HAPPY REFORMATION DAY TO ALL

On Oct. 31, 1517, Luther gave us the 95 theses, that would start the Reformation.So to those who share in our Reformation heritage of grace alone, faith alone, Christ alone, Scriptures alone, I salute you all.

this thread is devoted to Q and A on Lutheranism

Anyone can feel free to ask away!

The gospel

Christ died at the cross to provide redemption for all. He died to reconcile God to all. He died for the sins of all, taking all their sins on the cross, such that God forgive the sins of all those He died for. He became Mediator between God and all. He was atoning sacrifice for all. He gave His life because of God's love for all and His desire to save all.Forgiveness of sins on that basis is thus to be preached to all. We can say to the lost, "your sins are forgiven."They need to hear that for them to have faith in the message that is preached to them: Christ died for your sins, too. You are forgiven. God loves you. He is not angry with you, but He is lovingly asking you to come to faith and repentance. He is reconciled to you. Be reconciled to Him, that you may by faith, receive what Christ has earned for you at the cross- forgiveness of sins, justification, and eternal life. He has merited satisfaction for your sins. Receive Him this day, to know that you may receive justification by faith alone in Christ- that justification that Christ provided for you at the cross. And that you may receive forgiveness of sins that have been obtained for you. Believe in Him who died for you, that you may have eternal life.Amen.

Virgin Mary = mother of God

An article on my denomination website:

http://www.wels.net/cgi-bin/site.pl?1518&cuQA_qaID=1&cuTopic_topicID=7&cuItem_itemID=9871

There were some who were willing only to call Mary "Christotokos" (Greek for "the one who bore Christ"), but they were unwilling to call her "Theotokos" (Greek for "the one who bore God"). On the basis of Scripture, the church learned to affirm that the Christian could call Mary both names.From the moment of his conception in the body of Mary, Jesus Christ was fully God and fully man in one person. At the moment of his conception "the Word" (John's inspired name for the second person of the Trinity) "became flesh" so that he might "live for a while among us" (John 1:17). From that moment, and now for all eternity, what Paul says in Colossians 2:9 is true, "In Christ, all the fullness of the deity lives in bodily form." From the moment of his conception, wherever the human nature of Jesus is, there also is the nature of the Second Person of the Trinity, and wherever that nature of the Second Person of the Trinity is, there is also the human nature. From the womb of Mary, to his birth, to the cross, Scripture never allows us to separate Jesus as if sometimes he was only man and sometimes he was only God. He was and is always the "God-man" in one person. It is just that he possesses both a human and a divine nature in that one person. That is why the angel could say to the shepherds on that first Christmas, "Today in the town of David a Savior has been born to you; he is Christ the Lord" (Luke 2:11). Clearly, Mary gave birth to him who is the Lord himself! The incarnation (taking on of a human nature) of the Second Person of the Trinity is truly the greatest miracle in the history of the world! Now, of course, that presents us with the logical problem you mentioned in your question. Since God is three persons and yet one God, wouldn't that mean that Mary thus becomes the mother of the Father and the Holy Spirit as well? Here is one of those many places in Scripture where we humbly bow before a mystery that goes beyond our understanding. How the Son of God, eternally one with the Father and the Holy Spirit, could become incarnate without the Father and the Spirit becoming incarnate at the same time goes way beyond our explanation. But it is clear from Scripture that only the Second Person of the Trinity, the Word, the Son of God, is the one who takes on flesh and blood in the womb of the the Virgin Mary.

Lutheran Epitome of Formula of Concord on conversion

http://www.bookofconcord.org/fc-ep.html#II.%20Free%20Will.

17] But, on the other hand, it is correctly said that in conversion God, through the drawing of the Holy Ghost, makes out of stubborn and unwilling men willing ones, and that after such conversion in the daily exercise of repentance the regenerate will of man is not idle, but also cooperates in all the works of the Holy Ghost, which He performs through us.

18] 9. Also what Dr. Luther has written, namely, that man's will in his conversion is pure passive, that is, that it does nothing whatever, is to be understood respectu divinae gratiae in accendendis novis motibus, that is, when God's Spirit, through the Word heard or the use of the holy Sacraments, lays hold upon man's will, and works [in man] the new birth and conversion. For when [after] the Holy Ghost has wrought and accomplished this, and man's will has been changed and renewed by His divine power and working alone, then the new will of man is an instrument and organ of God the Holy Ghost, so that he not only accepts grace, but also cooperates with the Holy Ghost in the works which follow.

