Words of Encouragement for November 17, 2010

Meditations in Genesis

“By faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed: and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: for he looked for a city which hath foundations, whose builder and maker is God.” Hebrews 11:8-10 (Read Genesis 12)

When God commanded Abraham to leave his relatives and his father’s house and go to a land that God would show him, much more was involved than an earthly inheritance. God was directing Abraham to the land of Canaan in order to bless Abraham and make of him a great nation, but also – and even more importantly – to bless all the families of the earth through him. God was directing Abraham to leave behind his earthly ties and go to the land of Canaan that he might be a part of God’s eternal plan to send the Seed of the woman (Genesis 3:15), the promised Messiah and Savior of all mankind.

Trusting in God’s promises, Abraham left his homeland and extended family and came to the land of Canaan, where he lived as a stranger and foreigner. Isaac and Jacob, too, sojourned in the land as strangers, believing God’s promises to bless them and make them a blessing to all the families of the earth by sending the Messiah and Savior – Shiloh (rest-bringer) – through their descendants.

Why? They “looked for a city which hath foundations, whose builder and maker is God.” They trusted in God’s mercy and forgiveness for the sake of the coming Savior and they looked forward to the resurrection and their eternal home with all other believers in the presence of the eternal God.

We, too, are called out of this world to be blessed by God and to be a part of His eternal plan. Jesus, the Messiah and Shiloh promised in the Old Testament, has come and has suffered and died upon the cross, in full payment for the sins of the whole world, and He is risen from the dead. He calls us to come to Him and follow Him and promises us rest for our souls (Matthew 11:28-30). He offers and freely gives to us forgiveness for all our sins and a place with him in His everlasting kingdom (cf. Acts 3:19; John 3:16ff.; John 14:1ff.); and He sends us out into the world to tell others the good news of salvation through faith in Him (cf. Matthew 28:18-20; Mark 16:15-16).

Let us, in faith like that of Abraham, forsake this present world and follow Jesus, trusting in Him for forgiveness of sins and life everlasting? Let us walk in faith with Jesus wherever He leads and directs us to go in this life? Let us, like Abraham, walk in faith with Jesus, looking for an eternal home with God the Father in heaven – “a city which hath foundations, whose builder and maker is God”?

Dear Messiah Jesus, thank You for coming into this world to take my punishment and die for my sins that I might have forgiveness and life everlasting. Graciously lead me through this life to Yourself and my eternal home with You in heaven. Amen.

The Augsburg Confession

Article XX: Of Good Works

Our teachers are falsely accused of forbidding Good Works. 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. 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. Since our adversaries have been admonished of these things, they are now unlearning them, and do not preach these unprofitable works as heretofore. Besides, they begin to mention faith, of which there was heretofore marvelous silence. 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. This doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine.

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:

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. 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.

This doctrine concerning faith is everywhere treated by Paul, Eph. 2:8: By grace are ye saved through faith; and that not of your selves; it is the gift of God, not of works, etc.

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 Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. 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.

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: Being justified by faith, we have peace with God. This whole doctrine is to be referred to that conflict of the terrified conscience, neither can it be understood apart from that conflict. Therefore inexperienced and profane men judge ill concerning this matter, who dream that Christian righteousness is nothing but civil and philosophical righteousness.

Heretofore consciences were plagued with the doctrine of works, they did not hear the consolation from the Gospel. Some persons were driven by conscience into the desert, into monasteries hoping there to merit grace by a monastic life. Some also devised other works whereby to merit grace and make satisfaction for sins. 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.

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.

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 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, 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.

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. It is only by faith that forgiveness of sins is apprehended, and that, for nothing. 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. For Ambrose says: Faith is the mother of a good will and right doing. 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. Besides, they are in the power of the devil who impels men to divers sins, 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, 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.

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. For without faith human nature can in no wise do the works of the First or of the Second Commandment. 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. And thus, when there is no faith and trust in God, all manner of lusts and human devices rule in the heart. Wherefore Christ said, John 15:5: Without Me ye can do nothing; and the Church sings: “Lacking Thy divine favor, There is nothing found in man, Naught in him is harmless.”

