LLC Wednesdays #14: Part 2 of Luther's Large Catechism, The Apostles's Creed, Article 1

LUTHER'S LARGE CATECHISM
PART iI, THE APOSTLE'S CREED

ARTICLE I

⁹ I believe in God the Father Almighty, maker of heaven and earth.

¹⁰ This shows and sets forth most briefly what is God the Father’s essence, will, activity, and work. The Ten Commandments have taught that we are to have not more than one God [Deuteronomy 6:4]. So it might be asked, “What kind of a person is God? What does He do? How can we praise, or show and describe Him, that He may be known?” Now, that is taught in this and in the following article. So the Creed is nothing other than the answer and confession of Christians arranged with respect to the First Commandment. ¹¹ It is as if you were to ask a little child, “My dear, what sort of a God do you have? What do you know about Him?” The child could say, “This is my God: first, the Father, who has created heaven and earth. Besides this One only, I regard nothing else as God. For there is no one else who could create heaven and earth.”

¹² But for the learned and those who are somewhat advanced, these three articles may all be expanded and divided into as many parts as there are words. But now for young scholars let it suffice to make the most necessary points, as we have said, that this article refers to the Creation. We emphasize the words “Creator of heaven and earth.” ¹³ But what is the force of this, or what do you mean by these words, “I believe in God the Father Almighty, maker of heaven and earth?” Answer: “This is what I mean and believe, that I am God’s creature [2 Corinthians 5:17]. I mean that He has given and constantly preserves [Psalm 36:6] for me my body, soul, and life, my members great and small, all my senses, reason, and understanding, and so on. He gives me food and drink, clothing and support, wife and children, domestic servants, house and home, and more. ¹⁴ Besides, He causes all created things to serve for the uses and necessities of life. These include the sun, moon, and stars in the heavens, day and night, air, fire, water, earth, and whatever it bears and produces. They include birds and fish, beasts, grain, and all kinds of produce [Psalm 104]. ¹⁵ They also include whatever else there is for bodily and temporal goods, like good government, peace, and security.” ¹⁶ So we learn from this article that none of us owns for himself, nor can preserve, his life nor anything that is here listed or can be listed. This is true no matter how small and unimportant a thing it might be. For all is included in the word Creator.

¹⁷ Further, we also confess that God the Father has not only given us all that we have and see before our eyes, but He daily preserves and defends us against all evil and misfortune [Psalm 5:11]. He directs all sorts of danger and disaster away from us. We confess that He does all this out of pure love and goodness, without our merit, as a kind Father. He cares for us so that no evil falls upon us. ¹⁸ But to speak more about this belongs in the other two parts of this article, where we say, “Father Almighty.”

¹⁹ Now, all that we have, and whatever else is in heaven and upon the earth, is daily given, preserved, and kept for us by God. Therefore, it is clearly suggested and concluded that it is our duty to love, praise, and thank Him for these things without ceasing [1 Thessalonians 5:17–18]. In short, we should serve Him with all these things, as He demands and has taught in the Ten Commandments.

²⁰ We could say much here, if we were to wander, about how few people believe this article. For we all pass over it, hear it, and say it. Yet we do not see or consider what the words teach us. ²¹ For if we believed this teaching with the heart, we would also act according to it [James 2:14]. We would not strut about proudly, act defiantly, and boast as though we had life, riches, power, honor, and such, of ourselves [James 4:13–16]. We would not act as though others must fear and serve us, as is the practice of the wretched, perverse world. The world is drowned in blindness and abuses all the good things and God’s gifts only for its own pride, greed, lust, and luxury. It never once thinks about God, so as to thank Him or acknowledge Him as Lord and Creator.

²² This article ought to humble and terrify us all, if we believed it. For we sin daily [Hebrews 3:12–13] with eyes, ears, hands, body and soul, money and possessions, and with everything we have. This is especially true of those who fight against God’s Word. Yet Christians have this advantage: they acknowledge that they are duty bound to serve God for all these things and to be obedient to Him.

²³ We ought, therefore, daily to recite this article. We ought to impress it upon our mind and remember it by all that meets our eyes and by all good that falls to us. Wherever we escape from disaster or danger, we ought to remember that it is God who gives and does all these things. In these escapes we sense and see His fatherly heart and His surpassing love toward us [Exodus 34:6]. In this way the heart would be warmed and kindled to be thankful, and to use all such good things to honor and praise God.

²⁴ We have most briefly presented the meaning of this article. This is how much is necessary at first for the most simple to learn about what we have, what we receive from God, and what we owe in return. This is a most excellent knowledge but a far greater treasure. For here we see how the Father has given Himself to us, together with all creatures, and has most richly provided for us in this life. We see that He has overwhelmed us with unspeakable, eternal treasures by His Son and the Holy Spirit, as we shall hear [Colossians 2:2].

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 399

Jesu Juva,

Soli Deo Gloria

LLC Wednesdays #13: Part 2 of Luther's Large Catechism, The Apostles's Creed

PART 2
THE APOSTLES’ CREED

¹ So far we have heard the first part of Christian doctrine. We have seen all that God wants us to do or not to do. Now there properly follows the Creed, which sets forth to us everything that we must expect and receive from God. To state it quite briefly, the Creed teaches us to know Him fully [Ephesians 3:19]. ² This is intended to help us do what we ought to do according to the Ten Commandments. For (as said above) the Ten Commandments are set so high that all human ability is far too feeble and weak to keep them. Therefore, it is just as necessary to learn this part of Christian doctrine as to learn the former. Then we may know how to attain what they command, both where and how to receive such power. ³ For if we could by our own powers keep the Ten Commandments as they should be kept, we would need nothing further, neither the Creed nor the Lord’s Prayer. ⁴ But before we explain this advantage and necessity of the Creed, it is enough at first for the simpleminded to learn to comprehend and understand the Creed itself.

⁵ In the first place, the Creed has until now been divided into twelve articles. Yet, if all the doctrinal points that are written in the Scriptures and that belong to the Creed were to be distinctly set forth, there would be far more articles. They could not all be clearly expressed in so few words. ⁶ But to make the Creed most easily and clearly understood as it is to be taught to children, we shall briefly sum up the entire Creed in three chief articles, according to the three persons in the Godhead [Colossians 2:9]. Everything that we believe is related to these three persons. So the First Article, about God the Father, explains creation. The Second Article, about the Son, explains redemption. And the Third, about the Holy Spirit, explains sanctification. ⁷ We present them as though the Creed were briefly summarized in so many words: I believe in God the Father, who has created me; I believe in God the Son, who has redeemed me; I believe in the Holy Spirit, who sanctifies me. One God and one faith, but three persons. Therefore, three articles or confessions. ⁸ Let us go over the words briefly.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 398

Jesu Juva,

Soli Deo Gloria

LLC Wednesdays #12: Part 1 of Luther's Large Catechism, Conclusion of the 10 Commandments

Today is Luther's Large Catechism Wednesday! Each week we will be going through a section of Luther's Large Catechism.

LLC WEDNESDAYS #12
CONCLUSION OF THE 10 COMMANDMENTS

³¹¹ Now we have the Ten Commandments, a summary of divine teaching about what we are to do in order that our whole life may be pleasing to God. Everything that is to be a good work must arise and flow from and in this true fountain and channel. So apart from the Ten Commandments no work or thing can be good or pleasing to God, no matter how great or precious it is in the world’s eyes. ³¹² Let us see now what our great saints can boast of their spiritual orders and their great and mighty works. They have invented and set these things up, while they let these commandments go, as though they were far too insignificant or had long ago been perfectly fulfilled.

³¹³ I am of the opinion, indeed, that here one will find his hands full ‹and will have enough› to do to keep these commandments: meekness, patience, love towards enemies, chastity, kindness, and other such virtues and their implications [Galatians 5:22–23]. But such works are not of value and make no display in the world’s eyes. For these are not peculiar and proud works. They are not restricted to particular times, places, rites, and customs. They are common, everyday, household works that one neighbor can do for another. Therefore, they are not highly regarded.

³¹⁴ But the other works cause people to open their eyes and ears wide. Men aid this effect by the great display, expense, and magnificent buildings with which they adorn such works, so that everything shines and glitters. There they waft incense, they sing and ring bells, they light tapers and candles, so that nothing else can be seen or heard. For when a priest stands there in a surplice garment embroidered with gold thread, or a layman continues all day upon his knees in Church, that is regarded as a most precious work, which no one can praise enough. But when a poor girl tends a little child and faithfully does what she is told, that is considered nothing. For what else should monks and nuns seek in their cloisters?

³¹⁵ Look, is not this a cursed overconfidence of those desperate saints who dare to invent a higher and better life and estate than the Ten Commandments teach? To pretend (as we have said) that this is an ordinary life for the common man, but theirs is for saints and perfect ones? ³¹⁶ The miserable blind people do not see that no person can go far enough to keep one of the Ten Commandments as it should be kept. Both the Apostles’ Creed and the Lord’s Prayer must come to our aid (as we shall hear). By them ‹power and strength to keep the commandments› is sought and prayed for and received continually. Therefore, all their boasting amounts to as much as if I boasted and said, “To be sure, I don’t have a penny to make payment with, but I confidently will try to pay ten florins.”

³¹⁷ All this I say and teach so that people might get rid of the sad misuse that has taken such deep root and still clings to everybody. In all estates upon earth they must get used to looking at these commandments only and to be concerned about these matters. For it will be a long time before they will produce a teaching or estate equal to the Ten Commandments, because they are so high that no one can reach them by human power. Whoever does reach them is a heavenly, angelic person, far above all holiness of the world. ³¹⁸ Just occupy yourself with them. Try your best. Apply all power and ability. You will find so much to do that you will neither seek nor value any other work or holiness.

