VI. OF FREEWILL AND CONVERSION.
How the declaration of Luther is to be understood: The will of man in his conversion remains purely passive, that is, it does nothing at all, but merely permits what God works in him, 473, 541 That in spiritual matters man is like a pillar of salt; like Lot's wife; or, like wood and stone; or, a dead image, 527 Why the doctrine is wrong, that there are three efficient causes of the con- version of unregenerate man to God, [541 Before the conversion of man, there are but two efficient causes found, through which he is converted, namely, the Holy Spirit, and the word of God, [473, 531, 541 The error of the Stoics, that man does all
through constraint, and that all that happens, must so happen, 471, 538 The error of the enthusiasts, that God converts men without the external preaching and hearing of his word, through his Spirit, 472, 523, 539 The error of the Pelagians, that man is able by his own powers, without the grace of the Holy Spirit, to convert himself to God, 471, 538 The error of the papists and of the school- men, that man is able, by his own na- tural powers, to begin a virtuous life,
[538 The doctrine, that in conversion the will of man is not idle, but does something, [538 Rejection of the opinion of the Syner- gists,
538 That the expressions of the Fathers, as Chrysostom: Deus trahit, sed volen- tem; and Basil: Tantum velis, et Deus præoccurrit,-are not analogous to the form of sound doctrine,
VIII. OF THE JUSTIFICATION OF MAN BEFORE GOD, BY FAITH ALONE.
alone, 21, 67, 304, 474, 552 A right and saving faith is not merely a knowledge of the histories concerning Christ, but a cordial reliance upon the grace of God through Christ, 156 That the Holy Spirit works faith through the hearing of the Gospel, 21, 88 The false opinion of the Anabaptists and
others, who teach, that we receive, without the hearing of the word of God, the Holy Spirit and faith, 21 That faith justifies us-not that our faith is a work so precious and pure; but solely because by faith, and by no other means, we receive the mercy of God offered, 86, 124 How the word sola, alone, is founded in the Scripture, By the word sola, alone, we do not ex- clude the Gospel and the sacraments, but only our own merit, 82 In the article concerning the justification of man, Paul excludes, not only the works of the ceremonial law, but those also of the Decalogue, 86 That for the preservation of the pure doc- trine concerning the justification by faith, the particulæ exclusivæ, that is, the following words of St. Paul, By grace, without merit, without law, without works, not of works,--are to
Augsburg Confession, Apology,
Articles of Smalcald, Epitome,
Declaration,
What good works are,
be firmly maintained, 475, 543, 548 How the words regeneration and rivifi- cation, considered in the Apology, are to be understood concerning the justi- fication of man, by which words else- where the renovation of man is under- stood, 475, 544, 545 That neither contrition nor love, neither conversion nor sanctification, nor any good work, nor any merit, pertains to the article concerning just fication, [475, 477, 479, 547, 548 If it be taught that the works of the law justify, or merit the forgiveness of sins, we can never be certain of the forgiveness of sins, 101, 102 Refutation of the arguments of the ad- versaries, by which they wish to show that we are justified, not by faith, but by the works of love, That the works of love follow faith, 90, [91, 104
There must not be feigned such a faith as can consist with an evil intention to sin and to act contrary to con science, 475, 546, 549 The difference between faith and hope,
[120 Explanation of the Creed, 332, 406 The comfort, peace, and joy in the Holy Spirit in the believers,
IX. OF GOOD WORKS. pages 21, 26
That we should do good works, 555, 556 How they must occur to be acceptable with God, 556, 558 That the propositions and modes of ex- pressions are not consistent with the word of God: Good works are neces- sary to salvation: It is impossible to be saved without good works: No one. has ever been saved without good works, 477, 478, 551, 555, 557, 558 These propositions arose in the time of persecution, 559
How these words, necessity and necessa- 1y, must be understood 478, 554 How it must be understood, that the re- generated perform good works from a free, spontaneous spirit, not compelled. or constrained, 478, 557
That faith and salvation are preserved in us, not by works, but by the Spirit of God, 478, 559, 560 That this expression is offensive and dis- advantageous to Christian discipline: Good works are pernicious to salva- tion, 478, 561 That good works do not merit salvation,
Concerning merito congrni and condigni,
[71, 96, 121, 123, 125 Concerning works of supererogation, [126, 149 The false opinion of those who intimate, that those who once obtain the Holy Spirit and the remission of sins, and become faithful, even if they fall into 559 open sins, retain faith, That we are sinners before God, 98 Of perfection, in what it consists, 21, 43 Of satisfaction or expiation for sins, [119, 165
Of indulgences, 109, 147, 180, 182, [259, 274, 285, 295, 296
OF HUMAN TRADITIONS AND ORDINANCES.
