{"id":142,"date":"2009-12-07T10:38:34","date_gmt":"2009-12-07T17:38:34","guid":{"rendered":"https:\/\/crossalone.us\/?page_id=142"},"modified":"2012-07-20T21:02:26","modified_gmt":"2012-07-21T04:02:26","slug":"the-book-of-concords-key-to-itself","status":"publish","type":"page","link":"https:\/\/crossalone.us\/?page_id=142","title":{"rendered":"The Book of Concord’s Key To Itself"},"content":{"rendered":"

Printable Word Document<\/a><\/strong><\/p>\n

What do Lutherans believe? Some Lutherans say that they simply hold to the Bible and Confessions. Yet in the 1970\u2019s Lutherans in this country split over how to use the Bible as the \u201conly rule and norm.\u201d Thus to say one simply holds to the Bible and Confessions is to fail to engage the dilemma of hermeneutics over which Lutherans are split.<\/p>\n

A similar failure to engage hermeneutics marks those who commonly say: \u201cThe Bible is perfectly clear …\u201d \u2013 as if using the word \u201cclear\u201d were a persuasive argument rather than what it really is \u2013 an authoritarian club. To be sure, the Bible contains assertions that are logically clear \u2013 women must wear veils in church (1 Cor 11:5), divorce is not permitted except for adultery (Matt 5:32), Jesus is subordinate to the Father (John 14:28) \u2013 yet such clear assertions are nevertheless not normative for faith and life today.<\/p>\n

What is the plumb line by which we sort out the varied assertions found in the Bible? The Book of Concord uses a variety of phrases to describe the doctrine of justification as the plumb line for judging all other doctrines. Justification determines scripture rather than scripture determining justification.<\/p>\n

(1) Formula of Concord, Epitome, Preface 1, 2, 7; T 464-65, K\/W 486-87<\/strong><\/p>\n

We believe teach and confess that the only rule and guiding principle according to which all teachings and teachers are to be evaluated and judged are the prophetic and apostolic writings of the Old and new Testaments alone….<\/p>\n

Other writings of ancient or contemporary teachers, whatever their names may be, shall not be regarded as equal to Holy Scripture, but all of them together shall be subjected to it ….<\/p>\n

Holy Scripture alone remains the only judge, rule, and guiding principle, according to which, as the only touchstone, all teachings should and must be recognized and judged….<\/p>\n

(2) Smalcald Articles 2:1-5; T 292, K\/W 301<\/strong><\/p>\n

Here is the first and chief article:<\/p>\n

That Jesus Christ, our God and Lord, \u201cwas handed over to death for our trespasses and was raised for our justification\u201d (Rom. 4[:25])<\/p>\n

Now because this must be believed and may not be obtained or grasped otherwise with any work, law, or merit, it is clear and certain that this faith alone justifies us, as St. Paul says in Romans 3[:28, 26]….<\/p>\n

Nothing in this article can be conceded or given up, even if heaven and earth or whatever is transitory passed away. As St. Peter says in Acts 4[:12]: \u201cThere is no other name… given among mortals by which we must be saved.\u201d \u201cAnd by his bruises we are healed\u201d (Isa. 53[:5]).<\/p>\n

On this article stands all that we teach and practice against the pope, the devil, and the world….<\/p>\n

(3) Augsburg Confession 20:8-9; T 42, K\/W 53, 55<\/strong><\/p>\n

Therefore, because the teaching concerning faith, which ought to be the principal one in the church, has languished so long in obscurity \u2013everyone must grant that there has been a profound silence concerning the righteousness of faith in preaching while only the teaching of works has been promoted in the church ….<\/p>\n

To begin with, they remind the churches that our works cannot reconcile God or merit grace and forgiveness of sins, but we obtain this only by faith when we believe that we are received into grace on account of Christ….<\/p>\n

