October 2009
October 1:
I shall start, then, with the church, into whose bosom God is pleased to gather his sons, not only that they may be nourished by her help and ministry as long as they are infants and children, but also that they may be guided by her motherly care until they mature and at last reach the goal of faith. For those to whom [God] is Father the church may also be Mother. (4.1.1.)
October 2:
The article in the Creed in which we profess to “believe the church” refers not only to the visible church (our present topic) but also to all God’s elect, in whose number are also included the dead. (4.1.2.)
October 3:
There is no good reason why many insert the preposition “in.” People should say. “I believe the church,” not “in the church.” We testify that we believe in God because our mind reposes in him as truthful, and our trust rests in him. To say “in the church” would be as inappropriate as “in the forgiveness of sins” or “in the resurrection of the body.” (4.1.2.)
October 4:
Because a small and contemptible number are hidden in a huge multitude and a few grains of wheat are covered by a pile of chaff, we must leave to God alone the knowledge of his church, whose foundation is his secret election. (4.1.2.)
October 5:
Although the melancholy desolation of the church which confronts us on every side may cry that no remnant of the church is left, let us know that Christ’s death is fruitful, and that God miraculously keeps his church as in hiding places. (4.1.2.)
October 6:
This article of the Creed [“the communion of saints”] also applies to some extent to the outward church, in that each of us should keep in brotherly agreement with all God’s children, should yield to the church the authority it deserves, in short, should act as one of the flock. (4.1.3.)
October 7:
The saints are gathered into the society of Christ on the principle that whatever benefits God confers upon them, they should in turn share with one another. This does not, however, rule out diversity of graces, inasmuch as we know the gifts of the Spirit are variously distributed. (4.1.3.)
October 8:
If truly convinced that God is the common Father of all and Christ the common Head, being united in brotherly love, they cannot but share their benefits with one another. (4.1.3.)
October 9:
For here we are not bidden to distinguish between the reprobate and elect — that is for God alone, not for us, to do — but to establish with certainty in our hearts that all those who, by the kindness of God the Father, through the working of the Holy Spirit, have entered into fellowship with Christ, are set apart as God’s property and personal possession; and that when we are of their number we share that great grace. (4.1.3.)
October 10:
For there is no other way to enter into life unless this mother conceive us in her womb, nourish us at her breast, and lastly, unless she keep us under her care and guidance ... Our weakness does not allow us to be dismissed from her school until we have been pupils all our lives. (4.1.4.)
October 11:
Many are led either by pride, dislike or rivalry to the conviction that they can profit enough from private reading and meditation; hence they despise public assemblies and deem preaching superfluous. But, since they do their utmost to sever or break this holy bond of unity, no one escapes the just penalty of this unholy separation without bewitching himself with pestilent errors and foulest delusions. (4.1.5.)
October 12:
More detestable than this attitude is that of the apostates who have a passion for splitting churches, in effect driving the sheep from their fold and casting them into the jaws of wolves. (4.1.5.)
October 13:
Holy Scripture speaks of the church in two ways. Sometimes by the term “church” it means that which is actually in God’s presence, into which no persons are received but those who are children of God by grace of adoption and true members of Christ by sanctification of the Holy Spirit ... Often, however, the name “church” designates the whole multitude of men spread over the earth who profess to worship one God and Christ. (4.1.7.)
October 14:
By baptism we are initiated into faith in him; by partaking in the Lord’s Supper we attest our unity in true doctrine and love; in the Word of the Lord we have agreement, and for the preaching of the Word the ministry instituted by Christ is preserved. In this church are mingled many hypocrites who have nothing of Christ but the name and outward appearance. (4.1.7.)
October 15:
To know who are His is a prerogative belonging solely to God ... Daily events themselves remind us how far his secret judgments surpass our comprehension. For those who seemed utterly lost and quite beyond hope are by his goodness called back to the way; while those who more than others seemed to stand firm often fall. (4.1.8)
October 16:
Because [God] saw it of some value for us to know who were to be counted as his children, he has in this regard accommodated himself to our capacity. And, since assurance of faith was not necessary, he substituted for it a certain charitable judgment whereby we recognize as members of the church those who, by confession of faith, by example of life, and by partaking of the sacraments, profess the same God and Christ with us. (4.1.8.)
