Letter of Marque

Planning the Unscripted Confrontation in the Elephant Room

There sure was a lot of planning that occurred the night before the unscripted confrontation of the Elephant Room 2 as this video shows.

The Canons of the Elephant Room 2

With Crawford Loritts’ public demand for white middle-aged Reformed guys to repent of their attacks against T.D. Jakes it is becoming increasing clear that James MacDonald and other members of this week’s Elephant Room 2 conference (ER2) are acting as if it were an ecumenical church council and that the decisions they arrived at are binding upon all of Evangelicalism.

Fact is, those who are being called to repent were not represented in the Elephant Room. Nor were they permitted to ask theologically substantive questions. In my case, I was threatened with arrest for trespassing when I showed up to watch the event.



As if that is not enough, we’ve now learned that Voddie Baucham’s scheduled appearance to teach at this weekend’s Harvest Bible Chapel Men’s Conference will not happen because of his differences with James MacDonald regarding the Elephant Room (namely the decision by the ER2 to declare T.D. Jakes a brother in Christ and a Trinitarian).

These actions on the part of ER2 members make it clear that their expectation is for all Evangelicals to unquestioningly honor and abide by their decisions. Furthermore, it is clear by their actions that refusal to abide by their decisions will result in punitive actions including but not limited to 1) being branded as unloving 2) being accused of behavior that is contrary to the Gospel 3) being excluded from publicly teaching in Evangelical churches.

That being the case, as a careful student of Church history I would like to point out that previous church councils would publish their decisions, pronounce anathemas, and in the case of the Council of Nicaea publish a creed in order for the church at large to properly understand what each of these councils decided and why.

Therefore, what is missing from the Elephant Room 2 is a succinct summary of the decisions arrived at by this “ecumenical” church council. Below, please find my suggestions for this document.

Canons of the Elephant Room 2
Aurora, Illinois, United States, January 2012

Canon 1: If anyone denies that T.D. Jakes is a Trinitarian despite his preference to express his belief in the Trinity using the historic language of Sabellian Modalism, they are anathema.

Canon 2: If any middle-aged white Reformed guys continue to attack Bishop T.D. Jakes and insist that his confession of the Trinity wasn’t theologically clear, they are acting contrary to the gospel and guilty of loving doctrine more than people and are anathema.

Canon 3: The Nicene Creed and Athanasian Creed, although useful and instructive to Christian’s in centuries past have been deemed to be too theologically rigorous and exacting for our Post-Modern age. Any person who insists that Trinitarian theology must be defined by those two creeds are anathema.

Canon 4: Any person who confesses that there is one God who exists in three persons and/or manifestations depending on which word they prefer is “Trinitarian enough” for us and their orthodoxy cannot be questioned without acting contrary to the Gospel.

Canon 5: The Prosperity Gospel is not a false gospel and since we didn’t deem it important enough to address in the Elephant Room 2 no one should worry about it. Those who claim the Prosperity Gospel is a false gospel are haters who are unnecessarily causing division in the body of Christ and are anathema.

Canon 6: Any person who denies that the Elephant Room 2 panel members have the authority to make these decisions on behalf of the entire body of Christ or that the decisions reached by the Elephant Room 2 are not binding upon the consciences of all Evangelicals, is anathema.

Canon 7: All pastors who refuse to abide by the Canons of the Elephant Room 2 are hereby stripped of their ordinations and are to immediately leave their church properties or they will be arrested for trespassing.

Before I will Embrace T.D. Jakes as a Christian Brother...

Given, T.D. Jakes' track record in both "Oneness" churches and on T.B.N. I will not embrace him as a Christian brother until...

1. He signs his name to the Athansian Creed and demonstrates that he sincerely believes it by teaching it & preaching its doctrinal content.

2. He publicly repudiates Modalism as a heresy.

3. He publicly repents of and repudiates the Word of Faith Heresy.

4. He gives back all the money he's conned people out of by promising them a 100 fold blessing if they 'sow a seed' into his ministry. (See Luke 19:1-10).

Theological Sleight of Hand at the Elephant Room

Does T.D. Jakes confess the doctrine of the Trinity or not? Many are pointing to his affirmation of his belief in one God and three persons in the Elephant Room on Wednesday as proof that he's a Trinitarian and not a Modalist. However, I contend, that what happened in the Elephant Room was more akin to a cheap card trick than a true theological confession.

Let me demonstrate how the trick was done.

First: it is important to note that Modalists believe in one God who manifests as Father, Son, and Holy Spirit. They are not three persons but three manifestations of the one person, who is God.

