Trinity 10 to Trinity 19 Book of Concord Readings

TRINITY 10 -

X. OF CHURCH RITES
Which are [Commonly] Called Adiaphora or Matters of Indifference.
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1] Concerning ceremonies or church rites which are neither commanded nor forbidden in God's Word, but have been introduced into the Church for the sake of good order and propriety, a dissension has also occurred among the theologians of the Augsburg Confession.

STATUS CONTROVERSIAE.
Chief Controversy concerning This Article.
2] The chief question, however, has been, whether, in time of persecution and in case of confession, even if the enemies of the Gospel have not reached an agreement with us in doctrine, some abrogated ceremonies, which in themselves are matters of indifference and are neither commanded nor forbidden by God, may nevertheless, upon the pressure and demand of the adversaries, be reestablished without violence to conscience, and we may thus [rightly] have conformity with them in such ceremonies and adiaphora. To this the one side has said Yea, the other, Nay.

AFFIRMATIVA.
The Correct and True Doctrine and Confession concerning This Article.
3] 1. For settling also this controversy we unanimously believe, teach, and confess that the ceremonies or church rites which are neither commanded nor forbidden in God's Word, but have been instituted alone for the sake of propriety and good order, are in and of themselves no divine worship, nor even a part of it. Matt. 15, 9:In vain they do worship Me, teaching for doctrines the commandments of men.
4] 2. We believe, teach, and confess that the congregation of God of every place and every time has the power, according to its circumstances, to change such ceremonies in such manner as may be most useful and edifying to the congregation of God.
5] 3. Nevertheless, that herein all frivolity and offense should be avoided, and special care should be taken to exercise forbearance towards the weak in faith. 1 Cor. 8, 9; Rom. 14, 13.
6] 4. We believe, teach, and confess that in time of persecution, when a plain [and steadfast] confession is required of us, we should not yield to the enemies in regard to such adiaphora, as the apostle has written Gal. 5, 1: Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again in the yoke of bondage. Also 2 Cor. 6, 14: Be ye not unequally yoked together with unbelievers, etc. For what concord hath light with darkness? Also Gal. 2, 5: To whom we gave place, no, not for an hour, that the truth of the Gospel might remain with you. For in such a case it is no longer a question concerning adiaphora, but concerning the truth of the Gospel, concerning [preserving] Christian liberty, and concerning sanctioning open idolatry, as also concerning the prevention of offense to the weak in the faith [how care should be taken lest idolatry be openly sanctioned and the weak in faith be offended]; in which we have nothing to concede, but should plainly confess and suffer on that account what God sends, and what He allows the enemies of His Word to inflict upon us.
7] 5. We believe, teach, and confess also that no Church should condemn another because one has less or more external ceremonies not commanded by God than the other, if otherwise there is agreement among them in doctrine and all its articles, as also in the right use of the holy Sacraments, according to the well-known saying: Dissonantia ieiunii non dissolvit consonantiam fidei, Disagreement in fasting does not destroy agreement in faith.

NEGATIVA.
False Doctrine concerning This Article.
8] Accordingly, we reject and condemn as wrong and contrary to God's Word when it is taught:
9] 1. That human ordinances and institutions in the church should be regarded as in themselves a divine worship or part of it.
10] 2. When such ceremonies, ordinances, and institutions are violently forced upon the congregation of God as necessary, contrary to its Christian liberty which it has in external things.
11] 3. Also, that in time of persecution and public confession [when a clear confession is required] we may yield to the enemies of the Gospel in such adiaphora and ceremonies, or may come to an agreement with them (which causes injury to the truth).
12] 4. Also, when these external ceremonies and adiaphora are abrogated in such a manner as though it were not free to the congregation of God to employ one or more [this or that] in Christian liberty, according to its circumstances, as may be most useful at any time to the Church [for edification].

