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Apology of the Augsburg Confession | paragraph 53
Secondly, it is manifest that God approves of the baptism of little children. Therefore the Anabaptists, who condemn the baptism of little children, believe wickedly. That God, however, approves of the baptism of little children is shown by this, namely, that God gives the Holy Ghost to those thus baptized [to many who have been baptized...
Open source textLarge Catechism | paragraph 35
But if they say, as they are accustomed: Still Baptism is itself a work, and you say works are of no avail for salvation; what, then, becomes of faith? Answer: Yes, our works, indeed, avail nothing for salvation; Baptism, however, is not our work, but God’s (for, as was stated, you must put Christ-baptism far away from a bath-keeper’s bap...
Open source textLarge Catechism | paragraph 46
Now, since both, the water and the Word, are one Baptism, therefore body and soul must be saved and live forever: the soul through the Word which it believes, but the body because it is united with the soul and also apprehends Baptism as it is able to apprehend it. We have, therefore, no greater jewel in body and soul, for by it we are ma...
Open source textLarge Catechism | paragraph 53
This now is perhaps somewhat acute, but it rests entirely upon what I have said, that Baptism is nothing else than water and the Word of God in and with each other, that is, when the Word is added to the water, Baptism is valid, even though faith be wanting. For my faith does not make Baptism, but receives it. Now, Baptism does not become...
Open source textSmall Catechism
IV. The Sacrament of Holy Baptism As the head of the family should teach it in a simple way to his household. First. What is Baptism?—Answer. Baptism is not simple water only, but it is the water comprehended in God’s command and connected with God’s Word. Which is that word of God?—Answer. Christ, our Lord, says in the last chapter of Ma...
Open source textApology of the Augsburg Confession | paragraph 35
Here our adversaries inveigh against Luther also because he wrote that “Original sin remains after Baptism.” They add that this article was justly condemned by Leo X. But His Imperial Majesty will find on this point a manifest slander. For our adversaries know in what sense Luther intended this remark that original sin remains after Bapti...
Open source textApology of the Augsburg Confession | paragraph 52
...robbers. And as we condemn quite a number of other errors of the Anabaptists, we condemn this also, that they dispute that the baptism of little children is profitable. For it is very certain that the promise of salvation pertains also to little children [that the divine promises of grace and of the Holy Ghost belong not alone to the old...
Open source textLarge Catechism | paragraph 31
Now here we have the words: He that believeth and is baptized shall be saved. To what else do they refer than to Baptism, that is, to the water comprehended in God’s ordinance? Hence it follows that whoever rejects Baptism rejects the Word of God, faith, and Christ, who directs us thither and binds us to Baptism.
Open source textLarge Catechism | paragraph 50
But if God did not accept the baptism of infants, He would not give the Holy Ghost nor any of His gifts to any of them; in short, during this long time unto this day no man upon earth could have been a Christian. Now, since God confirms Baptism by the gifts of His Holy Ghost, as is plainly perceptible in some of the church fathers, as St....
Open source textLarge Catechism | paragraph 68
This is the true use of Baptism among Christians, as signified by baptizing with water. Where this, therefore, is not practised, but the old man is left unbridled, so as to continually become stronger, that is not using Baptism, but striving against Baptism.
Open source textApology of the Augsburg Confession | paragraph 51
The Ninth Article has been approved, in which we confess that Baptism is necessary to salvation, and that children are to be baptized, and that the baptism of children is not in vain, but is necessary and effectual to salvation.
Open source textAugsburg Confession | paragraph 2
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.
Open source textAugsburg Confession | paragraph 3
They condemn the Anabaptists, who reject the baptism of children, and say that children are saved without Baptism.
Open source textLarge Catechism | paragraph 6
In these words you must note, in the first place, that here stand God’s commandment and institution, lest we doubt that Baptism is divine, not devised nor invented by men. For as truly as I can say, No man has spun the Ten Commandments, the Creed, and the Lord’s Prayer out of his head, but they are revealed and given by God Himself, so al...
Open source textLarge Catechism | paragraph 8
...nt, glorious, and exalted, for which we contend and fight chiefly, because the world is now so full of sects clamoring that Baptism is an external thing, and that external things are of no benefit. But let it be ever so much an external thing, here stand God’s Word and command which institute, establish, and confirm Baptism. But what God...
Open source textLarge Catechism | paragraph 22
...d is separated from it, the water is the same as that with which the servant cooks, and may indeed be called a bath-keeper’s baptism. But when it is added, as God has ordained, it is a Sacrament, and is called Christ-baptism. Let this be the first part, regarding the essence and dignity of the holy Sacrament.
Open source textLarge Catechism | paragraph 32
In the third place, since we have learned the great benefit and power of Baptism, let us see further who is the person that receives what Baptism gives and profits.
