repentance (Luke 24:47). Peter preaches repentance (Acts 2:38). Then they cite certain passages of the Fathers and the canons, and conclude that satisfactions in the Church are not to be abolished, though this is contrary to the plain gospel and the decrees of the Councils and Fathers, that even that those who have been absolved by the priest should carry out the prescribed repentance, following the declaration of Paul, “...who gave himself for us to redeem us from all iniquity and to purify for himself a people of his own who are zealous for good deeds” (Titus 2:14).

Pulling It Together: Christians should do good works. It has already been stated here, more than a few times, that genuine faith is shown in its works. This is an entirely different matter than saying that forgiveness happens because of those works. Even the passages quoted above prove this out. “Bear fruit that befits repentance,” does not demand the fruit as a prerequisite for forgiveness. Rather because one has faith in God’s forgiveness, there ought to be works appropriate to repentance. Surrendering oneself to righteousness should be understood as surrendering to God—who is our righteousness (Jer 33:16). Again, Christ and the apostles preached repentance, yet did not make works a requirement for forgiveness—as though our works could satisfy or appease God. God is satisfied by Christ alone, who is the perfect work of God, and our only righteousness (Phil 3:9).

Prayer: Thank you, God, for making good on your promise, saving me through your righteous Branch, Jesus Christ the Lord. Amen.

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Concerning Confession and Satisfaction - part 18

Wed, 14 Feb 24 00:00:00 -0500

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Romans 5:6–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

But the gloss on the canons testifies at various places that these observances were instituted for the sake of church discipline. Let us see how they prove these figments of theirs in the Confutation, that they had the presumption to thrust upon His Imperial Majesty. They cite many passages from the Scriptures in order to impose upon the inexperienced the idea that this subject had authority from the Scriptures, though it was unknown even in the time of Lombard.

Pulling It Together: The canons are the system of laws that the medieval church had produced to regulate its authority and maintain its organization and order. It is easy to see how satisfactions would have been part of this system, for in some cases, such as have been mentioned already, some proof of repentance would be necessary in extreme instances, while in others, these satisfactions might serve as an example to the rest of the Church. But to then mandate that a system of regular satisfactions is required for all, and insist that this church law is biblical, is fabrication.

Lutherans confess with Scripture that sinners are justified before God—that is, absolved of all sins and condemnation, without any worth or work of their own—through God’s pure grace. His grace is granted to sinners because of the sole merit of Christ’s suffering, death, resurrection, and ascension. It is his obedience alone that is accounted to us for righteousness through faith in him.

Prayer: Thank you, Lord, for your obedience to the will of your Father. Amen.

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Concerning Confession and Satisfaction - part 17

Tue, 13 Feb 24 00:00:00 -0500

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Romans 8:3–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

The scholastics saw that there were satisfactions in the Church, but did not notice that these exhibitions had been instituted as an example and to test those who desired to be received by the Church. They did not see that it was a discipline, and an entirely secular matter. Then they superstitiously imagined that these satisfactions availed, not for discipline before the Church, but for appeasing God. And just as in other places, where they frequently and with great ineptness confound spiritual and civil matters, they do the same with regard to satisfactions.

Pulling It Together: In the worldly kingdom, there are many disciplines we might bring to bear in order to make things more civil and orderly. Requiring certain satisfactions can even make folks feel better for a time. But in the kingdom of Christ, which is spiritual, any satisfaction we can make, any righteous deed we can perform, is of no consequence. In Christ’s kingdom, it is his righteousness that matters. Christ has satisfied God; therefore, what remains for us is to have faith in him, which produces peace, not just for a time, but for eternity.

Prayer: Thank you, Lord, for satisfying the requirements of the law for me. Amen.

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Concerning Confession and Satisfaction - part 16

Mon, 12 Feb 24 00:00:00 -0500

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2 Peter 1:19–21

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

This entire matter is fictitious, and recently fabricated without the authority of Scripture or the old writers of the Church. Not even Lombard speaks of satisfactions in this way.

Pulling It Together: We do well to appeal to the highest authority. The academics of scholastic theology turned to Peter Lombard, who wrote the standard medieval texts on theology, as their authority. The Reformers knew his writings and used them to advantage. They recognized that Lombard did not talk about satisfactions in the way their opponents disputed. More importantly, they saw no support for this in Scripture, nor did the Church Fathers write about satisfactions as a general discipline of the Church. When the darkness of the world challenges, we do well to pay closest attention to the light of the Word of God.

Prayer: Rise, O Morning Star, in my heart. Amen.

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Part 1 • Pt 1 Leader's Guide • Part 2 • Pt 2 Leader's Guide

Concerning Confession and Satisfaction - part 15

Sun, 11 Feb 24 00:00:00 -0500

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Zechariah 9:11–12

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Our opponents acknowledge that satisfactions are of no profit for the remission of guilt, yet they imagine that satisfactions redeem from the penalty of purgatory or other punishments. They teach that in the remission of sins, God cancels the guilt, yet, because divine justice must punish sin, he commutes eternal punishment into temporal punishment. They further add that a part of this temporal punishment is remitted by the power of the keys, but that the rest is redeemed by means of satisfactions. But it can not be understood what punishments are remitted by the power of the keys, unless they say that part of the punishments of purgatory is remitted. Then it would follow that satisfactions are only punishments that redeem from purgatory. They say that these satisfactions work even though rendered by those who have relapsed into mortal sin, as if those who are in mortal sin could appease the divine displeasure.

Pulling It Together: Guilt and punishment alike are borne by God in Christ alone. We are set free from all bondage—from waterless pits to the depths of hell—because God promised to do so. Those who believe will be saved (Acts 16:31; Rom 3:22). Nowhere does the Scripture put this impossible burden on us. What a pitiless God we believe in if we imagine that we must buy our way out of the pit. So we confess that God is our hope and stronghold; we turn to him alone for rescue from sin and death.

Prayer: Help me to ever trust in you, God. Amen.

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Get a box of 100 customized with your church name, address, and website.

Concerning Confession and Satisfaction - part 14

Sat, 10 Feb 24 00:00:00 -0500

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1 John 4:9–10

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

The doctrine concerning faith must be retained, that by faith we obtain remission of sins for Christ's sake—not for the sake of our works that precede or follow. This is why we have especially discussed the question of satisfactions, because in submitting to them the righteousness of faith is obscured, and people think that they obtain forgiveness of sins for the sake of these works. This error is assisted by many sayings that are current in the schools, such as their definition of “satisfaction”: that it is done to appease the divine displeasure.

Pulling It Together: It bears repeating: our love, devotion, good works, and religious activities do not satisfy God’s justice. Only God’s Son propitiates, appeases, or satisfies God’s just demand for holiness. Through faith in Christ, we are credited with righteous (Rom 4:24; 2 Cor 5:21; Gal 3:6; Phil 3:9). We are given the righteous of Christ through faith in him (Rom 3:22). Our love for each other and for God is not a saving devotion. Real love, saving love, is that God loved us before we ever had a thought for him, and sent his Son to be the perfect and final satisfaction for our sins—and not only for ours, but for the sins of the entire world (1 John 2:2).

Prayer: Thank you, Lord Jesus, for satisfying your Father’s righteous demands so that I may enjoy your company forever. Amen.

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Concerning Confession and Satisfaction - part 13

Fri, 09 Feb 24 00:00:00 -0500

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1 Corinthians 6:19–20

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Yet now that the custom has become obsolete, the term “satisfaction” still remains, along with a trace of the custom of prescribing in confession certain satisfactions, which they define as works that are not due. We call them canonical satisfactions. We maintain that canonical satisfactions, just like enumeration, are not necessary by divine law for the forgiveness of sins, just as those ancient exhibitions of satisfactions in public repentance were not necessary by divine law for the forgiveness of sins.

Pulling It Together: Recently, a car rental company called, wanting to know when I was going to pay the bill on a transaction from over a month ago. I let them know that the company had paid that bill, informing them of the transaction details. Their claim on me was satisfied. Take note, however, it was nothing that I did to meet their demand for payment. Someone else did it; someone else paid the debt. Indeed, because the bill had already been paid, there was no debt at all.

We may get calls from our consciences, telling us that because we are sinners that we have a bill to pay. That just is not the case at all. Christ has already paid the debt in full. Our consciences, and the devil to boot, have no further claim on us.

Prayer: Thank you, God, for satisfying my debt, through Jesus Christ the Lord. Amen.

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Concerning Confession and Satisfaction - part 12

Thu, 08 Feb 24 00:00:00 -0500

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Colossians 3:1–3

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

The Fathers did not believe that people deserve the forgiveness of sins through such practices or such works. Nevertheless, these spectacles usually lead astray the unwitting to think that by these works they merit the forgiveness of sins before God. But if anyone believes this, he has a Jewish or heathen faith, for even the heathen had certain expiations for sins by which they imagined they were reconciled to God.

Pulling It Together: God’s justice requires the punishment of sin. We either take the punishment or pay the penalty. However, we cannot make restitution. We can neither keep from sinning, nor pay the penalty of that sin (Rom 6:23). All said, we can make no satisfaction for our sins. In other words, we cannot meet the demands of God’s law (Acts 15:10), and therefore, his justice. We must die, for that is the penalty of sin. Jesus Christ, however, has kept God’s law and met his requirements for justice. Those sinners who believe in Christ for forgiveness and eternal life, are no longer condemned by the law.

This means that Jesus Christ’s satisfaction of God’s righteous requirements was so perfect that the law can make no more demands on those who believe in him. There is no longer any more condemnation (Rom 8:1). Let us be clear about this matter. If you commit murder, the law will require your life. Subsequently, you are killed by lethal injection. What can the law require of you now? Nothing. You are dead. Just so, when you were baptized, you were put to death and buried with Christ (Rom 6:4; Col 2:12). You died (Col 3:3), so what satisfaction can the law require of you now?

Prayer: Thank you, Lord Jesus, for giving me new life in you. Amen.

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Concerning Confession and Satisfaction - part 11

Wed, 07 Feb 24 00:00:00 -0500

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Isaiah 1:18

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

The word “satisfaction” is left over from this rite of public repentance. The holy Fathers were unwilling to receive the fallen or the disreputable unless their repentance had been first examined and exhibited publicly, as far as it was possible. There seem to have been many reasons for this. To chastise those who had fallen served as an example, just as the gloss on the decrees admonishes. It was also improper to immediately admit notorious men to communion. These customs have long since grown obsolete. Nor is it necessary to restore them since they are not necessary for the forgiveness of sins before God.

Pulling It Together: It may be useful, in terms of order in the church, to in some cases make certain people show that they are truly repentant. It is too easy for wolves to steal in among the sheep, so when some people have been dishonorable or have wandered away from the faith, but now want to be part of the church, it might be a good thing to hold them accountable for awhile. This could serve to safeguard the flock. We do this when calling new pastors. Not only are efforts made to hear a potential pastor preach, but candidacy requirements such as education must be met, references are called, and even criminal backgrounds are checked. Accountability is a good thing, but are these things needed in order for God to forgive sins? Absolutely not. It doesn’t matter how far you have fallen, how disrespectable you are, or if you are downright notorious (Gal 1:23); God cleanses the worst of sinners (1 Tim 1:15).

Prayer: Thank you, Lord, for loving me and forgiving me. Amen.

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Concerning Confession and Satisfaction - part 10

Tue, 06 Feb 24 00:00:00 -0500

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Revelation 7:13–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Authors in the Church mention confession, but they speak of the rite of public repentance, not about an enumeration of secret offenses. The fallen or notorious were not received without specific satisfactions. They made confession to the presbyters so that satisfactions could be prescribed to them according to the measure of their offenses. But this is not the same as the enumeration that we are disputing. This confession was made, not because the forgiveness of sins before God could not occur without it, but because satisfactions could not be prescribed unless the kind of offense was first known. For different offenses had different rules.

Pulling It Together: Be very careful that you do not trust in your sorrow for sins. Your remorse does not merit God’s forgiveness. Being sorry—even though you go on at length about your specific regrets—does not repair your sinful condition or your broken fellowship with God. So, now you have to be even more careful that you do not place your trust in yourself, since the natural inclination is to try to make some satisfaction or atonement for your sins. But Christ has already accomplished that; and this is why faith is necessary. God does not favor you because of your remorse or because of your acts of penance. God favors you because you believe that he is gravely displeased with your sins, yet you have faith in Christ to absolve you of all your sin. God favors us because we have faith that the blood of Christ alone whitens our robes—that he cleanses us, covers our sin, and justifies us.

Prayer: Thank you, Holy God, for counting me among the faithful, for Christ’s sake. Amen.

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Concerning Confession and Satisfaction - part 9

Mon, 05 Feb 24 00:00:00 -0500

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Hosea 14:1

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

What our opponents have expressed in the Confutation, namely, that a full confession is necessary for salvation, is certainly most false. For this is impossible. And what snares they cast upon the conscience when they require a full confession! For when will conscience be sure that the confession is complete?

Pulling It Together: This Lutheran confession comes from experience. Yet it also comes from Scripture. Luther, in particular, was tortured by guilt, and would therefore wear out his confessor with hours of lists of specific sins. After leaving confession, he would remember yet another sin and rush back to add that one to the list. He doubted his salvation, believing that God was still angry with him over some as-yet-unconfessed offense. Eventually, he came to realize that one can never confess all sins. But he also realized something more important: this brand of confession is a human invention, not called for in Scripture. Scripture requires turning to the Lord in sorrow for sin—and faith in God to forgive.

