Is that the correct interpretation? I am confused by the fact that we were chosen by God before the foundation of the world, yet the very action of choosing can mean there were those who were not chosen. Theologians throughout history have referred to this question as the "crux theologorum" "the cross of the theologians" because of the difficulty and from the Lutheran perspective, the impossibility of giving an answer to this question which is satisfactory to our human reason.
Lutherans reject this answer as unscriptural because according to the Bible even man's will is "dead" and powerless to "choose" God and his grace in Christ. We are saved not because we "choose" to be saved but because the Holy Spirit works faith in our heart through the Gospel even faith is a gift!
Others answer this question by pointing to God's sovereign will: God himself predestines from eternity some to be saved and others to be damned. Lutherans reject this answer as unscriptural because, according to the Bible, God sincerely desires all to be saved and has predestined no one to damnation. So how do Lutherans answer this question? The answer is that Lutherans do not try to answer it because we believe the Bible itself does not provide an answer to this question that is comprehensible to human reason.
Lutherans affirm, with Scripture, that whoever is saved is saved by God's grace alone, a grace so sure that it excludes all human "action" and "choice" but rather rests on the foundation of God's action in Christ and his "choice" predestination from before the beginning of time. Lutherans also affirm, with Scripture, that those who are damned are damned not by God's "choice" but on account of their own human sin and rebellion and unbelief. From a human perspective, there is no "rational" or "logical" way to put these two truths together.
Lutherans believe and confess them not because they are "rational" and "logical," but because this is what we find taught in Scripture. Given that he is saved by faith, does God see to it that he will do good works, and, if so, does God fix the number and character of these works? Can a person with faith feel assured he is doing enough good works and that God is indifferent to further ones?
Can a person who is not saved do good works? Is God indifferent to them? Or is He glad when an agnostic performs an act of Christ-like mercy? If a Christian knows he is saved by knowing that he has faith, should he bother with the question whether he is practicing Christ's teachings, given that faith alone is sufficient for salvation?
Or should he bother with it only because a large enough absence of good works would suggest his faith might be too weak for salvation? We need to be merciful and forgiving to one another.
Also encourage one another to do good works Heb. Consider this Word to be the answer to your next two questions: "For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do" Eph.
The answer to the second part of this question is no, we cannot feel assured that we have done or are doing enough good works, since we do not know how many God has set for us to do.
We don't know what God's plans are. If God has prepared in advance the works we are to do, He cannot be indifferent to any of our good works. Again, we need to encourage one another to do good works. All our good works are tainted with sin.
Therefore, they cannot be counted for our salvation. Only the perfect, all-sufficient righteousness Jesus accomplished for us with His perfect life will be enough for our salvation. This comes to us by grace, imputed to us through faith, faith being a gift of God Eph. God recognizes the Christ-like good works of the unbeliever as good in the sense that they are done according to the divine Law written in their hearts Rom.
However, since they come from a wicked heart that is dead in trespasses and sins Eph. In the Kingdom of God's power, the civil righteousness — the good works of unbelievers — are good only outwardly. These are necessary for the welfare of human society, and God even rewards them with temporal blessings. But these good works of the unbelievers get them nowhere with God in His Kingdom of grace.
Even works of civil righteousness will ultimately receive the condemnation of Jesus and will not prevent eternal punishment Matt. By grace, God has given him faith in Jesus, and it is through that faith he is saved. For example, Abraham believed God had faith, not just knew he had faith , and it was credited to him as righteousness Rom. Yes, the Christian should bother whether he is doing Christ's good works, even though he is saved by faith alone. It is God's will and express command that a Christian should do good works, which the Holy Spirit works in him.
Christ's good works are indicators that a Christian has Christ's faith and not something else. Christ's good works will be the products of that faith, and those good works will be the public signs on which Christ will pronounce His public final judgment Matthew Saving faith is not contingent upon the amount of works one does, but is a gift of the Holy Spirit through the Gospel.