Sermon for the Nineteenth Sunday after Trinity

Matthew 9:1-8

A Sermon by Martin Luther; taken from his Church Postil, first published in pamphlet form in 1525

“And he entered into a ship, and passed over, and came into his own city. And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. And, behold, certain of the scribes said within themselves, This man blasphemeth. And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. And he arose, and departed to his house. But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.”

I. THE KINGDOM OF CHRIST

My friends in Christ, as we hear and enjoy this Gospel every year, I hope you also understand it, and know what it teaches us, and may God grant that the right life may also follow this knowledge! For the greater part of the Gospel we hear only with the ear, and we know it, but do not live according to it, whereas it should be so taught that few words and nothing but life would be the result. But what shall we do for it? We can do no more than preach it and no further raise it and carry it, we must preach and urge it until God comes and gives us his grace to the end that our words be few and that life may spring forth and grow. The first theme here offered us is the Gospel when Christ says:

“Son, be of good cheer; thy sins are forgiven.”

These words show and contain in brief what the kingdom of Christ is, namely, this sweet voice, these motherly and fatherly words penetrating our inmost soul: “Thy sins are forgiven.” In no other sense are we to view the kingdom of Christ, so far as it is understood, than how we are to live before God. As you, beloved, well know that our highest duty is rightly to establish the conscience that we may know how we stand before God and our neighbor. Therefore we must also hold fast to these words and become accustomed to the expression: “Son, be of good cheer, thy sins are forgiven,” and like sayings of which the Gospel is full.

From this it follows that the kingdom of Christ is realized where nothing but comfort and the forgiveness of sins reign not only in words to proclaim it, which is also necessary; but also in deed, as we shall see in this example. For he did not only speak these words into the ear of this sick man; but he also forgave his sins and comforted him. This knowledge is proper for us Christians to know. It is indeed easily and quickly said and heard; but when it comes to the test the light is early extinguished, and satan soon leads us astray; as you here observe that the scribes undertake to destroy this knowledge. I have before often said and will always say, that you should beware and properly learn the character and nature of the kingdom of Christ. For you know how reason is inclined in its every movement to fall from faith and from this knowledge to works. But here you see no works at all, no merit, here there is neither command nor law; there is nothing more than the offering of Christ’s assistance, his comfort and his grace, only kindness meets the man sick of the palsy.

Therefore, if the kingdom of Christ is to grow, we must keep out of it with the law, and not be busy with works; for it is not in harmony with it to say: Go out and run hither and thither and atone for your sins; you must observe and do this and that, if you will be free from sin; but directly without any work and law, out of pure grace, your sins are forgiven. Therefore, it is beyond the sphere of the kingdom of Christ to urge the people with the law. But we receive such things only with the ear and on the tongue, and it enters not into the depth of the heart; for sin at all times still hangs about our necks, it clings firmly to us, as St. Paul speaks of this in Romans, 7:18-19, and Heb. 12:1. But in death we will experience it. Of this class are at present our fanatics who boast of the Holy Spirit, and pretend they would do better, some of whom are also in our midst, listen to us and contend that it is not enough for us to preach only faith and love. Yea, they say, You must do better and climb much higher. How high then must I climb? You must destroy pictures, you must kill the ungodly, and do whatever they propose. This filth now enters nearly every community where the Gospel has just been planted. These tares of satan will also come to us, as I have often warned you. Take heed that you remain sound in your knowledge, in the true doctrine of Christ, for this knowledge and light is soon lost.

Thus I say, my friends, and would beseech you not to esteem that spirit great who proposes to you any kind of work, call it what you may, even if it would raise the dead, which they have not yet been able to do. And how is it that they say: we must kill the godless! Even if Moses commanded it that you must really do it, what sort of Christians are you then? But by this you shall truly experience which spirits are of God and which are not. For if you give me a work to do, it is not the Holy Spirit who does it; but he goes and first brings me the grace of Christ, and then leads me to works. For thus he speaks: Thy sins are forgiven, be of good cheer, and the like. He does not first insist on works, but first leads up to God through his sweet Word and grace, and does not immediately refer you to do some work; but later you will find works enough to do unto your neighbor.

