"On Preaching" from the Confessions (#21)
The question has been, Is the preaching of the Holy Gospel strictly speaking only a preaching of grace which proclaims the forgiveness of sins, or is it also a preaching of repentance and reproof that condemns unbelief, since unbelief is condemned not in the law but wholly through the Gospel? (Tappert, The Book of Concord. Fortress Press: Philadelphia, 1959, p.477-8; FC Epitome V: 1).
Answer? The Word of God must be rightly divided in order to maintain the distinction between Law and Gospel. Strictly speaking, the Law "teaches what is right and God-pleasing" and "condemns everything that is sinful and contrary to God's will" (ibid, 478:3). Strictly speaking, the Gospel "is the kind of doctrine that teaches what a man who has not kept the law and is condemned by it should believe, namely, that Christ has satisfied and paid for all guilt and without man’s merit has obtained and won for him forgiveness of sins, the 'righteousness that avails before God,' and eternal life" (ibid, 5; cf. 7).
However, the term 'Gospel' is not always used in its strict sense when it is used in Holy Scripture. The word may also mean "a proclamation both of repentance and of forgiveness of sins" (ibid, 6).
Saturday, October 07, 2006
Wednesday, October 04, 2006
What's your favorite translation/edition of the Concordia (and why)? The McCain Reader's Edition? Tappert? Kolb-Wengert? The Triglotta? I think that Jacobs was available at the CTSFW bookstore when I was a student; I don't know if it is still there. How about the Henkel edition of the Book of Concord; are there still copies of this edition out there?
When you read the Concordia, what format do you prefer? Do you prefer to read it electronically - either on-line (I think Triglotta is the version available at bookofconcord.org) or electronically (Tappert and Kolb-Wengert are available on CD) or do you like the feel of a book in your hands?
When you read the Concordia, what format do you prefer? Do you prefer to read it electronically - either on-line (I think Triglotta is the version available at bookofconcord.org) or electronically (Tappert and Kolb-Wengert are available on CD) or do you like the feel of a book in your hands?
"On Preaching" from the Confessions (#20)
Here is a quotation about listening to sermons, from the section on the Third Commandment in the Large Catechism:
In the same way those conceited fellows should be chastised who, after hearing a sermon or two, become sick and tired of it and feel that they know it all and need no more instruction....
Let me tell you this. Even though you know the Word perfectly and have already mastered everything, still you are daily under the dominion of the devil, who neither day nor night relaxes his effort to steal upon you unawares and to kindle in your heart unbelief and wicked thoughts against all these commandments. Therefore you must continually keep God’s Word in your heart, on your lips, and in your ears. For where the heart stands idle and the Word is not heard, the devil breaks in and does his damage before we realize it. On the other hand, when we seriously ponder the Word, hear it, and put it to use, such is its power that it never departs without fruit. It always awakens new understanding, new pleasure, and a new spirit of devotion, and it constantly cleanses the heart and its meditations. For these words are not idle or dead, but effective and living. (Tappert, The Book of Concord. Fortress Press: Philadelphia, 1959, p.378-9; LC 10 Commandments III: 99-100).
Here is a quotation about listening to sermons, from the section on the Third Commandment in the Large Catechism:
In the same way those conceited fellows should be chastised who, after hearing a sermon or two, become sick and tired of it and feel that they know it all and need no more instruction....
Let me tell you this. Even though you know the Word perfectly and have already mastered everything, still you are daily under the dominion of the devil, who neither day nor night relaxes his effort to steal upon you unawares and to kindle in your heart unbelief and wicked thoughts against all these commandments. Therefore you must continually keep God’s Word in your heart, on your lips, and in your ears. For where the heart stands idle and the Word is not heard, the devil breaks in and does his damage before we realize it. On the other hand, when we seriously ponder the Word, hear it, and put it to use, such is its power that it never departs without fruit. It always awakens new understanding, new pleasure, and a new spirit of devotion, and it constantly cleanses the heart and its meditations. For these words are not idle or dead, but effective and living. (Tappert, The Book of Concord. Fortress Press: Philadelphia, 1959, p.378-9; LC 10 Commandments III: 99-100).
Tuesday, October 03, 2006
"On Preaching" from the Confessions (#19)
The following quotation from the Formula of Concord (Epitome, Article I - Original Sin) is perhaps implicit in making the point that a preacher should consider the hearers when choosing the words and language that he uses in his sermons. (One can find a similar point made elsewhere in the Confessions, particularly with reference to "sermons for children".)
As far as the Latin words substantia and accidens are concerned, they are not biblical terms and, besides, they are unknown to the common man. They should therefore not be employed in sermons delivered to common, unlearned people, but simple folk should be spared them.
In schools and learned circles these words can profitably be retained in the discussion of original sin because they are familiar and convey no false impressions, and they clearly show the distinction between the essence of a particular thing and that which pertains to it only accidentally.(Tappert, The Book of Concord. Fortress Press: Philadelphia, 1959, p.469; FC Epitome: 23-4).
The following quotation from the Formula of Concord (Epitome, Article I - Original Sin) is perhaps implicit in making the point that a preacher should consider the hearers when choosing the words and language that he uses in his sermons. (One can find a similar point made elsewhere in the Confessions, particularly with reference to "sermons for children".)
As far as the Latin words substantia and accidens are concerned, they are not biblical terms and, besides, they are unknown to the common man. They should therefore not be employed in sermons delivered to common, unlearned people, but simple folk should be spared them.