October 17:
Wherever we see the Word of God purely preached and heard, and the sacraments administered according to Christ’s institution, there, it is not to be doubted, a church of God exists. (4.1.9.)
October 18:
The pure ministry of the Word and pure mode of celebrating the sacraments are, as we say, sufficient pledge and guarantee that we may safely embrace as church any society in which both these marks exist. The principle extends to the point that we must not reject it so long as it retains them, even if it otherwise swarms with many faults. What is more, some fault may creep into either doctrine or sacraments, but this ought not to estrange us from communion with the church. (4.1.12.)
October 19:
First and foremost, we should agree on all points. But since all men are somewhat beclouded by ignorance, either we must leave no church remaining, or we must condone delusion in those matters which can go unknown without harm to the sum of religion and without loss of salvation. (4.1.12.)
October 20:
There have always been those who, imbued with a false sense of their own perfect sanctity, as if they had already become a sort of airy spirits, spurned association with all men in whom they discern any remnant of human nature. (4.1.13.)
October 21:
Indeed, because they think no church exists where there are not perfect purity and integrity of life, they depart out of hatred of wickedness from the lawful church, while they fancy themselves turning aside from the faction of the wicked. (4.1.13.)
October 22:
Those who more boldly than others incite defection from the church, and are like standard-bearers, have for the most part no other reason than by their contempt of all to show they are no better than the others. (4.1.16.)
October 23:
If we are not willing to admit a church unless it be perfect in every respect, we leave no church at all. (4.1.17.)
October 24:
Isaiah, Jeremiah, Joel, Habakkuk, and others bewail the afflictions of the Jerusalem church ... Still the prophets did not because of this establish new churches for themselves, or erect new altars on which to perform separate sacrifices. Nothing, consequently, kept them from creating a schism save their zeal to maintain unity. (4.1.18.)
October 25:
We claim too much for ourselves if we dare withdraw at once from the communion of the church just because the morals of all do not meet our standard or even square with the profession of Christian faith. (4.1.18.)
October 26:
First, he who voluntarily deserts the outward communion of the church (where the Word of God is preached and the sacraments are administered) is without excuse. Secondly, neither the vices of the few nor the vices of the many in any way prevent us from duly professing our faith there in ceremonies ordained by God. (4.1.19.)
October 27:
I admit that in urging men to perfection we must not toil slowly or listlessly, much less give up. However, I say it is a devilish invention of our minds, while as yet we are in the earthly race, to be cocksure about our perfection. Thus in the Creed forgiveness of sins appropriately follows mention of the church. (4.1.20.)
October 28:
Not only does the Lord through forgiveness of sins receive and adopt us once for all into the church, but through the same means he preserves and protects us there. For what would be the point of providing a pardon for us that was destined to be of no use? (4.1.21.)
October 29:
So, carrying as we do, the traces of sin around with us throughout life, unless we are sustained by the Lord’s constant grace in forgiving our sins, we shall scarcely abide one moment in the church. (4.1.21.)
October 30:
The ministry of reconciliation has been entrusted to the ministers of the church and that by it they are repeatedly to exhort the people to be reconciled to God in Christ’s name. Therefore, in the communion of the saints, our sins are continually forgiven by the ministry of the church itself when the presbyters or bishops to whom this office has been committed strengthen godly consciences by the gospel promises in the hope of pardon and forgiveness. (4.1.22.)
October 31:
The prophets are full of promises which offer mercy to a people though they be covered with infinite crimes ... Has this benefit been so taken away from believers by Christ’s coming, in which the fullness of grace was revealed? What else will this be but to say that Christ has come for the destruction, not the salvation of his people, if God’s kindness, which in the Old Testament had been unfailingly ready for the saints for the forgiveness of sins, is now to be taken completely away? (4.1.26.)