³¹⁹ Let this be enough about the first part of the common Christian doctrine, both for teaching and urging what is necessary. In conclusion, however, we must repeat the text which belongs here. We have presented this already in the First Commandment, in order that we may learn what pains God requires so that we may learn to teach and do the Ten Commandments:

³²⁰ For I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate Me, but showing steadfast love to thousands of those who love Me and keep My commandments. [Exodus 20:5–6]

³²¹ As we have heard above, this appendix was primarily attached to the First Commandment. Yet it was laid down for the sake of all the commandments, since all of them are to be referred and directed to it. Therefore, I have said that this also should be presented to and taught to the young. Then they may learn and remember it, and we may see what must move and compel us to keep these Ten Commandments. This part is to be regarded as though it were specially added to each command, so that it dwells in, and runs through, them all.

³²² Now, there is included in these words (as said before) both an angry, threatening word and a friendly promise. These are to terrify and warn us. They are also to lead and encourage us to receive and highly value His Word as a matter of divine sincerity. For God Himself declares how much He is concerned about it and how rigidly He will enforce it: He will horribly and terribly punish all who despise and transgress His commandments. ³²³ Also, He declares how richly He will reward, bless, and do all good to those who hold them in high value and gladly do and live according to them. So God demands that all our works proceed from a heart that fears and regards God alone. From such fear the heart avoids everything that is contrary to His will, lest it should move Him to wrath. And, on the other hand, the heart also trusts in Him alone and from love for Him does all He wants. For He speaks to us as friendly as a father and offers us all grace and every good.

³²⁴ This is exactly the meaning and true interpretation of the first and chief commandment, from which all the others must flow and proceed. So this word, “You shall have no other gods before Me” [Exodus 20:3], in its simplest meaning states nothing other than this demand: You shall fear, love, and trust in Me as your only true God. For where there is a heart set in this way before God, that heart has fulfilled this commandment and all the other commandments. On the other hand, whoever fears and loves anything else in heaven and upon earth will keep neither this nor any of the commandments. ³²⁵ So then all the Scriptures have everywhere preached and taught this commandment, aiming always at these two things: fear of God and trust in Him. The prophet David especially does this throughout the Psalms, as when he says “the Lord takes pleasure in those who fear Him, in those who hope in His steadfast love” [Psalm 147:11]. He writes as if the entire commandment were explained by one verse, as if to say, “The Lord takes pleasure in those who have no other gods.”

³²⁶ So the First Commandment is to shine and give its splendor to all the others. Therefore, you must let this declaration run through all the commandments. It is like a hoop in a wreath, joining the end to the beginning and holding them all together. Let it be continually repeated and not forgotten, as the Second Commandment says, so that we fear God and do not take His name in vain for cursing, lying, deceiving, and other ways of leading men astray, or trickery. But we make proper and good use of His name by calling upon Him in prayer, praise, and thanksgiving, derived from love and trust according to the First Commandment. In the same way such fear, love, and trust is to drive and force us not to despise His Word, but gladly to learn it, hear it, value it holy, and honor it.

³²⁷ So this teaching continues through all the following commandments toward our neighbor. Everything is to flow from the First Commandment’s power. We honor father and mother, masters, and all in authority, and are subject and obedient to them, not for their own sake, but for God’s sake. You are not to regard or fear father or mother, nor should you do or skip anything because you love them. But note what God would have you do, what He will quite surely demand of you. If you skip that, you have an angry Judge. But if you do the work, you have a gracious Father.

³²⁸ Again, do your neighbor no harm, injury, or violence, nor in any way oppress him with regard to his body, wife, property, honor, or rights. All these things are commanded in their order, even though you may have a chance and cause to do wrong and no person would rebuke you. But do good to all men [Galatians 6:10]. Help them and promote their interest—in every way and wherever you can—purely out of love for God and to please Him. Do this in the confidence that He will abundantly reward you for everything. ³²⁹ Now you see how the First Commandment is the chief source and fountainhead that flows into all the rest. Note again, all return to that First Commandment and depend upon it. So beginning and end are fastened and bound to each other.

³³⁰ This is always profitable and necessary to teach to the young people. Admonish them and remind them of it, so that they may be brought up not only with blows and compulsion, like cattle, but in the fear and reverence of God. Let this be considered and laid to heart that these things are not human games, but are the commandments of the Divine Majesty. He insists on them with great seriousness. He is angry with and punishes those who despise them. On the other hand, He abundantly rewards those who keep them. In this way there will be a spontaneous drive and a desire gladly to do God’s will. ³³¹ Therefore, it is not meaningless that it is commanded in the Old Testament that we should write the Ten Commandments on all walls and corners, yes, even on our garments [Deuteronomy 6:8–9]. This is not for the sake of merely having them written in these places and making a show of them. The Jewish people did that. But it is so we might have our eyes constantly fixed on them. We should have them always in our memory. Then we might do them in all our actions and ways. ³³² Then everyone may make them his daily exercise in all cases, in every business and transaction, as though they were written in every place wherever he would look, indeed, wherever he walks or stands. Then there would be enough opportunity—both at home in our own house and abroad with our neighbors—to do the Ten Commandments, so that no one would need to run far to find them.

³³³ From this it again appears how highly these Ten Commandments are to be exalted and extolled above all estates, commandments, and works that are taught and done apart from them. For here we can boast and say, “Let all the wise people and saints step forth and produce, if they can, a single work like these commandments. God insists on these with such seriousness. He commands them with His greatest wrath and punishment. Besides, He adds such glorious promises to them that He will pour out upon us all good things and blessings. Therefore, they should be taught above all others and be valued precious and dear, as the highest treasure given by God.”

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 395

Jesu Juva,

Soli Deo Gloria

LLC Wednesdays #11: Part 1 of Luther's Large Catechism, the Ninth and Tenth Commandments

Today is Luther's Large Catechism Wednesdays! Each Wednesday we will be going through a section of Luther's Large Catechism.

LLC WEDNESDAYS #11
THE NINTH AND TENTH COMMANDMENTS

²⁹² You shall not covet your neighbor’s house.

You shall not covet your neighbor’s wife, or his manservant, or his maidservant, or his cattle, or anything that is his.

²⁹³ These two commandments are given quite exclusively to the Jewish people. Nevertheless, in part they also apply to us. For they do not interpret them as referring to unchastity or theft. These are forbidden well enough above. They also thought that they had kept all those commands when they had done or not done the external act. Therefore, God has added these two commandments in order that it be considered sinful and forbidden to desire or in any way to aim at getting our neighbor’s wife or possessions. ²⁹⁴ He added them especially because under the Jewish government manservants and maidservants were not free as now to serve for wages as long as they pleased. Jewish servants were their master’s property with their body and all they had, as were cattle and other possessions [Deuteronomy 15:12–18]. ²⁹⁵ Further, every man had power over his wife to put her away publicly by giving her a bill of divorce and to take another [Deuteronomy 24:1–4]. Therefore, they were in constant danger among each other. If one took a fancy to another’s wife, he might declare any reason both to dismiss his own wife and to estrange his neighbor’s wife from him, so that he might get her in a way that appeared right. That was not considered a sin or a disgrace among them, just as it is hardly considered a sin now with hired help, when an owner dismisses his manservant or maidservant or takes another’s servants from him in any way.

²⁹⁶ In this way they interpreted these commandments, and that rightly (although the scope of the commandment reaches somewhat farther and higher). No one should consider or intend to get what belongs to another, such as his wife, servants, house and estate, land, meadows, cattle. He should not take them even with a show of right, by a trick, or to his neighbor’s harm. For above, in the Seventh Commandment, the vice is forbidden where one takes for himself the possessions of others or withholds them from his neighbor. A person cannot rightly do these things. But here it is also forbidden for you to alienate anything from your neighbor, even though you could do so with honor in the eyes of the world, so that no one could accuse or blame you as though you had gotten it wrongfully.

²⁹⁷ For our natural instinct is that no one wants to see someone else have as much as himself. Each one acquires as much as he can. ²⁹⁸ The other may do as best he can. Yet we pretend to be godly, know how to dress ourselves up most finely, and conceal our base character. We resort to and invent tricky ways and deceitful works (like those that are now daily and most ingeniously invented). We act as though these ways were derived from the legal codes. In fact, we even dare properly to refer to the law and boast about it. We will not have this called trickery, but shrewdness and caution. ²⁹⁹ Lawyers and jurists assist in this who twist and stretch the law to suit it to their cause. They stress words and use them for a trick, despite fairness or their neighbor’s need. In short, whoever is the most expert and cunning in these affairs finds the most help in the law, as they themselves say, “The laws favor the watchful.”

³⁰⁰ This last commandment, therefore, is given not for cheaters in the eyes of the world. It is for the most pious, who want to be praised and to be called honest and upright people. For they have not offended against the former commandments, as especially the Jewish people claimed to live, and are even now many great noblemen, gentlemen, and princes. For the other common masses belong yet further down, under the Seventh Commandment, as people who are hardly concerned about whether they gain their possessions with honor and right.

³⁰¹ Now, this happens most often in cases that are brought into court, where it is the purpose to get something from our neighbor and to force him from his property. For example, when people quarrel and wrangle about a large inheritance, real estate, or such, they help themselves and resort to whatever appears right. They dress and adorn everything so that the law must favor their side. They keep the property with such title that no one can complain or lay claim to it. ³⁰² In the same way, if anyone wants to have a castle, city, duchy, or any other great thing, he makes many financial deals through relationships, by any means he can, so that the owner is legally deprived of the property [1 Kings 21]. It is awarded to the other person and confirmed with deed and seal and declared to have been acquired by princely title and honesty.