Prayer: I believe in your love and forgiveness, Lord, for I believe in you. Amen.

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This book and the one on The New Testament would be good individual studies for adults too.

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Concerning Confession and Satisfaction - part 8

Sun, 04 Feb 24 00:00:00 -0500

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Isaiah 43:25

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Our adversaries will condemn many of the most generally accepted teachers if they claim that an enumeration of offenses is necessary in confession according to divine law. We approve of confession, and allow that some examination is beneficial in order to better instruct people. However, the matter must be controlled so that snares are not cast upon consciences, which will never be tranquil if they think that they cannot obtain the forgiveness of sins unless this precise enumeration is made.

Pulling It Together: Scripture does not teach that we must go to a confessor with a list of all our sins. Nevertheless, confession can be good, if seasoned with grace. When used with concern for the care of souls, specific confession may benefit people. Yet, God’s grace must always be offered, particularly when persons imagine that they must list every single offense in order to be forgiven. Of course, this can never be done; there will always be some lingering sin, forgotten until it is too late for confession. Then confession becomes a human law that imprisons souls. So, the penitent must always be reminded of God’s grace. For God has promised to not remember our sins. He does so for Christ’s sake, not because of our ability to recall lengthy lists of sins.

Prayer: Thank you, Lord God, for declaring me righteous, for Christ’s sake. Amen.

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Sola offers a Bible Overview year to its Confirmation Series, with two ten-session booklets — one on the Old Testament and one on the New Testament. These books provide a step-by-step overview of the history and geography of the Scriptures, exploring the various time periods and sections of the Bible and how they connect to one another. The goal is to give students a sense for the over-arching story of Scripture, fulfilled in the revealing of our Lord Jesus Christ.

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Concerning Confession and Satisfaction - part 7

Sat, 03 Feb 24 00:00:00 -0500

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Philippians 1:27

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Perhaps some one may also cite James. “Confess your faults one to another” (James 5:16). But the reference there is not to a confession that is to be made to the priests. The reference is to general confession, concerning the reconciliation of believers with each other. For it commands that the confession be mutual.

Pulling It Together: We have been born again to the image of Christ. Therefore, the Holy Spirit is causing us to grow up into new people who share the mind of Christ. This maturing ought to cause us to labor with one another for the gospel—not strive against each other. So, we must often, because this old nature continues to assail us in the flesh, confess our sins against each other, to each other. Furthermore, we must forgive one another. Scripture calls for a reciprocal admission of wrongs, as needed, as well as for mutual forgiveness. Why? Otherwise, we get bogged down in bad feelings; we focus on ourselves. Confession and forgiveness are necessary so that we can move on together with the business of the Church: the proclamation of the truth of that gospel which produces faith.

Prayer: Grant me the grace to forgive, Lord—and to say that I am sorry. Amen.

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Concerning Confession and Satisfaction - part 6

Fri, 02 Feb 24 00:00:00 -0500

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Romans 9:30–33

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Such is the following confession, “Against thee, thee only, have I sinned, and done that which is evil in thy sight, so that thou art justified in thy sentence and blameless in thy judgment” (Psa 51:4). We might say: I confess that I am a sinner, and have merited eternal wrath. I cannot set my righteousness or merits against your wrath. So, I declare that you are just when you condemn and punish us. I declare that you are exonerated when hypocrites judge you to be unjust in punishing them or in condemning those who deserve condemnation. Yes, our merits cannot oppose your judgment. Nevertheless, we will be justified when you justify us, if through your mercy, you account us righteous.

Pulling It Together: Anyone who wants to achieve righteousness or justification with God through religious devotion, doing good deeds, or by other things they imagine gain them merit with God, will be dreadfully unsuccessful. They will find disappointment in this life and in the life to come. For in this life, all but the most arrogant will be tormented by doubt and guilt. The proud may rarely doubt themselves, and even get to the point that they do not listen to their troubled consciences anymore. Everyone else will doubt that their devotion and their works merit the desired results, since they know they are as sinful as ever. They know that God is just in condemning them, and even punishing them.

Yet there are people who have never pursued such righteousness but have attained it in spite of themselves. Their success, where so many others have failed, was due to faith. They believed that God forgave them—and this faith was accounted to them as righteousness. In God’s immeasurable mercy, they are lifted up by Christ to peace on earth and the promise of heaven. Those who pursue a righteousness based on works instead of faith, will always find Christ to be a stumbling block. He is in an obstacle to their works-righteousness on earth, and will be their dreaded disgrace at the gates of heaven.

Prayer: I have sinned against you, O God, and ask forgiveness for the sake of Christ Jesus, my Savior. Amen.

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Concerning Confession and Satisfaction - part 5

Thu, 01 Feb 24 00:00:00 -0500

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Deuteronomy 4:29–31

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

But let us dismiss such matters as these. The Psalms mention confession at different times, such as, “I said, ‘I will confess my transgressions to the Lord’; then thou didst forgive the guilt of my sin” (Psa 32:5). Such confession of sin, which is made to God, is itself contrition. For when confession is made to God, it must be made with the heart and not with the voice alone, as is made on the stage by actors. Therefore, such confession is contrition. Feeling God’s wrath, we confess that God is justly angry, and that he cannot be appeased by our works. Nevertheless, we seek mercy because of God’s promise.

Pulling It Together: We are in bondage to sin, just as the ancient Israelites were enslaved to the Egyptians, Assyrians, and Babylonians. We can no more free ourselves than they could. Yet we can appeal to God’s mercy, based upon both his promise and his character. The first commandment reminds us that God rescues his people from bondage. “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery” (Exod 20:2). His word also makes promises that we may rely upon. He will not forget his covenant, so we may have faith in the merciful God.

Therefore, we depend upon his forgiveness of, and freedom from, sin. Does this mean that you will not sin? No. It means that when you do sin, you need not remain imprisoned by guilt. So you should not seek a human remedy through such things as good works. Instead, you should confess your sin with soul and voice, assured of God’s forgiveness for Christ’s sake—the divine remedy. For he is the Lord our God, who brought us out of the land of sin, and out of the bondsman’s house.

Prayer: Thank you, Father, that though I am a disobedient sinner, you love and forgive me, for Christ’s sake. Amen.

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Concerning Confession and Satisfaction – part 4

Wed, 31 Jan 24 00:00:00 -0500

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Ephesians 5:25–33

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

It is ridiculous to use here the saying of Solomon, “Know well the condition of your flocks” (Prov 27:23). Solomon is not talking about confession, but is giving a domestic principle to the head of a family, that he should use what is his own, and abstain from that of another. He commands him to diligently care for his own property, yet in such a way that his mind is not so occupied with the increase of his resources that he does not disregard the fear of God, or faith, or attention to God’s Word. Through a fantastic metamorphosis, our adversaries transform passages of Scripture to mean whatever they please. To “know” here means with them to hear confessions; “conditions” does not mean the outward life, but the secrets of conscience; and “flocks” means people. The interpretation is assuredly neat, and is worthy of those who despise language. But if any one desires, by similitude, to transfer a principle from a head of a household to a pastor of a church, he should certainly interpret “condition” as applying to the outward life. This analogy would be more consistent.

Pulling It Together: Always interpret Scripture in the plainest sense, using the clear meaning of the words. If a parable is being used, we might allow our minds to wonder what Jesus meant—until he tells us plainly. We see in his parables (and in other places in Scripture, eg: Eph 5:31–32) that allegory is used in Scripture. Still, the plain sense of the words should first be considered, and secondly, as has already been stated, Scripture should be allowed to interpret Scripture. In other words, we should not bring a preconceived notion to the Bible and then pursue some verse to back up that human idea. We see how Jesus told his disciples the meaning of parables. Paul does the same in the above-cited passage, telling us that Genesis 2:24 is an allegory of Christ and the Church, in which Christ is the head of that household. Even in such examples, the plain sense is clear—for Scripture immediately tells us the meaning.

Prayer: Thank you, Lord, for sanctifying the Church in your word. Amen.

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Concerning Confession and Satisfaction – part 3

Tue, 30 Jan 24 00:00:00 -0500

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Micah 7:18–19

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

But in reference to the enumeration of sins in confession, we have said above that we do not consider this necessary by divine right. Some object, saying that a judge ought to investigate a case before pronouncing sentence. Their objection does not pertain in any way to this subject, because the ministry of absolution is about favor or grace, not legal process or law. Ministers in the Church have the command to remit sins; they do not have the command to investigate secret sins. Indeed, they absolve of sins which we do not remember. Therefore, absolution—the voice of the gospel forgiving sins and consoling consciences—does not require official examination.

Pulling It Together: God is the Judge from whom no secrets are hidden. Yet he is Judge of a different kind of court than we may have experienced. In his court, he has called ministers of the gospel to an office of grace. For those who desire an acquittal of their sins, through faith in Jesus Christ, grace is the judgment. It need go no further than their confession and their faith that God forgives: Lord, I am a sinner; have mercy on me for Jesus’ sake. The minister is only charged with declaring the entire forgiveness of all their sins, in the name of the Father, and of the Son, and of the Holy Spirit. This is the very voice of Christ forgiving all sins—thoughts, words, and deeds, known and unknown, remembered and forgotten—through faith in the same Lord and Savior, Jesus Christ.

Prayer: I trust in your faithfulness, O Lord. Amen.

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Concerning Confession and Satisfaction – part 2

Mon, 29 Jan 24 00:00:00 -0500

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Revelation 3:7

“And to the angel of the church in Philadelphia write: ‘The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens.

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

For we also retain confession, especially because of absolution being the word of God which the power of the keys declares to individuals by divine authority. It would therefore be wicked to remove private absolution from the Church. If there are any who despise private absolution, they understand neither the forgiveness of sins nor the power of the keys.

Pulling It Together: The Greek word that we transliterate as “angel,” literally means “messenger.” This can either be a heavenly or a human delegate, sent by God to declare his message. Thus, it is proper to consider the angels of the seven churches in Revelation as the pastors of those churches. Pastors are the ones called and sent by God to proclaim his message. They are given the keys of the kingdom, that “whatever [they] bind on earth shall be bound in heaven, and whatever [they] loose on earth shall be loosed in heaven” (Matt 16:19). These messengers, these pastors (these angels, if you will permit me to say so) speak the very words of the holy and true one, who has the key of David. These are the words of forgiveness—or indeed, the refusal of forgiveness. These messengers open the gates of heaven, and shut them as well.

We therefore, keep both corporate and private confession in our churches, and encourage our people to make frequent use of the former, but also the latter, when necessary. By doing so, they not only confess their sins, but hear the words of absolution. We need to be regularly assured by God through his messengers that we are forgiven, in the name of the Father, and of the Son, and of the Holy Spirit.

Prayer: Holy Spirit, help me to hear what you say to your Church. Amen.

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Concerning Confession and Satisfaction – part 1

Sun, 28 Jan 24 00:00:00 -0500

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Isaiah 38:16–19

From the Confessions: The Defense of the Augsburg Confession

Concerning Confession and Satisfaction

Good people can easily determine the greatest importance of preserving the true doctrine concerning the above-mentioned parts, namely contrition and faith. Therefore, we have focused more on the clarification of these topics, and have presented nothing as yet concerning confession and satisfaction.

Pulling It Together: In the time of the Reformation, Europe was beset by indulgence sellers. An indulgence was a certificate purchased with either prayers, good works, or money, that claimed to reduce the amount of one’s time spent in Purgatory. According to Roman Catholic doctrine, Purgatory is where believers go after death, but before they may go to heaven. It is an intermediate location where one is purged of sin and made fit for heaven. There are two errors here.

First, Christ makes us suitable for heaven. Through his death, resurrection, and ascension, he justifies all those who have faith in him (Phil 3:9; Rom 3:22). He makes us entirely righteous on his account, for we have nothing righteous in our account (Rom 3:10; Eccl 7:20). We “were bought with a price” (1 Cor 6:20). There is no partial payment or matching contribution to which we must add our contributions over time—or outside of time in a Purgatory—in order to bring God’s share up to full.

Second, we do not pay anything for this righteousness of God, as if we had anything of merit to offer. His righteousness and salvation is given to us freely. These are a gift, given by grace through faith (Rom 5:16; 6:23).

Therefore, when when confess our sins to God, we do so, knowing that Christ Jesus has made complete satisfaction or atonement for our sins. Having faith in Christ our Lord, we are very confident that God has put our sins “behind his back”—that we are wholly forgiven on his account, or as we say, for Christ’s sake.

Prayer: Thank you, God, for the free gifts of forgiveness, righteousness, and salvation through Jesus Christ the Lord. Amen.

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Concerning Repentance – part 75

Sat, 27 Jan 24 00:00:00 -0500

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Acts 20:18–21

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Ambrose also speaks well about repentance: “Therefore it is proper for us to believe that we are to both repent and be pardoned, but to expect pardon through faith, like it would obtain it from a written contract. Again, “It is faith that covers our sins.”