Of pilgrimages, 1osaries, and brother-
X. OF PREDESTINATION, OR THE ETERNAL FOREKNOWLEDGE of god.
623 686, 689 The difference between the foreknowl- edge and eternal election of God, [496, 497, 623, 624 That the foreknowledge extends to the good and to the bad, 496, 623 The cause of sin and of the destruction of the ungodly, is not the foreknowl- edge, but much rather the wicked, perverted will of the devil and men, [496, 624 That the predestination or eternal elec- tion of God pertains only to the pious and children of God, 496, 624 This predestination of God is not to be scrutinized in the secret counsel of
God, but it is to be sought in his word, in which it is revealed, 497, 624 As the preaching of repentance extends to all persons, so also does the preach- ing of the Gospel, That Christ the Lord is the book of life, in which are written all that will be 476, 626 saved, That many be called, but few chosen, does not imply that God does not desire to save all men, but by this the malicious contempt of God's word and the obdu- racy of men are punished, 497, 629 That this doctrine is wrong, that not only the mercy of God and the merit of Christ are the cause, but that in us also there is a cause, of the election of 639 God,
That repentance consists of two parts- contrition and faith, 146, 147
That repentance continues with Chris- tians till death,
Augsburg Confession, Apology,
Articles of Smalcald, The Smaller Catechism,
The Larger Catechism,
As the preaching of repentance extends to all persons, so does also the preach- 627 ing of the Gospel, That those who fall into sin after bap- tism, obtain the remission of sins, whenever, and as often as they re- pent,
Of the errors of the papists concerning repentance,
Of servile and filial fear, Of expiation,
OF CONFESSION AND ABSOLUTION.
Of confession before God, neighbors, and church officers, 165, 166, 301
seven, as the papists intimate, That the sacraments administered by ungodly servants are efficacious, 137, [141 many, 182, 183 Of the right use of the sacraments, 22, That there are only two sacraments, not [185
That the words of the testament of Christ are not to be understood other- wise than literally, 481, 574 That in the use of this holy sacrament, the words of the institution of Christ are in no wise to be omitted, but are to be spoken openly, 481, 588, 589 That the consecration, or the minister's declaration of the words of Christ, or the work of any man, does not effect the presence of the body and blood of Christ, but this is done by the omnipo- tent power of Christ, 481, 588 Why the words, under the bread, with the bread, in the bread, are used by us in the holy Supper, 580
That in the sacrament of the Lord's Sup- per we receive with the visible bread and wine, the true body and blood of Christ, 23, 112, 299, 310, 447, 418 That in this sacrament we receive the body of Christ not only spiritually, but also orally, 485, 582, 583, 585, 586 That in this holy sacrament Luther un- derstood the word spiritual otherwise than the sacramentarians did, 593 That this eating takes place, not in a Capernaitic, but in a supernatural, heavenly manner, 485, 593 That we do not receive this sacrament blissfully ex opere operato, 80, 104, [150, 186 That not only the worthy and truly be- lieving, but also the unworthy and un- believing receive the true body and
blood of Christ, 299, 485, 576, 585 That there is but one kind of unworthy guests, namely, the impenitent and unbelieving, 485 That all the worthiness of the guests of this Supper, consists in the merits of Christ alone,-which we appropriate to ourselves through faith, and of which we are assured through this sa- crament, and by no means in our virtues,
This worthiness consists not in a strong or a weak faith, 587 That those of weak faith do not receive
this sacrament unworthily, 485, 587 The worthiness and benefit of this sa- crament does not depend upon the wor- thiness or unworthiness of the priest, [577, 578 The grounds of Luther concerning the presence of the body and blood of
Christ in the Lord's Supper, 484, 591 Luther's foreseeing, that after his death attempts would be made to make him appear as a sacramentarian, and his solemn indication, that he would never change his views concerning the sa- crament,
578 Why this article was introduced in the Form of Concord, 483, 573, 574 Of the two different kinds of sacramen- tarians, 483, 573 Summary enumeration of the errors of the sacramentarians concerning the Lord's Supper, and the rejection of the same, 486, 488, 595, 597 Of the one element of the sacrament of the papists, 216, 300, 486, 594 Of locking up and bearing about the bread in the papistical mass, 30, 594 Of the papistical transubstantiation, [486, 594
[486, 594 Whether a person may administer the sacrament to himself, and thus hold 283 mass,
Augsburg Confession, Apology,
Articles of Smalcald,
Of the papistical mass, 33, 231,251, 282,
XV. OF THINGS INDIFFERENT, OR CHURCH USAGES.
us, we are not to yield to the enemies of God in these indifferent things, 495, [618, 619 Things indifferent should not be held as divine service in themselves, 495, 622 Ceremonies shall not be obtruded upon the church of God, as necessary, con- trary to her will, through constraint, [314, 496, 619 That no church should condemn another on account of dissimilarity in ceremo- nies, 137,495, 622
Smaller Catechism, pages 334, 341, 342 Explanation of the Lord's Prayer, 334, Larger Catechism,
Augsburg Confession, Apology,
Articles of Smalcald,
OF THE WORSHIP OF SAINTS.
That we should not invoke the saints, and the kind of honor and service we
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