19] Therefore, before the conversion of man there are only two efficient causes, namely, the Holy Ghost and the Word of God, as the instrument of the Holy Ghost, by which He works conversion. This Word man is [indeed] to hear; however, it is not by his own powers, but only through the grace and working of the Holy Ghost that he can yield faith to it and accept it.

My denom statement on fellowship

http://www.wels.net/cgi-bin/site.pl?2617&collectionID=795&contentID=4442&shortcutID=5292

Church fellowship is every joint expression, manifestation, and demonstration of the common faith in which Christians on the basis of their confession find themselves to be united with one another.

How Scripture leads us to this concept of church fellowship.


Through faith in Christ, the Holy Spirit unites us with our God and Savior. Gal 3:26; 4:6; 1 Jn 3:1.
This Spirit-wrought faith at the same time unites us in an intimate bond with all other believers. 1 Jn 1:3; Eph 4:4-6; Jn 17:20,21. Compare also the many striking metaphors emphasizing the unity of the Church, e.g., the body of Christ, the temple of God.
Faith as spiritual life invariably expresses itself in activity which is spiritual in nature, yet outwardly manifest, e.g., in the use of the means of grace, in prayer, in praise and worship, in appreciative use of the “gifts” of the Lord to the Church, in Christian testimony, in furthering the cause of the gospel, and in deeds of Christian love. Jn 8:47; Gal 4:6; Eph 4:11-14; Ac 4:20; 2 Co 4:13; 1 Pe 2:9; Gal 2:9; 5:6.
It is God the Holy Ghost who leads us to express and manifest in activity the faith which He works and sustains in our hearts through the gospel. Gal 4:6; Jn 15:26,27; 7:38,39; Ac 1:8; Eph 2:10.
Through the bond of faith in which He unites us with all Christians, the Holy Spirit also leads us to express and manifest our faith jointly with fellow Christians according to opportunity: as smaller and larger groups, Ac 1:14,15; 2:41-47; Gal 2:9; as congregations with other congregations, Ac 15; 1 Th 4:9,10; 2 Co 8:1,2,18,19; 9:2. (Before God every activity of our faith is at the same time fellowship activity in the communion of saints. 1 Co 12; Eph 4:1-16; Ro 12:1-8; 2 Ti 2:19.)
We may classify these joint expressions of faith in various ways according to the particular realm of activity in which they occur, e.g., pulpit fellowship; altar fellowship; prayer fellowship; fellowship in worship; fellowship in church work, in missions, in Christian education, and in Christian charity. Yet insofar as they are joint expressions of faith, they are all essentially one and the same thing and are all properly covered by a common designation, namely, church fellowship.2 Church fellowship should therefore be treated as a unit concept, covering every joint expression, manifestation, and demonstration of a common faith. Hence, Scripture can give the general admonition “avoid them” when church fellowship is to cease (Ro 16:17). Hence, Scripture sees an expression of church fellowship also in giving the right hand of fellowship (Gal 2:9) and in greeting one another with the fraternal kiss (Ro 16:16); on the other hand, it points out that a withholding ofchurch fellowship may also be indicated


What principles Scripture teaches for the exercise of such church fellowship.