But the fanatics soon torment us with works, and profess to have a nobler spirit; they urge and insist upon our doing something first of all, and permit faith and love to be overlooked. This of course is not of the Holy Spirit. Christ first takes possession of the conscience, and when it is right in faith toward God, then he also directs us to do works toward our neighbor. But he first highly extols faith and keeps works in the background. This they cannot understand. I would forgive them everything, if they would only not patch and mend their good works, to which they trust their existence, honor and fame. I would not care about their destroying all pictures, and melting cups and bells into one mass; but that they should make a matter of conscience out of it for those who do not destroy pictures, just as though the Holy Spirit or faith were not present unless this work be performed.

I say this: Even if it were a work which God at this present hour commanded, I would not so insist upon it and condemn those who do not immediately obey it; and would find him some kind of protection, as that he is yet perhaps weak, and thus spread over him the kingdom of grace. Let us be conscious of the fact that the work among them is directed to God, and not toward our neighbor. They make their works a necessity and say: If you do this, then you are a Christian; if you will not do it, you are no Christian. Where this or that is done there are Christians. And the fame follows their work, that they want to be esteemed better than others. Now you have the true light, therefore be warned. Prove the spirits. We do not wish to prefer ourselves, as these persons do; but we boast in this, that we hear the Word, “Son, be of good cheer, thy sins are forgiven.” I know that I have a gracious God; but these spirits cannot do this. Therefore it is a mere devilish apparition that they carry from house to house. In this they lie against the Holy Spirit, and blame the Holy Ghost that he is the father of their cause. And even if the works were good, the forcing and compelling must remain in the background. Let them then keep quiet about setting us an example by their crazy works.

The kingdom of Christ consists in finding all our praise and boast in grace. Other works should be free, not to be urged, nor should we wish by them to become Christians, but condescend with them to our neighbor. Thus we should hear this Gospel to hold fast to its expressions so that they may be written in our hearts, that this light, this Word and lamp may truly shine in us, by which we can judge all other doctrines. Thus he says to the man sick with the palsy: “Thy sins are forgiven.” These and similar words are to be taken to heart and meditated upon, since they are nothing but pure grace, and no work by which the conscience is oppressed and forced to do something. Thus, with these words you must protect yourselves against false teachers.

We have now sowed a little of the Word, and this the devil cannot stand, for he never sleeps; the worms and the beetles will come and infect it. Yet so it must be, Christ will prove his Word, and examine who has received it and who not. Therefore let us remain on the right road to the kingdom of Christ, and not go about with works and urge and force the works of the law, but only with the words of the Gospel which comfort the conscience: Be happy, be of good cheer, thy sins are forgiven.

By this observe how narrow and how wide the kingdom of Christ is. Few there be who so receive the Word that it tastes good to them and judge themselves by it, and who understand what is said by: “Thy sins are forgiven.” If we are now in the kingdom of Christ why then does he mention sin? Are sins always there? No one belongs to this kingdom unless his sins are revealed to him by the Gospel, otherwise these words apply to no one: “Thy sins are forgiven.” Indeed all hear the Gospel, but it does not enter the hearts of all, for they do not all feel their sins. But the Gospel preaches that everything we have in us is sin. Therefore it also offers comfort; forgiveness of sins is here. If I am to receive forgiveness of sins, I must have knowledge of sin.

