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Eternal Life

 

"For the papalists understand the word 'justify' according to the manner of the Latin composition as meaning 'to make righteous' through a donated or infused quality of inherent righteousness, from which works of righteousness proceed. The Lutherans, however, accept the word 'justify' in the Hebrew manner of speaking; therefore they define justification as the absolution from sins, or the remission of sins, through imputation of the righteousness of Christ, through adoption and inheritance of eternal life, and that only for the sake of Christ, who is apprehended by faith."

            Martin Chemnitz, Examination of the Council of Trent,   St. Louis: Concordia Publishing House, 1971, I, p. 467.    

 

"And, in short, the meritum condigni is the Helen for which the Tridentine chapter concerning the growth of justification contends. For they imagine that the quality, or habit, of love is infused not that we may possess salvation to life eternal through this first grace but that, assisted by that grace, we may be able to merit eternal life for ourselves by our own good works. For concerning the meritum condigni Gabriel speaks thus: 'The soul shaped by grace worthily (de condigno) merits eternal life.'" [Kramer note - Scholastics taught that the good works of the unregenerate had only meritum congrui; the good works of the regenerate rewarded as meritum condigni, merit worthy with being rewarded with eternal life.]

            Martin Chemnitz, Examination of the Council of Trent,   1971, I, p. 541.  

 

"How is a person justified before God? This occurs solely by faith in the Son of God, Jesus Christ; that is, freely, not because of any works or merits of one's own but only because of the one Mediator, Jesus Christ, who became the sacrificial victim and propitiation on our behalf. By this sacrifice, man obtained forgiveness of sins and became righteous; that is, God-pleasing and acceptable. His righteousness was imputed to man for Christ's sake, and man becomes an heir of eternal life when he believes with certainty that God gives him these blessings for the sake of His Son."

            David Chytraeus, A Summary of the Christian Faith, (1568), trans., Richard Dinda, Decatur: Repristination Press, 1994. p. 105.     

 

"Christian righteousness is the forgiveness of sin, the imputation of the righteousness of Christ and acceptance to eternal life. It is free, not the result of any virtues or works but is given solely because of Christ, the Mediator, and apprehended by faith alone."

David Chytraeus, A Summary of the Christian Faith, (1568),  1994. p. 106.         

 

"Scripture therefore uses these words, 'We are justified by faith,' to teach both: 1) What the reason (or merit) for justification is, or what the blessings of Christ are; to wit, that through and for the sake of Christ alone we are granted forgiveness of sins, righteousness and eternal life; and 2. How these should be applied or transferred to us; namely, by embracing the promise and relying on Christ by faith alone."

            David Chytraeus, A Summary of the Christian Faith, (1568),  1994. p. 107.               

 

"The second argument is that 'God desires all men to be saved' (1 Timothy 2:4), and He gave His Son for us men and created man for eternal life. Likewise: All things exist for man, and he himself exists for God that he may enjoy Him, etc. These points and others like them can be refuted as easily as the first one. For these verses must always be understood as pertaining to the elect only, as the apostle says in 2 Timothy 2:10 'everything for the sake of the elect.' For in an absolute sense Christ did not die for all, because He says: 'This is My blood which is poured out for you' and 'for many'--He does not say: for all--'for the forgiveness of sins.' (Mark 14:24; Matthew 26:28) Martin Luther, Luther's Works, 25 p. 375. 2 Timothy 2:10; 1 Timothy 2:4; Mark 14:24; Matthew 26:28       "His gifts and works in His Church must effect inexpressible results, taking souls from the jaws of the devil and translating them into eternal life and glory."

             Sermons of Martin Luther, ed. John Nicolas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 220. 

 

"In this epistle lesson Paul gives Christians instruction concerning the Christian life on earth, and connects with it the hope of the future and eternal life, in view of which they have been baptized and become Christians. He makes of our earthly life a death--a grave--with the understanding, however, that henceforth the risen man and the newness of life should be found in us."

             Sermons of Martin Luther, 8 vols., ed., John Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 141. 