So, there is material in the Fathers, not only about contrition and works, but also concerning faith. But since the adversaries understand neither the nature of repentance nor the language of the Fathers, they select passages concerning only a part of repentance, namely works. Since they do not understand the statements made elsewhere concerning faith, they exclude them.

Pulling It Together: Of what use is repentance, if it is merely being sorry for sins and then doing something good? People will remain in guilt, knowing that they are never good enough to merit forgiveness. That kind of repentance focuses on self and our guilt, not on God and his peace. So, faith must always be joined to confession. We must believe that, for Christ’s sake, we are forgiven all of our sins, in the name of the Father, and of the Son, and of the Holy Spirit. Strictly speaking, good works should not be considered in repentance; for good works come after repentance. We must believe the words of absolution before we can do good works. Once we have believed in the promise, or had faith in Christ, repentance is finished. Now is the time for good works—because God desires them, not because they are required for forgiveness.

In summary, repentance consists of these two parts. One, we must acknowledge through confession that we have sinned. Two, we must then have faith that the Father forgives us because of his Son.

Prayer: Help me to faithfully serve you, Lord, because I do not need to worry about your love and forgiveness. Amen.

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David: Hero of God is a five session VBS series that features one of the most famous people in Scripture. The Books of 1 and 2 Samuel tell the story of a young Israelite shepherd named David, who was chosen by God to be king. The biblical story shows how God can work through an ordinary person to do great things, illustrating the themes of faith, courage, compassion, and leadership.

Concerning Repentance – part 74

Fri, 26 Jan 24 00:00:00 -0500

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Isaiah 53:5–6, 11–12

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

For Tertullian writes: “He invites to salvation with an offer, and even an oath. In saying, ‘I live,’ he wants to be believed. Oh! blessed are we for whose sake God swears. Oh, most miserable are we if we do not believe the Lord—even though he swears.” Faith is to be confident that God freely forgives us for the sake of Christ, because of his own promise, not because of our works, contrition, confession, or satisfactions. For if faith relies upon these works, it immediately doubts, because the frightened conscience sees that these works are unworthy.

Pulling It Together: Because the guiltless and incarnate God died for our iniquities, bearing upon himself the sin of the world, he carried our sins to the grave. Because he lives, having been raised from the dead, those who have faith in him will also live (2 Tim 2:11). This is the promise of God. It is not dependent upon us—upon our devotion, good works, pietism, or any other atonement we might offer. For that is the point: we cannot make any satisfaction that merits God’s forgiveness. So we have faith in Christ alone, believing God’s promise that we are thereby justified to him. This faith brings righteousness, healing, peace, and eternal life for those who believe that Christ gave himself for us (Gal 2:20).

Prayer: Thank you, Father, for giving me your righteousness through the wounds of your only Son, Jesus Christ the Lord. Amen.

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Brave Queen Esther focuses on the story of a young Jewish girl named Esther, who was raised by her older cousin Mordecai after the death of her parents. Set in a time when people of faith were suspect in the eyes of the surrounding culture, the story illustrates the values of integrity and honesty. It shows how being faithful to God, caring for one another, and standing up for what we believe, can help us through times of fear and doubt.

Concerning Repentance – part 73

Thu, 25 Jan 24 00:00:00 -0500

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Ezekiel 33:10–13

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Tertullian speaks excellently about faith, dwelling upon the oath in the prophet: “As I live, says the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live” (Ezek 33:11). In swearing that he does not wish the death of a sinner, God shows that faith is required so that we may believe him and be firmly confident that he forgives us. The authority of the divine promises, by itself, ought to be great in our estimation. Still, this promise has also been confirmed by an oath. Therefore, if any one is not confident that he is forgiven, he denies that God has sworn what is true. A more horrible blasphemy cannot be imagined.

Pulling It Together: Should you try not to sin? Certainly; but your ability or inability has nothing to do with forgiveness. Should you be sorry when you sin, and seek to do better? Absolutely, yet again, this has nothing to do with forgiveness of sin. Your righteousness will not deliver you from your transgressions. How can the Scripture be any more clear? Our sorrow, devotion, love, and good works are not part of the justification equation. “Christ Jesus came into the world to save sinners” (1 Tim 1:15). Now, you either have faith that he does this, or you believe that he needs your assistance. What is written? Jesus saves! Do you believe?

Prayer: Lord, help me to truly repent by having faith in you. Amen.

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Concerning Repentance – part 72

Wed, 24 Jan 24 00:00:00 -0500

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Romans 4:20–5:1

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Therefore, we have enumerated the doctrine of faith among the parts of repentance so that it might be more apparent. For those statements requiring contrition or good works, yet make no mention of justifying faith, are obviously dangerous. Prudence may justly be desired from those who have collected these centos of the Sentences and decrees. Since the Fathers speak of repentance in some places concerning one part, and in other places concerning another part, it would have been better to select and combine their judgments not only concerning one part but concerning both, contrition and faith.

Pulling It Together: Faith must always be in the forefront because it makes us think of Christ. Even sorrow, though necessary but, because it naturally causes us to try to settle our own sins, must never be considered alone. Sorrow alone, makes us think of ourselves, instead of Christ. Sorrow by itself, leads to attempts at personal atonement, which always end in failure—either through inability or because of self-righteousness. Faith must be joined to contrition, or we will end up in a system of religion every time. Faith in Christ’s atonement for us must be added to our contrition for there to be that true repentance which yields peace in the conscience.

Prayer: Though it is natural to doubt sometimes, O Lord, help me to keep the faith in and through Jesus. Amen.

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Concerning Repentance – part 71

Tue, 23 Jan 24 00:00:00 -0500

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Psalm 143:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

We have said why we specify contrition and faith as the two parts of repentance. We have done this more readily because many expressions from the Fathers concerning repentance are published, but which are cited in a mutilated form, that the adversaries have distorted in order to put faith out of sight. For example, repentance is to grieve over past sins, and to not commit sins again that would be lamented. Again, repentance is a kind of retribution of him who grieves by punishing himself for what he is sorry for having committed. No mention is made of faith in these statements, nor in their interpretations do the scholastics add anything about faith.

Pulling It Together: Let us be reasonable. Were we to depend upon our own righteousness and faithfulness, who could survive the wrath of God? They are deluded and arrogant persons who really believe that they are capable of remitting their own sins, and further, to get to a stage of life in which they do not sin any more. Indeed, there is a term for such people: self-righteous. But these persons are not righteous at all. They are sinners of the worst kind: offenders who imagine that they can pay the ultimate fine by committing a greater offense—by thumbing their nose at the Judge of the high court of heaven.

So we confess our complete incapability to save ourselves, to cover our sins, to be faithful, or righteous. We ask for God’s mercy, and expect that he will answer our prayers. We cast ourselves wholly upon the Father’s love. Thanks be to God, who delivers poor sinners like us through Jesus Christ the Lord! Our faith is in him alone.

Prayer: Thank you, Lord, for your faithfulness to forgive. Amen.

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Concerning Repentance – part 70

Mon, 22 Jan 24 00:00:00 -0500

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Ephesians 4:20–25

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Now we are glad for all good people to consider this topic of repentance so that they may decide whether we or the adversaries have taught those things which are more godly and beneficial to consciences. These conflicts in the Church do not please us; so if we did not have important and necessary reasons for dissenting from the adversaries we would happily be silent. But since they condemn the unmistakable truth, it is not right for us to abandon a cause which is not our own, but is that of Christ and the Church.

Pulling It Together: This is not an obscure teaching; it is quite clear. We cannot, with any honesty to God or conscience, deny that we are all sinners and completely incapable of being righteous before God in this life, let alone sharing his holy fellowship in the life to come. Someone better make us holy and righteous or we are in eternal trouble. We have faith that Jesus was sent by his Father to accomplish this very thing. Christ makes righteous those who believe in him (Phil 3:9). He is our only hope and peace. To teach otherwise would be the worst lie. So we urge all people to take off their old rags—the original, human nature—and put on the new self which is the Lord Jesus Christ (Rom 13:14). Be renewed in the spirit of your minds. Believe; have faith in God.

Prayer: Lord God, help me to remember that I am baptized, am dead to sin, and have been raised to live a new life. Amen.

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Be the unique "you" Jesus is calling you to be. Seek, discover, and incorporate the Lord's call into all of life...family, work, neighborhood, world, and the gathering of believers. Discover how the Lord equips with His Spirit and power so that you can be the "church" in action. Custom Designed – Reflection Guide is a practical and interactive spiritual journal integrating Scripture, teaching, personal reflection exercises, conversation, and prayer.

Concerning Repentance – part 69

Sun, 21 Jan 24 00:00:00 -0500

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Romans 10:8–11

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Consciences do nothing from faith if they are always doubting whether they have forgiveness. How can they call upon God with doubt; how can they be confident that they are heard? Therefore, their entire life is without God and without the true worship of God. This is what Paul says, “Whatever does not proceed from faith is sin” (Rom 14:23). Because they are constantly occupied with this doubt, they never experience what faith is, and eventually rush into despair. Such is the doctrine of the adversaries, the doctrine of the law, the annulling of the gospel, the doctrine of despair.

Pulling It Together: It is not possible for someone to have a peaceful conscience, if they doubt that God is gracious toward them. No matter how hard they try to do right and be religious, they still question whether they have forgiveness of sins. Thus, never knowing by faith that God loves and forgives because of Christ—not because of our deeds and devotion—they die in doubt, without confidence in God and his forgiveness. This is a religious life of despair—all because Christ and the gospel have been suppressed. The result is that people are led into irresistible sorrow because of tortured consciences.

This is the inevitable result of a religious system of works. So we confess the word that is near us—in our mouths and in our hearts—since we have come to believe that God loved us so much that he sent his only Son to die for us. We believe this, and believing, are justified to God and saved—not because of our devotion, nor by works, but by faith that God in Christ has accomplished what we can never do.

Prayer: Father, I believe in your Son, and rely upon him alone for the remission of sin, so that I may live in you and not be put to shame. Amen.

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Sola added a Bible Overview year to its Confirmation Series, with two ten-session booklets — one on the Old Testament and one on the New Testament. These books provide a step-by-step overview of the history and geography of the Scriptures, exploring the various time periods and sections of the Bible and how they connect to one another. The goal is to give students a sense for the over-arching story of Scripture, fulfilled in the revealing of our Lord Jesus Christ.

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Concerning Repentance – part 68

Sat, 20 Jan 24 00:00:00 -0500

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James 1:6–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Lastly, when will conscience be pacified if we receive forgiveness of sins on the ground that we love, or that we do the works of the law? For the law will always accuse us because we never satisfy God's law. It is just as Paul says: “For the law brings wrath” (Rom 4:15). Chrysostom asks concerning repentance, “When are we made sure that our sins are remitted us?” The adversaries also, in their Sentences, ask about the same subject. This cannot be explained nor consciences be stilled unless they know that it is God’s command and the very gospel that they should be firmly confident and not doubt that their sins are freely forgiven for Christs sake. If any one doubts, he charges the divine promise with falsehood, as John says (1 John 5:10). We teach that this certainty of faith is required in the gospel, but the adversaries leave consciences uncertain and wavering.

Pulling It Together: James is speaking to the topic of receiving wisdom from God in this passage of Scripture. However, the same exhortation may be applied to anything one asks of God. Ask in faith. Believe! Otherwise, one’s prayers, be they requests for wisdom or forgiveness, must fall on the ears of a deaf or faithless god. The Father is faithful to do as we ask within his will in his Son’s name (John 14:13). To disbelieve that he will forgive, which is most certainly within his will, is not only to doubt; it also calls God a liar, for whoever does not believe God, calls him a liar (1 John 5:10).

So, here is the answer to Chrysostom’s question: “When are we made sure that our sins are remitted us?” We are certain God will do as he promises when we ask with faith in Christ Jesus. If we ask with doubt, instead of faith, we should not expect that we will receive anything from the Lord, since we are double-minded, unstable in all our ways (James 1:7–8).

Prayer: Give me faith in you, Lord, in increasing supply. Amen.

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Concerning Repentance – part 67

Fri, 19 Jan 24 00:00:00 -0500

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John 15:1–5

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Therefore, we reject these pharisaic opinions of the adversaries, namely, that we do not receive by faith the forgiveness of sins, but that it ought to be earned by our love and works, that our love and our works must oppose the wrath of God. This doctrine is not of the gospel, but of the law, which feigns that people are justified by the law before being reconciled through Christ to God. Christ says, “Apart from me you can do nothing” (John 15:5); likewise, “I am the vine, you are the branches.” But the adversaries contrive that we are branches, not of Christ, but of Moses. For they wish to be justified by the law, and to offer their love and works to God before they are reconciled to God through Christ, before they are branches of Christ.

Pulling It Together: How can I keep the law without Christ’s help? I cannot, for I will either not do it at all, do it imperfectly, or as likely as not, do it with an impure devotion. This was the very thing that the Pharisees did when they put their law-keeping on display—if only by pointing out to others their improper practices. So, I must admit that, if justification depended upon my devotion and my deeds, I would be in at least as bad a place as the ancient Pharisees. I will not quarrel with him, as they did, pointing to some righteous deed when it is obvious I do not love God with my whole heart. Instead, I will simply keep following him, despite my sins. And what does following him mean, except that when I see my works and my devotion wanting, that I stay by his side, continuing to believe in him when I am all-too-aware of my lack. I must conclude that following him is an act of the faith God has given me. In the end, this is all that matters: that I abide in Christ, and he in me. This is following; this is faith in Christ; and in this is salvation.