With that definition in hand now we turn to the Elephant Room 2 conversation between Mark Driscoll, T.D. Jakes and James MacDonald. You can read a transcript of the exchange here.

The conversation begins with T.D. Jakes explaining his early years in a Modalist church.

Jakes then confesses that he's rethought Modalist theology and says that it doesn't reflect his current beliefs.

Mark Driscoll then asks:

We all would agree that in the nature of God there is mystery, and it’s like a dimmer switch: how much certainty, how much mystery. But within that, Bishop Jakes, for you the issue between Trinitarianism and Modalism at its essence is is one God manifesting Himself successively in three ways? Or one God three persons simultaneously existing eternally - so, your best What is your understanding now? And I understand, there is some mystery - for sure. Would you say its One God manifesting Himself in three ways, or One God in three persons?

Jakes answers:

I believe that neither one of them totally did it for me, but the latter one is where I stand today.

Driscoll pushes him to firmly pick one by asking:

One God Three Persons?

Jakes then answers:

One God – Three Persons. One God – Three Persons

The illusion is now complete. Jakes is now officially a Trinitarian right? We can finally put all these Modalist allegations to bed right?

Nope.

Please note that I only quoted the very very very very first sentence in Jakes' answer.

Jakes' full answer was this:

One God – Three Persons. One God – Three Persons, and here is why…there… I am not crazy about the word persons this is…most people who follow me know that that is really. My doctrinal statement is no different from yours except the word…

Driscoll completes Jakes' sentence by filling in that "one word" and its the word "Manifestations".

Jakes then says:

Manifest instead of persons.

Jakes then goes on to explain why he isn't comfortable with the word "persons".

Therefore, T.D. Jakes IN HIS OWN WORDS actually clarified what he believed. And that clarification is summed up by stating that Jakes believes in

"One God, Three Persons Manifestations".

Modalists believe in "one God who manifests as Father, Son, and Holy Spirit. They are not three persons but three manifestations of the one person, who is God. Therefore, Jakes actually admitted to being a Modalist, not a Trinitarian.

See what a difference just one word can make?

Threatened with Arrest at the Elephant Room

Today, I traveled to Rowling Meadows, Illinois to attend James MacDonald's Elephant Room 2 conversations. Upon entering the event venue I was met by a security guard and Jim Rowan, an elder at Harvest Bible Chapel and was promptly told that my entrance to the Elephant Room had been revoked and that I had to immediately leave the premises or I would be arrested for trespassing.

This is truly ODD, because the Purpose Statement of the Elephant Room states:

The Elephant Room is more than an event. It is the outgrowth of an idea. The idea that the best way forward for the followers of Jesus lies not in crouching behind walls of disagreement but in conversation among all kinds of leaders about what the scriptures actually teach. We must insist on the biblical Gospel, right doctrine and practice but not isolate ourselves from relationship even with those who believe much differently.

So, I ask the very logical question how is threatening to arrest me if I didn't leave the premises of the Elephant Room an example of NOT "crouching behind walls of disagreement"?

Seems to me that the Elephant in the Room is the fact that the ONLY voices that James MacDonald and company are willing to hear are those that agree with them.

Scripture, Catechesis & Prayer January 15th, 2012

Scripture Reading

Psalm 19:1-14 (Morning)
Psalm 81:1-16 (Noon)
Psalm 111:1-9 (Evening)

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Ezek. 37:15-28 - Old Testament Reading
Rom. 6:1-23 - New Testament Reading

Christian Catechesis: The Apostle's Creed Commandments

Christian Catechesis: The Lord's Prayer

As the head of the family should teach it in a simple way to his household.

Our Father who art in heaven.

What does this mean?

Answer: God would thereby [with this little introduction] tenderly urge us to believe that He is our true Father, and that we are His true children, so that we may ask Him confidently with all assurance, as dear children ask their dear father.

The First Petition

Hallowed be Thy name.

What does this mean?

Answer: God's name is indeed holy in itself; but we pray in this petition that it may become holy among us also.

How is this done?

Answer: When the Word of God is taught in its truth and purity, and we as the children of God also lead holy lives in accordance with it. To this end help us, dear Father in heaven. But he that teaches and lives otherwise than God's Word teaches profanes the name of God among us. From this preserve us, Heavenly Father.

The Second Petition

Thy kingdom come.

What does this mean?

Answer: The kingdom of God comes indeed without our prayer, of itself; but we pray in this petition that it may come unto us also.

How is this done?

Answer: When our heavenly Father gives us His Holy Spirit, so that by His grace we believe His holy Word and lead a godly life here in time and yonder in eternity.

The Third Petition

Thy will be done on earth as it is in heaven.