³⁰³ In common trade, one carefully slips something out of another’s hand, so that the latter must watch out. Or one person surprises and cheats another in a matter where he sees advantage and benefit for himself. Then the person who was cheated, perhaps on account of distress or debt, cannot regain or redeem the property without damage. The other person gains the half or even more. Yet this property must not be considered as taken by fraud or stolen, but honestly bought. Here they say, “First come, first served,” and “Everyone must look to his own interest, let another get what he can.” ³⁰⁴ Who can be so smart to come up with all these ways in which one can get many things into his possession by such believable arguments? The world does not consider this wrong and will not notice that the neighbor is placed at a disadvantage by this, by sacrificing what he cannot spare without harm. Yet no one wishes for someone to do this to himself. From this we can easily see that such devices and arguments are false.

³⁰⁵ The same was done in former times also with respect to wives. They knew such tricks, that if one were pleased with another woman, he personally or through others (as there were many ways and means to be invented) caused her husband to become displeased with her. Or he had her resist her husband and act in such a way that he was obliged to dismiss her and let her go to the other man. That sort of thing undoubtedly prevailed much under the Law, as we also read in the Gospel about King Herod. He took his brother’s wife while he was still living. Yet Herod wanted to be thought of as an honorable, pious man, as St. Mark also testifies about him [Mark 6:17–20]. ³⁰⁶ But such an example, I trust, will not happen among us. For in the New Testament those who are married are forbidden to get divorced [Mark 10:9]. (Except there is the case where one man shrewdly by some trick takes away a rich bride from another man.) But it is not a rare thing with us that one estranges or alienates another’s manservant or maidservant or lures them away with flattering words.

³⁰⁷ In whatever way such things happen, we must know that God does not want you to deprive your neighbor of anything that belongs to him, so that he suffer the loss and you gratify your greed with it. This is true even if you could keep it honorably before the world. For it is a secret and sly trick done “under the hat,” as we say, so it may not be noticed. Although you go your way as if you had done no one any wrong, you have still injured your neighbor. If it is not called stealing and cheating, it is still called coveting your neighbor’s property, that is, aiming at possession of it, luring it away from him without his consent, and being unwilling to see him enjoy what God has granted him. ³⁰⁸ Even though the judge and everyone must let you keep it, God will not let you keep it. For He sees the deceitful heart and world’s malice, which is sure to take an extra long measure wherever you yield to her a finger’s breadth. Eventually public wrong and violence follow.

³⁰⁹ Therefore, we allow these commandments to remain in their ordinary meaning. It is commanded, first, that we do not desire our neighbor’s harm, nor even assist, nor give opportunity for it. But we must gladly wish and leave him what he has. Also, we must advance and preserve for him what may be for his profit and service, just as we wish to be treated [Matthew 7:12]. ³¹⁰ So these commandments are especially directed against envy and miserable greed. God wants to remove all causes and sources from which arises everything by which we harm our neighbor. Therefore, He expresses it in plain words, “You shall not covet,” and so on. For He especially wants us to have a pure heart [Matthew 5:8], although we will never attain to that as long as we live here. So this commandment will remain, like all the rest, one that will constantly accuse us and show how godly we are in God’s sight!

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 392

Jesu Juva,

Soli Deo Gloria

LLC Wednesdays #9: Part 1 of Luther's Large Catechism, the Seventh Commandment

Today is Luther's Large Catechism Wednesdays! Each Wednesday we will be going through a section of Luther's Large Catechism.

LLC WEDNESDAYS #9
THE SEVENTH COMMANDMENT

222 You shall not steal.

223 After the commandment about you personally and your spouse, next comes the commandment about temporal property. God also wants property protected. He has commanded that no one shall take away from, or diminish, his neighbor’s possessions. 224 For to steal is nothing else than to get possession of another’s property wrongfully. Briefly, this includes all kinds of advantage in all sorts of trade to the disadvantage of our neighbor. Now, this is indeed quite a widespread and common vice. But it is so little considered and noticed that it surpasses all measure. So if all thieves who did not want to be known as thieves were to be hanged on gallows, the world would soon be devastated. There would be a lack both of executioners and gallows. For, as we have just said, to “steal” means not only emptying our neighbor’s money box and pockets. It also means grasping property in the market, in all stores, booths, wine and beer cellars, workshops, and, in short, wherever there is trading or taking and giving of money for merchandise or labor.

225 Let me explain this somewhat plainly for the common people, that it may be seen how godly we are. For example, consider a manservant or maidservant who does not serve faithfully in the house, does damage, or allows damage to be done when it could be prevented. He ruins and neglects the goods entrusted to him, by laziness, idleness, or hate, to the spite and sorrow of master and mistress. In whatever way this can be done purposely (I’m not talking about what happens by mistake and against one’s will), you can in a year steal thirty or forty florins. If another servant had taken that much money secretly or carried it away, he would be hanged with the rope. But here you (while conscious of such a great theft) may even express defiance and become rude, and no one dare call you a thief.

226 I say the same also about mechanics, workmen, and day laborers. They all follow their evil thoughts and never know enough ways to overcharge people, while they are lazy and unfaithful in their work. All these are far worse than burglars, whom we can guard against with locks and bolts and, if caught, can be treated in such a way that they will not commit the crime again. But against unfaithful workers no one can guard. No one even dares to give them an angry look or accuse them of theft. One would rather lose ten times as much money from his purse. For here are my neighbors, good friends, my own servants, from whom I expect ‹every faithful and diligent service›, yet they cheat me most of all.

227 Furthermore, in the market and in common trade also, this practice is in full swing and force to the greatest extent. There one openly cheats another with bad merchandise; false measures, weights, and coins; and by nimbleness and strange finances [Proverbs 20:10]. Or he takes advantage of him with clever tricks. Likewise, one overcharges another in a trade and greedily drives a hard bargain, skins and distresses him. Who can repeat or think of all these acts? 228 To sum up, this is the most common trade and the largest union on earth. If we consider the world through all conditions of life, it is nothing but a vast, wide sales booth, full of great thieves.

229 Therefore, some are also called swivel-chair robbers, land and highway robbers, not picklocks and burglars. For they snatch away easy money, but they sit on a chair at home and are styled great noblemen and honorable, pious citizens. They rob and steal in a way assumed to be good.

230 Yes, here we might be silent about the petty individual thieves if we were to attack the great, powerful archthieves with whom lords and princes keep company. These thieves daily plunder not only a city or two, but all of Germany. Indeed, where should we place the head and supreme protector of all thieves—the Holy Chair at Rome with all its train of attendants—which has grabbed by theft the wealth of all the world, and holds it to this day?

231 This is, in short, the way of the world: whoever can steal and rob openly goes free and secure, unmolested by anyone, and even demands that he be honored. Meanwhile, the little burglars, who have once trespassed, must bear the shame and punishment to make the former thieves appear godly and honorable. But let such open thieves know that in God’s sight they are the greatest thieves. He will punish them as they are worthy and deserve.

232 Now, since this commandment is so far-reaching, as just indicated, it is necessary to teach it well and to explain it to the common people. Do not let them go on in their greed and security. But always place before their eyes God’s wrath, and instill the same. For we must preach this not to Christians, but chiefly to hoods and scoundrels. It would be more fitting for judges, jailers, or Master Hans (the executioner) to preach to them. 233 Therefore, let everyone know his duty, at the risk of God’s displeasure: he must do no harm to his neighbor nor deprive him of profit nor commit any act of unfaithfulness or hatred in any bargain or trade. But he must also faithfully preserve his property for him, secure and promote his advantage. This is especially true when one accepts money, wages, and one’s livelihood for such service.

234 Now the person who greedily despises this commandment may indeed pass by and escape the hangman. But he shall not escape God’s wrath and punishment [Galatians 6:7–8; 1 Thessalonians 5:3]. When he has long practiced his defiance and arrogance, he shall still remain a tramp and beggar. In addition, he will have all plagues and misfortune. 235 Now you are going your own way, though you ought to preserve the property of your master and mistress. For your service you fill your throat and stomach, take your wages like a thief, and have people treat you like a nobleman. For there are many that are even rude towards their masters and mistresses and are unwilling to do them a favor or service by which to protect them from loss.

236 But consider what you will gain. When you have come into your own property and are set up in your home (to which God will help with all misfortunes), your earlier misdeeds will bob up again and come home to you. You will find that where you have cheated or done injury at the value of one mite, you will have to pay thirty again.

237 This will also be the result for craftsmen and day laborers. We are now obliged to hear and suffer such intolerable hatred from them, as though they were noblemen in another’s possessions and everyone is obliged to give them what they demand. 238 Just let them continue making their demands as long as they can. God will not forget His commandment. He will reward them just as they have served. He will hang them, not upon a green gallows, but upon a dry one. So all their life they shall neither prosper nor gather anything. 239 Indeed, if there were a well-ordered government in the land, such greediness might soon be checked and prevented. That was the custom in ancient times among the Romans. There such characters were promptly seized by the head in a way that caused others to take warning.

240 No more shall all the rest prosper who change the open, free market into a flesh pit of extortion and a den of robbery [Luke 19:46], where the poor are daily overcharged, and where new burdens and high prices are imposed. Everyone there uses the market according to his whim. He is even defiant and brags as though it were his fair privilege and right to sell his goods for as high a price as he pleases, and no one had a right to say a word against it. 241 We will indeed look on and let these people skin, pinch, and hoard. 242 But we will trust in God, who will do the following: after you have been skinning and scraping for a long time, He will pronounce such a blessing on your gains that your grain in the silo, your beer in the cellar, and your cattle in the stalls shall perish [Luke 12:16–21]. Yes, where you have cheated and overcharged anyone for even a florin, your entire pile of wealth shall be consumed with rust, so that you shall never enjoy it [Matthew 6:19; James 5:1–3].

243 Indeed, we see and experience this being fulfilled daily before our eyes. No stolen or dishonestly acquired possession thrives. How many there are who rake and scrape day and night, and yet grow not a farthing richer! Though they gather much, they must suffer so many plagues and misfortunes that they cannot enjoy it with cheerfulness nor leave it to their children. 244 But since no one cares, and we go on as though it did not concern us, God must visit us in a different way and teach us manners by imposing one taxation after another. Or He must billet a troop of soldiers upon us. In one hour they empty our moneyboxes and purses and do not quit as long as we have a farthing left. In addition, by way of thanks, they burn and devastate house and home, and they outrage and kill wife and children.