Prayer: Jesus, keep me near. Amen.

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Concerning Repentance – part 66

Thu, 18 Jan 24 00:00:00 -0500

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Hebrews 9:13–15

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

We would cite more verses if they were not obvious to every godly reader of the Scriptures. We do not wish to be too long-winded, so that this case may be more readily seen through. There is no doubt that Paul’s position is what we are defending: that by faith we receive the forgiveness of sins for Christ’s sake, and that we should stand against God’s wrath with faith in Christ as mediator, not with our works. It should not disturb godly minds, even though the adversaries find fault with the teachings of Paul, for nothing is stated so simply that it cannot be distorted by nitpicking. We know that what we have stated is the true and genuine meaning of Paul, and that this belief brings sure comfort to godly consciences, without which no one can stand before God’s judgment.

Pulling It Together: Cleansing from sins has always been necessary to God. Atonement has been required since the earliest days of Judaism (Lev 16:14–16). Even the first sin needed covering with death (Gen 3:21). This is not only Paul’s position; it is the teaching of all Scripture. But we no longer make animal sacrifice to God to atone for our sins. Since the old covenant is ended, how is this covering and cleansing received?

Jesus has negotiated a new covenant that promises, not only the forgiveness of sins but, eternal life. The new covenant still requires sacrifice, yet Jesus made that sacrifice once to atone for the sin of all people (Heb 9:26). We receive God’s forgiveness of sin because of what Christ did, not for the sake of our own deeds. Knowing that “it is finished” (John 19:30), brings peace to troubled consciences. Therefore, we confess that faith in Christ Jesus is the only way (John 14:6) for sinners to stand before the coming judgment of God. For it is only by the blood of Christ that poor sinners are promised the inheritance of saints (Col 1:12), those for whom atonement has been made.

Prayer: I have faith in your covering for my sin, Lord, as all my deeds are worthless rags. Amen.

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A Listening Bible: Letters from Jesus in the Written Word, by Glen S.R. Carlson, helps you take time to LISTEN to what Jesus is saying to you from Romans to Jude (softcover; 692 pages).

Concerning Repentance – part 65

Wed, 17 Jan 24 00:00:00 -0500

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Matthew 5:13–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Therefore we must accept the forgiveness of sins by faith before we do the works of the law, although, as we stated above, love does follow faith, because those who are born-again receive the Holy Spirit, and accordingly begin to keep the law.

Pulling It Together: Either we are justified and made righteous by Christ or we must be made holy and forgiven in some other way. If we believe that we must keep the law in order to be forgiven by God, then we are saying that justification, righteousness, and forgiveness are not matters over which Christ has any power. We would be saying that these are things we must work out with human will and power—that eternal life is our own hands and that Christ died for no reason. But we confess the very opposite.

This is not say that we do not believe in doing good works. We should do good works so that God is honored and glorified in our lives. However, let it be clearly stated: we do not believe that our good works justify us, make us righteous, or merit God’s forgiveness—let alone save us to life eternal. As has been said before, we are to do good works because the Spirit motivates believers to do these things. Our devotion and deeds do not make us righteous but they are the result of having been made righteous for Christ’s sake.

Prayer: Make me salt and light, Lord Jesus, so that your Father is glorified. Amen.

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Concerning Repentance – part 64

Tue, 16 Jan 24 00:00:00 -0500

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Galatians 3:22–24

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Therefore it is necessary for contrite persons to apprehend by faith the promise that sins are remitted for Christ’s sake, and to be confident that freely for Christ’s sake they have a reconciled Father. This is the meaning of Paul where he says, “That is why it depends on faith, in order that the promise may rest on grace and be guaranteed” (Rom 4:16). And, “But the Scripture consigned all things to sin, that what was promised to faith in Jesus Christ might be given to those who believe” (Gal 3:22). In other words, all are under sin and can not be freed except by faith laying hold of the promise of the forgiveness of sins.

Pulling It Together: The law incarcerates; it does not free. Only faith in Christ frees us from captivity to sin and death. Yet thank God for the law, for without its accusations, we would never know our need for salvation and God’s grace. If there is only the law, however, we would know our need but have no solution. For without faith, our cell will stay locked up tightly and there will be no hope for release.

Then we hear the promise of remission of sins and deliverance from this prison. When we believe, faith takes hold of the key who is Christ Jesus, and discovers freedom and forgiveness. Having then been justified by faith in Christ, our cell is unlocked and we are set free from sin, death, and the devil. The law can no longer restrain us, so long as we keep our faith in the promise of the forgiveness of sins.

Prayer: Help me to remember, Father, that I am baptized into the death of your Son, and have been freed to live a new life by faith in the same Lord Jesus Christ. Amen.

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Concerning Repentance – part 63

Mon, 15 Jan 24 00:00:00 -0500

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Ephesians 6:14–20

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

For these reasons Paul contends that we are not justified by the law. He sets the promise of the forgiveness of sins against the law. This promise is granted for Christ’s sake, and he teaches that we freely receive the remission of sins for Christ’s sake. Paul calls us away from the law to this promise. He bids us to look upon this promise, which would certainly be useless if we are justified by the law before we are justified through the promise, or if we obtain the remission of sins on account of our own righteousness. But it is clear that the promise was given to us and Christ was given to us for the very reason that we cannot do the works of the law. Therefore it is necessary that we are reconciled by the promise before we do the works of the law. This promise, however, is only received by faith.

Pulling It Together: Believe the promise of the gospel; it is the truth. Know that Christ’s own righteousness has been granted to you as protection against sin and death. Walk in the peace of Christ, that you be comforted and assured in spiritual battle. Hold fast with faith to Christ and the promise so that all the attacks of evil are frustrated. Trust in your salvation and in the word of God that defeats the evil one. Persevere in prayer for all, that the mystery of the gospel may be proclaimed and believed. And what is this mystery but that Christ has died for all people so that in believing, they may be saved to eternal life. The promise of this mystery, this gospel, is not granted because we have kept the law, but is freely given for the sake of Christ who has fulfilled the law and outfitted us to withstand the forces of evil.

Prayer: Help me to stand firm in the truth through your righteousness, my Lord Christ. Amen.

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Concerning Repentance – part 62

Sun, 14 Jan 24 00:00:00 -0500

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2 Corinthians 3:12–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Therefore the teaching of the adversaries that people obtain the remission of sins by their contrition and love, and trust in their own contrition and love, is merely a doctrine of the law. Furthermore, it is misunderstood, just as the Jews looked upon the veiled face of Moses. For let us imagine that love is present, let us imagine that works are present, yet neither love nor works can be a propitiation for sin. They cannot oppose the wrath and judgment of God, according to Psalm 143:2: “Enter not into judgment with thy servant; for no man living is righteous before thee.” Nor should the honor of Christ to be transferred to our works.

Pulling It Together: We cannot read the law with veiled hearts and expect to find the grace of God. All we sense is God’s displeasure. So, we cannot expect the law to come to our rescue. All it will ever do is accuse and condemn, for that is what it was made to do. But when we hear the Scripture with the mind of Christ, we know nothing but grace and peace. We believe that our heavenly Father loves us better than the best father on earth. We are assured by the Holy Spirit that he forgives us because of what his only begotten Son accomplished at Calvary. Knowing this, how could we presume to take his place? Expecting that our own contrition and devotion is required is the same as saying, Step aside, Christ. You made a valiant effort on the cross but it didn’t work. So, I will have to do what you failed to do, and save myself. “God forbid” (Rom 6:15) that we would be so arrogant. Let us then turn to the Lord, instead of to ourselves, so that the veil is removed and, beholding the glory of the Lord, we see clearly and finally that he is our only propitiation.

Prayer: Open my eyes, Lord, that I may behold the beauty of your glory. Amen.

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The Sola "Word of Life" Series is a resource for those looking to develop small groups built around the Word of God. This model of small-group ministry is an excellent tool for evangelism since it is rooted in prayer and Scripture. Its primary focus is to empower those who believe in Jesus Christ to be comfortable sharing their faith and inviting others to experience a transformed life in our Lord and Savior, Jesus Christ. Meant for use in Small Group gatherings, each of the six sessions in each book is based on a primary Scripture text, with intentional time for reflection. There are questions, prayer, faith sharing, and mini-evangelism case-studies. The series would be helpful for those involved in starting a Bible study fellowship, house church, or mission congregation. They may also be used by established congregations to aid in establishing a small group ministry.

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Concerning Repentance – part 61

Sat, 13 Jan 24 00:00:00 -0500

Index

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Romans 3:19–22

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Indeed, it is a reproach to Christ and a repeal of the gospel to believe that we obtain the forgiveness of sins because of the law, or in any other way than by faith in Christ. We spoke of this earlier in the article Concerning Justification, where we declared why we confess that men are justified by faith, not by love.

Pulling It Together: The law shows us who we really are: human beings in need of a savior. This is why the Father sent his Son, who redeemed us from sin and death. What an insult it is when people insist on saving themselves. Think for a moment how silly it would be for a person to look in the mirror and say, “You’ve been so good lately; I forgive you.” That is the picture of a sick, self-absorbed being. We cannot forgive ourselves, so we must turn to Christ, whom we confess provides the only way of salvation. Our works will never save us. But thanks be to God for Jesus Christ, in whom is all righteousness—even yours.

Prayer: Forgive me, Lord, a poor sinner who loves you. Amen.

In Prayer as Joy, Prayer as Struggle, Braaten explores many types of prayer, including thanksgiving, confession, praise, wrestling, petition, intercession, listening, and hope. He also explores what it means when the answer to prayer is "no" and how we experience prayer in times of doubt. In each chapter, he uses and extended biblical example of prayer and also provides the text of prayers we can use in our own practice. For all who seek joy in prayer, even as we struggle, Braaten offers an engaging personal and pastoral reflection on the ways we pray.

Concerning Repentance – part 60

Fri, 12 Jan 24 00:00:00 -0500

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1 Corinthians 1:18-21

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

We, on the other hand, call consciences away from the law to the gospel, and from confidence in their own works to confidence in the promise and Christ. For the gospel presents Christ to us, and promises the forgiveness of sins freely for Christ’s sake. This promise bids us to trust that for Christ’s sake we are reconciled to the Father, not because of our own contrition or love. For there is no other mediator or propitiator than Christ. Nor can we do the works of the law unless we have first been reconciled through Christ. Even if we could do anything, we must believe that we obtain the remission of sins because of Christ, the mediator and propitiator, not because of these works.

Pulling It Together: We preach and confess that Christ died for our sins and saves all those who believe (1 Cor 1:21). The world responds, “What kind of babbling is this” (Acts 17:18)? We seem foolish to sophisticated religion but we are wise in Christ (1 Cor 4:10). “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God” (1 Cor 1:18).

Religion contends that there must be something a person has to do in order to be forgiven. Laws must be kept, rituals observed. Indeed. We concede to religion’s point, and say that Jesus Christ has done all this, even dying for the sins of all people. He has accomplished everything required by the law. The incarnate God has done this for us, so that believing, we may be saved.

“Foolishness!” religion cries, and redoubles its efforts. Still, being fools for Christ sake (1 Cor 4:10), we rest and trust in the work of God, believing his promise that we receive forgiveness of sins, justification, and eternal life, not because of anything that we do but, because of Christ. Only his work on the cross is the atonement for our sins, and he alone our intermediary with God.

Prayer: Though the world calls it babbling, provoke me, O God, to confess the truth of Jesus and the resurrection. Amen.

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By What Authority is a book that confronts churches who no longer believe their own message.

Concerning Repentance – part 59

Thu, 11 Jan 24 00:00:00 -0500

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Romans 1:1–7

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Thirdly, the adversaries say that sin is forgiven because a person with attrition or contrition elicits an act of love toward God, and by this act merits the receipt of the remission of sins. This is nothing but teaching the law, blotting out the gospel, and abolishing the promise of Christ. They only require the law and our works—because the law demands love. Besides, they teach us to be confident that we obtain forgiveness of sins because of contrition and love. What else is this than to put confidence in our works, not in the Word and promise of God concerning Christ? But if the law is sufficient for obtaining the remission of sins, what need is there of the gospel? What need is there of Christ if we obtain forgiveness of sins because of our own work?

Pulling It Together: Faith arouses good works, but it is faith in Christ that receives forgiveness. Although God certainly wills that we speak and do good, our salvation does not depend upon such goodness. Salvation depends upon Christ alone. Jesus tells us that the work of God is to believe in him (John 6:29). So faith is the thing that we must always return to—especially when we think that we are wretched sinners. Too often, we think we must try harder, do better, or give up more, when the fact is, Christ has done it all. Your works will not make one whit of difference, for Christ has already saved and justified you. Believe in him—not yourself. This “obedience of faith” is the true work of God.

Prayer: Help me do the work of God by having faith in you, Lord Jesus. Amen.