(4) CA 28:50-52; T 89, K\/W 98<\/strong><\/p>\n

Inasmuch as it is contrary to the gospel to establish such regulations as necessary to appease God and earn grace, it is not at all proper for the bishops to compel observation of such services of God. For in Christendom the teaching of Christian freedom must be preserved, namely, that bondage to the law is not necessary for justification, as Paul writes in Galatians 5[:1]: \u201cFor freedom Christ has set us free. Stand firm, therefore, and do not submit again to the yoke of slavery.\u201d For the chief article of the gospel must be maintained, that we obtain the grace of God through faith in Christ without our merit and do not earn it through service of God instituted by human beings.<\/p>\n

(5) CA 28:65-66; T 92, K\/W 101<\/strong><\/p>\n

The apostles directed that one should abstain from blood and from what is strangled. But who observes this now? Yet those who do not observe it commit no sin. For the apostles themselves did not want to burden consciences with such bondage, but prohibited eating for a time to avoid offense. For in this ordinance one must pay attention to the chief part of Christian doctrine which is not abolished by this decree.<\/p>\n

(6) Apology 4:2-3; T 107, K\/W 120-21<\/strong><\/p>\n

But since this controversy deals with the most important topic of Christian teaching which, rightly understood, illumines and magnifies the honor of Christ and brings the abundant consolation that devout consciences need, we ask His Imperial Majesty kindly to hear us out on this important matter. Since the opponents understand neither the forgiveness of sins, nor faith, nor grace, nor righteousness, they miserably contaminate this article, obscure the glory and benefits of Christ, and tear away from devout consciences the consolation offered them in Christ.<\/p>\n

(7) FC SD 3:6; T 540, K\/W 563<\/strong><\/p>\n

This article on justification by faith (as the Apology says) is the \u201cmost important of all Christian teachings,\u201d \u201cwithout which no poor conscience can have lasting comfort or recognize properly the riches of Christ\u2019s grace.\u201d As Dr. Luther wrote, \u201cIf this one teaching stands in its purity, then Christendom will also remain pure and good, undivided and unseparated…. but where it does not remain pure, it is impossible to ward off any error or sectarian spirit.\u201d<\/p>\n

(8) FC SD 10:5; T 611, K\/W 636<\/strong><\/p>\n

We should not regard as free and indifferent, but rather as things forbidden by God that are to be avoided, the kind of things presented under the name and appearance of external, indifferent things that are nevertheless fundamentally opposed to God\u2019s Word (even if they are painted another color). Moreover, we must not include among the truly free adiaphora or indifferent matters ceremonies that give the appearance or (in order to avoid persecution) are designed to give the impression that our religion does not differ greatly from the papist religion or that their religion were not completely contrary to ours. Nor are such ceremonies matters of indifference when they are intended to create the illusion (or are demanded or accepted with that intention), as if such action brought the two contradictory religions into agreement and made them one body or as if a return to the papacy and a deviation from the pure teaching of the gospel and from the true religion had taken place or could gradually result from the actions.<\/p>\n

(9) FC SD 10:31; T 616, K\/W 640<\/strong><\/p>\n

For this reason the churches are not to condemn one another because of differences in ceremonies when in Christian freedom one has fewer or more than the other, as long as these churches are otherwise united in teaching and in all the articles of the faith as well as in the proper use of the holy sacraments. As it is said, \u201cDissonantia ieiunii non dissolvit consanantiam fidei\u201d (dissimilarity in fasting shall not destroy the unity of faith).<\/p>\n

(10) FC SD 11:91-93; T 632, K\/W 655<\/strong><\/p>\n

Accordingly, whoever conveys this teaching concerning the gracious election of God in such a way that troubled Christians gain no comfort from it but are thrown into despair by is, or in such a way that the impenitent are strengthened in their impudence, then it is undoubtedly certain and true that this teaching is not being presented according to God\u2019s Word and will but rather according to reason and at the instigation of the wicked devil.<\/p>\n

For, as the Apostle testifies, \u201cWhatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the Scriptures we might have hope\u201d [Rom. 15:4]. However, any interpretation of Scripture that weakens or removes our hope and encouragement is certainly contrary to the will and intent of the Holy Spirit.
\nWe stand by this simple, correct, helpful explanation, which is firmly grounded in God\u2019s revealed will. We flee and avoid all abstruse, specious questions and discussions, and we reject and condemn anything that contradicts and opposes this true, simple, helpful explanation<\/p>\n