245 In short, if you steal much, you can expect that much will be stolen from you. He who robs and gets by violence and wrong will submit to one who shall act the same way toward him. For God is master of this art. Since everyone robs and steals from one another, God punishes one thief by means of another. Or else where would we find enough gallows and ropes?

246 Now, whoever is willing to be instructed, let him know that this is God’s commandment. It must not be treated as a joke. For although you despise, defraud, steal, and rob us, we will indeed manage to endure your arrogance, suffer, and—according to the Lord’s Prayer—forgive and show pity [Matthew 6:12]. For we know that the godly shall nevertheless have enough [Psalm 37:25]. But you injure yourself more than another.

247 Beware of this: The poor man will come to you (there are so many now). He must buy things with the penny of his daily wages and live upon it. When you are harsh to him, as though everyone lived by your favor, and you skin and scrape him to the bone, and when you turn him away with pride and arrogance to whom you ought to give things without payment, he will go away wretched and sorrowful. Since he can complain to no one else, he will cry and call to heaven [Psalm 20:6; 146:8–9]. Then beware (I say again) as of the devil himself. For such groaning and calling will be no joke. It will have a weight that will prove too heavy for you and all the world. For it will reach Him who takes care of the poor, sorrowful hearts. He will not allow them to go unavenged [Isaiah 61:1–3]. But if you despise this and become defiant, see the One you have brought upon you. If you succeed and prosper, before all the world you may call God and me a liar.

248 We have exhorted, warned, and protested enough. He who will not listen to or believe this commandment may go on until he learns this by experience. Yet it must be impressed upon the young [Deuteronomy 6:7] so that they may be careful not to follow the old lawless crowd, but keep their eyes fixed upon God’s commandment, lest His wrath and punishment come upon them too. 249 It is necessary for us to do no more than to teach and to warn with God’s Word. But to check such open greediness there is need for the princes and government. They themselves should take note and have the courage to establish and maintain order in all kinds of trade and commerce. They must do this lest the poor be burdened and oppressed and the leaders themselves be burdened with other people’s sins.

250 This is enough of an explanation of what stealing is. Let the commandment not be understood too narrowly. But let it apply to everything that has to do with our neighbors. Briefly, in summary (as in the former commandments) this is what is forbidden: (a) To do our neighbor any injury or wrong (in any conceivable manner, by impeding, hindering, and withholding his possessions and property), or even to consent or allow such injury. Instead, we should interfere and prevent it. 251 (b) It is commanded that we advance and improve his possessions. When they suffer lack, we should help, share, and lend both to friends and foes [Matthew 5:42].

252 Whoever now seeks and desires good works will find here more than enough to do that are heartily acceptable and pleasing to God. In addition, they are favored and crowned with excellent blessings. So we are to be richly compensated for all that we do for our neighbor’s good and from friendship. King Solomon also teaches this in Proverbs 19:17, “Whoever is generous to the poor lends to the Lord, and He will repay him for his deed.” 253 Here, then, you have a rich Lord. He is certainly enough for you. He will not allow you to come up short in anything or to lack [Psalm 37:25]. So you can with a joyful conscience enjoy a hundred times more than you could scrape together with unfaithfulness and wrong. Now, whoever does not desire this blessing will find enough wrath and misfortune.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 384

Jesu Juva,
Soli Deo Gloria

LLC Wednesdays #8: Part 1 of Luther's Large Catechism, the Sixth Commandment

Today is Luther's Large Catechism Wednesdays! Each Wednesday we will be going through a section of Luther's Large Catechism.

LLC WEDNESDAYS #8
PART 1 - THE SIXTH COMMANDMENT

199 You shall not commit adultery.

200 The following commandments are easily understood from the explanation of the preceding commandments. For they are all to show that we must avoid doing any kind of harm to our neighbor. But they are arranged in fine order. In the first place, they talk about our neighbor personally. Then they proceed to talk about the person nearest him, or the closest possession next after his body, namely, his wife. She is one flesh and blood with him [Genesis 2:23–24], so that we cannot inflict a higher injury upon him in any good that is his. Therefore, it is clearly forbidden here to bring any disgrace upon our neighbor regarding his wife. 201 The commandment really takes aim at adultery, because among the Jewish people it was ordained and commanded that everyone must be married. The young were engaged to be married early, and the virgin state was held in small esteem. Yet neither were public prostitution and lewdness tolerated (as now). Therefore, adultery was the most common form of unchastity among them.

202 But among us there is such a shameful mess and the very dregs of all vice and lewdness. Therefore, this commandment is directed against all kinds of unchastity, whatever it may be called. 203 Not only is the outward act of adultery forbidden, but also every kind of cause, motive, and means of adultery. Then the heart, the lips, and the whole body may be chaste and offer no opportunity, help, or persuasion toward inchastity. 204 Not only this, but we must also resist temptation, offer protection, and rescue honor wherever there is danger and need. We must give help and counsel, so as to maintain our neighbor’s honor. For whenever you abandon this effort when you could resist unchastity, or whenever you overlook it as if it did not concern you, you are as truly guilty of adultery as the one doing the deed. 205 To speak in the briefest way, this much is required of you: everyone must live chastely himself and help his neighbor do the same. So by this commandment God wishes to build a hedge round about [Job 1:10] and protect every spouse so that no one trespasses against him or her.

206 But this commandment is aimed directly at the state of marriage and gives us an opportunity to speak about it. First, understand and mark well how gloriously God honors and praises this estate. For by His commandment He both approves and guards it. He has approved it above in the Fourth Commandment, “Honor your father and your mother.” But here He has (as we said) hedged it about and protected it. 207 Therefore, He also wishes us to honor it [Hebrews 13:4] and to maintain and govern it as a divine and blessed estate because, in the first place, He has instituted it before all others. He created man and woman separately, as is clear [Genesis 1:27]. This was not for lewdness, but so that they might live together in marriage, be fruitful, bear children, and nourish and train them to honor God [Genesis 1:28; Psalm 128; Proverbs 22:6; Ephesians 6:4].

208 Therefore, God has also most richly blessed this estate above all others. In addition, He has bestowed on it and wrapped up in it everything in the world, so that this estate might be well and richly provided for. Married life is, therefore, no joke or presumption. It is an excellent thing and a matter of divine seriousness. For marriage has the highest importance to God so that people are raised up who may serve the world and promote the knowledge of God, godly living, and all virtues, to fight against wickedness and the devil.

209 I have always taught that this estate should not be despised nor held in disrepute, as is done by the blind world and our false Church leaders. Marriage should be regarded as it is in God’s Word, where it is adorned and sanctified. It is not only placed on an equality with other estates, but it comes first and surpasses them all—emperor, princes, bishops, or whoever they please. For both Church and civil estates must humble themselves and all be found in this estate, as we shall hear. 210 Therefore, it is not a peculiar estate, but the most common and noblest estate that runs through all Christendom. Yes, it extends through all the world.

211 In the second place, you must know also that marriage is not only an honorable but also a necessary state. In general and in all conditions it is solemnly commanded by God that men and women, who were created for marriage, shall be found in this estate. Yet there are some exceptions (although few) whom God has especially set apart. They are not fit for the married estate. Or there are individuals whom He has released by a high, supernatural gift so that they can maintain chastity without this estate [Matthew 19:11–12]. 212 For where nature has its course—since it is given by God—it is not possible to remain chaste without marriage [1 Corinthians 7]. For flesh and blood remain flesh and blood. The natural desire and excitement have their course without delay or hindrance, as everybody sees and feels. In order, therefore, that it may be easier in some degree to avoid inchastity, God has commanded the estate of marriage. In this way everyone may have his proper portion and be satisfied with it. Yet God’s grace is also required in order that the heart may be pure.

213 From this you see how this popish rabble—priests, monks, and nuns—resist God’s order and commandment. For they despise and forbid matrimony, and they dare and vow to maintain perpetual chastity. Besides this, they deceive the simpleminded with lying words and appearances. For no one has so little love and desire for chastity as these very people. 214 Because of great sanctity, they avoid marriage and either indulge in open and shameless prostitution or secretly do even worse, so that one dare not speak of it. Unfortunately this has been learned too fully. 215 In short, even though they abstain from the act, their hearts are so full of unchaste thoughts and evil lusts that there is a continual burning and secret suffering, which can be avoided in the married life [1 Corinthians 7:9]. 216 Therefore, all vows of chastity outside of the married state are condemned by this commandment. Free permission to marry is granted. Indeed, even the command is given to all poor ensnared consciences that have been deceived by their monastic vows: abandon the unchaste state and enter the married life. They must consider that even if the monastic life were godly, it would still not be in their power to maintain chastity. And if they remain in their monastic vows, they must only sin more and more against this commandment.

217 Now, I speak of this in order that the young may be guided so that they desire the married estate and know that it is a blessed estate and pleases God. For in this way, over time we might cause married life to be restored to honor. There might be less of the filthy, loose, disorderly behavior that runs riot the world over in open prostitution and other shameful vices arising from disregard for married life. 218 Therefore, it is the duty of parents and the government to see to it that our youth are brought up with discipline and respectability. When they have become mature, parents and government should provide for them to marry in the fear of God and honorably. God would not fail to add His blessing and grace, so that people would have joy and happiness from marriage.