What does this mean?

Answer: The good and gracious will of God is done indeed without our prayer; but we pray in this petition that it may be done among us also.

How is this done?

Answer: When God breaks and hinders every evil counsel and will which would not let us hallow the name of God nor let His kingdom come, such as the will of the devil, the world, and our flesh; but strengthens and keeps us steadfast in His Word and in faith unto our end. This is His gracious and good will.

The Fourth Petition

Give us this day our daily bread.

What does this mean?

Answer: God gives daily bread, even without our prayer, to all wicked men; but we pray in this petition that He would lead us to know it, and to receive our daily bread with thanksgiving.

What is meant by daily bread?

Answer: Everything that belongs to the support and wants of the body, such as meat, drink, clothing, shoes, house, homestead, field, cattle, money, goods, a pious spouse, pious children, pious servants, pious and faithful magistrates, good government, good weather, peace, health, discipline, honor, good friends, faithful neighbors, and the like.

The Fifth Petition

And forgive us our trespasses, as we forgive those who trespass against us.

What does this mean?

Answer: We pray in this petition that our Father in heaven would not look upon our sins, nor deny such petitions on account of them; for we are worthy of none of the things for which we pray, neither have we deserved them; but that He would grant them all to us by grace; for we daily sin much, and indeed deserve nothing but punishment. So will we verily, on our part, also heartily forgive and also readily do good to those who sin against us.

The Sixth Petition

And lead us not into temptation.

What does this mean?

Answer: God, indeed, tempts no one; but we pray in this petition that God would guard and keep us, so that the devil, the world, and our flesh may not deceive us, nor seduce us into misbelief, despair, and other great shame and vice; and though we be assailed by them, that still we may finally overcome and gain the victory.

The Seventh Petition

But deliver us from evil.

What does this mean?

Answer: We pray in this petition, as in a summary, that our Father in heaven would deliver us from all manner of evil, of body and soul, property and honor, and at last, when our last hour shall come, grant us a blessed end, and graciously take us from this vale of tears to Himself into heaven.

Amen.

What does this mean?

Answer: That I should be certain that these petitions are acceptable to our Father in heaven and heard; for He Himself has commanded us so to pray, and has promised that He will hear us. Amen, Amen; that is, Yes, yes, it shall be so.

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Prayer

Our Father, which art in heaven,
Hallowed be thy Name.
Thy Kingdom come.
Thy will be done in earth,
As it is in heaven.
Give us this day our daily bread.
And forgive us our trespasses,
As we forgive them that trespass against us.
And lead us not into temptation,
But deliver us from evil.
For thine is the kingdom,
The power, and the glory,
For ever and ever.
Amen.

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Augsburg Confession: Articles XX

Article XX: Of Good Works.

Our teachers are falsely accused of forbidding Good Works. For their published writings on the Ten Commandments, and others of like import, bear witness that they have taught to good purpose concerning all estates and duties of life, as to what estates of life and what works in every calling be pleasing to God. Concerning these things preachers heretofore taught but little, and urged only childish and needless works, as particular holy-days, particular fasts, brotherhoods, pilgrimages, services in honor of saints, the use of rosaries, monasticism, and such like. Since our adversaries have been admonished of these things, they are now unlearning them, and do not preach these unprofitable works as heretofore. Besides, they begin to mention faith, of which there was heretofore marvelous silence. They teach that we are justified not by works only, but they conjoin faith and works, and say that we are justified by faith and works. This doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine.

Forasmuch, therefore, as the doctrine concerning faith, which ought to be the chief one in the Church, has lain so long unknown, as all must needs grant that there was the deepest silence in their sermons concerning the righteousness of faith, while only the doctrine of works was treated in the churches, our teachers have instructed the churches concerning faith as follows:—

First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christ's sake, who alone has been set forth the Mediator and Propitiation, 1 Tim. 2:5, in order that the Father may be reconciled through Him. Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said of Himself: I am the Way, the Truth, and the Life. John 14:6.

This doctrine concerning faith is everywhere treated by Paul, Eph. 2:8: By grace are ye saved through faith; and that not of your selves; it is the gift of God, not of works, etc.

And lest any one should craftily say that a new interpretation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers. For Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to like effect. For in his De Vocatione Gentium he says as follows: Redemption by the blood of Christ would become of little value, neither would the preeminence of man's works be superseded by the mercy of God, if justification, which is wrought through grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer.