Open source textLarge Catechism | paragraph 65
...ards are drawn out again. These two parts, to be sunk under the water and drawn out again, signify the power and operation of Baptism, which is nothing else than putting to death the old Adam, and after that the resurrection of the new man, both of which must take place in us all our lives, so that a truly Christian life is nothing else t...
Open source textLarge Catechism | paragraph 71
Therefore the old man goes unrestrained in his nature if he is not checked and suppressed by the power of Baptism. On the other hand, where men have become Christians, he daily decreases until he finally perishes. That is truly to be buried in Baptism, and daily to come forth again.
Open source textLarge Catechism | paragraph 75
as it is really nothing else than Baptism. For what else is repentance but an earnest attack upon the old man [that his lusts be restrained] and entering upon a new life? Therefore, if you live in repentance, you walk in Baptism, which not only signifies such a new life, but also produces, begins, and exercises it.
Open source textSmalcald Articles | paragraph 7
For even those who believe before Baptism, or become believing in Baptism, believe through the preceding outward Word, as the adults, who have come to reason, must first have heard: He that believeth and is baptized shall be saved, even though they are at first unbelieving, and receive the Spirit and Baptism ten years afterwards.
Open source textSmalcald Articles | paragraph 4
...re still remains the Pope’s bag of impostures concerning foolish and childish articles, as, the dedication of churches, the baptism of bells, the baptism of the altarstone, and the inviting of sponsors to these rites, who would make donations towards them. Such baptizing is a reproach and mockery of Holy Baptism, hence should not be toler...
Open source textAugsburg Confession | paragraph 1
Of Baptism they teach that it is necessary
Open source textFormula of Concord, Epitome | paragraph 8
...ians, because they have been born of Christian and believing parents, are holy and children of God even without and before Baptism; and for this reason they neither attach much importance to the baptism of children nor encourage it, contrary to the express words of God’s promise which pertains only to those who keep His covenant and do no...
Open source textFormula of Concord, Solid Declaration | paragraph 13
...ns, since they have been born of Christian and believing parents, are holy and the children of God even without and before Baptism; and for this reason they neither attach much importance to the baptism of children nor encourage it, contrary to the express words of the promise, which extends only to those who keep God’s covenant and do no...
Open source textFormula of Concord, Solid Declaration | paragraph 87
...offered up or enclosed, borne about, and exhibited for adoration, it is to be regarded as no sacrament; just as the water of baptism, when used to consecrate bells or to cure leprosy, or otherwise exhibited for worship, is no sacrament or baptism. For against such papistic abuses this rule has been set up at the beginning [of the revivin...
Open source textLarge Catechism | paragraph 2
But, in the first place, we take up Baptism, by which we are first received into the Christian Church. However, in order that it may be readily understood, we will treat of it in an orderly manner, and keep only to that which it is necessary for us to know. For how it is to be maintained and defended against heretics and sects we will com...
Open source textLarge Catechism | paragraph 3
In the first place, we must above all things know well the words upon which Baptism is founded, and to which everything refers that is to be said on the subject, namely, where the Lord Christ speaks in Matthew 28:19:
Open source textLarge Catechism | paragraph 7
For it is of the greatest importance that we esteem Baptism
Open source textLarge Catechism | paragraph 9
...ulls dispensed indulgences and confirmed altars and churches, solely because of the letters and seals, we ought to esteem Baptism much more highly and more precious, because God has commanded it, and, besides, it is performed in His name. For these are the words, Go ye, baptize; however, not in your name, but in the name of God.
Open source textLarge Catechism | paragraph 13
But insane reason will not regard this, and because Baptism does not shine like the works which we do, it is to be esteemed as nothing.
Open source textLarge Catechism | paragraph 14
From this now learn a proper understanding of the subject, and how to answer the question what Baptism is, namely thus, that it is not mere ordinary water, but water comprehended in God’s Word and command, and sanctified thereby, so that it is nothing else than a divine water; not that the water in itself is nobler than other water, but t...
Open source textLarge Catechism | paragraph 15
Therefore it is pure wickedness and blasphemy of the devil that now our new spirits, to mock at Baptism, omit from it God’s Word and institution, and look upon it in no other way than as water which is taken from the well, and then blather and say: How is a handful of water to help the soul?
Open source textLarge Catechism | paragraph 17
Comprehend the difference, then, that Baptism is quite another thing than all other water; not on account of the natural quality but because something more noble is here added; for God Himself stakes His honor, His power and might on it. Therefore it is not only natural water, but a divine, heavenly, holy, and blessed water, and in whatev...
Open source textLarge Catechism | paragraph 21
Thus, and much more even, you must honor Baptism and esteem it glorious on account of the Word, since He Himself has honored it both by words and deeds; moreover, confirmed it with miracles from heaven. For do you think it was a jest that, when Christ was baptized, the heavens were opened and the Holy Ghost descended visibly, and everythi...