219 Let me now say in conclusion what this commandment demands: Everyone should live chaste in thought, word, and deed in his condition—that is, especially in the estate of marriage. But also everyone should love and value the spouse God gave to him [Ephesians 5:33]. For where marital chastity is to be maintained, man and wife must by all means live together in love and harmony. Then one may cherish the other from the heart and with complete faithfulness. For harmony is one of the principal points that enkindles love and desire for chastity, so that, where this is found, chastity will follow without any command. 220 Therefore, St. Paul diligently encourages husband and wife to love and honor one another. 221 Here you have again precious, indeed, many and great good works. You can joyfully boast about them, against all churchly estates chosen without God’s Word and commandment.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 381
 
Jesu Juva,
Soli Deo Gloria

Confessional Saturdays #8: Chief Articles of the Faith 16 - 18

CHIEF ARTICLES OF THE FAITH

ARTICLE XVI
Civil Government

1 Our churches teach that lawful civil regulations are good works of God. 2 They teach that it is right for Christians to hold political office, to serve as judges, to judge matters by imperial laws and other existing laws, to impose just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold property, to take oaths when required by the magistrates, for a man to marry a wife, or a woman to be given in marriage [Romans 13; 1 Corinthians 7:2].

3 Our churches condemn the Anabaptists who forbid these political offices to Christians. 4 They also condemn those who do not locate evangelical perfection in the fear of God and in faith, but place it in forsaking political offices. 5 For the Gospel teaches an eternal righteousness of the heart (Romans 10:10). At the same time, it does not require the destruction of the civil state or the family. The Gospel very much requires that they be preserved as God’s ordinances and that love be practiced in such ordinances. 6 Therefore, it is necessary for Christians to be obedient to their rulers and laws. 7 The only exception is when they are commanded to sin. Then they ought to obey God rather than men (Acts 5:29).

ARTICLE XVII
Christ’s Return for Judgment

1 Our churches teach that at the end of the world Christ will appear for judgment and will raise all the dead [1 Thessalonians 4:13–5:2]. 2 He will give the godly and elect eternal life and everlasting joys, 3 but He will condemn ungodly people and the devils to be tormented without end [Matthew 25:31–46].

4 Our churches condemn the Anabaptists, who think that there will be an end to the punishments of condemned men and devils.

5 Our churches also condemn those who are spreading certain Jewish opinions, that before the resurrection of the dead the godly shall take possession of the kingdom of the world, the ungodly being everywhere suppressed.

ARTICLE XVIII
Free Will

1 Our churches teach that a person’s will has some freedom to choose civil righteousness and to do things subject to reason. 2 It has no power, without the Holy Spirit, to work the righteousness of God, that is, spiritual righteousness. For “the natural person does not accept the things of the Spirit of God” (1 Corinthians 2:14). 3 This righteousness is worked in the heart when the Holy Spirit is received through the Word [Galatians 3:2–6].

4 This is what Augustine says in his Hypognosticon, Book III:

We grant that all people have a free will. It is free as far as it has the judgment of reason. This does not mean that it is able, without God, either to begin, or at least to complete, anything that has to do with God. It is free only in works of this life, whether good or evil. 5 Good I call those works that 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 various useful arts, or whatsoever good applies to this life. 6 For all of these things depend on the providence of God. They are from Him and exist through Him. 7 Works that are willing to worship an idol, to commit murder, and so forth, I call evil.

8 Our churches condemn the Pelagians and others who teach that without the Holy Spirit, by natural power alone, we are able to love God above all things and do God’s commandments according to the letter. 9 Although nature is able in a certain way to do the outward work (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, and so on.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 39
 
Jesu Juva,
Soli Deo Gloria

LLC Wednesdays #7: Part 1 of Luther's Large Catechism, the Fifth Commandment

Today is Luther's Large Catechism Wednesdays! Each Wednesday we will be going through a section of Luther's Large Catechism.

LLC WEDNESDAYS #7
PART 1 - THE FIFTH COMMANDMENT

179 You shall not murder.


180 We have now finished teaching about both the spiritual and the temporal government, that is, the divine and the parental authority and obedience. But now we go forth from our house among our neighbors to learn how we should live with one another, everyone himself toward his neighbor. 181 Therefore, God and government are not included in this commandment. Nor is the power to kill taken away, which God and government have. To punish evildoers, God has delegated His authority to the government, not parents. In earlier times, as we read in Moses, parents were required to bring their own children to judgment and even to sentence them to death [Deuteronomy 21:18–21]. Therefore, what is forbidden in this commandment is forbidden to the individual in his relationship with anyone else, but not to the government.

182 Now, this commandment is easy enough and has often been presented, because we hear it each year in the Gospel of St. Matthew 5:20–26, where Christ Himself explains and sums it up. He says that we must not kill, neither with hand, heart, mouth, signs, gestures, help, nor counsel. Therefore, this commandment forbids everyone to be angry, except those (as we said) who are in the place of God, that is, parents and the government. For it is proper for God and for everyone who is in a divine estate to be angry, to rebuke, and to punish because of those very persons who transgress this and the other commandments [Romans 13:4].

183 The cause and need of this commandment is that God well knows that the world is evil [Galatians 1:4], and that this life has much unhappiness. Therefore, He has set up this and the other commandments between the good people and the evil. Now, just as there are many attacks on all commandments, so the same happens also with this commandment. We must live among many people who do us harm, and we have a reason to be hostile to them.

184 For example, when your neighbor sees that you have a better house and home, ‹a larger family and more fertile fields,› greater possessions and fortune from God than he does, he gets in a bad mood, envies you, and speaks no good of you.

So by the devil’s encouragement you will get many enemies who cannot bear to see you have any good, either bodily or spiritual. When we see such people, our hearts also would like to rage and bleed and take vengeance. Then there arise cursing and blows. From them misery and murder finally come. 185 In this commandment God—like a kind father—steps in ahead of us, intervenes, and wishes to have the quarrel settled, so that no misfortune comes from it and no one destroys another person. And briefly, He would in this way protect, set free, and keep in peace everyone against the crime and violence of everyone else. He would have this commandment placed as a wall, fortress, and refuge around our neighbor so that we do not hurt or harm him in his body.

186 The commandment has this goal, that no one would offend his neighbor because of any evil deed, even though he has fully deserved it. For where murder is forbidden, all cause from which murder may spring is also forbidden. For many people, although they do not kill, curse and utter a wish that would stop a person from running far if it were to strike him on the neck. 187 Now, this urge dwells in everyone by nature. It is common practice that no one is willing to suffer at the hands of another person. Therefore, God wants to remove the root and source by which the heart is embittered against our neighbor. He wants to make us used to keeping this commandment ever in view, always to contemplate ourselves in it as in a mirror [James 1:23–25], to regard the will of God, and to turn over to Him the wrong that we suffer with hearty confidence and by calling on His name. In this way we shall let our enemies rage and be angry, doing what they can. We learn to calm our wrath and to have a patient, gentle heart, especially toward those who give us cause to be angry (i.e., our enemies).

188 Therefore, the entire sum of what it means not to murder is to be impressed most clearly upon the simpleminded [Deuteronomy 6:7]. In the first place, we must harm no one, either with our hand or by deed. We must not use our tongue to instigate or counsel harm. We must neither use nor agree to use any means or methods by which another person may be injured. Finally, the heart must not be ill disposed toward anyone or wish another person ill in anger and hatred. Then body and soul may be innocent toward everyone, but especially toward those who wish you evil or inflict such things upon you. For to do evil to someone who wishes you good and does you good is not human, but devilish.

189 Second, a person who does evil to his neighbor is not the only one guilty under this commandment. It also applies to anyone who can do his neighbor good, prevent or resist evil, defend, and save his neighbor so that no bodily harm or hurt happen to him—yet does not do this [James 2:15–16]. 190 If, therefore, you send away someone who is naked when you could clothe him, you have caused him to freeze to death. If you see someone suffer hunger and do not give him food, you have caused him to starve. So also, if you see anyone innocently sentenced to death or in similar distress, and do not save him, although you know ways and means to do so, you have killed him. It will not work for you to make the excuse that you did not provide any help, counsel, or aid to harm him. For you have withheld your love from him and deprived him of the benefit by which his life would have been saved.

191 God also rightly calls all people murderers who do not provide counsel and help in distress and danger of body and life. He will pass a most terrible sentence upon them in the Last Day, as Christ Himself has announced that He will say, “I was hungry and you gave Me no food, I was thirsty and you gave Me no drink, I was a stranger and you did not welcome Me, naked and you did not clothe Me, sick and in prison and you did not visit Me” [Matthew 25:42–43]. This means: You would have allowed Me and Mine to die of hunger, thirst, and cold. You would have allowed the wild beasts to tear us to pieces, or left us to rot in prison or perish in distress. 192 What else is that but to rebuke them as murderers and bloodhounds? For although you have not actually done all this to someone, you have still, so far as you were concerned, let him wither and perish in misfortune.

It is just as if I saw someone navigating and laboring in deep water, or one fallen into fire, and could extend to him the hand to pull him out and save him, and yet refused to do it. How would I look, even in the eyes of the world? Just like a murderer and a criminal.

193 Therefore, it is God’s ultimate purpose that we let harm come to no one, but show him all good and love. 194 As we have said, this commandment is especially directed toward those who are our enemies. For to do good to our friends is an ordinary heathen virtue, as Christ says in Matthew 5:46.

195 Here again we have God’s Word, by which He would encourage and teach us to do true, noble, and grand works such as gentleness, patience, and, in short, love and kindness to our enemies [Galatians 5:22–23]. He would ever remind us to reflect upon the First Commandment—He is our God, which means He will help, assist, and protect us in order that He may quench the desire of revenge in us.