Trust in Jesus above all for forgiveness and life eternal. Work while it is day before night comes when we cannot work, knowing God has given us a purpose and things to do for Him in this short life. But we do know God is all forgiving and that he died for all of our sins.
To me, this sounds like double talk. On one hand we are not to sin, but on the other hand, we don't have to worry as long as we believe in our Lord Jesus Christ everything will be okay.
I don't think our Lord came down and taught for three years on how to be holy and lead good lives and then die on the cross so that we can do what we want.
Don't we have to ask for forgiveness, be truly sorry and really try to amend our life in order to be saved? So go to him and ask him to explain further. Scripture teaches us to repent of our sins — to be truly sorry for them and trust in Christ for forgiveness, every time we sin.
At the same time, we sincerely and earnestly resolve, by the assistance of God the Holy Spirit, to henceforth amend our sinful lives. We do not play around with this. But repenting thus does not mean we will never sin again. When we sin again, we go again in repentance and faith and resolve, and God forgives again.
As we trust in Jesus' merits, God forgives and saves us. In the end, it is unbelief — failure to trust in Jesus — that will condemn us to hell. Being saved does not depend on how hard we try to amend our sinful life, but as Paul said to the jailer in Philippi when he asked what he should do to be saved: "Believe in the Lord Jesus, and you will be saved — you and your household. Then, being forgiven in Christ, we will be compelled by God's love to leave our sins and live as God wants us to live.
Such warnings are intended for Christians who appear to be lacking a right understanding of the seriousness of their sin and of God's judgment against sin, and who, therefore, are in danger of developing a false and proud "security" based not on God's grace, but on their own works, self-righteousness, or freedom to "do as they please. By the same token, the LCMS affirms and treasures all of the wonderful passages in Scripture in which God promises He will never forsake those who trust in Christ Jesus alone for salvation John ; Rom.
To those who are truly repentant and recognize their need for God's grace and forgiveness, such passages are powerful reminders of the true security that is ours through sincere and humble faith in Christ alone for our salvation. A person may be restored to faith in the same way he or she came to faith in the first place — by repenting of his or her sin and unbelief and trusting completely in the life, death and resurrection of Christ alone for forgiveness and salvation.
Whenever a person does repent and believe, this always takes place by the grace of God alone and by the power of the Holy Spirit working through God's Word in a person's heart. If one is predestined to be adopted as a redeemed child of God, then does it follow that another is predestined to not be adopted and therefore damned?
Like so many teachings of Scripture e. We believe it not because it "makes sense" to human reason, but because this is what we find taught in the pages of God's holy Word.
This is doubtless the best-known meal prayer among American Lutherans London, Komm, Herr Jesu! And bless what you have bestowed. It is likely that the text has an earlier, possibly Lutheran, origin. Louis, , 15th ed. Louis in This volume of Evangelical-Lutheran Prayer Treasures underwent numerous reprintings even as late as You may wish to read an article by David W.
Martin H. Scharlemann of our St. Louis seminary wrote an excellent article on the Descent into Hell , and in particular on 1 Peter , the key text for the teaching.
I mention this article because in the introductory section of it, Dr. Scharlemann reviews history of its inclusion in the creeds of the church.
He points out, first of all, that the article on the Descent was added to the Apostles' Creed at a rather late date and that it did not come into general use until the sixth century much after the Nicene Creed, adopted in A. The earliest reference to the Descent is found in a document dating A. The remainder of the article then shows on the basis of 1 Peter 3 that the confession of Christ's descent is firmly rooted in this text of the Scriptures.
He descended into hell. The third day he rose again While this passage does not provide a great deal of detailed information about this event, it is clear that after Christ died he was "made alive in the spirit" and that in this state of exaltation he descended into hell—not to suffer, but to proclaim his victory over hell and the devil. The events of Easter Christ's physical resurrection then followed, and eventually 40 days later his physical, visible ascension into heaven.