But, although this doctrine is despised by the inexperienced, nevertheless God-fearing and anxious consciences find by experience that it brings the greatest consolation, because consciences cannot be set at rest through any works, but only by faith, when they take the sure ground that for Christ's sake they have a reconciled God. As Paul teaches Rom. 5:1: Being justified by faith, we have peace with God. This whole doctrine is to be referred to that conflict of the terrified conscience, neither can it be understood apart from that conflict. Therefore inexperienced and profane men judge ill concerning this matter, who dream that Christian righteousness is nothing but civil and philosophical righteousness.

Heretofore consciences were plagued with the doctrine of works, they did not hear the consolation from the Gospel. Some persons were driven by conscience into the desert, into monasteries hoping there to merit grace by a monastic life. Some also devised other works whereby to merit grace and make satisfaction for sins. Hence there was very great need to treat of, and renew, this doctrine of faith in Christ, to the end that anxious consciences should not be without consolation but that they might know that grace and forgiveness of sins and justification are apprehended by faith in Christ.

Men are also admonished that here the term "faith" does not signify merely the knowledge of the history, such as is in the ungodly and in the devil, but signifies a faith which believes, not merely the history, but also the effect of the history—namely, this article: the forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins through Christ.

Now he that knows that he has a Father gracious to him through Christ, truly knows God; he knows also that God cares for him, and calls upon God; in a word, he is not without God, as the heathen. For devils and the ungodly are not able to believe this article: the forgiveness of sins. Hence, they hate God as an enemy, call not upon Him, and expect no good from Him. Augustine also admonishes his readers concerning the word "faith," and teaches that the term "faith" is accepted in the Scriptures not for knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified mind.

Furthermore, it is taught on our part that it is necessary to do good works, not that we should trust to merit grace by them, but because it is the will of God. It is only by faith that forgiveness of sins is apprehended, and that, for nothing. And because through faith the Holy Ghost is received, hearts are renewed and endowed with new affections, so as to be able to bring forth good works. For Ambrose says: Faith is the mother of a good will and right doing. For man's powers without the Holy Ghost are full of ungodly affections, and are too weak to do works which are good in God's sight. Besides, they are in the power of the devil who impels men to divers sins, to ungodly opinions, to open crimes. This we may see in the philosophers, who, although they endeavored to live an honest life could not succeed, but were defiled with many open crimes. Such is the feebleness of man when he is without faith and without the Holy Ghost, and governs himself only by human strength.

Hence it may be readily seen that this doctrine is not to be charged with prohibiting good works, but rather the more to be commended, because it shows how we are enabled to do good works. For without faith human nature can in no wise do the works of the First or of the Second Commandment. Without faith it does not call upon God, nor expect anything from God, nor bear the cross, but seeks, and trusts in, man's help. And thus, when there is no faith and trust in God all manner of lusts and human devices rule in the heart. Wherefore Christ said, John 15:5: Without Me ye can do nothing; and the Church sings:

Lacking Thy divine favor,

There is nothing found in man,

Naught in him is harmless.

Scripture, Catechesis & Prayer January 14th, 2012

Scripture Reading

Psalm 104:1-35 (Morning)
Psalm 118:1-29 (Noon)
Psalm 111:1-10 (Evening)

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Ezek. 36:33-37-14 - Old Testament Reading
Rom. 5:1-21 - New Testament Reading

Christian Catechesis: The Apostle's Creed Commandments

The First Article

Of Creation

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

What does this mean?

Answer:I believe that God has made me and all creatures; that He has given me my body and soul, eyes, ears, and all my limbs, my reason, and all my senses, and still preserves them; in addition thereto, clothing and shoes, meat and drink, house and homestead, wife and children, fields, cattle, and all my goods; that He provides me richly and daily with all that I need to support this body and life, protects me from all danger, and guards me and preserves me from all evil; and all this out of pure, fatherly, divine goodness and mercy, without any merit or worthiness in me; for all which I owe it to Him to thank, praise, serve, and obey Him. This is most certainly true.

The Second Article

Of Redemption

And in Jesus Christ, His only Son, our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; He descended into hell; the third day He rose again from the dead; He ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence He shall come to judge the quick and the dead.

What does this mean?

Answer: I believe that Jesus Christ, true God, begotten of the Father from eternity, and also true man, born of the Virgin Mary, is my Lord, who has redeemed me, a lost and condemned creature, purchased and won [delivered] me from all sins, from death, and from the power of the devil, not with gold or silver, but with His holy, precious blood and with His innocent suffering and death, in order that I may be [wholly] His own, and live under Him in His kingdom, and serve Him in everlasting righteousness, innocence, and blessedness, even as He is risen from the dead, lives and reigns to all eternity. This is most certainly true.

The Third Article

Of Sanctification

I believe in the Holy Ghost; one holy Christian Church, the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen.

