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| News and Notes |
| About Baptism - f.l. |
| CONVENTION REMINDER |
| Our Augsburg Confession - Chief Articles 14 - 20 |
(pictured from left to right: Pastor Mark Latsch, sponsor: Mrs. Ruth Latsch, infant Naomi Rose Yeomans with her parents Julie and Dave)
2005 Delegate Convention
We pray that we will see you at this Summer's annual ILC Delegate Convention.
Please make arrangements now to make this fellowship opportunity part of your family's Summer plans. Ask your pastor for information.
2005 meetings will be hosted by
Reformation Lutheran Church, of Tinley Park, Illinois
Pastor: Richard Finke - (773) 734--4669
Meeting dates: June 23+24, 2005
(ILC Pastors meet also on June 22)
Reformation Lutheran Church meets at the Fairfield Inn (Marriott family hotel)
18511 North Creek Drive
Tinley Park, IL 60477
Phone: (708) 633--1050
I gave My life for thee, My precious blood I shed,
That thou might'st ransomed be - And quickened from the dead.
I gave My life for thee; What hast thou giv'n for Me?
I spent long years for thee In weariness and woe
That an eternity - Of joy thou mightest know.
I spent long years for thee; Hast thou spent one for Me?
My Father's home of light, My rainbow-circled throne,
I left for earthly night, - For wand'rings sad and lone.
I left it all for thee; Hast thou left aught for Me?
I suffered much for thee, More than My tongue may tell,
Of bitt'rest agony, - To rescue thee from hell.
I suffered much for thee; What canst thou bear for Me?
And I have brought to thee Down from My home above
Salvation full and free, - My pardon and My love.
Great gifts I brought to thee; What hast thou brought to Me?
Oh, let thy life be given, Thy years for Me be spent,
World's fetters all be riven, - And joy with suffering blent!
I gave Myself for thee: Give thou thyself to Me.
TLH #405
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Our Augsburg Confession (continued)
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The Confession of Faith
which was submitted to
His Imperial Majesty Charles V
at the Diet of Augsburg
in the year 1530
by certain princes and cities
I will speak of thy testimonies also before kings,
and will not be ashamed.
Psalm 119:46
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The Chief Articles of Faith
(14 - 20)
Article XIV: Of Ecclesiastical Order.
Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called.
Article XV: Of Ecclesiastical Usages.
1] Of Usages in the Church they teach that those ought to be observed which may be observed without sin, and which are profitable unto tranquillity and good order in the Church, as particular holy-days, festivals, and the like.
2] Nevertheless, concerning such things men are admonished that consciences are not to be burdened, as though such observance was necessary to salvation.
3] They are admonished also that human traditions instituted to propitiate God, to merit grace, and to make satisfaction for sins, are opposed to the Gospel and the doctrine of faith. Wherefore vows and traditions concerning meats and 4] days, etc., instituted to merit grace and to make satisfaction for sins, are useless and contrary to the Gospel.
Article XVI: Of Civil Affairs.
1] Of Civil Affairs they teach that lawful civil ordinances are good works of God, and that 2] it is right for Christians to bear civil office, to sit as judges, to judge matters by the Imperial and other existing laws, to award just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold property, to make oath when required by the magistrates, to marry a wife, to be given in marriage.
3] They condemn the Anabaptists who forbid these civil offices to Christians.
4] They condemn also those who do not place evangelical perfection in the fear of God and in faith, but in forsaking civil offices; for 5] the Gospel teaches an eternal righteousness of the heart. Meanwhile, it does not destroy the State or the family, but very much requires that they be preserved as ordinances of God, and that charity be practised in such 6] ordinances. Therefore, Christians are necessarily bound to obey their own magistrates 7] and laws, save only when commanded to sin; for then they ought to obey God rather than men. Acts 5, 29.
Article XVII: Of Christ's Return to Judgment.
1] Also they teach that at the Consummation of the World Christ will appear for judgment, and 2] will raise up all the dead; He will give to the godly and elect eternal life and everlasting joys, 3] but ungodly men and the devils He will condemn to be tormented without end.
4] They condemn the Anabaptists, who think that there will be an end to the punishments of condemned men and devils.
5] They condemn also others, who are now spreading certain Jewish opinions, that before the resurrection of the dead the godly shall take possession of the kingdom of the world, the ungodly being everywhere suppressed.
Article XVIII: Of Free Will.
1] Of Free Will they teach that man's will has some liberty to choose civil righteousness, and to work 2] things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man 3] receiveth not the things of the Spirit of God, 1 Cor. 2, 14; but this righteousness is wrought in the heart when the Holy Ghost is received 4] through the Word. These things are said in as many words by Augustine in his Hypognosticon, Book III: We grant that all men have a free will, free, inasmuch as it has the judgment of reason; not that it is thereby capable, without God, either to begin, or, at least, to complete aught in things pertaining to God, but only in works of this life, whether good 5] or evil. "Good" I call those works which spring from the good in nature, such as, willing to labor in the field, to eat and drink, to have a friend, to clothe oneself, to build a house, to marry a wife, to raise cattle, to learn divers useful arts, or whatsoever good 6]pertains to this life. For all of these things are not without dependence on the providence of God; yea, of Him and through Him they are and have their beginning. "Evil" 7] I call such works as willing to worship an idol, to commit murder, etc. 8] They condemn the Pelagians and others, who teach that without the Holy Ghost, by the power of nature alone, we are able to love God above all things; also to do the commandments of God as touching "the substance of the act." For, although nature is able in a manner to do the outward work, 9] (for it is able to keep the hands from theft and murder,) yet it cannot produce the inward motions, such as the fear of God, trust in God, chastity, patience, etc.