Could you explain this more fully to me? Did Jesus have to be tormented in hell as part of the payment for our sins, or was the finished work of Christ completed on the cross through his death and shed blood for the full payment for our sins? ANSWER: Lutherans believe Jesus descended into hell not to suffer for our sins but to proclaim his victory over sin, death, hell, and the devil see 1 Peter Thus, Lutheran theologians have always considered Jesus' descent into hell to be the first of Christ's works of "exaltation" mentioned in the Creed rather than part of his work of "humiliation.
Christ's suffering for our sins ended with his death on the cross, and the final stage of his "humiliation" was his burial, not his descent into hell. Do these phrases diminish the Holiness of the Three in One? ANSWER: Significantly, the Athanasian Creed, which summarizes the doctrine of the Trinity as confessed by the church through the ages, begins by stating: "And the catholic faith is this, that we worship one God in three persons and three persons in one God, neither confusing the persons nor dividing the substance.
It is clear from the Creed that to make statements such as "the Father is Jesus" or "the Holy Spirit is Jesus" is to confuse the persons of the Holy Trinity. At the same time, according to the Creed the three distinct persons of the Trinity are of one substance or essence. When the Scriptures speak of the three persons of the Trinity as God the Father is God; the Son is God; the Spirit is God they mean that each of the persons, though distinct, are of one divine essence: they are God.
As I know you agree, the Holy Trinity in Whom we believe is a profound mystery that is beyond human comprehension. This implies a twofold caution. On the one hand, we are bound only to what God has revealed about Himself in the Word, and thus we can say no more and no less than what the Scriptures teach. And on the other hand, we are unable on the basis of human reason to explain everything we may wish to know about this mystery.
A fellow Christian recently explained that all prayers should be directed only to God the Father or the Trinity. She said that there are very few "ancient" prayers addressed to Jesus Christ and none to the Holy Spirit. I am having trouble with this. I believe that all three persons of the Trinity are present when I pray and all three hear and respond, no matter which Person I address. I have frequent prayers to Jesus. I ask the Holy Spirit's guidance in my faith life.
When I pray, I pray to Jesus. And I can see nothing wrong in this. The Bible and the catechism have no restrictions. According to Scripture and the historic teaching of the Lutheran Church, Christians may offer their prayers to any or all of the three persons of the Trinity, each of whom is "true God. ANSWER: The answer to your question is that we receive in, with, and under the bread and wine the true body and blood of Christ shed on the cross, Jesus Christ Who is now risen and ascended and sits at the right hand of God the Father.
He is the same Christ, and when he gave us the Sacrament, as the Lutheran Confessions affirm, "he was speaking of his true, essential body, which he gave into death for us, and of his true, essential blood, which was poured out for us on the tree of the cross for the forgiveness of sins" Formula of Concord, Solid Declaration VII, In the Sacrament, our Confessions further teach the same Jesus who died is present in the Sacrament, although not in exactly the same way he was corporeally present when he walked bodily on earth.
With Luther, the Formula of Concord speaks of "the incomprehensible, spiritual mode of presence according to which he neither occupies nor yields space but passes through everything created as he wills He employed this mode of presence when he left the closed grave and came through closed doors, in the bread and wine in the Supper If I consume even trace amounts of the aforementioned substances I become extremely ill.
What is the stance of the Lutheran Church—Missouri Synod on using wheat and gluten-free Communion wafers as an option for a person in my position? In its report on Theology and Practice of the Lord's Supper , the Commission on Theology and Church Relations CTCR stated the following concerning the element of bread in the Sacrament: "Since the Scriptures are silent on the source of the bread, it may be baked from the flour of wheat, rye, barley, or other grains" 16; emphasis added.
Similarly, Dr. Walther, in his Pastoral Theology , wrote concerning the kind of grain from which the flour for the bread has been prepared: "It is an adiaphoron whether the bread be leavened, whether it be rye, wheat, barley, or oats bread, and whether it have this or that form, so long only as it is baked of grain flour and water.
Since rice is a grain, it would also seem consistent with this position that bread made from this grain would be permissible. Nothing here would preclude someone bringing bread to the pastor that is gluten free. However, Lutheran practice would require that the pastor consecrate this bread together with the elements being used in the Communion service.