November 2009
November 1:
If we have faith in the Scriptures — which expressly proclaim that in Christ the grace and gentleness of the Lord have fully appeared, the riches of his mercy have been poured out, and the reconciliation of God and men fulfilled — let us not doubt that the Heavenly Father's clemency flows forth to us much more abundantly. (4.1.26.)
November 2:
While the most heinous sins have sometimes possessed entire churches, Paul has nevertheless gently freed them from these, rather than cursed their leaders. (4.1.27.)
November 3:
It has already been explained how much we ought to value the ministry of the Word and sacraments ... Wherever the ministry remains whole and uncorrupted, no moral faults or diseases prevent it from bearing the name "church." Secondly, it is not so weakened by trivial errors as not to be esteemed lawful (4.2.1.)
November 4:
We have shown that the errors [of the church] which ought to be pardoned are those which do not harm the chief doctrine of religion, which do not destroy the articles of religion on which all believers ought to agree; and with regard to the sacraments, those which do not abolish or throw down the Lawful institution of the Author. (4.2.1.)
November 5:
If the foundation of the church is the teaching of the prophets and apostles, which bids believers entrust their salvation to Christ alone — then take away the teaching, and how will the building continue to stand? (4.2.1.)
November 6:
Those who, by making dissension, break the communion of the church are called heretics and schismatics. Now this communion is held together by two bonds, agreement in sound doctrine and brotherly love. Hence, between heretics and schismatics Augustine makes this sort of distinction: heretics corrupt the sincerity of the faith with false dogmas; but schismatics, while sometimes even of the same faith, break the bond of fellowship. (4.2.5.)
November 7:
Let us therefore remember that whenever church unity is commended to us, this is required: that while our minds agree in Christ, our wills should also be joined with mutual benevolence in Christ. (4.2.5.)
November 8:
Now we must speak of the order by which the Lord willed his church to be governed. He alone should rule and reign in the church ... Nevertheless, because he does not dwell among us in visible presence, we have said that he uses the ministry of men to declare openly his will to us by mouth, as a sort of delegated work ... that through their mouths he may do his own work. (4.3.1.)
November 9:
This human ministry which God uses to govern his church is the chief sinew by which believers are held together in one body ... For neither the light and heat of the sun, nor food and drink, are so necessary to nourish and sustain the present life as the apostolic and pastoral office is necessary to preserve the church on earth. (4.3.2.)
November 10:
In indiscriminately calling those who rule the church "bishops," "presbyters," "pastors," and "ministers," I did so according to Scriptural usage, which interchanges these terms. For to all who carry out the ministry of the Word it accords the title of "bishops." (4.3.8.)
November 11:
First, it will be expedient that all the ministers, for conserving purity and concord of doctrine among themselves, meet together one certain day each week, for discussion of the Scriptures; and none are to be exempt from this without legitimate excuse. If anyone be negligent, let him be admonished. (Draft Ecclesiastical Ordinances, 1541)
November 12:
If there appear differences of doctrine, let the ministers come together to discuss the matter. Afterwards, if need be, let them call the elders to assist in composing the contention. (Draft Ecclesiastical Ordinances, 1541)
November 13:
To obviate all scandals of living, it will be proper that there be form of correction to which all submit themselves. It will also be the means by which the ministry may retain respect, and the Word of God be neither dishonoured nor scorned because of the ill reputation of the ministers. (Draft Ecclesiastical Ordinances, 1541)
November 14:
The office [of Elder] is to have oversight of the life of everyone, to admonish amicably those whom they see to be erring or to be living a disordered life, and, where it is required, to enjoin fraternal corrections themselves and along with others. (Draft Ecclesiastical Ordinances, 1541)
November 15:
There were always two kinds [of Deacons] in the ancient Church, the ones deputed to receive, dispense, and hold goods for the poor, not only daily alms, but also possessions, rents, and pensions; the other to tend and care for the sick and administer allowances to the poor. This custom we follow now. (Draft Ecclesiastical Ordinances, 1541)
November 16:
It seems to me that a simple and proper definition [of "sacrament"] would be to say that it is an outward sign by which the Lord seals on our consciences the promises of his good will toward us in order to sustain the weakness of our faith; and we in turn attest our piety toward him in the presence of the Lord and of his angels and before men. (4.14.1.)