Forgiveness of sins is nothing more than two words, in which the whole kingdom of Christ consists. There must be sins, and if we are conscious of them, we must confess them; when I have confessed them, forgiveness and grace are immediately present. Before forgiveness is present there is nothing but sin. This sin must be confessed that I may feel and know that all that is in me is blindness; otherwise forgiveness of sins could not exist where there is no sin. However, there is no lack of sins to confess, but the lack is in not feeling and knowing our sins to confess them; then only forgiveness of them follows. But it is quite a different thing when God forgives sins, than when one man forgives another. One man forgives another his sins in a way that he thinks of them again tomorrow, or casts them up to him. But when God forgives sins it is quite a different thing than when man forgives. For God condemns no more, he banishes all wrath from him, yea, he no more thinks of the sin, as he himself says in the prophet Isaiah, 43:25. Now if this wrath is gone, then hell, the devil, death and all misfortune that the devil may bring with him, must also disappear; and instead of wrath God gives grace, comfort, salvation and everything good that he himself is.

Sin is pure unhappiness, forgiveness pure happiness. The divine majesty is great, great is also that which it forgives. As the man is, so is also his forgiveness. But you must know in your heart how great these words are in which you know how to trust, yea, for which you can cheerfully die. But only few rightly receive these words, therefore there are but few true Christians.

This then is the kingdom of Christ, and he who possesses it thus, possesses it in the right way. Here there is no work, but only the acknowledgment of all our misfortune, and the reception of all the gifts of God. Here there is nothing but simple comfort, here the words are continually heard: Be joyful, let not your conscience be troubled because of sin, or because you have not done a great amount of good; I will forgive you all. Therefore it is not by merit, but it is a simple gift. This is the Gospel, upon which faith depends, through which you grasp and keep these words, so that they may not have been spoken in vain. For we have no other comfort of which God tells us to boast than that God says: “Be of good cheer, be comforted; for I forgive thy sins; and in my forgiveness you can glory and rejoice.” Here then you have reason to boast and rejoice, but not in your own works.

This the work-righteous person cannot do, for honor always follows, as they have said: Honor follows virtue as the shadow follows the man. If it is the honor of works, whether man or God has commanded them, it is nothing; if it is the honor of the works God does in us it is all right, as Psalm 118:16 says: “The right hand of Jehovah is exalted; the right hand of Jehovah doth valiantly.” As though he should say: “In this will I boast and glory, namely, in that he has exalted me out of death, hell and all evil.” Work-righteous people have not this glory, for they have not the Word; but as the work is, so is the praise, they urge and compel us to depart from the Word to human work. But the Holy Spirit urges us from our works to the Word. The former boast of their works, the latter, where the Holy Spirit is, rejoice internally in the heart with God, that he has done this work, and they remain clinging to grace, and attribute nothing at all to their own works.

Thus the scribes do here. When they heard these words they said among themselves: “This man blasphemeth.” For this is the nature of the holy Gospel and the true Word of God where it is truly believed, that it is blasphemed on both sides, and the whole world would destroy it; as was the case in the time of the Apostles, and as our raging princes now do, who simply wish it were dead, entirely crushed and destroyed with all those who preach and confess it. This however is the least persecution.

The other persecution is much worse, which takes place among us as it also did in Apostolic times among the Apostles. So too our country squires, who enjoy the Gospel with us, and do not want to be followers of the Pope, but to be regarded as Christians; they must plunge into it; so furious they are that they boast of the Gospel, and yet they trust in their works. And here the Holy Spirit must be called the devil, there the beautiful spirit. But we must venture to say: Their cause is not just; then they will say again: Your cause is not right; for the wicked spirit does not rest unless it is praised. We have a Lord of protection, he will successfully accomplish his work.

Paul calls all false spirits bold and proud. Yes, in their filth with their protectors they are proud and impudent, otherwise they are the most cowardly villains that can be found. When they are to appear and answer for their conduct, they cannot produce a single answer. Among themselves they are bold, and venture to catch God in his own Word; but when it comes to the test, they simply despair.

But the Holy Spirit stands firm, checks their buffeting, makes us bold and courageous, comforts weak consciences and says: “Be of good cheer, thy sins are forgiven.” The true spirit is bashful, and becomes bashful in the sight of God, as Christians do who bow before God, honor him and are not proud. But before tyrants the Holy Spirit encourages them so that they fear neither tyrants nor devils, and are not frightened even if they tore their heads from their shoulders. But in God’s presence they fear and tremble like a rustling leaf.