What does this mean?

Answer: I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Ghost has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith; even as He calls, gathers, enlightens, and sanctifies the whole Christian Church on earth, and keeps it with Jesus Christ in the one true faith; in which Christian Church He forgives daily and richly all sins to me and all believers, and at the last day will raise up me and all the dead, and will give to me and to all believers in Christ everlasting life. This is most certainly true.

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Prayer

Our Father, which art in heaven,
Hallowed be thy Name.
Thy Kingdom come.
Thy will be done in earth,
As it is in heaven.
Give us this day our daily bread.
And forgive us our trespasses,
As we forgive them that trespass against us.
And lead us not into temptation,
But deliver us from evil.
For thine is the kingdom,
The power, and the glory,
For ever and ever.
Amen.

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Augsburg Confession: Articles XVIII-XIX

Article XVIII: Of Free Will

Of Free Will they teach that man's will has some liberty to choose civil righteousness, and to work things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man receiveth not the things of the Spirit of God, 1 Cor. 2:14; but this righteousness is wrought in the heart when the Holy Ghost is received through the Word. These things are said in as many words by Augustine in his Hypognosticon, Book III: We grant that all men have a free will, free, inasmuch as it has the judgment of reason; not that it is thereby capable, without God, either to begin, or, at least, to complete aught in things pertaining to God, but only in works of this life, whether good or evil. "Good" I call those works which 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 diverse useful arts, or whatsoever good pertains to this life. For all of these things are not without dependence on the providence of God; yea, of Him and through Him they are and have their being. "Evil" I call such works as willing to worship an idol, to commit murder, etc. They condemn the Pelagians and others, who teach that without the Holy Ghost, by the power of nature alone, we are able to love God above all things; also to do the commandments of God as touching "the substance of the act." For, although nature is able in a manner 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, etc.

Article XIX: Of the Cause of Sin

Of the Cause of Sin they teach that, although God does create and preserve nature, yet the cause of sin is the will of the wicked, that is, of the devil and ungodly men; which will, unaided of God, turns itself from God, as Christ says John 8:44: When he speaketh a lie, he speaketh of his own.

Scripture, Catechesis & Prayer January 13th, 2012

Scripture Reading

Psalm 51:1-19 (Morning)
Psalm 142:1-7 (Noon)
Psalm 65:1-13 (Evening)

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Ezek. 36:13-28 - Old Testament Reading
Rom. 4:1-25 - New Testament Reading

Christian Catechesis: The Ten Commandments

The First Commandment: ““You shall have no other gods before me.” (Exodus 20:3)

What does this mean?

Answer: We should fear, love, and trust in God above all things.

The Second Commandment: ““You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain.” (Exodus 20:7)

What does this mean?

Answer: We should fear and love God that we may not curse, swear, use witchcraft, lie, or deceive by His name, but call upon it in every trouble, pray, praise, and give thanks.

The Third Commandment: ““Remember the Sabbath day, to keep it holy.” (Exodus 20:8)

What does this mean?

Answer: We should fear and love God that we may not despise preaching and His Word, but hold it sacred, and gladly hear and learn it.

The Fourth Commandment: ““Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you.” (Exodus 20:12).

What does this mean?

Answer: We should fear and love God that we may not despise nor anger our parents and masters, but give them honor, serve, obey, and hold them in love and esteem.

The Fifth Commandment: ““You shall not murder.” (Exodus 20:13)

What does this mean?

Answer: We should fear and love God that we may not hurt nor harm our neighbor in his body, but help and befriend him in every bodily need [in every need and danger of life and body].

The Sixth Commandment: ““You shall not commit adultery.” (Exodus 20:14)

What does this mean?

Answer: We should fear and love God that we may lead a chaste and decent life in words and deeds, and each love and honor his spouse.

The Seventh Commandment: ““You shall not steal.” (Exodus 20:15)

What does this mean?

Answer: We should fear and love God that we may not take our neighbor's money or property, nor get them by false ware or dealing, but help him to improve and protect his property and business, that his means are preserved and his condition is improved.

The Eighth Commandment: ““You shall not bear false witness against your neighbor.” (Exodus 20:16)

What does this mean?

Answer: We should fear and love God that we may not deceitfully belie, betray, slander, or defame our neighbor, but defend him, [think and] speak well of him, and put the best construction on everything.

The Ninth Commandment: ““You shall not covet your neighbor’s house” (Exodus 20:17)

What does this mean?

Answer: We should fear and love God that we may not craftily seek to get our neighbor's inheritance or house, and obtain it by a show of [justice and] right, etc., but help and be of service to him in keeping it.