Open source textLarge Catechism | paragraph 23
In the second place, since we know now what Baptism is, and how it is to be regarded, we must also learn why and for what purpose it is instituted; that is, what it profits, gives, and works. And this also we cannot discern better than from the words of Christ above quoted: He that believeth and is baptized shall be saved.
Open source textLarge Catechism | paragraph 24
Therefore state it most simply thus, that the power, work, profit, fruit, and end of Baptism is this, namely, to save. For no one is baptized in order that he may become a prince, but, as the words declare, that he be saved.
Open source textLarge Catechism | paragraph 26
Here you see again how highly and precious we should esteem Baptism, because in it we obtain such an unspeakable treasure, which also indicates sufficiently that it cannot be ordinary mere water. For mere water could not do such a thing, but the Word does it, and (as said above) the fact that the name of God is comprehended therein.
Open source textLarge Catechism | paragraph 27
...tion, that it may indeed be called a divine, blessed, fruitful, and gracious water; for by the Word such power is imparted to Baptism that it is a laver of regeneration, as St. Paul also calls it, Titus 3:5.
Open source textLarge Catechism | paragraph 29
..., that is, of which it takes hold, and upon which it stands and rests. Thus faith clings to the water, and believes that it is Baptism, in which there is pure salvation and life; not through the water (as we have sufficiently stated), but through the fact that it is embodied in the Word and institution of God, and the name of God inheres...
Open source textLarge Catechism | paragraph 36
For by suffering the water to be poured upon you, you have not yet received Baptism in such a manner that it benefits you anything; but it becomes beneficial to you if you have yourself baptized with the thought that this is according to God’s command and ordinance, and besides in God’s name, in order that you may receive in the water the...
Open source textLarge Catechism | paragraph 41
Therefore every Christian has enough in Baptism to learn and to practise all his life; for he has always enough to do to believe firmly what it promises and brings: victory over death and the devil, forgiveness of sin, the grace of God, the entire Christ, and the Holy Ghost with His gifts.
Open source textLarge Catechism | paragraph 43
...e world would pour in money like snow and rain, so that because of the throng of the rich no one could find access! But here in Baptism there is brought free to every one’s door such a treasure and medicine as utterly destroys death and preserves all men alive.
Open source textLarge Catechism | paragraph 44
Thus we must regard Baptism and make it profitable to ourselves, that when our sins and conscience oppress us, we strengthen ourselves and take comfort and say: Nevertheless I am baptized; but if I am baptized, it is promised me that I shall be saved and have eternal life, both in soul and body.
Open source textLarge Catechism | paragraph 45
For that is the reason why these two things are done in Baptism, namely, that the body, which can apprehend nothing but the water, is sprinkled, and, in addition, the word is spoken for the soul to apprehend.
Open source textLarge Catechism | paragraph 47
Here a question occurs by which the devil, through his sects, confuses the world, namely, Of Infant Baptism, whether children also believe, and are justly baptized. Concerning this we say briefly:
Open source textLarge Catechism | paragraph 49
then answer thus:- That the Baptism of infants is pleasing to Christ is sufficiently proved from His own work, namely, that God sanctifies many of them who have been thus baptized, and has given them the Holy Ghost; and that there are yet many even to-day in whom we perceive that they have the Holy Ghost both because of their doctrine and...
Open source textLarge Catechism | paragraph 52
...urther, we say that we are not so much concerned to know whether the person baptized believes or not; for on that account Baptism does not become invalid; but everything depends upon the Word and command of God.
Open source textLarge Catechism | paragraph 54
...w should to-day come dishonestly and with evil purpose, and we should baptize him in all good faith, we must say that his baptism is nevertheless genuine. For here is the water together with the Word of God, even though he does not receive it as he should, just as those who unworthily go to the Sacrament receive the true Sacrament, even t...
Open source textLarge Catechism | paragraph 55
...the sectarians is vain. For (as we have said) even though infants did not believe, which, however, is not the case, yet their baptism as now shown would be valid, and no one should rebaptize them; just as nothing is detracted from the Sacrament though some one approach it with evil purpose, and he could not be allowed on account of his a...
Open source textLarge Catechism | paragraph 56
Therefore I say, if you did not believe then believe now and say thus: The baptism indeed was right, but I, alas! did not receive it aright. For I myself also, and all who are baptized, must speak thus before God: I come hither in my faith and in that of others, yet I cannot rest in this, that I believe, and that many people pray for me;...
Open source textLarge Catechism | paragraph 57
Thus we do also in infant baptism. We bring the child in the conviction and hope that it believes, and we pray that God may grant it faith; but we do not baptize it upon that, but solely upon the command of God. Why so? Because we know that God does not lie. I and my neighbor and, in short, all men, may err and deceive, but the Word of Go...