___________________________________________________________________<\/p>\n

[1] \u00a0\u201conly rule and norm\u201d (Tappert, 464); \u201conly rule and guiding principle\u201d (Kolb\/Wengert, 486). \u00a0See quotation #1. Throughout the quotations, underlining has been added.<\/p>\n

[2]\u00a0 Other terms commonly used this way: simple, plain, self-evident, obvious.<\/p>\n

[3]\u00a0 Two kinds of clarity are often confused when the clarity of scripture is discussed: The clarity in the meaning of the words on the page is one thing. But clarity in the theological sense means clarity about Christ and salvation.\u00a0 As Luther writes, \u201cIf the opponents use scripture against Christ, then we use Christ against scripture\u201d (LW 34:112, Theses Concerning Faith and Law #49 [1535]).<\/p>\n

[4]\u00a0 The varied ways of referring to the doctrine of justification in the citations below include the following: \u201cchief article\u201d #2, #4, \u201cthe principle one\u201d #3, \u201cthe chief part\u201d #5, \u201cthe most important topic\u201d #6, \u201cthis article\u201d #7, \u201cthe \u2018most important\u2019 of all Christian teachings\u201d #7, \u201cthis one teaching\u201d #7, \u201cthe pure teaching of the gospel\u201d #8, \u201cin teaching and in all the articles,\u201d #9, \u201cthis teaching\u201d #10. In context all these ways of referring to justification show how justification by faith alone is not only the chief article but also the article by which all other articles, including the article on scripture in the Preface to the Epitome of the Formula of Concord\u201e are to be understood.<\/p>\n

[5]\u00a0 The Aristotelian distinction between scripture as the formal principle and justification as the material principle does not accurately describe how the Book of Concord understands justification to be the chief article by which we interpret scripture.<\/p>\n

[6]\u00a0 \u201cAccordingly, whoever conveys this teaching <\/span>concerning the gracious election of God in such a way that <\/span>troubled Christians gain no comfort from it but are thrown into despair <\/span>by it, or in such a way that the impenitent are strengthened in their impudence, <\/span>then it is undoubtedly certain and true that this teaching is <\/span>not being presented according to God\u2019s <\/span>Word….\u201d\u00a0 See #10 below.<\/p>\n

[7]\u00a0 Philip J. Secker, \u201cThe Gospel and All Its Articles,\u201d Lutheran Forum (Fall, 2005) 42-51,\u00a0 points out that the famous words here underlined \u201care the doctrinal articles contained in the Ecumenical<\/p>\n

Creeds and the Augsburg Confession,\u201d not \u201call the doctrines of the Scripture,\u201d and that rest of the Book of Concord is an explication of these articles (49).<\/p>\n","protected":false},"excerpt":{"rendered":"

Printable Word Document What do Lutherans believe? Some Lutherans say that they simply hold to the Bible and Confessions. Yet in the 1970\u2019s Lutherans in this country split over how to use the Bible as the \u201conly rule and norm.\u201d Thus to say one simply holds to the Bible and Confessions is to fail to […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":5,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-142","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/crossalone.us\/index.php?rest_route=\/wp\/v2\/pages\/142","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/crossalone.us\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/crossalone.us\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/crossalone.us\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/crossalone.us\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=142"}],"version-history":[{"count":13,"href":"https:\/\/crossalone.us\/index.php?rest_route=\/wp\/v2\/pages\/142\/revisions"}],"predecessor-version":[{"id":595,"href":"https:\/\/crossalone.us\/index.php?rest_route=\/wp\/v2\/pages\/142\/revisions\/595"}],"up":[{"embeddable":true,"href":"https:\/\/crossalone.us\/index.php?rest_route=\/wp\/v2\/pages\/5"}],"wp:attachment":[{"href":"https:\/\/crossalone.us\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=142"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}