The Tenth Commandment: “you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.”” (Exodus 20:17)

What does this mean?

Answer: We should fear and love God that we may not estrange, force, or entice away our neighbor's wife, servants, or cattle, but urge them to stay and diligently do their duty.

What Does God Say of All These Commandments?

Answer: He says thus (Exod. 20:5): I the Lord, thy God, am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me, and showing mercy unto thousands of them that love Me and keep My commandments.

What does this mean?

Answer: God threatens to punish all who transgress these commandments. Therefore we should dread His wrath and not act contrary to these commandments. But He promises grace and every blessing to all that keep these commandments. Therefore we should also love and trust in Him, and gladly do, zealously and diligently order our whole life according to His commandments.

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Prayer

Our Father, which art in heaven,
Hallowed be thy Name.
Thy Kingdom come.
Thy will be done in earth,
As it is in heaven.
Give us this day our daily bread.
And forgive us our trespasses,
As we forgive them that trespass against us.
And lead us not into temptation,
But deliver us from evil.
For thine is the kingdom,
The power, and the glory,
For ever and ever.
Amen.

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Augsburg Confession: Articles XIII-XVII

Article XIII: Of the Use of the Sacraments

Of the Use of the Sacraments they teach that the Sacraments were ordained, not only to be marks of profession among men, but rather to be signs and testimonies of the will of God toward us, instituted to awaken and confirm faith in those who use them. Wherefore we must so use the Sacraments that faith be added to believe the promises which are offered and set forth through the Sacraments.

They therefore condemn those who teach that the Sacraments justify by the outward act, and who do not teach that, in the use of the Sacraments, faith which believes that sins are forgiven, is required.

Article XIV: Of Ecclesiastical Order

Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called.

Article XV: Of Ecclesiastical Usages

Of Usages in the Church they teach that those ought to be observed which may be observed without sin, and which are profitable unto tranquillity and good order in the Church, as particular holy days, festivals, and the like.

Nevertheless, concerning such things men are admonished that consciences are not to be burdened, as though such observance was necessary to salvation.

They are admonished also that human traditions instituted to propitiate God, to merit grace, and to make satisfaction for sins, are opposed to the Gospel and the doctrine of faith. Wherefore vows and traditions concerning meats and 4] days, etc., instituted to merit grace and to make satisfaction for sins, are useless and contrary to the Gospel.

Article XVI: Of Civil Affairs

Of Civil Affairs they teach that lawful civil ordinances are good works of God, and that it is right for Christians to bear civil office, to sit as judges, to judge matters by the Imperial and other existing laws, to award just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold property, to make oath when required by the magistrates, to marry a wife, to be given in marriage.

They condemn the Anabaptists who forbid these civil offices to Christians.

They condemn also those who do not place evangelical perfection in the fear of God and in faith, but in forsaking civil offices, for the Gospel teaches an eternal righteousness of the heart. Meanwhile, it does not destroy the State or the family, but very much requires that they be preserved as ordinances of God, and that charity be practiced in such ordinances. Therefore, Christians are necessarily bound to obey their own magistrates and laws save only when commanded to sin; for then they ought to obey God rather than men. Acts 5:29.

Article XVII: Of Christ's Return to Judgment

Also they teach that at the Consummation of the World Christ will appear for judgment, and will raise up all the dead; He will give to the godly and elect eternal life and everlasting joys, but ungodly men and the devils He will condemn to be tormented without end.

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

They condemn also others who are now 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.

Scripture, Catechesis & Prayer January 12th, 2012

Scripture Reading

Psalm 97:1-12 (Morning)
Psalm 16:1-11 (Noon)
Psalm 62:1-12 (Evening)

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Ezek. 34:1-24 - Old Testament Reading
Rom. 3:19-31 - New Testament Reading

Christian Catechesis: Table of Duties

Certain passages of scripture for various holy orders and positions,
admonishing them about their duties and responsibilities

For Bishops, Pastors, and Preachers

A bishop must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity; not a novice; holding fast the faithful Word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. 1 Tim. 3:2 ; Titus 1:6.

What the Hearers Owe to Their Pastors

Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel. 1 Cor. 9:14. Let him that is taught in the Word communicate unto him that teacheth in all good things. Gal. 6:6. Let the elders that rule well be counted worthy of double honor, especially they who labor in the Word and doctrine. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn; and the laborer is worthy of his reward. 1 Tim. 5:17-18. Obey them that have the rule over you, and submit yourselves; for they watch for your souls as they that must give account, that they may do it with joy and not with grief; for that is unprofitable for you. Heb. 13:17.