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Concerning Repentance – part 58

Wed, 10 Jan 24 00:00:00 -0500

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Luke 5:18–24

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Let them know that saints have believed this since the beginning of the world. For Peter clearly cites the consensus of the prophets. The writings of the apostles testify that they believe the same thing. Nor are testimonies of the Fathers wanting. Bernard says the same thing in words that are in no way obscure: “First of all, it is necessary to believe that you cannot have the remission of sins except by the indulgence of God. Then you must also believe that sins are forgiven through him. This is the testimony which the Holy Spirit asserts in your heart, saying: ‘Your sins are forgiven you.’ For thus the apostle judges that man is justified freely through faith.

Pulling It Together: It was common in Jesus’ time for people to think their physical ailments and disabilities were the result of their sins (John 9:2). Imagine the paralyzed man being carried on a cot to Jesus. His friends brought him so that he might be healed. In fact, it was the faith of the man’s friends that Jesus found notable, but Jesus responded to a more urgent need. When he saw their faith, he said to the man, “Your sins are forgiven you.”

This man had done no religious deeds or good works. Indeed, he probably thought himself to be a sinner. Yet Jesus rewarded the faith of his friends by forgiving the man and healing him of his paralysis. That man was not given the chance to do anything to try and merit forgiveness. All he could do was believe that he was forgiven and healed. He might just as well have continued to lay there on the cot, disbelieving what had happened.

This is the stricken state of all people. When Jesus says, “Your sins are forgiven you,” we either believe in him, rising and walking—or disbelieve, remaining paralyzed by lack of faith.

Prayer: Give me faith in you, Lord, so that I may rise and walk in newness of life. Amen.

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A Thirty-Day Walk through Luther's Small Catechism is a devotional book that follows the sections of Martin Luther's Small Catechism, and is designed for daily reflection on the Scriptures and the faith that we believe. Guiding the reader through a journey of Law to Gospel, the devotions are meant to show readers not only their need for grace, but where that grace is found in Jesus Christ. The book is not only meant as a basic daily devotional and prayer resource, it also serves as a brief overview of the themes of the Catechism.

Concerning Repentance – part 57

Tue, 09 Jan 24 00:00:00 -0500

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1 Thessalonians 2:13

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Let us not hesitate then, to use this declaration of Peter that cites the consensus of the prophets, and rebuts ever so many legions of commentators on the Sentences. The testimony of the Holy Spirit is added to this utterance of Peter. For the text says, “While Peter was still saying this, the Holy Spirit fell on all who heard the word” (Acts 10:44). Therefore, let pious consciences know that God commands them to believe that they are freely forgiven for Christ’s sake, and not for the sake of their works. Furthermore, let them sustain themselves with this command of God against despair and against the terrors of sin and of death.

Pulling It Together: We must be sure to believe in the word of God, not the words of men. The testimony of men reasons that we must do good things to appease an angry God. The word of God, however, tells us that we are freely forgiven by the God who loved us so much that he sent his only Son to save a world of lost sinners. This justification of sinners is done for Christ’s sake, not because of any supposed goodness of our own (Isa 64:6). We are made righteousness by Christ, not by religion.

Therefore we must also be sure to believe that the Holy Spirit is at work in us through the word that we believe. Do not despair. Though you are not the kind of person you want to be (Phil 3:12), press on in faith. The Spirit of Christ is at work in you, sinner, fitting you for the kingdom in spite of yourself.

Prayer: Help me, O God, to confess my faith in you, through Jesus Christ my Savior. Amen.

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Concerning Repentance – part 56

Mon, 08 Jan 24 00:00:00 -0500

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2 Timothy 3:16–17

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

But they have authors of reputation, Scotus, Biel, and the like, as well as passages of the Fathers which are cited in a mutilated form in the decrees. Certainly, if their testimonies are to be counted, they win, for there is a multitude of trifling experts on the Sentences, who, as though they had conspired, defend these figments about the merit of attrition and of works, and other things which we have addressed above. Lest anyone be moved by the mass of citations, there is no great weight in the testimonies of the later writers, who did not produce original thoughts, but only compiled the writers before them, transferring these opinions from one book to another. They have exercised no judgment, but like petty officials have silently and without comprehension approved the errors of their superiors.

Pulling It Together: In C. S. Lewis’ poem, “As the Ruin Falls,” he writes, “a scholar’s parrot may talk Greek.” People may sound authoritative; indeed, some birds may seem so. But by their singing, one may determine what sort of birds these authorities are. Do they whistle works and human philosophy, or do they sing of Christ and the work of God? This is why we insist upon the phrase, “sola Scriptura”—Scripture alone. By this we mean that Scripture is the basis of truth and doctrine. Our ideas and philosophies, as well as the multitude of authorities who bombard us daily, must be subjugated by the word, “It is written” (Matt 4:4; Rom 1:17; etc.). What Scripture says about a matter must always caution and correct cultural righteousness. It does not matter if it is church, state, or society, claiming authoritative status. God’s Word is our final authority.

Prayer: Train me in righteousness through your Word, Lord. Amen.

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Concerning Repentance – part 55

Sun, 07 Jan 24 00:00:00 -0500

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1 Corinthians 15:55–58

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

But the bull of Leo openly condemns this article, “Concerning Repentance,” and the adversaries condemn it in the Confutation. From these, it is apparent what sort of a church we must judge these men to be. By their decrees they censure the doctrine that we obtain the forgiveness of sins through faith—not because of our works but on account of Christ. Further, they also give the command to abolish this teaching by force and the sword, and by every kind of cruelty to put to death good people who have this belief.

Pulling It Together: The doctrine of justification by faith is one for which people have given their lives. Luther himself, knowing that his life would be forfeit, declared that his conscience was captive to the Word of God, not to the doctrines of men. Today, we face a challenge of a similar sort that may yet bring about a second reformation of the Church. In Luther’s day, the reformers protested a works righteousness. In today's Western world, though a righteousness of works persists, we face a cultural righteousness, in which our doctrine of the authority of Scripture would be abolished by any means. Indeed, as in the time of the Reformation, this threat comes from both government and parts of the established churches in our lands.

We too, know what sort of people confront the Church today. It may yet be that some of us will give their lives for the truth. Nevertheless, the victory is God’s, not culture’s. So, like the reformers, the apostles, our Lord himself, and those brothers and sisters who have gladly lived and died for the truth in our own time, let us “be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord [our] labor is not in vain.”

Prayer: Thank you, God, for giving me victory over sin, death, and the devil—not through any work of my own but on account of Jesus Christ the Lord. Amen.

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Learning About Confession - Teacher's Guide guides leaders in teaching the meaning of Confession and Forgiveness according Luther's guidance in the Small Catechism. The student book, Learning About Confession is recommended for the Sixth Grade Level. Each week focuses on a specific Bible story that illustrates the theme, with additional references from Scripture and Luther's Small Catechism - Children's Version. With a healthy balance of Law and Gospel, lessons emphasize the connection between repentance and forgiveness, and how the promise of God’s forgiveness changes our lives.

Concerning Repentance – part 54

Sat, 06 Jan 24 00:00:00 -0500

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Isaiah 40:28–31

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance – part 54

Our adversaries cry out that they are the Church and are following the consensus of the Church. Yet Peter cites here that the consensus of the Church is in favor of our position: “To him all the prophets bear witness that every one who believes in him receives forgiveness of sins through his name” (Acts 10:43). Surely the consensus of the prophets should be judged as the consensus of the whole Church. We do not concede to the pope or to the church the power to make decrees against this consensus of the prophets.

Pulling It Together: Isaiah tells us that “whoever believes will not be in haste (Isa 28:16). Those who believe will wait upon the Lord for righteousness. Therefore, they will “not be put to shame” (Isa 49:23). Isaiah and all the prophets teach us what the apostles also proclaim. We are saved, forgiven, and made righteous through faith in God’s Christ. There is no other way (John 14:6); there is no shortcut. It does not sway us that some denomination or popular pastor says otherwise. Their opinions can not alter our confession that righteousness and eternal life come through faith in Jesus Christ alone, since the prophets and the apostles, with united voice, declare the same.

Prayer: Everlasting God, strengthen me so that I may not faint in faith. Amen.

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Learning About Confession teaches the meaning of Confession and Forgiveness according Luther's guidance in the Small Catechism. It is recommended for the Sixth Grade Level. Each week focuses on a specific Bible story that illustrates the theme, with additional references from Scripture and Luther's Small Catechism - Children's Version. With a healthy balance of Law and Gospel, lessons emphasize the connection between repentance and forgiveness, and how the promise of God’s forgiveness changes our lives.

Concerning Repentance – part 53

Fri, 05 Jan 24 00:00:00 -0500

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Acts 10:42–43

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Peter cites from Isaiah 49:23 and 28:16: “He who believes in him will not be put to shame” (1 Pet 2:6). Therefore it is necessary that hypocrites be confounded, since they are confident that they receive the remission of sins because of their own works, and not because of Christ. Peter also says, “To him all the prophets bear witness that every one who believes in him receives forgiveness of sins through his name” (Acts 10:43). It could not be expressed more clearly when he says, “through his name,” and he adds, “every one who believes in him.” Therefore, we receive the forgiveness of sins only through the name of Christ, that is, for Christ’s sake, and not because of any merits and works of our own. This occurs when we believe that our sins are forgiven for Christ’s sake.

Pulling It Together: The whole of Scripture proclaims that forgiveness of sins is received only through faith in Christ. Those who suppose that God forgives their sins because they are good people, are led astray by their vain imaginings. Our sins are covered in the name of Christ, that is, because we believe in his offering for sin. This is what is meant by, “for Christ’s sake.” We are forgiven because of Christ, because of his redemptive work. It would be the height of vanity to imagine that we could add anything to the blessed work he has already accomplished.

Prayer: Give me the courage, O Lord, to proclaim your salvation. Amen.

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My New Bible is a five-session study for use in Sunday School at the presentation of the Holy Scriptures to elementary students. It introduces them to the layout and contents of their new Bible, shows them how to identify books and find verses, and gives them an overview of the major parts of Scripture.

Concerning Repentance – part 52

Thu, 04 Jan 24 00:00:00 -0500

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Romans 4:1–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

For a terrified conscience cannot confront God’s wrath with works or love. It finally finds peace when it apprehends Christ as mediator, and believes the promises given for his sake. For those who dream that hearts become pacified without faith in Christ, do not understand what the forgiveness of sins is, or how it comes to us.

Pulling It Together: Everyone acknowledges that, “You can’t take it with you.” Common sense wisdom understands that our works have no eternal value. So why do some try to stack them up as having merit with God? Belief in God’s promises is what counts as righteousness.

You may be a very fine person but your decency and civic virtue will never afford you peace. For you know yourself far better than do those who think they know you. You know you are a sinner; and you know just how great a sinner you really are. You have come to realize that all your decency and hard work and virtuous deeds do not add up to anything of eternal value. They have not and never can purchase redemption and forgiveness. You sense it deep in your spirit. And it troubles your soul.

Our souls come to know peace when they have been quieted by Christ. When we take Christ at his word: that just as he does not count our so-called goodness for us, he does not count our sins against us. Instead, he covers the sins of all who believe—not of all who work harder. He forgives us and makes us righteous for the sake of what he has done—not because of what we do.

Prayer: Thank you, Lord Jesus, for your free gifts of salvation and forgiveness. Amen.

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Concerning Repentance – part 51

Wed, 03 Jan 24 00:00:00 -0500

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Romans 3:21–25

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Secondly, we think that our opponents will acknowledge that the forgiveness of sins is either a part of repentance, or the conclusion, or to speak in their manner, the terminus ad quem. Therefore that by which the remission of sins is received is correctly added to the parts of repentance. It is very certain, even though all the gates of hell contradict us, that the forgiveness of sins cannot be received except by faith alone, which believes that sins are remitted for Christ's sake, according to Romans 3:25: “...whom God put forward as an expiation by his blood, to be received by faith.” Likewise: “Through him we have obtained access to this grace” (Rom 5:2), etc.

Pulling It Together: The forgiveness of sins is received—not earned. Now a sizeable portion of the Church thinks otherwise. Yet this is clearly what Scripture teaches us. Forgiveness is received by faith. The Word of God offers us no other options; faith receives the remission of sins. The Spirit of God bears witness to this within our own spirits. When we try to earn God’s forgiveness, we wonder if we have done enough or well enough. We worry if our works have satisfied God. Consequently, there is no peace of mind, no security. But when we believe, when we receive in faith him whom God has put forward as the only satisfaction or atonement for sin, there is both forgiveness and peace of mind.

Prayer: Help me trust you, Lord, for righteousness, forgiveness, and salvation. Amen.

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Concerning Repentance – part 50

Tue, 02 Jan 24 00:00:00 -0500

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1 John 5:9–12

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Since absolution is the promise of the forgiveness of sins, it necessarily requires faith. We do see how he who does not believe it may be said to receive absolution. And what else is the refusal to believe the absolution but to call God a liar? If the heart doubts, it regards God’s promises as uncertain and of no account. Accordingly, it is written, “He who does not believe God has made him a liar, because he has not believed in the testimony that God has borne to his Son” (1 John 5:10).

Pulling It Together

When God promises a thing, it is as certain as the sun rising in the east. When God says that he forgives your sins because of Christ, you may believe it to be quite definite. If you cannot believe God’s promise then you may as well insist that the sun will rise in the west tomorrow morning. For if you cannot believe that which is most sure, how certain is anything else that has been taken for granted up until now?