196 We ought to practice and teach this; then we would have our hands full by doing good works. 197 But this would not be preaching for monks. It would greatly undermine from the religious calling and interfere with the sanctity of Carthusians. It would even be regarded as forbidding good works and clearing the convents. For the ordinary state of Christians would be considered just as worthy—and even worthier than monastic life. Everybody would see how the Carthusians mock and delude the world with a false, hypocritical show of holiness [Matthew 23:27], because they have cast this and other commandments to the winds. They have considered them unnecessary, as though they were not commandments, but mere “evangelical counsels.” At the same time, they have shamelessly proclaimed and boasted about their hypocritical calling and works as the most perfect life. They do this so that they might lead a pleasant, easy life, without the cross and without patience. For this reason also, they have created the cloisters, so that they might not be obliged to suffer any wrong from anyone or to do that person any good. 198 But know now that the works of this commandment are the true, holy, and godly works. God rejoices in them with all the angels. In comparison with these works all human holiness is just stench and filth [Isaiah 64:6]. And besides, human holiness deserves nothing but wrath and damnation.
Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 379

Jesu Juva,
Soli Deo Gloria

Beware this Halloween Children's Tract. THEOLOGY FAIL

Being in children's ministries a lot of different stuff comes across my desk. A lot of stuff is from churches trying to offload their "Sunday School surplus". In that case I try to give them information for area churches who might benefit from the materials as I'm rather limited to the kinds of materials that I'm allowed to use. Many people give me shoeboxes full of tracts for children and adults. Honestly, most of those are best suited to help start the fires in my chimenia stove thing on our patio in the evenings. But in the past week I recieved a particular Halloween children's tract from yet another well meaning individual that I just had to share with you all. It's bad folks, really bad. Oh, it's attractive and well put together cosmetically, but the theology is bad. Bad bad. Hellfire and brimstone heretically bad.

This tract is tract number 285 from "The Tract League" in Grand Rapids, MI. (http://www.tractleague.com/) What scares me overall is two fold. #1: The poor, heretical teachings. #2: You can purchase these for $1.25 a dozen or 100 for $8.00 plus postage, which worries me as to how many of these heretical things have actually been passed out to children. The image at the side of this post is the actual tract. The only editing I have done is to arrange the pages into one vertical column to fit nicely in this post. I have not edited it in any way besides this layout. Everything else that you see is as it's printed. Here are just a few of my concerns with this tract. There are more, but I'm just going to hit a few highlights:

CONCERN #1: The third point of this tract teaches the reader that they must live to please God in order to be saved. This is teaching works-righteousness. HUGE problem. They sight Galations 6:7-8, which would make sense if you believe in the heretical teaching of works-righteousness. They could be blending justification with sanctification here possibly. I don't know for sure. Apparently Acts 16:31 or John 1:12-13 was overlooked. Their third point here was absolute garbage. (incidently, this point is in direct contrast to what they say in the first paragraph next to the cowboy guy. "The Bible says that all who believe in Him are saved from the devil and given eternal life.")  This could have been a point to talk about sin, how all have sinned, are born in sin, and that we can do nothing in and of ourselves to do anything about our sin, as well as what the penalty for this sin is.

CONCERN #2: Speaking of sin, it's not even mentioned until the end of the tract! There's no definition of it, no explanation that we are all guilty of it, no explanation that prior to Christ we are helpless to it and can do nothing escape the punishment for it.

CONCERN #3:  This tract essentially puts the reader in relation to God and the Devil. It's kind of like they're trying to convince the reader to be a part of God's team vs. being a part of the Devil's team. Uh, it's not that you're either on God's team or the Devil's team. It's you're either saved by God or you go to Hell. Satan doesn't have a team. He's condemned. Hell is his punishment and not his realm of rule. They really botch things in the first paragraph next to the cowboy guy when they say "The Bible says that all who believe in Him are saved from the devil and given eternal life." Those who are in Christ are not saved from the Devil. In fact, in many cases, those who are in Christ are under more spiritual attack than those who are unbelievers. We aren't saved from the Devil, we are saved from the punishment of sin, which is Hell. Once again, the Devil doesn't rule Hell. It's his punishment.

CONCLUSION: There's several more things I could go on about, but I just wanted to hit a few highlights. If you're a Confessional Lutheran or a Reformed reading this, I think it's pretty safe to assume that we probably have the same opinion about the prayer at the end. I could go on several more paragraphs just on the prayer they have.

Despite that this particular tract is heretical in it's teaching, is passing out tracts at Halloween to Trick or Treaters a bad idea? I don't think so. Just make sure it's biblically sound. It's a great opportunity to share Law and Gospel to kids that you probably won't have opportunities to later. That being said, it probably wouldn't be a bad idea to include the address of your church. In fact I strongly suggest doing that. Let's say that a child who reads the tract that you gave him does indeed have faith as a result of hearing the word of God. There are "churches" that I don't need to name that we don't want them going to to be discipled at. Put your church info on or with that tract so that they can be biblically discipled. Also, it wouldn't have been the first time that parents and families were introduced to church and the Gospel through a child.

Jesu Juva,
Soli Deo Gloria

Confessional Saturdays #7: Chief Articles of the Faith 12 - 15

CHIEF ARTICLES OF THE FAITH


ARTICLE XII
Repentance
 
1 Our churches teach that there is forgiveness of sins for those who have fallen after Baptism whenever they are converted. 2 The Church ought to impart Absolution to those who return to repentance [Jeremiah 3:12]. 3 Now, strictly speaking, repentance consists of two parts. 4 One part is contrition, that is, terrors striking the conscience through the knowledge of sin. 5 The other part is faith, which is born of the Gospel [Romans 10:17] or the Absolution and believes that for Christ’s sake, sins are forgiven. It comforts the conscience and delivers it from terror. 6 Then good works are bound to follow, which are the fruit of repentance [Galatians 5:22–23].

7 Our churches condemn the Anabaptists, who deny that those who have once been justified can lose the Holy Spirit. 8 They also condemn those who argue that some may reach such a state of perfection in this life that they cannot sin.

9 The Novatians also are condemned, who would not absolve those who had fallen after Baptism, though they returned to repentance.

10 Our churches also reject those who do not teach that forgiveness of sins comes through faith, but command us to merit grace through satisfactions of our own.

They also reject those who teach that it is necessary to perform works of satisfaction, commanded by Church law, in order to remit eternal punishment or the punishment of purgatory.

ARTICLE XIII
The Use of the Sacraments

1 Our churches teach that the Sacraments were ordained, not only to be marks of profession among men, but even more, to be signs and testimonies of God’s will toward us. 2 They were instituted to awaken and confirm faith in those who use them. Therefore, we must use the Sacraments in such a way that faith, which believes the promises offered and set forth through the Sacraments, is increased [2 Thessalonians 1:3].

3 Therefore, they condemn those who teach that the Sacraments justify simply by the act of doing them. They condemn those who do not teach that faith, which believes that sins are forgiven, is required in the use of the Sacraments.

ARTICLE XIV
Order in the Church

Our churches teach that no one should publicly teach in the Church, or administer the Sacraments, without a rightly ordered call.

ARTICLE XV
Church Ceremonies

1 Our churches teach that ceremonies ought to be observed that may be observed without sin. Also, ceremonies and other practices that are profitable for tranquility and good order in the Church (in particular, holy days, festivals, and the like) ought to be observed.

2 Yet, the people are taught that consciences are not to be burdened as though observing such things was necessary for salvation [Colossians 2:16–17]. 3 They are also taught that human traditions instituted to make atonement with God, to merit grace, and to make satisfaction for sins are opposed to the Gospel and the doctrine of faith. 4 So vows and traditions concerning meats and days, and so forth, instituted to merit grace and to make satisfaction for sins, are useless and contrary to the Gospel.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 36
 
Jesu Juva,
Soli Deo Gloria

LLC Wednesdays #6: Part 1 of Luther's Large Catechism, the Fourth Commandment

Today is Luther's Large Catechism Wednesdays! Each Wednesday we will be going through a section of Luther's Large Catechism.


LLC WEDNESDAYS #6
PART 1 - THE FOURTH COMMANDMENT

103 So far we have learned the first three commandments, which relate to God: (a) With our whole heart we trust in Him and fear and love Him throughout all our lives. (b) We do not misuse His holy name in support of falsehood or any bad work, but use it to praise God and for the profit and salvation of our neighbor and ourselves. (c) On holidays and when at rest we diligently use and encourage the use of God’s Word, so that all our actions and our entire life is guided by it. Now follow the other seven commandments, which relate to our neighbor. Among them is the first and greatest:

104 You shall honor your father and your mother that it may be well with you and you may live long upon the earth.

105 To the position of fatherhood and motherhood God has given special distinction above all positions that are beneath it: He does not simply command us to love our parents, but to honor them. Regarding our brothers, sisters, and neighbors in general, He commands nothing more than that we love them [Matthew 22:39; 1 John 3:14]. In this way He separates and distinguishes father and mother from all other persons upon earth and places them at His side. 106 For it is a far higher thing to honor someone than to love someone, because honor includes not only love, but also modesty, humility, and submission to a majesty hidden in them. 107 Honor requires not only that parents be addressed kindly and with reverence, but also that, both in the heart and with the body, we demonstrate that we value them very highly, and that, next to God, we regard them as the very highest. For someone we honor from the heart we must also truly regard as high and great.

108 We must, therefore, impress this truth upon the young [Deuteronomy 6:7] that they should think of their parents as standing in God’s place. They should remember that however lowly, poor, frail, and strange their parents may be, nevertheless, they are the father and the mother given to them by God. Parents are not to be deprived of their honor because of their conduct or their failings. Therefore, we are not to consider who they are or how they may be, but the will of God, who has created and ordained parenthood. In other respects people are, indeed, all equal in God’s eyes. But among humans there must necessarily be this inequality and ordered difference. Therefore, God commands this order to be kept, that you obey me as your father [Matthew 5:48], and that I have the supremacy.

109 Learn, therefore, what is the honor towards parents that this commandment requires. (a) They must be held in distinction and esteem above all things, as the most precious treasure on earth. 110 (b) In our words we must speak modestly toward them [Proverbs 15:1]. Do not address them roughly, haughtily, and defiantly. But yield to them and be silent, even though they go too far. 111 (c) We must show them such honor also by works, that is, with our body and possessions. We must serve them, help them, and provide for them when they are old, sick, infirm, or poor. We must do all this not only gladly, but with humility and reverence, as doing it before God [Ephesians 6:6–7]. For the child who knows how to regard parents in his heart will not allow them to do without or hunger, but will place them above him and at his side and will share with them whatever he has and possesses.