Concerning Civil Government

Let every soul be subject unto the higher powers. For the power which exists anywhere is ordained of God. Whosoever resisteth the power resisteth the ordinance of God; and they that resist shall receive to themselves damnation. For he heareth not the sword in vain; for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Rom. 13:1-4.

What Subjects Owe to the Magistrates

Render unto Caesar the things which are Caesar's. Matt. 22:21. Let every soul be subject unto the higher powers, etc. Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. For, for this cause pay ye tribute also; for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom, to whom custom; fear, to whom fear; honor, to whom honor. Rom. 13:1,5ff. I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men; for kings and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. 1 Tim. 2:1f Put them in mind to be subject to principalities and powers, etc. Titus 3:1. Submit yourselves to every ordinance of man for the Lord's sake, whether it be to the king as supreme, or unto governors as unto them that are sent by him, etc. 1 Pet. 2:13f ]

For Husbands

Ye husbands, dwell with your wives according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered. 1 Pet. 3:7. And be not bitter against them. Col. 3:9.

For Wives

Wives, submit yourselves unto your own husbands, as unto the Lord, even as Sarah obeyed Abraham, calling him lord; whose daughters ye are, as long as ye do well, and are not afraid with any amazement. 1 Pet. 3:6; Eph. 5:22.

For Parents

Ye fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord. Eph. 6:4.

For Children

Children, obey your parents in the Lord; for this is right. Honor thy father and mother; which is the first commandment with promise: that it may be well with thee, and thou mayest live long on the earth. Eph. 6:1-3.

For Male and Female Servants, Hired Men, and Laborers

Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart; with good will doing service as to the Lord, and not to men; knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. Eph. 6:5ff ; Col. 3:22.

For Masters and Mistresses

Ye masters, do the same things unto them, forbearing threatening, knowing that your Master also is in heaven; neither is there respect of persons with Him. Eph. 6:9; Col. 4:1.

For Young Persons in General

Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility; for God resisteth the proud, and giveth grace to the humble. Humble yourselves, therefore, under the mighty hand of God that He may exalt you in due time. 1 Pet. 5:5-6.

For Widows

She that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth. 1 Tim. 5:5-6.

For All in Common

Thou shalt love thy neighbor as thyself. Herein are comprehended all the commandments. Rom. 13:8ff And persevere in prayer for all men. 1 Tim. 2:1-2.

Let each his lesson learn with care,

And all the household well shall fare.

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Prayer

Our Father, which art in heaven,
Hallowed be thy Name.
Thy Kingdom come.
Thy will be done in earth,
As it is in heaven.
Give us this day our daily bread.
And forgive us our trespasses,
As we forgive them that trespass against us.
And lead us not into temptation,
But deliver us from evil.
For thine is the kingdom,
The power, and the glory,
For ever and ever.
Amen.

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Augsburg Confession: Articles IX-XII

Article IX: Of Baptism

Of Baptism they teach that it is necessary to salvation, and that through Baptism is offered the grace of God, and that children are to be baptized who, being offered to God through Baptism are received into God's grace.

They condemn the Anabaptists, who reject the baptism of children, and say that children are saved without Baptism.

Article X: Of the Lord's Supper.

Of the Supper of the Lord they teach that the Body and Blood of Christ are truly present, and are distributed to those who eat the Supper of the Lord; and they reject those that teach otherwise.

Article XI: Of Confession

Of Confession they teach that Private Absolution ought to be retained in the churches, although in confession an enumeration of all sins is not necessary. For it is impossible according to the Psalm: Who can understand his errors? Ps. 19:12.

Article XII: Of Repentance

Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted and that the Church ought to impart absolution to those thus returning to repentance. Now, repentance consists properly of these two parts: One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ's sake, sins are forgiven, comforts the conscience, and delivers it from terrors. Then good works are bound to follow, which are the fruits of repentance.

They condemn the Anabaptists, who deny that those once justified can lose the Holy Ghost. Also those who contend that some may attain to such perfection in this life that they cannot sin.

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

They also are rejected who do not teach that remission of sins comes through faith but command us to merit grace through satisfactions of our own.

Scripture, Catechesis & Prayer January 11th, 2012

Scripture Reading

Psalm 89:1-18 (Morning)
Psalm 1:1-16 (Noon)
Psalm 33:1-22 (Evening)

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Ezek. 33:1-20 - Old Testament Reading
Rom. 3:1-18 - New Testament Reading

Christian Catechesis: Daily Prayers

How the head of the family should teach his household to pray morning and evening

Morning Prayer

In the morning, when you rise, you shall bless yourself with the holy cross and say:

In the name of God the Father, Son, and Holy Ghost. Amen.