November 17:
Here is another briefer definition [of "sacrament"]: one may call it a testimony of divine grace toward us, confirmed by an outward sign, with mutual attestation of our piety toward him. (4.14.1.)
November 18:
I say that Christ is the matter or (if you prefer) the substance of all the sacraments; for in him they have all their firmness, and they do not promise anything apart from him ... The sacraments have effectiveness among us in proportion as we are helped by their ministry sometimes to foster, confirm, and increase the true knowledge of Christ in ourselves; at other times to possess him more fully and enjoy his riches. (4.14.16)
November 19:
Therefore, let it be regarded as a settled principle that the sacraments have the same office as the Word of God: to offer and set forth Christ to us, and in him the treasures of heavenly grace. (4.14.17.)
November 20:
Baptism is the sign of the initiation by which we are received into the society of the church, in order that, engrafted in Christ, we may be reckoned among God’s children. (4.15.1.)
November 21:
But we must realize that at whatever time we were baptized, we are once for all washed and purged for our whole life. Therefore, as often as we fall away, we ought to recall the memory of our baptism and fortify our minds with it, that we may always be sure and confident of the forgiveness of sins. (4.15.3.)
November 22:
Our faith receives from baptism the advantage of its sure testimony to us that we are not only engrafted into the death and life of Christ, but so united to Christ himself that we become sharers in all his blessings. (4.15.6.)
November 23:
Baptism serves as our confession before men. Indeed, it is the mark by which we publicly profess that we wish to be reckoned God's people; by which we testify that we agree in worshiping the same God, in one religion with all Christians; by which finally we openly affirm our faith. (4.15.14.)
November 24:
God has received us, once for all, into his family, to hold us not only as servants but as sons. Thereafter, to fulfill the duties of a most excellent Father concerned for his offspring, he undertook to nourish us throughout the course of our life ... To this end, therefore, he has, through the hand of his only-begotten Son, given to his church another sacrament, that is, a spiritual banquet, wherein Christ attests himself to be the life-giving bread. (4.17.1.)
November 25:
We must carefully observe that the very powerful and almost entire force of the Sacrament lies in these words: "which is given for you," "which is shed for you." The present distribution of the body and blood of the Lord would not greatly benefit us unless they had once for all been given for our redemption and salvation. (4.17.3.)
November 26:
The godly ought by all means to keep this rule: wherever they see symbols appointed by the Lord, to think and be persuaded that the truth of the thing is surely present there ... If it is true that a visible sign is given us to seal the gift of a thing invisible, when we have received the symbol of the body, let us no surely trust that the body itself is also given to us. (4.17.10.)
November 27:
I say, therefore, that in the mystery of the Supper, Christ is truly shown to us through the symbols of bread and wine, his very body and blood, in which he has fulfilled all obedience to obtain righteousness for us. (4.17.11.)
November 28:
Anyone who desires our salvation to be helped by this Sacrament will find nothing more fitting than that believers, led to the well, may draw life from the Son of God. But its dignity is wonderfully enough commended when we hold that it is a help whereby we may be engrafted into Christ's body, or, engrafted, may grow more and more together with him, until he perfectly joins us with him in the heavenly life. (4.17.33.)
November 29:
The Lord so communicates his body to us that he is made completely one with us and we with him. Now, since he has only one body, of which he makes us all partakers, it is necessary that all of us be made one body by such participation. The bread shown in the Sacrament represents this unity. As it is made of many grains so mixed together that one cannot be distinguished from another, so it is fitting that we should be joined and bound together by such great agreement of minds that no sort of disagreement or division may intrude. (4.17.38.)
November 30:
What sharper goad could there be to arouse mutual love among us than when Christ, giving himself to us, not only invites us by his own example to pledge and give ourselves to one another, but inasmuch as he makes himself common to all, also makes all of us one in himself. (4.17.38.) |