In selecting specific individuals or groups for a joint expression of faith, we can do this only on the basis of their confession. It would be presumptuous on our part to attempt to recognize Christians on the basis of the personal faith in their hearts. 2 Ti 2:19; Ro 10:10; 1 Jn 4:1-3; 1 Sa 16:7.
A Christian confession of faith is in principle always a confession to the entire Word of God. The denial, adulteration, or suppression of any word of God does not stem from faith but from unbelief. Jn 8:31; Mt 5:19; 1 Pe 4:11; Jer 23:28,31; Dt 4:2; Rev 22:18,19. We recognize and acknowledge as Christian brethren those who profess faith in Christ as their Savior and with this profession embrace and accept His entire Word. Compare Walther’s “Theses on Open Questions,”3 Thesis 7: “No man has the privilege, and to no man may the privilege be granted, to believe and to teach otherwise than God has revealed in His Word, no matter whether it pertains to primary or secondary fundamental articles of faith, to fundamental or nonfundamental doctrines, to matters of faith or of practice, to historical items or other matters subject to the light of reason, to important or seemingly unimportant matters.”
Actually, however, the faith of Christians and its manifestations are marked by many imperfections, either in the grasp and understanding of scriptural truths, or in the matter of turning these truths to full account in their lives. We are all weak in one way or another. Php 3:12; Eph 4:14; 3:16-18; 1 Th 5:14; Heb 5:12; 1 Pe 2:2. Compare Walther’s Thesis 5: “The Church militant must indeed aim at and strive for absolute unity of faith and doctrine, but it never will attain a higherdegree of unity than a fundamental one.” Cf. Thesis 10.
Weakness of faith is in itself not a reason for terminating church fellowship, but rather an inducement for practicing it vigorously to help one another in overcoming our individual weaknesses. In precept and example, Scripture abounds with exhortations to pay our full debt of love toward the weak.


General exhortations. Gal 6:1-3; Eph 4:1-16; Mt 18:15-17.
Weakness in laying hold of God’s promises in a firm trust. Mt 6:25-34.
Weakness with reference to adiaphora in enjoying fully the liberty wherewith Christ has made us free. Ro 14; 1 Co 8 and 9. The public confession of any church must [on the basis of Scripture] establish, however, which things are adiaphora, so that it may be evident who are the weak and who are the strong. Ro 14:17-23; 1 Co 6:12; 10:23,24.
Weakness in understanding God’s truth, and involvement in error. Ac 1:6; Galatians (Judaizing error); Colossians (Jewish-Gnostic error); 1 Co 15; 1 Th 4:10-12,14; 2 Th 3:6,14,15; Ac 15:5,6,22,25. Note how in all these cases, Paul patiently built up the weak faith of these Christians with the gospel to give them strength to overcome the error that had affected them. Compare Walther’s Theses 2, 3, 4, and 8.


Persistent adherence to false doctrine and practice calls for termination of church fellowship.


We cannot continue to recognize and treat anyone as a Christian brother who in spite of all brotherly admonition impenitently clings to a sin. His and our own spiritual welfare calls for termination of church fellowship (excommunication). Mt 18:17; 1 Co 5:1-6.
We can no longer recognize and treat as Christian brethren those who in spite of patient admonition persistently adhere to an error in doctrine or practice, demand recognition for their error, and make propaganda for it. Gal 1:8,9; 5:9; Mt 7:15-19; 16:6; 2 Ti 2:17-19; 2 Jn 9-11; Ro 16:17,18. If the error does not overthrow the foundation of saving faith, the termination of fellowship is not to be construed as an excommunication. Moreover, an excommunication can only apply to an individual, not to a congregation or larger church group. The “avoid them” of Romans 16:17,18 excludes any contact that would be an acknowledgment and manifestation of church fellowship; it calls for a cessation of every further joint expression of faith. Cf. 1 Co 5:9-11. Compare Walther’s Theses 9 and 10.
Those who practice church fellowship with persistent errorists are partakers of their evil deeds. 2 Jn 11.


From all of this, we see that in the matter of the outward expression of Christian fellowship, the exercise of church fellowship, particularly two Christian principles need to direct us: the great debt of love which the Lord would have us pay to the weak brother, and His clear injunction (also flowing out of love) to avoid those who adhere to false doctrine and practice and all who make themselves partakers of their evil deeds. Conscientious recognition of both principles will lead to an evangelical practice also in facing many difficult situations that confront us, situations which properly lie in the field of casuistry. On the basis of the foregoing, we find it to be an untenable position:


To distinguish between joint prayer which is acknowledged to be an expression of church fellowship and an occasional joint prayer which purports to be something short of church fellowship;
To designate certain nonfundamental doctrines as not being divisive of church fellowship in their very nature;
To envision fellowship relations (in a congregation, in a church body, in a church federation, in a church agency, in a cooperative church activity) like so many steps of a ladder, each requiring a gradually increasing or decreasing measure of unity in doctrine and practice.