Then, kneeling or standing, repeat the Apostle's Creed and the Lord's Prayer. If you choose, you may, in addition, say this little prayer:

I thank You, my Heavenly Father, through Jesus Christ, Your dear Son, that You have kept me this night from all harm and danger; and I pray You to keep me this day also from sin and all evil, that all my doings and life may please You. For into Your hands I commend myself, my body and soul, and all things. Let Your holy angel be with me, that the Wicked Foe may have no power over me. Amen.

Then go to your work with joy, singing a hymn, as the Ten Commandments, or what your devotion may suggest.

Evening Prayer

In the evening, when you go to bed, you shall bless yourself with the holy cross and say:

In the name of God the Father, Son, and Holy Ghost. Amen.

Then, kneeling or standing, repeat the Creed and the Lord's Prayer. If you choose, you may, in addition, say this little prayer:

I thank You, my Heavenly Father, through Jesus Christ, Your dear Son, that You have graciously kept me this day, and I pray You to forgive me all my sins, where I have done wrong, and graciously keep me this night. For into Your hands I commend myself, my body and soul, and all things. Let Your holy angel be with me, that the Wicked Foe may have no power over me. Amen.

Then go to sleep promptly and cheerfully.

How the Head of the Family Should Teach His Household to Ask a Blessing and Return Thanks.

Asking a Blessing

The children and servants shall go to the table with folded hands and reverently, and say:

The eyes of all wait upon You, O Lord; and You give them their meat in due season; You Open Your hand, and satisfy the desire of every living thing.

Note: To satisfy the desire means that all animals receive so much to eat that they are on this account joyful and of good cheer; for care and avarice hinder such satisfaction.

Then the Lord's Prayer, and the prayer here following:

Lord God, Heavenly Father, bless us and these Your gifts, which we take from Your bountiful goodness, through Jesus Christ, our Lord. Amen.

Returning Thanks

Likewise also after the meal they shall reverently and with folded hands say:

O give thanks unto the Lord, for He is good; for His mercy endures forever. He gives food to all flesh; He gives to the beast his food, and to the young ravens which cry. He delighteth not in the strength of the horse; He takes not pleasure in the legs of a man. The Lord takes pleasure in them that fear Him, in those that hope in His mercy.

Then the Lord's Prayer and the prayer here following:

We thank You, Lord God, Father, through Jesus Christ, our Lord, for all Thy benefits, who lives and reigns forever and ever. Amen.
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Prayer

Our Father, which art in heaven,
Hallowed be thy Name.
Thy Kingdom come.
Thy will be done in earth,
As it is in heaven.
Give us this day our daily bread.
And forgive us our trespasses,
As we forgive them that trespass against us.
And lead us not into temptation,
But deliver us from evil.
For thine is the kingdom,
The power, and the glory,
For ever and ever.
Amen.

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Augsburg Confession: Articles V-VIII

Article V: Of the Ministry

That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted. For through the Word and Sacraments, as through instruments, the Holy Ghost is given, who works faith; where and when it pleases God, in them that hear the Gospel, to wit, that God, not for our own merits, but for Christ's sake, justifies those who believe that they are received into grace for Christ's sake.

They condemn the Anabaptists and others who think that the Holy Ghost comes to men without the external Word, through their own preparations and works.

Article VI: Of New Obedience

Also they teach that this faith is bound to bring forth good fruits, and that it is necessary to do good works commanded by God, because of God's will, but that we should not rely on those works to merit justification before God. For remission of sins and justification is apprehended by faith, as also the voice of Christ attests: When ye shall have done all these things, say: We are unprofitable servants. Luke 17:10. The same is also taught by the Fathers. For Ambrose says: It is ordained of God that he who believes in Christ is saved, freely receiving remission of sins, without works, by faith alone.

Article VII: Of the Church

Also they teach that one holy Church is to continue forever. The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered.

And to the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike. As Paul says: One faith, one Baptism, one God and Father of all, etc. Eph. 4:5-6.

Article VIII: What the Church Is

Although the Church properly is the congregation of saints and true believers, nevertheless, since in this life many hypocrites and evil persons are mingled therewith, it is lawful to use Sacraments administered by evil men, according to the saying of Christ: The Scribes and the Pharisees sit in Moses' seat, etc. Matt. 23:2. Both the Sacraments and Word are effectual by reason of the institution and commandment of Christ, notwithstanding they be administered by evil men.

They condemn the Donatists, and such like, who denied it to be lawful to use the ministry of evil men in the Church, and who thought the ministry of evil men to be unprofitable and of none effect.