 

"Therefore, whoever would have a joyful conscience that does not fear sin, death, hell, nor the wrath of God, dare not reject this Mediator, Christ. For He is the fountain that overflows with grace, that gives temporal and eternal life."

             Sermons of Martin Luther, 8 vols  V, p. 331. 

 

"Therefore, do not speak to me of love or friendship when anything is to be detracted from the Word or the faith; for we are told that not love but the Word brings eternal life, God's grace, and all heavenly treasures."

            Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1411f.          

 

"In all simplicity and without any disputing, children believe that God is gracious and that there is an eternal life. Oh, what a blessing comes to the children who die at this time! Such a death would, of course, cause me extreme sorrow, because a part of my body and the mother's body would die. These natural affections do not cease in the pious, as those who are without feeling and are hardened imagine, for such affections are the work of divine creation. Children live with all sincerity in faith, without the interference of reason, as Ambrose says: There is lack of reason but not of faith."

             What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 142.    

 

"To be converted to God means to believe in Christ, to believe that He is our Mediator and that we have eternal life through Him."

              What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 343. Acts 26:20.         

 

"The Church has no word of its own. Whatever is not taken from Scripture is not the 'Word of the Church,' but what Luther bluntly calls 'prattle.' Also other books can exert a divine power and efficacy, but always only inasmuch as they have absorbed God's Word. Of Scripture Luther says: 'No book teaches anything concerning eternal life except this one alone' (St. Louis edition XIV:434)."

            Francis Pieper, Christian Dogmatics, 3 vols., trans. Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1950, I, p. 315.      

 

"But Christ was given for this purpose, namely, that for His sake there might be bestowed on us the remission of sins, and the Holy Ghost to bring forth in us new and eternal life, and eternal righteousness [to manifest Christ in our hearts, as it is written John 16:15: 'He shall take of the things of Mine, and show them unto you.' Likewise, He works also other gifts, love, thanksgiving, charity, patience, etc.]. Wherefore the Law cannot be truly kept unless the Holy Ghost is given."        Apology of the Augsburg Confession, Article IV, Justification, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 159. Romans 3:31; John 16:15.      

 

"But Christ was given for this purpose, namely, that for His sake there might be bestowed on us the remission of sins, and the Holy Ghost to bring forth in us new and eternal life, and eternal righteousness [to manifest Christ in our hearts, as it is written John 16:15: He shall take of the things of Mine, and show them unto you. Likewise, He works also other gifts, love, thanksgiving, charity, patience, etc.]. Wherefore the Law cannot be truly kept unless the Holy Ghost is received through faith...Then we learn to know how flesh, in security and indifference, does not fear God, and is not fully certain that we are regarded by God, but imagines that men are born and die by chance. Then we experience that we do not believe that God forgives and hears us. But when, on hearing the Gospel and the remission of sins, we are consoled by faith, we receive the Holy Ghost, so that now we are able to think aright."

Augsburg Confession, Article III, #11, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 159.  

 

"This power {the Keys} is exercised only by teaching or preaching the Gospel and administering the Sacraments, according to their calling, either to many or to individuals. For thereby are granted, not bodily, but eternal things, as eternal righteousness, the Holy Ghost, eternal life. These things cannot come but by the ministry of the Word and the Sacraments, as Paul says, Romans 1:16: The Gospel is the power of God unto salvation to every one that believeth. Therefore, since the power of the Church grants eternal things, and is exercised only by the ministry of the Word, it does not interfere with civil government; no more than the art of singing interferes with civil government."

Augsburg Confession, Article XXVIII, #8, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 85. Romans 1:16    

 

"This righteousness is offered us by the Holy Ghost through the Gospel and in the Sacraments, and is applied, appropriated, and received through faith, whence believers have reconciliation with God, forgiveness of sins, the grace of God, sonship, and heirship of eternal life." Formula of Concord, Thorough Declaration, III 16 Righteousness Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 921. "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."

Augsburg Confession, Article XVII, Of Christ's Return to Judgment, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 51.