Book of Concord Reading for the Tenth Sunday after Trinity

TRINITY 11

GOD GRANTS ABSOLUTION-God gives absolution (Forgiveness) in many ways. One of the important ways that God gives absolution is through the Sacrament of Private Absolution. From the Augsburg Confession, Articles 11 and 12:

Article XI: Of Confession.
1] Of Confession they teach that Private Absolution ought to be retained in the churches, although in confession 2] an enumeration of all sins is not necessary. For it is impossible according to the Psalm: Who can understand his errors? Ps. 19, 12.

Article XII: Of Repentance.
1] Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted 2] and that the Church ought to impart absolution to those thus returning to repentance. Now, repentance consists properly of these 3] two parts: One is contrition, that is, 4] terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of 5] the Gospel, or of absolution, and believes that for Christ's sake, sins are forgiven, comforts 6] the conscience, and delivers it from terrors. Then good works are bound to follow, which are the fruits of repentance. ]

(you may include the antitheses if space permits)
7] They condemn the Anabaptists, who deny that those once justified can lose the Holy Ghost. Also those who contend that some may attain to such 8] perfection in this life that they cannot sin.
9] The Novatians also are condemned, who would not absolve such as had fallen after Baptism, though they returned to repentance.
10] They also are rejected who do not teach that remission of sins comes through faith but command us to merit grace through satisfactions of our own.

Book of Concord Reading for the Eleventh Sunday after Trinity

TRINITY 12

FAITH AND GOOD WORKS-Lutherans are often accused of discouraging good works. Article 20 of the Augsburg Confession addresses this question:

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 . . . 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.

TRINITY 13

FREE WILL-We see with the Good Samaritan that man's is not able to save himself, but that God must send another to save him. The Augsburg Confession, Article 18, speaks to the nature of our free will:

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 being. "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.

TRINITY 14

WORSHIP OF JESUS-The Samaritan Leper in our text today came by faith to know and trust that Jesus Christ was the true God and healer of all ills, especially the sickness of sin. From the Large Catechism on the Second Article of the Apostles' Creed:

If now you are asked, What do you believe in the Second Article of Jesus Christ? answer briefly: I believe that Jesus Christ, true Son of God, has become my Lord. But what is it to become Lord? It is this, that He has redeemed me from sin, from the devil, from death, and all evil. For before I had no Lord nor King, but was captive under the power of the devil, condemned to death, enmeshed in sin and blindness.

For when we had been created by God the Father, and had received from Him all manner of good, the devil came and led us into disobedience, sin, death, and all evil, so that we fell under His wrath and displeasure and were doomed to eternal damnation, as we had merited and deserved. There was no counsel, help, or comfort until this only and eternal Son of God in His unfathomable goodness had compassion upon our misery and wretchedness, and came from heaven to help us. Those tyrants and jailers, then, are all expelled now, and in their place has come Jesus Christ, Lord of life, righteousness, every blessing, and salvation, and has delivered us poor lost men from the jaws of hell, has won us, made us free, and brought us again into the favor and grace of the Father, and has taken us as His own property under His shelter and protection, that He may govern us by His righteousness, wisdom, power, life, and blessedness.

TRINITY 15

GOD THE MAKER OF ALL-God the Father is the one who made all things, and He therefore is the one who will take care of us in all our needs. From the Large Catechism on God as the Creator:

I believe in God the Father Almighty, Maker of heaven and earth.

This portrays and sets forth most briefly what is the essence, will, activity, and work of God the Father. For since the Ten Commandments have taught that we are to have not more than one God, the question might be asked, What kind of a person is God? What does He do? How can we praise, or portray and describe Him, that He may be known? Now, that is taught in this and in the following article, so that the Creed is nothing else than the answer and confession of Christians arranged with respect to the First Commandment. As if you were to ask a little child: My dear, what sort of a God have you? What do you know of Him? he could say: This is my God: first, the Father, who has created heaven and earth; besides this only One I regard nothing else as God; for there is no one else who could create heaven and earth.

TRINITY 16

GOD RAISES US FROM THE DEAD IN THE CHURCH-Our Lord promises that He is the one who raises us up from the dead, by giving us His Word and bringing us into the Christian Church. From the Book of Concord, Large Catechism, Part II, Art. III:

I believe in the Holy Ghost; the holy Christian Church, the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen.