But God is not a liar, no matter whether we believe him or disbelieve. The wise person believes his promise. So, when God says he forgives you for Christ’s sake, and without your assistance, it would be best for you to have faith in his promise. It is certain and it is for your good. Furthermore, what sort of person would presume to call God a liar?

Prayer: Thank you, Father, for eternal life in your Son. Amen.

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Concerning Repentance – part 49

Mon, 01 Jan 24 00:00:00 -0500

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Genesis 17:15–18

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Furthermore, we ask the adversaries, to begin with, whether receiving absolution is a part of repentance, or not. If they try to make a subtle distinction that separates it from confession, we do not see of what benefit confession is without absolution. However, if they do not separate the receiving of absolution from confession, then it is necessary for them to hold that faith is a part of repentance, as absolution is not received except by faith. That absolution is not received except by faith can be proved from Paul, who teaches that the promise cannot be received except by faith (Rom 4:16).

Pulling It Together: Promises are laughable words, unless received with faith. Abraham and Sarai were promised a son in their advanced old age. Abraham laughed; he laughed so hard that he fell to the ground. This was no chuckle at a joke; he roared with laughter—at God and his promise. Worse, in his disbelief, Abraham promoted his own idea to God. Bless this thing that I have done instead. Through lack of faith, Ishmael was born, and because of our lack of faith, all manner of our ideas are also kicked upstairs. Indeed, religion with all of its works, is elevated as faith.

But faith believes, “Your sins are forgiven.” Disbelief laughs at these words of promise, and says, Do this, do that, and then, perhaps, you may yet be forgiven. So, we see that faith is very necessary to absolution. Without faith, we never come to a place of forgiveness. Instead we laugh at God and busy ourselves with religious works, hoping that we may garner our own salvation.

Prayer: I trust in your promises, Lord; help me believe. Amen.

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Concerning Repentance – part 48

Sun, 31 Dec 23 00:00:00 -0500

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John 3:16–18

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

When the adversaries speak of faith, and say that it precedes repentance, they do not mean that faith which justifies, but a general faith that believes God exists, that punishments threaten the wicked, etc. We require, in addition to that kind of faith, that each one believe his sins are forgiven. Concerning this special faith we are disputing, we place it in opposition to the opinion that bids us to trust in the opus operatum of contrition, confession, satisfactions, and so forth, instead of in the promise of Christ. That faith follows terrors in such a way as to overcome them and pacify the conscience. We ascribe justification and regeneration to this faith because it frees from terrors, and brings not only peace and joy to the heart, but also new life. We maintain that this faith is truly necessary for the forgiveness of sins, and accordingly place it among the parts of repentance. The Church of Christ believes as we do, though our adversaries contradict us.

Pulling It Together: We cannot place our trust in works wrought (opus operatum) by ourselves. Surely, this is evident to everyone. Who among us has been found faithful—even to his own intentions? We fail ourselves time and time again. We know this to be true about ourselves, though we may try to hide the fact. When we are so incapable of keeping our own resolutions, how should we expect to find ourselves capable of keeping the commandments? Yet, even if we could, this is not God’s answer to the problem of sin. Our religious and moral aptitude is not the solution; Christ is.

So we must do more than believe in the existence of God. We must believe that God loved us to such a great extent that he sent his only Son into the world to give us eternal life. Christ did not come to condemn us, but instead, to save us. Believe; have faith in him.

Prayer: Give me ever-increasing faith in you, Lord. Amen.

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Concerning Repentance – part 47

Sat, 30 Dec 23 00:00:00 -0500

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Matthew 11:28–30

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

As the adversaries expressly condemn our statement that people obtain the remission of sins by faith, we shall add a few proofs from which it will be understood that the forgiveness of sins is not obtained ex opere operato because of contrition, but through that special faith by which people believe that sins are forgiven. For this is the main subject which we contend over with our adversaries, and which we believe all Christians must understand. Since it is clear that we have spoken sufficiently already about this topic, we shall now be briefer. For the doctrines of repentance and justification are very closely related.

Pulling It Together: Being sorry for our sin does not merit forgiveness. You probably heard a retort something like this at some point in your life: “Sorry doesn’t fix what you broke.” Sin breaks our relationship with God and being sorry about it is not enough to effect repairs. It is a good start but it is insufficient. So, the typical response is to try to placate God through offerings, changed lives, or other forms of devotion. We soon see the error of our ways. The harder we try to change, be good, and make God happy with us, the more we see that we cannot accomplish our goals. We continue to sin in thought, word, and deed; and we do so by those things we have done as well as things we should have done.

So, the sooner we give up our religious scruples, the better our chances of not driving ourselves crazy, along with everyone around us. Instead of working so hard to be good enough for God, carrying on our shoulders the burdens of sin, contrition, and a variety of religious anxieties and fears, let us trust Christ to satisfy God. His yoke is so easy: believe in him instead of yourself and your fastidious religious practices. Have faith in Christ, and you will find rest for your soul.

Prayer: Teach me the way of faith, Lord. Amen.

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The Lord's Prayer workbook is a ten-week unit, which includes one session on the Introduction, one for each of the Petitions, and a one-session Conclusion. The Scripture focus in the Lord's Prayer unit of the Sola Conformation Series is on the Parables of Jesus, with Bible Study lessons taken from the Gospels.

Concerning Repentance – part 46

Fri, 29 Dec 23 00:00:00 -0500

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Matthew 3:4–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

From all these verses, godly readers will easily see that we assign to repentance those parts which properly belong to it in conversion, or regeneration, and the remission of sin. Worthy fruits and punishments follow regeneration and the remission of sin. We have mentioned these two parts, so that the faith which we require in repentance will be better seen. The faith that the gospel proclaims can be better understood when it is contrasted with contrition and mortification.

Pulling It Together: Repentance, as has been stated here multiple times, is in two parts: sorrow about sin, and faith in the one who forgives sin. Sometimes, there is punishment for sin even though there has been forgiveness. Yet this punishment is not part of repentance; it is simply, either a consequence of sin or a blessed gift from God to aid one in not sinning. There should also be fruit of repentance, as John the Baptizer said to the Pharisees. “Bear fruit in keeping with repentance.” Again, this fruit is not repentance, otherwise John would have said, “Bear fruit so that you may repent,” or even “Bear the fruit of repentance.” Instead, we are to bear fruit that is an indication that we have truly repented.

These are important distinctions. Faith is different than sorrow or contrition. It is also different from devotion or works of penance. Faith stands apart, believing in the Redeemer whether there is an abundance or a scarcity of fruit. Yet there should be fruit in keeping with repentance nonetheless. This fruit follows repentance. It is not a third part of repentance for the understandable reason that God wants us to have faith in him, not in ourselves (Rom 3:27).

Prayer: Thank you, Lord, for redeeming me, a poor sinner. Amen.

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Concerning Repentance – part 45

Thu, 28 Dec 23 00:00:00 -0500

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Luke 7:36–38, 48–50

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Nor are special punishments always added, but contrition and faith always exist in repentance. In Luke 7:37–38, a woman who was a sinner came weeping to Christ. Contrition is recognized in these tears. Afterward she hears the absolution. “Your sins are forgiven” (Luke 7:48). “Your faith hath saved you; go in peace” (Luke 7:50). The faith that encouraged and consoled her is the second part of repentance.

Pulling It Together: In this passage, we see two kinds of sinners. One is dull in spirit, self-absorbed, and very capable of seeing the sin in others but unable to see it in himself. The second is overcome with sorrow over her sin. This contrition is the first step in repentance.

Later, Jesus speaks a word that would be shockingly unintelligible to the first sort of sinner, but to the second, it is the word of life. “Your sins are forgiven.” These words of forgiveness must be believed. There is no peace with God or with self until Christ’s word is taken to heart in faith. The dull in spirit will say such things as, “Who can forgive sins but God alone?” (Mark 2:7) or “Ah! Then we must do some work such as washing the feet of Christ to be forgiven.” Yet it was not her devotion that merited forgiveness. Rather, it was her faith, just as Jesus said. “Your faith has saved you.”

When sinners have faith in the forgiving God—instead of in their acts of devotion or other penitential works—they will, like the woman in our story, “go in peace.”

Prayer: Lord God, give me such grace that I may be truly sorry for my sin, but also truly believe that you forgive. Amen.

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A Latin phrase meaning “Scripture Alone,” Sola Scriptura is one of the traditional Lutheran slogans used since the time of the Reformation. It expresses our confession that Scripture is “the only rule and norm according to which all doctrines and teachers alike must be appraised and judged.” Using the familiar phrase as its title, Sola Scriptura is a new, advanced-level Bible Study in a two-part series, of six chapters each, on the functional authority of Scripture. For those who would like to cover the topic in detail, there is enough material to cover one chapter in two sessions, making each part a 12-week study.

• Part 1 • Leader's Guide • Part 2 • Leader's Guide

Concerning Repentance – part 44

Wed, 27 Dec 23 00:00:00 -0500

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2 Samuel 12:13–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Just so, David is reproved by Nathan, and, terrified. He says, “I have sinned against the Lord” (2 Sam 12:13). This is contrition. Afterward he hears the absolution. “The Lord also has put away your sin; you shall not die” (ibid). This voice encourages David, and by faith sustains, justifies, and quickens him. Here a punishment is also added (2 Sam 12:14), but this punishment does not merit the remission of sins.

Pulling It Together: There are three important things to notice in these two verses. When David was brought up short by the knowledge of his secret sin, he was contrite and confessed his sin. After his confession, the prophet Nathan spoke words of forgiveness from the Lord. Notice how David has done nothing but confess his sin. He has made no restitution or offering, in order to pay for his sin. The Lord freely offered forgiveness. Now, David must believe that God would forgive him of such great offense, for his sin was not only against Bathsheba, but against her husband Uriah. Indeed it was a sin against the people of Israel, for David was their king. More importantly, it was a sin against God, as David said, “I have sinned against the Lord.” God forgives even such a great sin as this, but David must believe.

So far, we see that there is contrition and remission—confession and forgiveness. Yet there is a third thing to bear in mind. After David was forgiven, the consequence of his sin remained. The child born of his sin with Bathsheba, would die. This was not a payment for sin, as we see that his sin had already been forgiven. We must be very careful here, for when we consider the consequence of sin a payment for that sin, we have already lost faith in the God who forgives us for his own sake.

Prayer: Forgive me of my secret sins, O Lord. Amen.

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We Still Believe is a Bible study resource reflecting on key themes in biblical Lutheran doctrine that are at risk in the Church today. It is offered in the hope that it will inspire individuals and congregations to examine the core beliefs of traditional Lutheranism and how these beliefs apply to our own present context. Written in a question and discussion style, the participant's book includes an introduction to and copy of the faith statement known as the Common Confession.

Concerning Repentance – part 43

Tue, 26 Dec 23 00:00:00 -0500

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Genesis 3:6–8

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

The lives of the saints also reveal these two parts. After his sin, Adam was reprimanded and became terrified. This was contrition. Afterward God promised grace, and spoke of a future seed which would destroy the kingdom of the devil, death, and sin. Here God offered the forgiveness of sins. These are the chief parts. Though punishment is added afterward, this punishment does not merit the forgiveness of sin. We shall deal with this kind of punishment later.

Pulling It Together: After we take the tantalizing fruit of sin, a frightening self-consciousness overwhelms us. All we want to do is cover our sin and hide from God. This terror is contrition; and it is not enough. Hiding from God does not deal with sin. Furthermore, we cannot cover our own sin. Our attempts to do so, wither like day-old fig leaves. Only God can cover our sin, as he did in the garden. But we need something more permanent than animal skins (Gen 3:21). We must be covered in the permanence of Christ’s own skin (Rom 3:14; Gal 3:27). This covering in grace is the second, needful part of repentance. Without faith in the forgiving grace of God, we remain in terror and hiding.

Prayer: Thank you, Father, for giving me faith in your Son who has destroyed sin and death forever. Amen.

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Concerning Repentance – part 42

Mon, 25 Dec 23 00:00:00 -0500

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Genesis 3:14–15

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

The two principal works of God in men are to terrify and to justify, and quicken those who have been terrified. These two works are distributed throughout the Scripture. The one part is the law that exposes, admonishes, and condemns sins. The other part is the gospel: the promise of grace bestowed in Christ. This promise is constantly repeated in the whole of Scripture, first having been delivered to Adam, then to the patriarchs, then still more clearly proclaimed by the prophets, and lastly, preached and set forth among the Jews by Christ, and broadcast over the entire world by the apostles. For all the saints were justified by faith in this promise, and not by their own attrition or contrition.

Pulling It Together: The promise, though veiled, goes all the way back to Genesis. That very first sin demanded the declaration of a Savior from the loving God. For from those tragic bites of forbidden fruit—the overreaching of a divine boundary—comes the most tragic boundary of all. Through sin, death comes to us all (Rom 6:23). We cannot circumvent this boundary. Our fear of God (attrition) will never keep us from sin and death. Nor will love of God (contrition) cause the first person to escape the boundary of death. Though these will never save us, we must fear and love God, but we must also trust him. We may take to heart the response of Adam and Eve, who having just gravely sinned, understood the promise, believing with faith in the salvation to come. Even Adam and Eve, though contrite, had faith in God’s promise.