You are encouraged to discuss this with your pastor. The website celiac. You should consult with your doctor as to whether oats, corn, or rice might be acceptable.
If he thus bring them out of Egypt, notwithstanding their unworthiness, and the difficulties that lay in the way of their escape, doubtless he will bring them into Canaan; for has he begun so begun , and will he not make an end? Note, Our experiences of God's power and favour should be improved for the support of our expectations. Thou wilt plant them in the place which thou has made for thee to dwell in. Note, It is good dwelling where God dwells, in his church on earth Ps. Where he says, "This is my rest for ever," we should say, "Let it be ours.
They had now seen an end of Pharaoh's reign; but time itself shall not put a period to Jehovah's reign, which, like himself, is eternal, and not subject to change. Note, It is the unspeakable comfort of all God's faithful subjects, not only that he does reign universally and with an incontestable sovereignty, but that he will reign eternally, and there shall be no end of his dominion.
The solemn singing of this song, v. Miriam or Mary, it is the same name presided in an assembly of the women, who according to the softness of their sex, and the common usage of those times for expressing joy, with timbrels and dances sang this song.
Moses led the psalm, and gave it out for the men, and then Miriam for the women. Famous victories were wont to be applauded by the daughters of Israel 1 Sam. When God brought Israel out of Egypt, it is said Micah vi. But those are to be reckoned great blessings to a people who assist them, and go before them, in praising God.
It should seem, it was with some difficulty that Moses prevailed with Israel to leave that triumphant shore on which they sang the foregoing song. They were so taken up with the sight, or with the song, or with the spoiling of the dead bodies, that they cared not to go forward, but Moses with much ado brought them from the Red Sea into a wilderness.
The pleasures of our way to Canaan must not retard our progress, but quicken it, though we have a wilderness before us. Now here we are told,. That in the wilderness of Shur they had no water, v. This was a sore trial to the young travellers, and a diminution to their joy; thus God would train them up to difficulties.
David, in a dry and thirsty land where no water is, reaches forth towards God, Ps. That at Marah they had water, but it was bitter, so that though they had been three days without water they could not drink it, because it was extremely unpleasant to the taste or was likely to be prejudicial to their health, or was so brackish that it rather increased their thirst than quenched it, v.
Note, God can embitter that to us from which we promise ourselves most satisfaction, and often does so in the wilderness of this world, that our wants and disappointments in the creature may drive us to the Creator, in whose favour alone true comfort is to be had. Now in this distress, 1. The people fretted and quarrelled with Moses, as if he had done ill by them.
What shall we drink? Note, The greatest joys and hopes are soon turned into the greatest griefs and fears with those that live by sense only, and not by faith. Moses prayed: He cried unto the Lord, v. The complaints which they brought to him he brought to God, on whom, notwithstanding his elevation, Moses owned a constant dependence.
Note, It is the greatest relief of the cares of magistrates and ministers, when those under their charge make them uneasy, that they may have recourse to God by prayer: he is the guide of the church's guides and to him, as the Chief Shepherd, the under-shepherds must upon all occasions apply.
God provided graciously for them. He directed Moses to a tree, which he cast into the waters, in consequence of which, all of a sudden, they were made sweet. Some think this wood had a peculiar virtue in it for this purpose, because it is said, God showed him the tree. God is to be acknowledged, not only in the creating of things useful for man, but in discovering their usefulness. Or perhaps this was only a sign, and not at all a means, of the cure, any more than the brazen serpent, or Elisha's casting one cruse full of salt into the waters of Jericho.
Some make this tree typical of the cross of Christ, which sweetens the bitter waters of affliction to all the faithful, and enables them to rejoice in tribulation. The Jews' tradition is that the wood of this tree was itself bitter, yet it sweetened the waters of Marah; the bitterness of Christ's sufferings and death alters the property of ours.
Upon this occasion, God came upon terms with them, and plainly told them, now that they had got clear of the Egyptians, and had entered into the wilderness, that they were upon their good behaviour, and that according as they carried themselves so it would be well or ill with them: There he made a statute and an ordinance, and settled matters with them.