This article (as I have said) I cannot relate better than to Sanctification, that through the same the Holy Ghost, with His office, is declared and depicted, namely, that He makes holy. Therefore we must take our stand upon the word Holy Ghost, because it is so precise and comprehensive that we cannot find another. For there are, besides, many kinds of spirits mentioned in the Holy Scriptures, as, the spirit of man, heavenly spirits, and evil spirits. But the Spirit of God alone is called Holy Ghost, that is, He who has sanctified and still sanctifies us. For as the Father is called Creator, the Son Redeemer, so the Holy Ghost, from His work, must be called Sanctifier, or One that makes holy. But how is such sanctifying done? Answer: Just as the Son obtains dominion, whereby He wins us, through His birth, death, resurrection, etc., so also the Holy Ghost effects our sanctification by the following parts, namely, by the communion of saints or the Christian Church, the forgiveness of sins, the resurrection of the body, and the life everlasting; that is, He first leads us into His holy congregation, and places us in the bosom of the Church, whereby He preaches to us and brings us to Christ.

TRINITY 17

THE TRUE SABBATH-Jesus in our Gospel lesson teaches that it is God's work to heal body and soul on the Sabbath. From the Book of Concord, Large Catechism on the Third Commandment (Remember the Sabbath Day by keeping it holy):

Accordingly, when asked, What is meant by the commandment: Thou shalt sanctify the holy day? answer: To sanctify the holy day is the same as to keep it holy. But what is meant by keeping it holy? Nothing else than to be occupied in holy words, works, and life. For the day needs no sanctification for itself; for in itself it has been created holy [from the beginning of the creation it was sanctified by its Creator]. But God desires it to be holy to you. Therefore it becomes holy or unholy on your account, according as you are occupied on the same with things that are holy or unholy.

How, then, does such sanctification take place? Not in this manner, that [with folded hands] we sit behind the stove and do no rough [external] work, or deck ourselves with a wreath and put on our best clothes, but (as has been said) that we occupy ourselves with God's Word, and exercise ourselves therein…

For the Word of God is the sanctuary above all sanctuaries, yea, the only one which we Christians know and have. For though we had the bones of all the saints or all holy and consecrated garments upon a heap, still that would help us nothing; for all that is a dead thing which can sanctify nobody. But God's Word is the treasure which sanctifies everything, and by which even all the saints themselves were sanctified. At whatever hour, then, God's Word is taught, preached, heard, read or meditated upon, there the person, day, and work are sanctified thereby, not because of the external work, but because of the Word, which makes saints of us all. Therefore I constantly say that all our life and work must be ordered according to God's Word, if it is to be God-pleasing or holy. Where this is done, this commandment is in force and being fulfilled.

TRINITY 18

GOD BOTH REQUIRES AND GIVES FAITH - In our Gospel lesson today our Lord demonstrates that worship of God as the Giver of all good things is the heart of the Christian faith. From the Large Catechism on the First Commandment (You shall have no other gods).

Thus you can easily understand what and how much this commandment requires, namely, that man's entire heart and all his confidence be placed in God alone, and in no one else. For to have God, you can easily perceive, is not to lay hold of Him with our hands or to put Him in a bag [as money], or to lock Him in a chest [as silver vessels]. But to apprehend Him means when the heart lays hold of Him and clings to Him. But to cling to Him with the heart is nothing else than to trust in Him entirely. For this reason He wishes to turn us away from everything else that exists outside of Him, and to draw us to Himself, namely, because He is the only eternal good. As though He would say; Whatever you have heretofore sought of the saints, or for whatever [things] you have trusted in Mammon or anything else, expect it all of Me, and regard Me as the one who will help you and pour out upon you richly all good things.

TRINITY 19

JESUS FORGIVES AND HEALS - In the healing of the paralytic, Jesus demonstrates that He has the authority from God to forgive sins. From the Augsburg Confession, Article 4 on Justification:

1] Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for 2] Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake, who, by His death, has made satisfaction for our sins. 3] This faith God imputes for righteousness in His sight. Rom. 3 and 4.