Article XIX: Of the Cause of Sin.
Of the Cause of Sin they teach that, although God does create and preserve nature, yet the cause of sin is the will of the wicked, that is, of the devil and ungodly men; which will, unaided of God, turns itself from God, as Christ says John 8, 44: When he speaketh a lie, he speaketh of his own.
Article XX: Of Good Works.
1] Our teachers are falsely accused of forbidding Good Works. 2] For their published writings on the Ten Commandments, and others of like import, bear witness that they have taught to good purpose concerning all estates and duties of life, as to what estates of life and what works in every calling be pleasing to God. 3] Concerning these things preachers heretofore taught but little, and urged only childish and needless works, as particular holy-days, particular fasts, brotherhoods, pilgrimages, services in honor of saints, the use of rosaries, monasticism, and such like. 4] Since our adversaries have been admonished of these things, they are now unlearning them, and do not preach these unprofitable works as heretofore. 5] Besides, they begin to mention faith, of which there was heretofore marvelous silence. 6] They teach that we are justified not by works only, but they conjoin faith and works, and say that we are justified by faith and works. 7] This doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine.
8] Forasmuch, therefore, as the doctrine concerning faith, which ought to be the chief one in the Church, has lain so long unknown, as all must needs grant that there was the deepest silence in their sermons concerning the righteousness of faith, while only the doctrine of works was treated in the churches, our teachers have instructed the churches concerning faith as follows:—
9] First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith, when we believe that we are received into favor for Christ's sake, who alone has been set forth the Mediator and Propitiation, 1 Tim. 2, 5, in order that the Father may be reconciled through Him. 10] Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said of Himself: I am the Way, the Truth, and the Life. John 14, 6.
11] This doctrine concerning faith is everywhere treated by Paul, Eph. 2, 8: By grace are ye saved through faith; and that not of yourselves; it is the gift of God, not of works, etc.
12] And lest any one should craftily say that a new interpretation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers. For 13] Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. 14] And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to like effect. For in his De Vocatione Gentium he says as follows: Redemption by the blood of Christ would become of little value, neither would the preeminence of man's works be superseded by the mercy of God, if justification, which is wrought through grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer.
15] But, although this doctrine is despised by the inexperienced, nevertheless God-fearing and anxious consciences find by experience that it brings the greatest consolation, because consciences cannot be set at rest through any works, but only by faith, when they take the sure ground that for Christ's sake they have a reconciled God. As Paul teaches Rom. 5, 1: 16]Being justified by faith, we have peace with God. 17] This whole doctrine is to be referred to that conflict of the terrified conscience, neither can it be understood apart from that conflict. Therefore 18] inexperienced and profane men judge ill concerning this matter, who dream that Christian righteousness is nothing but civil and philosophical righteousness.
19] Heretofore consciences were plagued with the doctrine of works; they did not hear the consolation from the Gospel. 20] Some persons were driven by conscience into the desert, into monasteries, hoping there to merit grace by a monastic life. 21] Some also devised other works whereby to merit grace and make satisfaction for sins. 22] Hence there was very great need to treat of, and renew, this doctrine of faith in Christ, to the end that anxious consciences should not be without consolation, but that they might know that grace and forgiveness of sins and justification are apprehended by faith in Christ.
23] Men are also admonished that here the term "faith" does not signify merely the knowledge of the history, such as is in the ungodly and in the devil, but signifies a faith which believes, not merely the history, but also the effect of the history—namely, this article: the forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins through Christ.
24] Now he that knows that he has a Father gracious to him through Christ, truly knows God; he knows also that God cares for him, and calls upon God; in a word, he is not 25] without God, as the heathen. For devils and the ungodly are not able to believe this article: the forgiveness of sins. Hence, they hate God as an enemy, call not upon Him, 26] and expect no good from Him. Augustine also admonishes his readers concerning the word "faith," and teaches that the term "faith" is accepted in the Scriptures not for knowledge such as is in the ungodly, but for confidence which consoles and encourages the terrified mind.
27] Furthermore, it is taught on our part that it is necessary to do good works, not that we should trust to merit grace by them, but because it is the will of God. 28] It is only by faith that forgiveness of sins is apprehended, and that, for nothing. 29] And because through faith the Holy Ghost is received, hearts are renewed and endowed with new affections, so as to be able to bring forth good works. 30] For Ambrose says: Faith is the mother of a good will and right doing. 31] For man's powers without the Holy Ghost are full of ungodly affections, and are too weak to do works which are good in God's sight. 32] Besides, they are in the power of the devil, who impels men to divers sins, 33] to ungodly opinions, to open crimes. This we may see in the philosophers, who, although they endeavored to live an honest life, could not succeed, 34] but were defiled with many open crimes. Such is the feebleness of man when he is without faith and without the Holy Ghost, and governs himself only by human strength.
35] Hence it may be readily seen that this doctrine is not to be charged with prohibiting good works, but rather the more to be commended, because it shows how we are enabled to do good works. 36] For without faith human nature can in no wise do the works of the First or of the Second Commandment. 37] Without faith it does not call upon God, nor expect anything from God, nor bear the cross, but seeks, and trusts in, man's help. 38] And thus, when there is no faith and trust in God, all manner of lusts and human devices rule in the heart. 39] Wherefore Christ said, John 15, 5: Without Me ye can do nothing; 40] and the Church sings:
Lacking Thy divine favor,
There is nothing found in man,
Naught in him is harmless.
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Articles will be continued in next issue also.
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