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Outlines On The Old Standard Gospel Lessons, John Theodore Mueller

Concordia Theological Monthly

Outlines on the Old Standard Gospel Lessons

Outlines On The Old Standard Gospel Lessons, Theo. Laetsch

Concordia Theological Monthly

Outlines on the Old Standard Gospel Lessons

The Spiritual, Not The Social Gospel In The Church, John Theodore Mueller

Concordia Theological Monthly

Our country today finds itself confronted with a serious race relations problem. It is only one of the many social and economic questions facing us at this time, but, no doubt, every one who has carefully studied the race problem will admit that it is one of major importance and therefore should not be ignored by those whose business it is to study it. As citizens of our country it vitally concerns us all, and it is in view of this fact that the Missionary Board (upon the writer's suggestion) has decided to take up its study as a part …

The Anselmic View Of The Atonement, Thomas Coates

Concordia Theological Monthly

The doctrine of the atonement has always been one of the cardinal tenets of the Christian faith- a tenet of such central importance that with it the Christian religion can be said to stand or fall it was to effect the atonement for man's sin and to reconcile the creature and the Creator that the Son of God assumed the human nature. This has been the conviction of all those who have stood within the historic Christian tradition - from the days of the Apostles onward.

The study of the doctrine of the atonement, accordingly, represents one of the most …

Sermon Study On Eph. 6:1-9, Th. Laetsch

Concordia Theological Monthly

Sermon Study on Ephesians 6:1-9

MετάΝοια, E. W. Koehler

Concordia Theological Monthly

None of these translations expresses adequately the basic meaning of the Greek terms. Repentance, like the Latin poenitentia, has a strong connotation of sorrow, German Reue. And the German word Busse carries with it the idea of making amends by paying or suffering a penalty. Sich bessern is an inevitable result of μετανοεῑν, but this idea is not contained in the original concept of the verb.

Luther: A Blessing To The English, W. Dallmann

Concordia Theological Monthly

The Reformed Abraham Scultetus says in his Annals: "Students from all nations came to Wittenberg to hear Luther and Melanchthon. As they came in sight of the town, they returned thanks to God with clasped hands, for from Wittenberg, as hitherto from Jerusalem, the light of evangelical truth had spread to the uttermost parts of the earth." And so the historian Green calls Wittenberg "the little town which had suddenly become the sacred city of the Reformation."

The Meaning Of The Formula Of Baptism, E. W. Koehler

Concordia Theological Monthly

The formula of Baptism is definitely fixed. Christ, who instituted Baptism, tells us that we should baptize "εις τὸ ο͂νομα τοῡ πατὁζ χαι το̄υ νιο̄υ χαι το̄u άψιου πνεύmatoζ,” Matt. 28:19, thereby distinguishing His Baptism from all others that in His days were to be found among both Jews and Gentiles. We have neither reason nor authority to change the wording of this formula. For further Information on this point we refer to Walther, Pastorale, pp.110-118, and to Pieper, Christliche Dogmatik, Vol. III, pp. 302 to 308.

Luther: A Blessing To The English, W. Dallmann

Concordia Theological Monthly

From a small number at the time of William the Conqueror the monasteries had grown to about 1,200 at the Reformation, when they owned from one half to two thirds of the land.

As early as 1410 Parliament demanded their ending; Henry V suppressed over a hundred of them. Popes permitted bishops to suppress some and with the proceeds to build colleges. Henry VII used the monasteries of Mottisford and Luffield to build the chantry and hospital of Windsor.

Die Taufe Johannis Des Taeufers In Ihrem Verhaeltnis Zu Christi Taufe, M. Leimer

Concordia Theological Monthly

Die Taufe Johannis des Taeufers in ihrem Verhaeltnis zu Christi Taufe (The baptism of John the Baptist in relation to Christ's baptism)

Luther: A Blessing To The English, W. Dallmann

Concordia Theological Monthly

On the Fourth Sunday in Advent, December 24, 1525, Hugh Latimer preached in the Augustinian chapel, and so Prior Barnes preached in St. Edward's Church and used Luther's sermon on Philippians 4:4.

He denounced the observance of holy days, the temporal possessions and the secular jurisdiction of the Church, the extravagance of Wolsey. The only apostle followed by the bishops was Judas; the only prophet Balaam. Holy orders, church hallowings, and pardons were sold "as openly as a cow and an ass." Paul taught no bishop should be bishop of more than one city. He did not pray to Our …

The Social Ethic Of Martin Luther, Carl Walter Berner

Concordia Theological Monthly

In the present effort to trace the fierce currents of Europe's political ground swells to their source, many writers wish to discover the first rising of the tide in the thought channels of Martin Luther's ideas on religion, politics, and social problems, away back in the sixteenth century. Able thinkers, like McGovern, who have sent their searching gaze into the dim years of history in the hope of discovering the precursors, either men or ideologies, of the present world-wide eruption, have held to a theory of history in which men like Luther are given a lion's share in the responsibility …

Toward A Lutheran Philosophy Of Education, Paul Bretscher

Concordia Theological Monthly

Were we asked: How did modern education arrive at its present status? we would reply that the answer to this query is not difficult to give, at least it is not difficult to register pertinent observations.

Luther: A Blessing To The English, W. Dallmann

Concordia Theological Monthly

In 1529 Latimer at Cambridge in his two famous Sermons on the Card urged the universal reading of the Bible. He was opposed by prior John Buckenham in a sermon on Christmas Dice.

On April 3 the Catholics were threatened with Luther and bis followers.

Toward A Lutheran Philosophy Of Education, Paul Bretscher

Concordia Theological Monthly

This is not the first attempt in our circles to approach the subject of "a Lutheran philosophy of education." Every committee of Synod which was charged with the task to examine and, by helpful suggestions, to improve our program of higher education has, with varying degrees of comprehensiveness, articulated our philosophy of education. Especially is this true of the work done by Synod's recent "Curriculum Committees," which laid down guiding objectives of education in their reports on our junior colleges, theological seminaries, and teachers colleges, and called attention to the peculiar place of our system of higher education in the …