112 Second, notice how great, good, and holy a work is assigned to children here. Unfortunately, this is utterly neglected and disregarded [Mark 7:10–13]. No one notices that God has commanded it or that it is a holy, divine Word and doctrine. For if it had been regarded as holy, everyone could have concluded that those who live according to these words must be holy people. There would have been no need to invent monasticism or spiritual orders. Every child would have abided by this commandment and could have directed his conscience to God and said, “If I am to do good and holy works, I know of none better than to give all honor and obedience to my parents, because God has Himself commanded it. 113 For what God commands must be much better and far nobler than everything that we may come up with ourselves. Since there is no higher or better teacher to be found than God, there can certainly be no better teaching than what He provides. Now, He teaches fully what we should do if we wish to perform truly good works. By commanding such works, He shows that they please Him. If, then, it is God who commands this and does not know how to appoint anything better, I will never improve upon it.”

114 Behold, in this way we would have had a godly child properly taught, reared in true blessedness, and kept at home in obedience to his parents and in their service. People would have had blessing and joy by seeing this. However, God’s commandment was not permitted to be commended with such care and diligence. It had to be neglected and trampled under foot [Matthew 7:6], so that a child could not take it to heart. Meanwhile, the child would gape like a panting wolf at the things we set up, without once ‹consulting or› giving reverence to God.

115 For God’s sake, let us learn this at last: placing all other things out of sight, let our youths look first to this commandment if they wish to serve God with truly good works. Then they may do what is pleasing to their fathers and mothers, or to those to whom they may be subject instead of parents. For every child that knows and does this has, in the first place, this great consolation in his heart. He can joyfully say and boast (in spite of and against all who are occupied with works of their own choice): “Behold, this work is well pleasing to my God in heaven, that I know for certain.” 116 Let them all come together with their many great, distressing, and difficult works and make their boast. We will see whether they can show one work that is greater and nobler than obedience to father and mother. For to parents God has appointed and commanded obedience next to His own majesty. For if God’s Word and will are in force and being accomplished, nothing shall be valued higher than the will and word of parents, as long as that, too, is subordinated to obedience toward God and is not opposed to the preceding commandments.

117 Therefore, you should be heartily glad and thank God that He has chosen you and made you worthy to do a work so precious and pleasing to Him. Only note this: although this work is regarded as the most humble and despised, consider it great and precious. Do this not because of the worthiness of parents, but because this work is included in, and controlled by, the jewel and sanctuary, namely, the Word and commandment of God. 118 Oh, what a high price all Carthusians, monks, and nuns would pay if in all their religious activities they could bring into God’s presence a single work done by virtue of His commandment, and if they were able to say with joyful heart before His face, “Now I know that this work is well pleasing to You!” Where will these poor wretched persons hide when, in the sight of God and all the world, they shall blush with shame before a young child who has lived according to this commandment [Matthew 18:1–4]? Will they not have to confess that with their whole life that they are not worthy to give that child a drink of water [Mark 9:41]? 119 It serves them right. Because of their devilish perversion in treading God’s commandment under foot, they must vainly torment themselves with works of their own making and, in addition, have scorn and loss for their reward.

120 Should not the heart, then, leap and melt for joy when going to work and doing what is commanded, saying: Look! This is better than all the holiness of the Carthusians, even though they kill themselves fasting and praying upon their knees without ceasing! For here you have a sure text and a divine testimony that God has commanded this. But concerning the holiness of Carthusians He did not command a word. This is the plight and miserable blindness of the world [2 Corinthians 4:4]. No one believes these things. The devil has deceived us to such an extent with false holiness and the glamour of our own works.

121 I would be very glad—I say it again—if people would open their eyes and ears and take this to heart, lest someday we should again be led astray from God’s pure Word [Psalm 12:6] to the devil’s lying vanities [Psalm 31:6]. If people would take this to heart, all would be well. For parents would have more joy, love, friendship, and unity in their houses. The children could captivate their parents’ hearts. 122 On the other hand, when children are stubborn and will not do what they ought until a rod is laid upon their back [Proverbs 22:15; 26:3], they anger both God and their parents. In this way they deprive themselves of this treasure and joy of conscience, and they lay up for themselves only misfortune. 123 As everyone complains, the course of the world now is such that both young and old completely lack restraint and are beyond control. They have no reverence or sense of honor. They do nothing unless they are driven to it by blows, and they do what wrong and slander they can behind each other’s back. Therefore, God also punishes them, so that they sink into all kinds of filth and misery. 124 As a rule, the parents, too, are themselves stupid and ignorant. One fool trains another. As the foolish parents have lived, so live their children after them.

125 This, now, I say should be the first and most important consideration that urges us to keep this commandment. Because of this, even if we had no father and mother, we should wish that God would set up wood and stone before us, so that we might call them father and mother. Since He has given us living parents, how much more should we rejoice to show them honor and obedience? For we know it is so highly pleasing to the Divine Majesty and to all angels, and it harasses all devils. Besides, this is the highest work we can do, after the grand divine worship included in the previous commandments. 126 Giving to the poor and every other good work toward our neighbor is not equal to this. For God has assigned parenthood the highest place. Yes, He has set it up in His own place upon the earth. God’s will and pleasure ought to be enough reason and incentive for us to do what we can with good will and pleasure.

127 Besides this, it is our duty before the world to be grateful for benefits and every good that we have from our parents. 128 But here again the devil rules in the world [Ephesians 6:12], so that the children forget their parents. We all forget God, and no one considers how God nourishes, protects, and defends us, and how He bestows so much good on body and soul [Psalm 23]. This is especially true when an evil time comes. We grow angry and grumble with impatience, and all the good that we have received throughout our life is wiped out ‹of our memory [Psalm 78:17–31]›. We act the same way toward our parents, and there is no child that understands and considers ‹what the parents have endured while nourishing and fostering him›, unless the Holy Spirit grants him this grace.

129 God knows very well this perverseness of the world; therefore, He admonishes and urges by commandments that everyone consider what his parents have done for him. Each child will discover that he has from them a body and life. He has been fed and reared when otherwise he would have perished a hundred times in his own filth. 130 Therefore, this is a true and good saying of old and wise people: “To God, to parents, and to teachers we can never offer enough thanks and compensation.” The person who thinks about and considers this will give all honor to his parents without force and bear them up on his hands as those through whom God has done him all good [Psalm 91:12].

131 Over and above all this, another great reason that should move us more to obey this commandment is that God attaches to it a temporal promise: “That your days may be long in the land that the Lord your God is giving you” [Exodus 20:12].

132 From this you can see for yourself how serious God is about this commandment. He not only declares that it is well pleasing to Him and that He has joy and delight in it, but He also declares that it shall prosper us and promote our highest good, so that we may have a pleasant and agreeable life, furnished with every good thing. 133 Therefore, St. Paul also greatly emphasizes the same promise and rejoices in it when he says that this is the first commandment with a promise, “that it may go well with you and that you may live long in the land” (Ephesians 6:2–3). Although the rest of the commandments have promises in them, none is so plainly and clearly stated.

134 Here, then, you have learned the fruit and the reward, that whoever keeps this commandment shall have happy days, fortune, and prosperity. On the other hand, you also have learned the punishment, that whoever is disobedient shall perish sooner and never enjoy life. For to have long life in the sense of the Scriptures is not only to become old, but to have everything that belongs to long life: health, wife, children, livelihood, peace, good government, and so on. Without these things this life can neither be enjoyed in cheerfulness nor long endure. 135 If, therefore, you will not obey father and mother and submit to their discipline, then obey the hangman. If you will not obey him, then submit to the skeleton man (i.e., death). 136 For God will insist on this in sum: if you obey Him, offering love and service, He will reward you abundantly with all good. If you offend Him, He will send upon you both death and the hangman.

137 Where do so many rogues come from that must daily be hanged, beheaded, and broken upon the wheel? Don’t they come from disobedience to parents, because they will not submit to discipline in kindness? By God’s punishment, they cause us to behold their misfortune and grief. For it seldom happens that such perverse people die a natural or timely death.

But the godly and obedient have this blessing: they live long in pleasant quietness and see their children’s children (as said above) to the third and fourth generation [Psalm 128].

138 Experience teaches that where there are honorable, old families who do well and have many children, they certainly owe their origin to the fact that some of them were brought up well and were full of regard for their parents. On the other hand, it is written of the wicked, “May his posterity be cut off; may his name be blotted out in the second generation!” (Psalm 109:13). 139 Therefore, note well how great a thing in God’s sight obedience is. He values it so highly, is so highly pleased with it, and rewards it richly. He also enforces punishment rigorously on those who act against it.

140 All this I say that it may be well impressed upon the young [Deuteronomy 6:7]. No one believes how necessary this commandment is, although it has not been valued and taught under the papacy up to this point. These are simple and easy words, and everybody thought he knew them before. Therefore, people pass by them lightly, crave other things, and do not see and believe that God is so greatly offended if these words are disregarded. They don’t see that a person does a work so well pleasing and precious if he follows them.

141 In this commandment belongs a further statement about all kinds of obedience to persons in authority who have to command and to govern. For all authority flows and is born from the authority of parents. Where a father is unable alone to educate his ‹rebellious and irritable› child, he uses a schoolmaster to teach the child. If he is too weak, he gets the help of his friends and neighbors. If he departs this life, he delegates and confers his authority and government upon others who are appointed for the purpose. 142 Likewise, a father must have domestic manservants and maidservants under himself for the management of the household. So all whom we call “masters” are in the place of parents and must get their power and authority to govern from them. So also men are all called fathers in the Scriptures, who in their government perform the functions of a father, and have a paternal heart toward their subordinates. From antiquity the Romans and other nations called the masters and mistresses of the household” and “housemothers.” They called their national rulers and overlords “fathers of the entire country.” This is a great shame to us who would be Christians because we do not give them the same title or, at least, do not value and honor them as fathers.