But, alas, I see the great mass of people are only concerned about continually hearing without understanding what is said, and when the time comes that they should give an answer, they stand like the pipers and can answer nothing. And thus we also go forth to execution. We must endure such assaults and factious spirits and cannot change it. Nevertheless, we may well comfort ourselves with the thought that we have the true foundation, that our cause is right and theirs wrong. This they also know well enough, and for this reason they can never be bold except among themselves, and there they may boast as long as they please.

But the kingdom of Christ consists in this and thereby grows, namely, that the conscience be comforted with the Word. What else takes place through works and laws, all pertains to our neighbor. For I need no works before God, and must only be careful rightly to confess my sins. Then I have forgiveness of sins and am one with God, all which the Holy Spirit works in me. Then I break forth with blessings toward my neighbor, as they did here who brought the man sick with the palsy to the Lord. Those were in the kingdom, or show who are in the kingdom, as the Evangelist says that the Lord had respect unto their faith. For had they not had any faith, they would not have brought the sick to the Lord. Faith precedes works, works follow faith. Therefore, because they are in the kingdom by faith, they bring in the sick man and thus do the work.

On this earth man lives not for the sake of works, in order that they may be profitable to him, for he is not in need of them. But if you do good works in order thereby to obtain and merit something from God, all is lost, and you have already fallen from this kingdom. But since you believe and continue to live you ought to know that you live for this very cause, namely, to carry in the sick man. God does not desire the Christian to live for himself. Yea, cursed is the life that lives for self. For all that one lives after he is a Christian, he lives for others. So these also do who bring in the sick man, they no longer live for themselves, but their lives serve others; yes, with their faith they win for the sick man a faith of his own. For this sick man had at first no faith, but after he heard the Word, Christ instills into him a faith of his own, and awakens him with the Gospel; as he is accustomed to instill faith by the Word.

Thus all works should be done, only to the end that we may see how they agree with the service for other people, to bring them to a true faith and lead them to Christ. If I tear down the pictures in churches that men may see a Christian is present, that is of no profit to the people, nor does it preach how to become free from sin; but he only desires praise, which does not lift up the consciences, and only makes the people gape, with ears, eyes and mouths wide open. It is a contemptible art to demolish pictures. But to know the kingdom of Christ that I or others may be benefited, this is well done. But you will not accomplish this even if you tear down all the churches, but only by hearing the words: Son, be of good cheer, thy sins are forgiven; then by bringing others to God’s Word.

The Word must be enforced, it must be beaten into men, here I must eat and drink, adorn and clothe myself, not that I may live, but that I may enforce the Word. For where the life of a Christian is not centered in the Word, it is not right. I am required to aid the conscience with the Word. I must give my neighbor meat and drink and do all I can for him in order to reach the chief thing, namely, to encourage the conscience, as they do here, who assist the sick man to recover his bodily health. And although it is a kindness or work to his body, nevertheless they so help him that his soul is also strengthened. Thus I feed the hungry, give the thirsty drink, clothe the naked, and the like. Yet I do this not only that he may eat and drink, but that I may secure the opportunity to tell him the Word and thus also to bring him to Christ. These works are outside the kingdom, done to those who are not in the kingdom, in order to bring them into the kingdom.

Thus the Holy Spirit preaches, but the mad spirit of the separatists only desires to perform great wonders, to see and do miracles and signs. It is miracle enough that people learn by our preaching to know Christ and obtain a joyful conscience. Likewise, that I learned monachism, priestcraft and everything belonging to popery to be nothing, is for me a great miracle. There is nothing in it when they make the charge that we perform no miracles. Although they do not shine so brightly and our ministers perform no miracles, as the Papists imagine they do, nevertheless, our light is pure and our knowledge correct. We surely preach the Gospel, and this they must of course conscientiously confess before each and every one, whether they desire to do so or not. So you have learned here that the kingdom of Christ and the Gospel are devoted to the end that you concentrate all your life, whether you be wife, child or husband, that you may be one who brings the sick to Christ, and thus be of assistance to others.