In schools and learned circles these words can profitably be retained in the discussion of original sin because they are familiar and convey no false impressions, and they clearly show the distinction between the essence of a particular thing and that which pertains to it only accidentally.(Tappert, The Book of Concord. Fortress Press: Philadelphia, 1959, p.469; FC Epitome: 23-4).
Monday, October 02, 2006
Blog My Soul has started a series of noteworthy posts entitled: "How Lutherans Worship". Kinnanman is the author of a book recently released by CPH, "Worshipping with Angels and Archangels", which looks to be an excellent resource to use with confirmation classes and catechumens of all ages.
"On Preaching" from the Confessions (#18)
To set the context for the following quotation on preaching, Melanchthon talks in this particular section in Apology IV (Justification) about how the "scholastics have followed the philosophers... (in) teach(ing) only the righteousness of reason - that is, civil works - and maintain that without the Holy Spirit reason can love God above all things" (Ap IV:9; Tappert 108). He argues: "If we can be justified by reason and its works, what need is there of Christ or of regeneration?" (ibid, 12).
We have heard of some who, in their sermons, laid aside the Gospel and expounded the ethics of Aristotle. If the opponents’ ideas are correct, this was perfectly proper, for Aristotle wrote so well on natural ethics that nothing further needs to be added. We see that there are books in existence which compare certain teachings of Christ with the teachings of Socrates, Zeno, and others, as though Christ had come to give some sort of laws by which we could merit the forgiveness of sins rather than receiving it freely for his merits. So if we accept this teaching of the opponents that we merit forgiveness of sins and justification by the works of reason, there will be no difference between philosophical or Pharisaic righteousness and Christian righteousness (Tappert, The Book of Concord. Fortress Press: Philadelphia, 1959, p.109; Apology IV: 14-6).
It seems that the key problem here is not that these sermons preached "philosophical ethics" but that they "laid aside the Gospel" and made it appear as though Christ's purpose in coming was to teach men how to *merit* forgiveness, salvation, eternal life, etc. When philosophical ethics are *substituted for* the Gospel, a good gift of God's creation is substituted for God as the recipient of our love and trust - ultimately becoming a false god.
To set the context for the following quotation on preaching, Melanchthon talks in this particular section in Apology IV (Justification) about how the "scholastics have followed the philosophers... (in) teach(ing) only the righteousness of reason - that is, civil works - and maintain that without the Holy Spirit reason can love God above all things" (Ap IV:9; Tappert 108). He argues: "If we can be justified by reason and its works, what need is there of Christ or of regeneration?" (ibid, 12).
We have heard of some who, in their sermons, laid aside the Gospel and expounded the ethics of Aristotle. If the opponents’ ideas are correct, this was perfectly proper, for Aristotle wrote so well on natural ethics that nothing further needs to be added. We see that there are books in existence which compare certain teachings of Christ with the teachings of Socrates, Zeno, and others, as though Christ had come to give some sort of laws by which we could merit the forgiveness of sins rather than receiving it freely for his merits. So if we accept this teaching of the opponents that we merit forgiveness of sins and justification by the works of reason, there will be no difference between philosophical or Pharisaic righteousness and Christian righteousness (Tappert, The Book of Concord. Fortress Press: Philadelphia, 1959, p.109; Apology IV: 14-6).
It seems that the key problem here is not that these sermons preached "philosophical ethics" but that they "laid aside the Gospel" and made it appear as though Christ's purpose in coming was to teach men how to *merit* forgiveness, salvation, eternal life, etc. When philosophical ethics are *substituted for* the Gospel, a good gift of God's creation is substituted for God as the recipient of our love and trust - ultimately becoming a false god.
Sunday, October 01, 2006
"On Preaching" from the Confessions (#17)
Good works should be done because God has commanded them and in order to exercise our faith, to give testimony, and to render thanks. For these reasons good works must necessarily be done. They take place in a flesh that is partly unregenerate and hinders what the Holy Spirit motivates, fouling it with its impurity. Because of faith they are nevertheless holy and divine works, sacrifices, and the reign of Christ, whereby he shows his rule before the world. For in these works he sanctifies hearts and suppresses the devil. And in order to keep the Gospel among men, he visibly pits the witness of the saints against the rule of the devil; in our weakness he displays his strength. The dangers, labors, and sermons of the apostle Paul, Athanasius, Augustine, and other teachers of the church are holy works, true sacrifices acceptable to God, battles by which Christ restrained the devil and drove him away from the believers. (Tappert, The Book of Concord. Fortress Press: Philadelphia, 1959, p.133; Apology IV: 189=90)
Good works should be done because God has commanded them and in order to exercise our faith, to give testimony, and to render thanks. For these reasons good works must necessarily be done. They take place in a flesh that is partly unregenerate and hinders what the Holy Spirit motivates, fouling it with its impurity. Because of faith they are nevertheless holy and divine works, sacrifices, and the reign of Christ, whereby he shows his rule before the world. For in these works he sanctifies hearts and suppresses the devil. And in order to keep the Gospel among men, he visibly pits the witness of the saints against the rule of the devil; in our weakness he displays his strength. The dangers, labors, and sermons of the apostle Paul, Athanasius, Augustine, and other teachers of the church are holy works, true sacrifices acceptable to God, battles by which Christ restrained the devil and drove him away from the believers. (Tappert, The Book of Concord. Fortress Press: Philadelphia, 1959, p.133; Apology IV: 189=90)
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