Prayer: God, give me faith in your gift of eternal life in Christ Jesus. Amen.

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Concerning Repentance – part 41

Sun, 24 Dec 23 00:00:00 -0500

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1 John 4:15–17

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

“For the LORD will...be wroth...to do his deed—strange is his deed! and to work his work—alien is his work!” (Isa 28:21). He calls it the strange work of the Lord when God terrifies, because to quicken and console is God’s own work. But God terrifies, he says, for this reason, namely, that there may be a place for consolation and quickening, because hearts that are secure and do not feel the wrath of God, loathe consolation. In this manner Scripture is accustomed to join these two, the terrors and the consolation, in order to teach that in repentance there are these chief members, contrition and faith, that console and justify. We do not see how the nature of repentance can be presented more clearly and simply.

Pulling It Together: How strange it must seem to a child, for the parent who loves to also seem so angry. For the threat of an oncoming car does not concern the unknowing child who is chasing a ball into the street. But the parent’s yelling terrifies the child. How could my dad be so upset with me? I’m just playing. Yet we easily see from a mature perspective that mothers and fathers were not angry but instead, very loving when they yelled at their children. Their “wrath” was meant to keep children from tragedy. Afterward, children enjoy their parents’ love, even when they have done something wrong, for they have become accustomed to forgiveness. They have faith in this strange love that yells and then consoles.

Prayer: Help me, O Father, to cling with faith to your love. Amen.

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• Unit 1 • Unit 2 • Unit 3

Concerning Repentance – part 40

Sat, 23 Dec 23 00:00:00 -0500

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1 Samuel 2:2–6

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

“The LORD kills and brings to life; he brings down to Sheol and raises up” (1 Sam 2:6). One of these signifies contrition; by the other is meant faith.

Pulling It Together: The prayer of Hannah agrees with Moses’ teaching about the Almighty. God kills and makes alive; he wounds and he heals; and there is no one that can deliver out of his hand” (Deut 32:39). Life and death are in God’s hands. And there is nothing that we can do to deliver ourselves from the grave. The foolish harden their hearts to this fact of life. But the wise are contrite. They “talk no more so very proudly” (1 Sam 2:3) and are humble before the one who lays all people low in that grave place of rest, but also raises up to newness of life.

So again, we see that the first part of repentance is contrition before God but the second is faith. Christians put their whole trust in God, who not only ushers them to the grave but raises them up at the coming of the Lord (1 Thes 4:13–18).

Prayer: I confess that my life and death are in your hands, O God, as is my eternal life, through Jesus Christ the Lord in whom I have put my trust. Amen.

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Concerning Repentance – part 39

Fri, 22 Dec 23 00:00:00 -0500

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Psalm 119:25–28

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

What need is there to cite many testimonies since they are obvious throughout the Scriptures? “The Lord has chastened me sorely, but he has not given me over to death” (Psa 118:18). “My soul melts away for sorrow; strengthen me according to thy word” (Psa 119:28)! Contrition is contained in the first part here, while in the second, it clearly describes how we are revived in contrition, namely, by the Word of God which offers grace, sustaining and quickening hearts.

Pulling It Together

Our ways lead us to certain death. They are low and dusty, clinging to the world and sin. Yet, God is always calling us to the way of life. This begins to happen when our souls melt away in sorrow because of a knowledge of sin. But this is only the beginning, for if contrition was all there was to repentance, we would be left with no hope, no peace, no life. Thus, the second part of repentance is faith in the promise of God’s Word which strengthens and even quickens the penitent. There we find grace, forgiveness, and renewal of the heart, which allow us to continue walking in the way of life.

Prayer: Search me, O God, and know my heart. Try me and know my thoughts. See if there is any grievous way in me, and lead me in the way everlasting! Amen.

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Concerning Repentance – part 38

Thu, 21 Dec 23 00:00:00 -0500

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Romans 7:24–8:2

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Then, in Colossians 2:14, it is said that Christ “canceled the bond which stood against us with its legal demands.” Here also there are two parts, the bond and the cancellation of the bond. The bond is conscience, convicting and condemning us. The law, moreover, is the word which reproves and condemns sins. Therefore, this voice which says, “I have sinned against the Lord,” as David says (2 Sam 12:13), is the bond. The wicked and self-satisfied do not say this seriously, for they do not see, they do not read the sentence of the law written in the heart. This sentence is only perceived in sincere griefs and terrors. Therefore the bond that condemns us is contrition itself. To cancel the bond is to expunge this sentence which declares that we are condemned, and engraves the sentence by which we know that we have been freed from this condemnation. Faith is the new sentence that overturns the former sentence, and gives peace and life to the heart.

Pulling It Together

We ae in bondage to the flesh: these bodies of death with their natural inclinations that serve the law. We are bound by nature to sin “in thought, word, and deed.” Try as we might, we cannot free ourselves. Who can deliver us? Indeed, who but Christ who has already freed us from the bond or condemnation of the law. Though we are caught in our offenses and the tickets have been written, the judge declares that we are no longer condemned if we are in Christ Jesus. It is difficult to conceive in the flesh that this is true. But with the mind of the spirit, that is, by faith, we confess that Christ has set us free from the law of sin and death. By faith in the new testament, the old bond is overturned and abolished.

Prayer: Lord Jesus, lead me in continual repentance, and fortify my faith in you. Amen.

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The Essential Bible (100 pages) is a readable, easy-to-understand summary of all the major stories in both the Old and New Testaments. A helpful overview for pastors, seminary professors, Bible study leaders, confirmation instructors, Sunday School teachers, and parents, this book serves as an invaluable tool for teaching about the most important people and events in the scriptures. The Essential Bible puts readers on a fast track to Biblical literacy.

Concerning Repentance – part 37

Wed, 20 Dec 23 00:00:00 -0500

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Habakkuk 2:1–4

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

So, what we ordinarily call contrition, Paul names as the putting off of the body of sins which, because in these griefs the natural desire is purged away. And quickening should not to be understood as a Platonic fancy, but as consolation that truly sustains the life that is escaping in contrition. There are therefore, two parts here: contrition and faith. For as conscience cannot be pacified except by faith, therefore faith alone quickens, according to the declaration, “The righteous shall live by his faith” (Hab 2:4; Rom 1:17).

Pulling It Together

It is the height of arrogance for someone to think that justification occurs through the human acts of contrition, devotion, or other acts of love or good works. Of course, all but the most hard-hearted, stiff-necked, and puffed up egos are sorry when they sin. This grief begins to drive away the natural inclination, simply because that person begins to be concerned about the consequences of sin. But a concerned, or even a terrified conscience, cannot evoke peace with God, because contrition alone will always leave one in doubt about their relationship with God. Have I been sorry enough? Was I really contrite or was I just afraid of hell? Do I truly love God? Have I done the requisite good deeds to satisfy God for my sins? These are just a few of the questions that plague the troubled conscience.

So, the troubled conscience should ask this one question: Do I believe that Christ died for my sin? If we believe this, then we also believe that it is Christ alone who was raised for our justification, to make us right with God (Rom 4:25). This is why faith is necessary for repentance to occur. Faith believes that Christ makes sinners righteous before God. Faith does not believe that sinners make themselves righteous or justified before the Almighty. So those whom God has made righteous will live by their faith, while those who imagine they are responsible for their righteousness will remain in terror.

Prayer: Forgive me, God, and cleanse me of my sin, through Jesus Christ, my Lord. Amen.

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All God's Critters, Unit 4: New Testament is a Sunday School Resource Book for Preschool & Kindergarten.

Unit 4 completes a full year of lessons based on storytelling, rhyme, and pictures, and are suitable for participation by non-readers. The flexible lesson plans introduce the youngest believers to the importance and truth of God’s Word. Each lesson includes the story of the day written in a simplified manner so that young children may understand an important truth about God and what it means for us to be God’s children.

The All God’s Critters curriculum is fully reproducible and is designed with the particular needs of small churches, mission congregations, and house churches in mind.

Unit 1 Unit 2 Unit 3 Unit 4

Concerning Repentance – part 36

Tue, 19 Dec 23 00:00:00 -0500

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Romans 6:2–4, 11

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

When describing conversion or renewal, Paul almost everywhere assigns these two parts: mortification and quickening, as in Colossians: “In him also you were circumcised with a circumcision made without hands, by putting off the body of flesh.” Then, “in which you were also raised with him through faith in the working of God” (Col 2:11–12). There are two parts here. One is putting off the body of sins; the other is being raised through faith. These words, mortification, quickening, putting off the body of sins, raised, are not to be understood in a Platonic way, concerning a feigned change. Mortification means true terrors, like those of the dying, which nature could not suffer unless it were supported by faith.

Pulling It Together: Paul speaks plainly about these two parts of repentance. He writes that we are dead to sin, this taking place through our baptism. Then, even though we are sorry for our sin, we know that we are forgiven and shall rise again with Christ. Through this faith, we obtain consolation and life over and over again. For according to Paul, faith in Christ is meant to bring consolation and peace to troubled consciences. “Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). Since, being justified by faith, we have peace, it follows that there is first terror and anxiety in the conscience. Thus, we confess that contrition and faith must go side by side.

Prayer: Help me believe, Lord, that I am dead to sin, through my baptism into Christ’s death. Amen.

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The newest volume in the series, Old Places, New Faces, The General Epistles offers a series of 12 Bible studies based on Hebrews, James, I & II Peter, I, II, & III John, and Jude. The geographical locations of Biblical characters can symbolically refer to places we find ourselves with respect to our faith. As we become more acquainted with our spiritual geography, we will better discern where God would have us go or what changes we need to make in order to serve Him better.

Concerning Repentance – part 35

Mon, 18 Dec 23 00:00:00 -0500

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Mark 1:14–15

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

There are here, therefore, these two chief parts: contrition and faith. Christ says, “Repent, and believe in the gospel” (Mark 1:15) In the first part, he convicts of sins; in the latter he consoles us, and shows the forgiveness of sins. For to believe the gospel is not that general belief which demons also have, but in the proper sense, to believe that the forgiveness of sins has been granted for Christ’s sake. For this is revealed in the gospel. You see also here that the two parts are connected: contrition when sins are rebuked, and faith, when it is said, “Believe in the gospel.” If any one should say here that Christ also includes the fruits of repentance or the entire new life, we shall not dissent. For this satisfies us, that contrition and faith are named as the chief parts.

Pulling It Together: It is not enough to only believe the history of the gospel. One must have faith in the one who is the incarnate gospel. One must trust in Christ for the remission of sins. James tells us that even the demons believed and were afraid (James 2:19). But faith does more than fear; it also loves and trusts God. We confess then, that because we fear, love, and trust God, we repent by first, being sorry for our sins, and then, having faith that God will forgive us for Christ’s sake. This is the promise of the gospel.

Prayer: I believe in your promise of forgiveness through Jesus Christ, and place all my trust in you, Lord. Amen.

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For centuries, the apostle Paul's letters have instructed Christians in the faith. His epistles teach us right theology, remind us repeatedly of the centraility of the good news of God's grace expressed best in the life, death and resurrection of Jesus Christ, and relentlessly encourage us to follow and serve our God with passion. The Letters of Paul in Sola's "Old Places, New Faces" series looks at all but one of Paul's thirteen epistles and seeks to get at the heart of each one so that his message can inspire new hope, faith and love in us today.

Concerning Repentance – part 34

Sun, 17 Dec 23 00:00:00 -0500

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Hebrews 9:11–15

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Because the Confutation condemns us for having assigned these two parts to repentance, we must show that Scripture expresses these as the chief parts in repentance or conversion. Christ says, “Come to me, all who labor and are heavy laden, and I will give you rest” (Matt 11:28). There are two parts here. The labor and the burden signify the contrition, anxiety, and terrors of sin and of death, while coming to Christ is believing that sins are forgiven for Christ’s sake. When we believe, the Holy Spirit quickens our hearts through the Word of Christ.

Pulling It Together: To think of repentance in terms of contrition alone is to act in accordance with the law. This is unstable ground since it depends so much upon the person who is sorry for their sin. Whereas a truly contrite person is heartily sorry for their sin, how does one know the degree of their sorrow? So, Lutherans confess that faith must be added to contrition so that one may be at peace before God. We teach that there is a new covenant, not based upon sacrifices (Exod 24:8) but, founded upon the blood of Christ. We have faith that Christ’s sacrifice for the sins of the world is what satisfies God. Thus we are no longer sorry, then offering sacrifices and other works of the law. Rather, we are sorry and then have faith in Christ.

Prayer: Thank you, eternal Spirit, for the promise of a heavenly inheritance through faith in the mediator of the new covenant. Amen.

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Acts in Sola's "Old Places, New Faces" series is a twelve lesson study that focuses on the life of the early church as a model for church life today. The message and power of the church today needs to be revitalized and renewed by the power of God's Spirit, just as it was in the early church.