II. THE FAITH OF OTHERS

Now we should also consider a little the faith of others and the power to forgive sins, had we the time. I said before that it is an error to baptize the children into the faith of the church; men preached as though they were baptized without faith. This error enters among us by force at present, for the devil does not sleep. They think infants have no faith. The Pope with his subordinates has hitherto maintained that children have no faith, but are laid into the lap of the Christian church, and were baptized in the faith of universal Christendom. These new fanatics, like the Pope, also say that children have no faith; but that we should wait until they grow up.

We say that the faith of others does not assist unto salvation, even if two Christendoms were present. The child must itself believe in Christ. For I have not been born in the place of the child or for the child, nor will I die in its stead, it has a death and birth of its own. If it is to live and become free from death, it must also come to this through faith in Christ. However, we pray for the children as well as for all unbelievers; and preach, pray and labor that the unbelieving and children may also come and believe; for this we also live.

So these people here had also faith, but not the man of the palsy. Yet, he must receive it if he is to get well, otherwise their faith would not have helped him. They, however, in their faith prayed Christ to give the man sick of the palsy a faith of his own. So the faith of others assists to the end that I may obtain a faith of my own.

Yes, one might say: “How do we know whether children believe or not?” Neither do we know who among adults believe or who do not. If I be baptized as an adult and say: I believe; how can you know whether I believe or not? How do you know it? How, if I were to lie? No one else can know it, to this every one is brought by his own heart and thoughts; if it is right, it is right. The child cannot stand on my faith, I have scarcely enough faith for myself. Nor shall I lay it into the lap of Christendom, but into the Word of Christ where he says: “Suffer the little children to come unto me, for of such is the kingdom of heaven.” Mat. 19:14. Luke 18:15. And thus I shall say: “Here, O Christ, I bring a little child to thee, thou hast commanded me to bring it to thee.” Now I have done my part, Christ will also certainly do his part.

So I do not baptize the child in my own faith or in the faith of Christendom. But my faith and Christendom bring the child to baptism, in order that by rightly bringing it God may give it a faith of its own, that it may believe as I believe and be preserved in the same Word that Christ has given me. And I do not baptize the child on that it has no faith, as the Bohemians think, that when it grows up it shall then first obtain faith, and speak the Word of God over the child: Thy sins are forgiven thee; and yet it does not, as they hold, believe the words. Is not this to charge the Word of God as being false? Now to sum up: I can of course by my prayers and faith help another that he may also believe, but I cannot believe for him.

THE POWER ON EARTH TO FORGIVE SINS

The Pharisees knew very well that to forgive sins was the work of God, and belonged to him alone. For this reason they regarded Christ as a blasphemer, who as a man pretended to forgive sins. The forgiveness of sin is of two kinds: The first is to drive sin from the heart and infuse grace into it; this is the work of God alone. The second kind is the declaration of the forgiveness of sin; this man can do to his fellowman. But here Christ does both. He instills the Spirit into the heart and externally he declares forgiveness with the word, which is a declaration and public preaching of the internal forgiveness.

All men who are Christians and have been baptized, have this power. For with this they praise Christ, and the word is put into their mouth, so that they may and are able to say, if they wish, and as often as it is necessary: Behold, O Man! God offers thee his grace, forgives thee all thy sins; be comforted, thy sins are forgiven; only believe and thou wilt surely have forgiveness. This word of consolation shall not cease among Christians until the last day: “Thy sins are forgiven, be of good cheer.” Such language a Christian always uses and openly declares the forgiveness of sins. For this reason and in this manner a Christian has power to forgive sins.

Therefore if I say to you: Thy sins are forgiven, then believe it as surely as though God himself had said it to you. But who could do this if Christ had not descended, had not instructed me and said that we should forgive one another our trespasses? As when he says, John 20:22-23: “Receive ye the Holy Ghost; whose soever sins ye remit, they are remitted unto them, and whose soever sins ye retain, they are retained unto them.” And at another place, Mat. 18:19-20, he says: “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there I am in the midst of them.” The word penetrates and performs it.

