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Scripture, Confession, Justification, Carl S. Meyer

Concordia Theological Monthly

From the very outset of the immigration movement which became part of the Missouri Synod, there was a strong confessional stance. The "Brief Outline of the Emigration Code," in its first paragraph, contained a confession of faith. Those who signed the code said that they had accepted "the tenets of the Lutheran faith, as contained in God's Word of the Old and New Testaments, and set forth and confessed in the Symbolical Writings of the Lutheran Church."

The Early Success And Gradual Decline Of Lutheranism In England, 1520-1600, Basil Hall

Concordia Theological Monthly

This calendar was an unofficial enterprise intended to oppose the names of "Protestant saints" to those of "Popish saints" in the traditional calendars in Elizabethan use, and it cannot be taken to mean that a deep or ready sympathy existed for Lutheran doctrine and religious practices at that time. In fact it would be difficult to find an Elizabethan writer approving of Lutheran teachings and methods of worship and advocating them apart from those subjects which had become common to Protestantism, including justification by faith.

Helsinki-After One Year - A Symposium, Unknown

Concordia Theological Monthly

The contemporary movement toward a united world Lutheranism entered upon its present phase only 40 years ago. 1923 at Eisenach, Germany, the Lutheran World Convention was organized after World War I to enable Lutherans to pool their spiritual and physical resources to salvage the battered remnants of many mission fields, to bring relief to millions of sufferers all over the world, and to enable the European Lutheran churches to get back on their feet. After 24 years and another world war the members of the LWC were sufficiently encouraged by past successes to take a long step toward a stronger …

The Voice Of Augustana Vii On The Church, Frederick B. Mayer, Herbert T. Mayer (Translator)

Concordia Theological Monthly

In Europe as well as in the U.S. A. the question concerning the nature of the church is as much alive as the question concerning the nature of the Gospel Fundamentally one's ideas about the church are determined by one's position toward the Gospel. In the United States the Reformed theologians are concerning themselves with the question of the church from two points of view: the theological and the practical. As to the theological aspect of the question, the Reformed bodies offer a variety of answers, among which three stand out.

The Doctrine Of Justification And Reconciliation In The Theology Of Karl Barth, Robert D. Preus

Concordia Theological Monthly

The doctrine of reconciliation is among the last subjects Barth has spoken on. This doctrine is presented in Vol. IV of his Church Dogmatics and embraces three parts. In Barth's dogmatics reconciliation includes not only the doctrine of the atonement and justification but also the work and person of Christ and the application of salvation (conversion and sanctification).

Review Of "Bad Boll" Conferences, Paul M. Bretscher

Concordia Theological Monthly

"Building Theological Bridges" is the appropriate subtitle of the sainted Professor Fred. E. Mayer's The Story of Bad Boll. In this booklet, which is a lasting memorial to Dr. Mayer's synthetic and sympathetic mind, the author summarized the three theological conferences conducted by our Synod at Bad Boll, Wűrttemberg, Germany, in the summer of 1948. The readiness of officials of our Synod to "build theological bridges" connecting our Church with European Lutheran Churches was so favorably received by the participants in the first Bad Boll venture that in the opinion of our officials these conferences needed to be continued.

Mozley's Tribute To Luther, W. Dallmann

Concordia Theological Monthly

James B. Mozley was appointed Regius Professor of Divinity at Oxford by Gladstone. In January, 1848, he reviewed the enemy Audin's Luther, the neutral Michelet's Luther, and the friendly archdeacon Hare's “Vindication of Luther," printed in Essays, Volume I. These works seem to be the sources of his knowledge of Luther. An Anglo-Catholic, who “has everything but the Pope," he is far from friendly to Luther.

Kiefl On Luther, Wm. Dallmann

Concordia Theological Monthly

"Luther's (fundamental error of the whole system is that in the work of salvation God does everything and man nothing."

So wrote the late Franz Xaver Kiefl, Dean of the Cathedral of Regensburg and before that professor of dogmatics in Wuerzburg, in Hochland of October, 1917. His article is "Martin Luther's Religious Psyche the Root of a Modem World Picture," reprinted in 1922 as "Catholic World-View and Modern Thought."

That is Luther's fundamental truth of the whole system.

Huldreich Zwingli, The Father Of Reformed Theology, Theo. Dierks

Concordia Theological Monthly

In the doctrine of atonement Zwingli merely repeated the traditional language of the Church. Zwingli tells us that, long before he even heard of Luther, he learned from Thomas Wyttenbach, one of his teachers at Basel, that "the death of Christ is the sole price of the remission of sins" III:544). This was nothing unusual, for such statements can be found in many Catholic writers before Luther.

Erasmus On Luther, Wm. Dallmann

Concordia Theological Monthly

Luther's opposition to the Church of Rome was welcomed by many leaders in Church and State who had long chafed under the yoke of Popery. One of these leaders was the renowned Humanist Erasmus of Rotterdam. Yet Erasmus, like so many others, had not grasped the fundamental principles of Luther's Reformation. In the articulus stantis et cadentis ecclesiae, that of justification by grace, through faith, without works, Erasmus remained a good Romanist. For many years he refused to take up his pen against Luther in spite of urgent requests and demands on the part of Rome. Finally he yielded.

The Greatness Of Luther's Commentary On Galatians, R. T. Du Brau

Concordia Theological Monthly

If some theologians and historians declare to have been disappointed with Luther's Galatians, it is because they looked for a commentary more learned and critical than popular. It was not intended to be a critical study in the present philological sense of the term. Nor does the work hold out the slightest shred of comfort to the Modernist. During the stormy years that gave birth to this commentary Luther had too much practical work of prior importance on his hands to find leisure for comparative and critical exegesis.