Concerning Repentance – part 33

Sat, 16 Dec 23 00:00:00 -0500

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2 Chronicles 7:11–14

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Meanwhile this faith is nourished in many ways during temptations, through the declarations of the gospel and the use of the sacraments. For these are signs of the new testament, signs of the forgiveness of sins. Therefore, they offer the remission of sins, as the words of the Lord’s Supper clearly testify. This is my body, which is given for you. This is the cup of the new testament (Matt 26:26–28). Thus faith is conceived and strengthened through absolution, through the hearing of the gospel, through the use of the sacraments, so that it may not succumb while it struggles with the terrors of sin and death. This method of repentance is plain and clear, and increases the worth of the power of the keys and of the sacraments. It illumines the benefit of Christ, and teaches us to avail ourselves of Christ as mediator and propitiator.

Pulling It Together

God has always been ready to forgive. Proof of his willingness is the ways he has provided for people to turn to him in faith. He has given us the Scripture so that in the reading and hearing of his Word, we may be strengthened in faith. He also uses the singing of the Scriptures in the liturgy of worship to not only sustain us in the moment but, because the tunes and the words linger, he brings his promises back to our memories throughout the week. The Holy Spirit also uses sermons to bring people to faith and fortify the faith of others. Holy Communion also strengthens us and keeps us in his grace. And prior to Holy Communion, we are afforded the opportunity to confess our sins with faith that God will forgive and are assured of his forgiveness through the words of absolution. God gives us all these ways, while we are struggling with sin, to turn to him in faith and be forgiven. Each of them involves two things that together are rightly considered true repentance: contrition and faith in the one who forgives.

Prayer: Help me to turn from sin, Lord, and seek you in prayer. Amen.

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John in Sola's "Old Places, New Faces" series is a twelve lesson study that explores the profound metaphors of the Gospel of John. This study guide will make the story of Christ alive and relevant for today's readers.

Concerning Repentance – part 32

Fri, 15 Dec 23 00:00:00 -0500

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Luke 10:10–16

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Because God truly quickens through the Word, the keys really remit sins before God, according to this verse: “He who hears you hears me” (Luke 10:16). Therefore the voice of the one absolving must be believed as though it were a voice from heaven. Absolution may properly be called a sacrament of repentance, as the more learned scholastic theologians also say.

Pulling It Together

Here is one of the surest and most obvious ways that the Lord’s Prayer is answered. We pray, “Thy will be done on earth as it is in heaven.” As God wishes to forgive sinners for Christ’s sake, he sends pastors to call them to repentance, who then speak to them the words of absolution. There! See it? God’s will was done on earth, as it is in heaven. Our sins are truly remitted, canceled, and forgiven on earth through the absolution so that they are also canceled before God in heaven. Your pastor is a messenger sent by God. Believe that you are truly forgiven in heaven when you hear such words as these on earth: “I therefore declare to you the entire forgiveness of our sins, in the name of the Father, and of the Son, and of the Holy Spirit.”

Prayer: Keep me in faith, Lord, that I may believe in your mercy and grace until that Day. Amen.

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Luke in Sola's "Old Places, New Faces" series is a twelve lesson study that will take you from a night in Jerusalem to the day of Pentecost. This small group Bible study looks at the old places from the New Testament stories and gives relevant and faith-stimulating messages for new faces — today's believers.

Concerning Repentance – part 31

Thu, 14 Dec 23 00:00:00 -0500

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Romans 10:13–17

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

The power of the keys administers and presents the gospel through absolution, which is the true voice of the gospel. Thus we also include absolution when we speak of faith, because “faith comes from what is heard”, as Paul says (Rom 10:17). For when the gospel and the absolution are heard, the conscience is encouraged and receives consolation.

Pulling It Together: The promise of divine grace is received through hearing the gospel. This hearing occurs in many ways. It is received through the reading and singing of the Scripture, both individually and corporately. It happens in both sacraments, when the gospel is presented—to those receiving as well as to those who affirm their own faith, as happens at baptism. The gospel is heard during preaching and when the Holy Spirit brings it to mind, especially when the conscience has been fearful because of sin. This remembrance also occurs when Christ’s words of forgiveness are spoken privately through a confessor, and corporately in the absolution. This is how the power of the keys delivers the gospel. For when we hear that we have received the entire forgiveness of our sins, in the name of the Father, and of the Son, and of the Holy Spirit, we have heard the very gospel, are at peace with God, and our faith is strengthened.

Prayer: Thank you, Lord, for your word of grace, delivered to us in the power of your Spirit. Amen.

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Mark in Sola's "Old Places, New Faces" series is a twelve lesson study that will take you from the stormy Sea of Galillee to the empty tomb. This small group Bible study looks at the old places from the New Testament stories and gives relevant and faith-stimulating messages for new faces — today's believers.

Concerning Repentance – part 30

Wed, 13 Dec 23 00:00:00 -0500

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Ephesians 2:18; 3:11–12

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Nor is love present before reconciliation has been accomplished through faith. For the law is not performed without Christ, according to this verse: “Through him we have obtained access to this grace” (Rom 5:2). This faith grows gradually and throughout the entire life, struggles with sin in order to overcome sin and death. But love follows faith, as we have said above. So filial fear can be clearly defined as an anxiety connected with faith, where faith consoles and sustains the anxious heart. Servile fear, however, has no faith to sustain the anxious heart.

Pulling It Together

We cannot fear, love, and trust God without faith. In other words, we cannot keep even the first of the commandments without faith, let alone the rest of the law. So, in this life, where we are tested by various temptations, we must do more than be sorry for our sins. We must have faith in a forgiving Father. For without faith, there is only fear of God’s wrath. The result is doubt of the Father’s love. Because we have faith in God, we are enabled by his Spirit to do more than fear; we also love and trust him. Indeed, we grow in faith because we have been given admittance to the Father. One has confidence of this filial access only through faith. Our works will never give us such confidence. Human love or devotion will never attain it, for this bold assurance is a gift granted by the Holy Spirit through faith. Believers have been made citizens in God’s kingdom but they are given more than citizenship. They are given family status. So we confess that through faith, we may confidently approach our Father with fear, love, and trust that he forgives.

Prayer: Thank you, God, for giving me faith to fear you, but to also love and trust you. Amen.

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Matthew in Sola's "Old Places, New Faces" series is a twelve lesson study that will take you from Egypt to the ends of the earth. This small group Bible study looks at the old places from the New Testament stories and gives relevant and faith-stimulating messages for new faces — today's believers.

Concerning Repentance – part 29

Tue, 12 Dec 23 00:00:00 -0500

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Romans 5:1–2

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

This faith cheers, sustains, and quickens the contrite, according to this verse: “Since we are justified by faith, we have peace with God” (Rom 5:1). This faith obtains the forgiveness of sins. This faith justifies before God, as the same passage testifies: “We are justified by faith.” This faith shows the distinction between the contrition of Judas and Peter, of Saul and of David. The contrition of Judas and Saul did not help because there was no faith added to apprehend the forgiveness of sins conferred as a gift for Christ’s sake. Accordingly, the contrition of David and Peter availed, because faith was added to sorrow so that the forgiveness of sins given for Christ’s sake was apprehended.

Pulling It Together: The witless child who does not believe his parents got him a birthday present, will never enjoy the gift. Perhaps he was sorry for having been a disobedient child but just could not accept that his parents loved him nonetheless. This was the state of Saul and Judas. They were disobedient but God still loved them. The gift of forgiveness was available even for them. But they could not believe, and lacking faith, they did not grasp the gift. Faith must be added to contrition, or repentance will never avail itself of the remission of sins. But for the one who believes, God justifies that person because of faith in him and his free gift of forgiveness for Christ’s sake.

Prayer: Lord, increase my faith. Amen.

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Concerning Repentance – part 28

Mon, 11 Dec 23 00:00:00 -0500

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Hebrews 10:39–11:2

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Therefore, we add faith in Christ as the second part of repentance so that during these terrors, the gospel of Christ is presented to consciences. For in his gospel the forgiveness of sins is freely promised through Christ. Therefore, they ought to believe that their sins are freely forgiven for Christ’s sake.

Pulling It Together

If repentance is only a matter of sorrow for sin, then human nature tries to appease God. But we cannot appease God by any means. We cannot do enough good works to appease God. Nor are we able to love God sufficiently or in a manner that might appease him. At any rate, appeasement is not our business, since none of this has anything to do with our love. It is not that we loved God, but that he loved us and because of his great love, sent his Son to be the propitiation or the appeasement for our sins (1 John 4:10). Appeasement is God’s business—not ours.

So, yes, we must be sorry for our sin but then, we must turn to God in faith that he forgives us because Christ Jesus is the sacrifice for our sins. Thus, we confess that we are forgiven for Christ’s sake. God has taken care of our sins. Have a little faith.

Prayer: Give me faith, O Lord, that I may be confident of my hope in you. Amen.

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Psalms in Sola's "Old Places, New Faces" series is 12 studies that make Bible stories come alive for today's Christian by Rev. Kent Groethe. This small group Bible study looks at the old places from the Old Testament stories and gives relevant and faith-stimulating messages for new faces — today's believers.

Concerning Repentance – part 27

Sun, 10 Dec 23 00:00:00 -0500

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Galatians 2:19–21

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Amidst these terrors, the conscience senses the wrath of God against sin, which is unknown to secure people who walk according to the flesh. It sees its depravity, and genuinely grieves that it has sinned. The conscience then flees from the dreadful wrath of God, because human nature cannot endure it unless sustained by the Word of God. This is why Paul says, “For I through the law died to the law” (Gal 2:19). For the law only accuses and terrifies consciences. In these terrors our adversaries say nothing of faith. They only present the Word that convicts of sin. When this alone is taught, it is the doctrine of the law, not of the gospel. They say that people earn grace through these griefs and terrors, provided they love God. But how will they love God if they are truly terrified, having sensed his terrible and inexpressible wrath? What do they teach other than despair when they only present the law during these terrors?

Pulling It Together

How does one know if repentance comes from a pure heart? Perhaps that person does not truly love God, but merely fears hell. Indeed, it is very likely that a person is terrified of damnation and wants to turn to God with sorrow for sin, yet in the next moment, doubts that genuine repentance has occurred because the fear remains. Such people are mired in feelings, and they will never escape them unless they hear the gospel. In the gospel, one moves from feelings to faith. Feelings are certainly real, and they never go away. What persons are able to doubt the reality of fear, anxiety, and guilt when they feel these emotions after having sinned? But what of peace and hope? These joys of the Spirit will never be known until one moves from feelings to faith.

As long as we live in this flesh, we will experience all of these feelings. For the law will never cease to accuse us of sin. But the person of faith has died to the law. The law has no legal power in the kingdom of God’s Son. So the person of faith senses the law’s accusation but is able to proclaim, “I am dead to the law, for I have been crucified with Christ in my baptism!” Christ now lives in that person. This is why the law holds no sway in the heart of faith. Thus, genuine repentance requires faith be added to contrition.

Prayer: Holy Spirit, grant to me full confidence in your forgiveness, through Jesus Christ my Lord. Amen.

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Numbers and Deuteronomy in Sola's "Old Places, New Faces" series is an adult Bible study that uses the geographical locations of Biblical characters to symbolically refer to places we find ourselves with respect to our faith. The Bible is not only intended to give the reader knowledge about events and people in the past, but through these events and people, inspire greater faith.

Concerning Repentance – part 26

Sat, 09 Dec 23 00:00:00 -0500

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Isaiah 38:14–15

From the Confessions: The Defense of the Augsburg Confession

Concerning Repentance

Scripture speaks of these terrors, as in Psalm 38:4, 8: “For my iniquities have gone over my head; they weigh like a burden too heavy for me.... I am utterly spent and crushed; I groan because of the tumult of my heart.” And, “Be gracious to me, O LORD, for I am languishing; O LORD, heal me, for my bones are troubled. My soul also is sorely troubled. But thou, O LORD—how long” (Psa 6:2–3)? Also, “I said, In the noontide of my days I must depart; I am consigned to the gates of Sheol for the rest of my years.... I cry for help until morning; like a lion he breaks all my bones; from day to night thou dost bring me to an end” (Isa 38:10, 13).

Pulling It Together: We are very weak. Jesus reminds us of this fact of human nature. “The spirit indeed is willing, but the flesh is weak” (Matt 26:41). Though we may want to do good and to please God by doing his will, we fail. And we fail miserably. If we were honest, we would agree with David, that our guilt is deep; it has risen over our heads. We are drowning in sin. The willing spirit therefore, chirps and moans before God. We look to his mercy, for there is not much that we can do in this flesh but walk humbly before God all our years.

This is the first step in repentance. When one admits this humbled condition and confesses the guilt of sin, then contrition has occurred. This contrition may arise either from fear or love, but finally, it should come from both fear and love. For we should fear and love God above all things. Yet one is not repentant if only contrite, since we are not only to fear and love God, but to also trust him above all things. As has been said here, this trust, or faith, is the second step in repentance. Being sorry for sin is not enough. Trying harder is not the answer either. We must come to trust God with a confident faith, that he cares for helpless, weak sinners such as ourselves, and is himself the answer to our problem, our help in these years of trouble, and the one who sustains us (Psa 54:4).

Prayer: Deliver me from this flesh, O Lord, and sustain me with your Spirit. Amen.

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Other books in the "Old Place, New Faces" series

Concerning Repentance – part 25

Fri, 08 Dec 23 00:00:00 -0500