Now if there were no man on earth to forgive sins, and there were only law and works, what a weak and miserable thing a poor troubled conscience would be. But now when God adequately instructs every one, so that he is able to say to others: Thy sins are forgiven thee, where ever thou art; the golden age has arrived. On this account we are to be defiant and boastful against sin, so that we can say to our brother, who is in anxiety and distress on account of his sins: Be of good cheer, my brother, thy sins are forgiven; although I cannot give thee the Holy Ghost and faith, I can yet declare them unto thee; if thou believest, thou hast them. They who thus believe these words, praise and glorify God, even as they do here in the Gospel.

That is, God has given man power to forgive sins, and thus the kingdom of Christ is spread, the conscience is strengthened and comforted. This we do now through the Word. God grant that we may also thus understand it.

The Baptism of Children

By Paul E. Kretzmann

In view of the fact that the rights of children, so-called and real, are being discussed more and more at teachers’ conventions, mothers’ meetings, neighborhood clubs, federations of woman’s clubs, and in countless other organizations, it seems almost like an anachronism to hear the objection to children’s baptism voiced time and again with great emphasis and bitterness.

For there is, first of all, the plain command of Christ with reference to children. “Make disciples of all nations,” He says, Matt. 28, 19, and He mentions Baptism as the first method, not without a very good reason. There is His command to baptize the children, for they surely make up a considerable part of the nations. If the objection is made that children are not specifically named, we may ask: Are the women specifically named? And was it so self-evident in the days when the women were largely regarded as chattels that they should be placed on an equality with the men of the nation, presumably the representatives of the nation? The Apostle Paul says, Col. 2, 11: “Ye are circumcised with the circumcision made without hands.” And in verse 12 he explains this: “Buried with him in Baptism.” But if Baptism is to take the place of circumcision by such a close analogy, it follows that it is to be administered to children also. In his great sermon on Pentecost Day, Peter tells the multitude: “Repent, and be baptized every one of you…. For the promise is unto you and to your children,” Acts 2, 38. 39. Again a plain command to include the children in the blessings of Baptism.

There is, furthermore, the fact that children can believe and do believe, which is an urgent reason for baptizing them. Christ says: “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven…. Whoso shall offend one of these little ones which believe in Me,” Matt. 18, 2. 6. There can be no clearer words than these to show that Christ regards them as believers in Him, and without faith in Him it would be impossible for them to enter into the kingdom of heaven. And again He says: “Suffer the little children to come unto Me, and forbid them not; for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein,” Mark 10, 14. 15. Human language can hardly be made plainer.

There are, in the next place, the facts of Scriptural history in support of the baptism of children. It would be doing outrage to the common understanding of the term, if the word “household,” Acts 16, 15, or the expression: “He was baptized, and all his,” Acts 16, 33, cp. verses 32 and 34, should exclude the children. There are, finally, the facts of the history of the early Church, which make child baptism appear as a custom which had always been practiced in the congregations. There was a difference, of course; those converted in adult life receiving Baptism at that time, and since that was the case in most of the mission-stations, it follows that adult baptism was more prevalent in the early centuries than child baptism. But it seems to have been the custom from the very first to baptize the children of Christian parents. A few examples will suffice to show this truth. Irenaeus, bishop of Lyons in the second century, says that infants and little ones, boys and youths, and aged persons are baptized. Origen, who lived a little later, writes that the Church had received the tradition to give Baptism to infants from the apostles. Accordingly, a council held in the city of Carthage, A.D. 253, declared that Baptism should be denied to no human being from his birth. This answer was given with reference to the question whether children should be baptized before the eighth day, or on that very day. Tertullian’s objection to infant baptism, at the end of the second century, shows that the practice was universal. Gregory of Nazianz, in the fourth century, demanded that infants be baptized at once, especially if there were any danger of their not living.