She engaged with God, and that matters. Mary was not discarded by God once her purpose was completed. Instead, her cooperation installs her into an eternal relationship with God for the salvation of the world. Mary was given a new name at the Annunciation: Full of Grace. The new name indicates an ontological change.
She was changed into a new person with a new role forever. Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation.
By her maternal charity, she cares for the brethren of her Son, who still journey on earth surrounded by dangers and difficulties, until they are led into their blessed home.
Dogmatic Constitution on the Church , He completed in her what he wants to complete in us—total transformation into his image. Your Evangelical brother or sister may not agree with you that the Mother of God is Mediatrix and Co-Redeemer, but the proper explanation of the titles should at least give him a new appreciation of Mary and a new appreciation of the wonders God has in store for each of his sons and daughters.
The Church knows and teaches that all the saving influences of the Blessed Virgin on mankind originate. They flow forth from the superabundance of the merits of Christ, rest on his mediation, depend entirely on it, and draw all their power from it. In no way do they impede the immediate union of the faithful with Christ.
Rather, they foster this union. This saving influence is sustained by the Holy Spirit, who, just as he overshadowed the Virgin Mary when he began in her the divine motherhood, in a similar way constantly sustains her solicitude for the brothers and sisters of her Son. It possesses a specifically maternal character, which distinguishes it from the mediation of the other creatures who in various and always subordinate ways share in the one mediation of Christ, although her own mediation is also a shared mediation.
In fact, while it is true that no creature could ever be classed with the Incarnate Word and Redeemer, at the same time the unique mediation of the Redeemer does not exclude but rather gives rise among creatures to a manifold cooperation which is but a sharing in this unique source. And thus the one goodness of God is in reality communicated diversely to his creatures.
With the redeeming death of her Son, the maternal mediation of the handmaid of the Lord took on a universal dimension, for the work of redemption embraces the whole of humanity. Thus there is manifested in a singular way the efficacy of the one and universal mediation of Christ between God and men. This, however, is so understood that it neither takes away anything from nor adds anything to the dignity and efficacy of Christ the one Mediator.
No creature could ever be counted along with the Incarnate Word and Redeemer; but just as the priesthood of Christ is shared in various ways both by his ministers and the faithful, and as the one goodness of God is radiated in different ways among his creatures, so also the unique mediation of the Redeemer does not exclude but rather gives rise to a manifold cooperation which is but a sharing in this one source.
Skip to main content Accessibility feedback article. Greetings, We are back once agian with our 3rd year on blog talk radio and the first show of the YEAR!!! Dec 22, by MSR volX2. Topic is: Brother Maniac Speaks pt3. Dec 16, by MSR volX2. Topic is: Mahogany Jones speaks pt2. I will close the lines and allow her to address the issues and clear up confusion that surrounds DMV Awards vs. Fell free to call in..
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Have the Times really change? Will it get better? Who do we blame for the Change? If you read my last blog on "what's a Movement" DMV? I will began by pointing out a Event that happen last wed. Nov 18, by MSR volX2. She needed advice and i thought it would be great to read the letter live on air and ask the community of sisters to aide your sister with positive vibes and feedback.
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Of course, living one's life for Christ on the Earth is far better than a deathbed confession, but deathbed confessions are Sister Salvation - Man (15) - Sister Salvation (Vinyl) to the Father of Mercies and the God of all Comfort. Any decision in this area is to be marked by Christian liberty and charity. When the Scriptures speak of the three persons of the Trinity as God the Father is God; the Son is God; the Spirit is God they mean that each of the persons, though distinct, are of one divine essence: they are God. But these good works of the unbelievers get them nowhere with God in His Kingdom of grace. So, does that mean God chose everyone to be saved before the foundation of the world and therefore it is man's choice whether he will accept God's saving grace? We will break down the meaning and European Concept of 'ThanksGiving". God Has Given the Believer Authority. Orlov 1 episode, Alison Araya
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