"The Lutheran Confessions take a decisive stand against 'enthusiasts,' who teach that the Holy Spirit works in the hearts of men without the Word and Sacraments (SA-III VIII 3-13; LC II 34-62; FC Ep II 13)."
John T. Mueller, "Grace, Means of," Lutheran Cyclopedia, Erwin L. Lueker, St. Louis: Concordia Publishing House, 1975, p. 344.
"On the contrary, with the Anabaptists and the Reformed Church in general, the Mennonites are Enthusiasts, lay great stress on the immediate working of the Holy Ghost, who is said to 'guide the saints into all truth.' In his Geschichte der Mennonitengemeinden John Horsch, a prominent Mennonite, states that the Holy Spirit is the 'inner word,' who enables Christians to understand the Scriptures. Without the inner word, or the light, the Scripture is a dead letter and a dark lantern."
The. Engelder, W. Arndt, Th. Graebner, F. E. Mayer, Popular Symbolics, St. Louis: Concordia Publishing House, 1934, p. 260.
Luther: "True, the enthusiasts confess that Christ died on the cross and saved us; but they repudiate that by which we obtain Him; that is, the means, the way, the bridge, the approach to Him they destroy...They lock up the treasure which they should place before us and lead me a fool's chase; they refuse to admit me to it; they refuse to transmit it; they deny me its possession and use." (III, 1692)
The. Engelder, W. Arndt, Th. Graebner, F. E. Mayer, Popular Symbolics, St. Louis: Concordia Publishing House, 1934, p. 5.
"A denial of the efficacy and sufficiency of the means of grace is contained in the theological systems of all religious enthusiasts."
Edwin E. Pieplow, "The Means of Grace," The Abiding Word, ed., Theodore Laetsch, St. Louis: Concordia Publishing House, 1946, II, p. 343.
"And in those things which concern the spoken, outward Word, we must firmly hold that God grants His Spirit or grace to no one, except through or with the preceding outward Word, in order that we may [thus] be protected against the enthusiasts, i. e., spirits who boast that they have the Spirit without and before the Word, and accordingly judge Scripture or the spoken Word, and explain and stretch it at their pleasure, as Muenzer did, and many still do at the present day, who wish to be acute judges between the Spirit and the letter, and yet know not what they say or declare. For [indeed] the Papacy also is nothing but sheer enthusiasm, by which the Pope boasts that all rights exist in the shrine of his heart, and whatever he decides and commands with [in] his church is spirit and right, even though it is above and contrary to Scripture and the spoken Word."
Smalcald Articles, VIII., Confession, 3-5, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 495. Tappert, p. 312.
"The practical result of the separation of the divine power from the divine Word of Scripture is the rejection of the Bible as the only source and norm of faith (norma normans). This is proved by the very fact that the enthusiasts have invariably placed the 'inner word' (verbum internum), or the 'spirit,' above Holy Scripture (verbum externum), assigning to the latter an inferior place in the realm of divine revelation. To the enthusiasts the Bible is only a norma normata, or a rule of faith subject to the 'inner word,' that is, to their own notions and figments of reason."
John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 135.
"The Christian doctrine of the means of grace is abolished by all 'enthusiasts,' all who assume a revealing and effective operation of the Holy Spirit without and alongside the divinely ordained means of grace."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 127.
"To remain properly humble while firmly rejecting all erroneous teachings regarding the means of grace, we should remind ourselves how even Christians who teach and, as a rule, also believe, the correct doctrine of the means of grace, in their personal practice very often lose sight of the means of grace. This is done whenever they base the certainty of grace, or of the forgiveness of sin, on their feeling of grace or the gratia infusa, instead of on God's promise in the objective means of grace. All of us are by nature 'enthusiasts.'"
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 131.
"Our opponents hold that saving faith must be founded on Christ Himself, not on the means of grace. This reasoning, common to the Reformed, the 'enthusiasts' of all shades, and modern 'experience' theologians, assumes that faith can and should be based on Christ to the exclusion of the means of grace."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 152.
"The Lutheran theologians, in general, had reason to illustrate very particularly the doctrine of the operation of the Word of God, in order to oppose the Enthusiasts and Mystics, who held that the Holy Spirit operated rather irrespectively of the Word than through it; and to oppose also the Calvinists, who, led by their doctrine of predestination, would not grant that the Word possessed this power per se, but only in such cases where God chose...."
Heinrich Schmid, The Doctrinal Theology of the Evangelical Lutheran Church, trans., Charles A. Hay, Henry E. Jacobs, Philadelphia: Lutheran Publication Society, 1889, p. 511.