Our children belong to Christ, and to Him we bring them in Baptism.

Bible Study in Preparation for Sunday

Scripture Readings appointed for Sunday are Psalm 46; Malachi 3:13-18; Acts 18:18-28; Colossians 1:13-20; Luke 23:27-43. Please read them in their context as you prepare for worship on Sunday.

The Adult Bible Class will continue in the Gospel of John at chapter 13:1ff. What did Jesus know was about to take place? What does verse one say of Jesus’ love for His own? Who are Jesus’ own? What else had happened by this time? Who put the sinful desire in the heart of Judas? What does this teach us about Satan’s working yet today? What else did Jesus know? What is the significance of this? What did Jesus do for His disciples? Why? Who would normally do this work? To what work of Jesus did this point? How has He been our servant and washed us? What happened when Jesus came to Simon Peter? How did Peter object? What did Jesus say to Peter? How are people today like Peter? How are we like Peter? What will happen to us if we are unwilling to let Jesus serve us and wash away our sin? Can we claim to be Christian and Christ’s if we depend upon our own works or upon our added efforts to the work of Christ? Cf. Galatians 5:4. How did Peter answer Jesus? What did Jesus then say to him. What does this mean? Cf. 1 John 1:7 – 2:2. Who was not clean? Why not? Are we clean when we yield ourselves to Satan and purposely plan to do what is sinful? What did Jesus explain to His disciples after He had washed their feet? What do Jesus’ words mean? Do they require us to have foot washings, or do they mean much more? Are we greater than Jesus our Master? Should we then consider ourselves above serving the needs of others? How does this relate to our lives as Christians? Our work as a church? To the work of evangelism and missions? What does Jesus mean in verse 17? How is this true for us today?

Remember to Pray

Remember to pray for our church and for all our members, that none be lost to Christ’s kingdom but that all continue in repentance and be strengthened and built up in the true and saving faith in Christ Jesus through the hearing and study of His Word. We pray for God’s healing and strengthening of our congregation, as well as for God’s help with our church’s financial needs. We continue to pray for all who have been sick or who are suffering among us – especially for Bill Schoepf, who is having hernia surgery; Dawn Hiebert, who is recovering from knee surgery; Dick Stueland, also recovering from a second knee surgery; for Sam Rusch, who has had repeated stays in the hospital; the mother of Dick Rusch; for Dick Rusch who is recovering from shoulder surgery; for Regina Wood (the sister of Lonnie Moll), who was diagnosed with ovarian cancer and is undergoing chemotherapy – for those who have been absent from us, for our extended families and for Christians who are alone and have no congregation. Continue to pray for Lutheran congregations which desire to remain faithful to Christ and His Word, for the Lutheran churches in the Philippines, for Christians in Nigeria, Haiti and Chile, and for believers around the world who are persecuted or suffering for their faith in Christ Jesus.

Events and Announcements

Anyone wishing to help with costs involved for Sam Rusch to visit the Mayo Clinic in Minnesota may place a gift in the offering with the designation: Sam Rusch.

The Choir will be practicing after church on Sunday. More voices are always welcome.

The Church Council will meet at 7 p.m., tonight, at the church.

The Annual Congregational Voters’ Meeting is planned after church on Sunday, Nov. 21. A pot-luck dinner will follow the service, and the meeting will follow the dinner.

A Special Thanksgiving Service is tentatively planned for 7 p.m. on Wednesday, Nov. 24.

Advent Services will be held on Wednesday evenings at 7, beginning on Dec. 1. A soup and sandwich supper will precede the services, beginning at 6:20 p.m.

Information for bulletins or newsletters may be sent to Pastor Moll by calling him at 479-233-0081 or by e-mail at goodshepherdrogers@yahoo.com.

“The Father … hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: in whom we have redemption through his blood, even the forgiveness of sins.” Colossians 1:12-14

[Except in direct translations in Scripture quotations, Scripture in this Newsletter is taken from the King James Version of the Bible.]