143 Now, the honor a child owes to a father and mother is owed by all who are included in the household. Therefore, manservants and maidservants should be careful to be obedient to their masters and mistresses. They should also honor them as their own fathers and mothers and do everything they know is expected of them, not forced and unwillingly, but with pleasure and joy because of what I just mentioned—it is God’s command and is pleasing to Him above all other works. 144 They ought to pay for the privilege and be glad they may get masters and mistresses so that they may have such joyful consciences and know how they may do truly golden works. This is a matter that has been neglected and despised till now. Instead, everybody ran—in the devil’s name—into convents or to pilgrimages and indulgences, with loss of time and money and with an evil conscience.

145 If this truth, then, could be impressed upon the poor people, a servant girl would leap and praise and thank God. With her tidy work, for which she receives support and wages, she would gain such a treasure of good works. It would be unlike all those gained by people regarded by saints. Is it not an excellent boast to know and say that if you perform your daily domestic task, this is better than all the sanctity and ascetic life of monks? 146 You have the promise, in addition, that you shall prosper in all good and fare well. How can you lead a more blessed or holier life as far as your works are concerned? 147 In God’s sight faith is what really makes a person holy and serves Him alone [Romans 4:3–5], but the works are for the service of people. 148 There you have everything good: protection and defense in the Lord, a joyful conscience, and a gracious God besides. He will reward you a hundredfold [Matthew 19:27–29], so that you are like a knight if you are only pious and obedient. But if you are not, you have, in the first place, nothing but God’s wrath and displeasure, no peace of heart, and afterward, all kinds of plagues and misfortunes.

149 Whoever will not be moved by this and lean toward godliness we hand over to the hangman and to the skeleton man. Therefore, let everyone who allows himself to be advised remember that God is not joking. Know that it is God who speaks with you and demands obedience. If you obey Him, you are His dear child [John 14:23]. But if you despise obedience, then take shame, misery, and grief for your reward.

150 The same should also be said about obedience to civil government. This (as we have said) is all included in the place of fatherhood and extends farthest of all relations. Here “father” is not one person from a single family, but it means the many people the father has as tenants, citizens, or subjects. Through them, as through our parents, God gives to us food, house and home, protection, and security. They bear such name and title with all honor as their highest dignity that it is our duty to honor them and to value them greatly as the dearest treasure and the most precious jewel upon earth.

151 The person who is obedient in this is willing and ready to serve. He cheerfully does all that deals with honor. He knows that he is pleasing God and that he will receive joy and happiness for his reward. If he will not do this in love, but despises and resists authority or rebels, let him also know that he shall have no favor or blessing. Where he thinks he will gain a florin, he will lose ten times as much elsewhere. Or he will become a victim to the hangman, perish by war, pestilence, or famine. He will experience no good in his children and be obliged to suffer injury, injustice, and violence at the hands of his servants, neighbors, or strangers and tyrants. For what we seek and deserve is paid back and comes home to us [Galatians 6:7].

152 If we would ever allow ourselves to be persuaded that such works are pleasing to God and have so rich a reward, we would be completely established in abundant possessions and have what our heart desires [Psalm 37:4]. But because God’s Word and command are so lightly esteemed, as though some peddler had spoken it, let us see whether you are the person to oppose Him. How difficult, do you think, it will be for God to pay you back! 153 You would certainly live much better with divine favor, peace, and happiness than with His displeasure and misfortune. 154 Why do you think the world is now so full of unfaithfulness, disgrace, calamity, and murder? It is because everyone desires to be his own master and free from the emperor, to care nothing for anyone, and to do what pleases him. Therefore, God punishes one knave by another, so that, when you defraud and despise your master, another comes and deals in the same way with you. Yes, in your household you must suffer ten times more from wife, children, or servants.

155 We feel our misfortune, we murmur and complain of unfaithfulness, violence, and injustice. But we refuse to see that we ourselves are knaves who have fully deserved this punishment. And even by this we are not reformed. We will have no favor and happiness. Therefore, it is only fair that we have nothing but misfortune without mercy. 156 There must still be somewhere upon earth some godly people, because God continues to grant us so much good! On our own account, we should not have a farthing in the house nor a straw in the field. 157 All this I have been obliged to urge with so many words, in the hope that someone may take it to heart. Then we may be relieved of the blindness and misery in which we are stuck so deeply. Then we may truly understand God’s Word and will, and seriously accept it. We would learn how we could have joy, happiness, and salvation enough, both now and eternally.

158 So we have two kinds of fathers presented in this commandment: fathers in blood and fathers in office. Or, those who have the care of the family and those who have the care of the country. Besides these there are still spiritual fathers. They are not like those in the papacy, who have had themselves called fathers but have performed no function of the fatherly office [Matthew 23:9]. For the only ones called spiritual fathers are those who govern and guide us by God’s Word. 159 In this sense, St. Paul boasts his fatherhood in 1 Corinthians 4:15, where he says, “I became your father in Christ Jesus through the gospel.” 160 Now, since they are fathers, they are entitled to their honor, even above all others. But to spiritual fathers the least amount of honor is bestowed. The way the world knows for honoring them is to drive them out of the country and to begrudge them a piece of bread. In short, spiritual fathers must be (as says St. Paul [1 Corinthians 4:13]) like the filth of the world and everybody’s refuse and footrag.

161 Yet there is need that this truth about spiritual fatherhood also be taught to the people. For those who want to be Christians are obliged in God’s sight to think them worthy of double honor who minister to their souls [1 Timothy 5:17–18]. They are obligated to deal well with them and provide for them. For that reason, God is willing to bless you enough and will not let you run out. 162 But in this matter everyone refuses to be generous and resists. All are afraid that they will perish from bodily needs and cannot now support one respectable preacher, where formerly they filled ten potbellies. 163 Because of this, we also deserve for God to deprive us of His Word and blessing and to allow preachers of lies to arise again and lead us to the devil. In addition, they will drain our sweat and blood.

164 But those who keep God’s will and commandment in sight have this promise: everything they give to temporal and spiritual fathers, and whatever they do to honor them, shall be richly repaid to them. They will not have bread, clothing, and money for a year or two, but will have long life, support, and peace. They shall be eternally rich and blessed. 165 So just do what is your duty. Let God manage how He will support you and provide enough for you. Since He has promised it and has never lied yet, He will not be found lying to you [Titus 1:2].

166 This ought to encourage us and give us hearts that would melt in pleasure and love for those to whom we owe honor. We ought to raise our hands [1 Timothy 2:8] and joyfully thank God, who has given us such promises. For such promises we ought to run to the ends of the world‹, to the remotest parts of India›. For although the whole world should work together, it could not add an hour to our life [Matthew 6:27] or give us a single grain from the earth. But God wishes to give you everything exceedingly and abundantly according to your heart’s desire [Psalm 37:4]. He who despises and casts this promise to the winds is not worthy ever to hear a word about God. More than enough has now been stated for all who belong under this commandment.

167 In addition, it would be well to preach to the parents also, and to those who bear their office. Tell them how they should behave toward those who are given to them for their governance. This is not stated in the Ten Commandments. But it is still abundantly commanded in many places in the Scripture. God wants to have this included in this commandment when He speaks of father and mother. 168 He does not wish to have rogues and tyrants in this office and government. He does not assign this honor to them, that is, power and authority to govern, so they can have themselves worshiped. But they should consider that they are obligated to obey God. First of all, they should seriously and faithfully fulfill their office, not only to support and provide for the bodily necessities of their children, servants, subjects, and so on, but, most of all, they should train them to honor and praise God [Proverbs 22:6]. 169 Therefore, do not think that this matter is left to your pleasure and arbitrary will. This is God’s strict command and order, to whom also you must give account for it [1 Peter 4:5].

170 Here again the sad plight arises that no one sees or hears this truth. All live on as though God gave us children for our pleasure or amusement and servants so that we could use them like a cow or an ass, only for work. Or they live as though we were only to gratify our lewd behavior with our subjects, ignoring them, as though we have no concern for what they learn or how they live. 171 No one is willing to see that this is the command of the Supreme Majesty, who will most strictly call us to account and punish us for it. Nor does anyone see that there is so much need to be seriously concerned about the young. 172 For if we wish to have excellent and able persons both for civil and Church leadership, we must spare no diligence, time, or cost in teaching and educating our children, so that they may serve God and the world. 173 We must not think only about how we may amass money and possessions for them. God can indeed support and make them rich without us, as He daily does. But for this purpose He has given us children and issued this command: we should train and govern them according to His will. Otherwise, He would have no purpose for a father and a mother. 174 Therefore, let everyone know that it is his duty, on peril of losing the divine favor, to bring up his children in the fear and knowledge of God above all things [Proverbs 1:7]. And if the children are talented, have them learn and study something. Then they may be hired for whatever need there is.

175 If that were done, God would also richly bless us and give us grace to train men by whom land and people might be improved. He would also bless us with well-educated citizens, chaste and domestic wives, who, afterward, would raise godly children and servants. 176 Here consider now what deadly harm you are doing if you are negligent and fail on your part to bring up your children to usefulness and piety. Consider how you bring upon yourself all sin and wrath, earning hell by your own children, even though you are otherwise pious and holy. 177 Because this matter is disregarded, God so fearfully punishes the world that there is no discipline, government, or peace. We all complain about this but do not see that it is our fault. The way we train children and subjects spoils them and makes them disobedient. 178 Let this be enough encouragement. To draw this out further belongs to another time.

Concordia : The Lutheran Confessions. Edited by Paul Timothy McCain. St. Louis, MO : Concordia Publishing House, 2005, S. 370
 
Jesu Juva,
Soli Deo Gloria