Open source textLarge Catechism | paragraph 58
...msy minds that draw such inferences and conclusions as these: Where there is not the true faith, there also can be no true Baptism. Just as if I would infer: If I do not believe, then Christ is nothing; or thus: If I am not obedient, then father, mother, and government are nothing. Is that a correct conclusion, that whenever any one does...
Open source textLarge Catechism | paragraph 59
My dear, just invert the argument and rather draw this inference: For this very reason Baptism is something and is right, because it has been wrongly received. For if it were not right and true in itself, it could not be misused nor sinned against. The saying is: Abusus non tollit, sed confirmat substantiam, Abuse does not destroy the ess...
Open source textLarge Catechism | paragraph 60
Therefore let it be decided that Baptism always remains true, retains its full essence, even though a single person should be baptized, and he, in addition, should not believe truly. For God’s ordinance and Word cannot be made variable or be altered by men.
Open source textLarge Catechism | paragraph 61
But these people, the fanatics, are so blinded that they do not see the Word and command of God, and regard Baptism and the magistrates only as they regard water in the brook or in pots, or as any other man; and because they do not see faith nor obedience, they conclude that they are to be regarded as invalid.
Open source textLarge Catechism | paragraph 63
...ful and well armed, and not allow ourselves to be directed nor turned away from the Word, in order that we may not regard Baptism as a mere empty sign, as the fanatics dream.
Open source textLarge Catechism | paragraph 64
Lastly, we must also know what Baptism signifies, and why God has ordained just such external sign and ceremony for the Sacrament by which we are first received into the Christian Church.
Open source textLarge Catechism | paragraph 74
And here you see that Baptism, both in its power and signification, comprehends also the third Sacrament, which has been called repentance,
Open source textLarge Catechism | paragraph 77
Therefore our Baptism abides forever; and even though some one should fall from it and sin, nevertheless we always have access thereto, that we may again subdue the old man.
Open source textLarge Catechism | paragraph 78
...again be sprinkled with water; for though we were put under the water a hundred times, it would nevertheless be only one Baptism, although the operation and signification continue and remain.
Open source textLarge Catechism | paragraph 79
Repentance, therefore, is nothing else than a return and approach to Baptism, that we repeat and practise what we began before, but abandoned.
Open source textLarge Catechism | paragraph 80
This I say lest we fall into the opinion in which we were for a long time, imagining that our Baptism is something past, which we can no longer use after we have fallen again into sin. The reason is, that it is regarded only according to the external act once performed [and completed].
Open source textLarge Catechism | paragraph 82
Thereby the use of Baptism has been abolished so that it can profit us no longer. Therefore the statement is not correct, or at any rate not rightly understood. For the ship never breaks, because (as we have said) it is the ordinance of God, and not a work of ours; but it happens, indeed, that we slip and fall out of the ship. Yet if any...
Open source textLarge Catechism | paragraph 83
Thus it appears what a great, excellent thing Baptism is, which delivers us from the jaws of the devil and makes us God’s own, suppresses and takes away sin, and then daily strengthens the new man; and is and remains ever efficacious until we pass from this estate of misery to eternal glory.
Open source textLarge Catechism | paragraph 84
For this reason let every one esteem his Baptism as a daily dress in which he is to walk constantly, that he may ever be found in the faith and its fruits, that he suppress the old man and grow up in the new.
Open source textLarge Catechism | paragraph 86
...or forbid us to come to Him again, even though we sin, so all His treasure and gifts also remain. If, therefore, we have once in Baptism obtained forgiveness of sin, it will remain every day, as long as we live, that is, as long as we carry the old man about our neck.
Open source textSmalcald Articles | paragraph 43
...spoken Word by which the forgiveness of sins is preached [He commands to be preached] in the whole world; which is the peculiar office of the Gospel. Secondly, through Baptism. Thirdly, through the holy Sacrament of the Altar. Fourthly, through the power of the keys, and also through the mutual conversation and consolation of brethren, Ma...
Open source textSmalcald Articles | paragraph 4
Of the baptism of children we hold that children ought to be baptized. For they belong to the promised redemption made through Christ, and the Church should administer it [Baptism and the announcement of that promise] to them. Article VI. Of the Sacrament of the Altar.
Open source textApology of the Augsburg Confession | paragraph 36
In the same-manner, Augustine also speaks, who says: Sin is remitted in Baptism, not in such a manner that it no longer exists, but so that it is not imputed. Here he confesses openly that sin exists, i.e., that it remains, although it is not imputed. And this judgment was so agreeable to those who succeeded him that it was recited also i...
Open source textApology of the Augsburg Confession | paragraph 45
...irmity [what a grievous mortal guilt original sin is in the sight of God], taught that these remnants of original sin [after Baptism] are not, by their own nature, adiaphora in man, but that, for their non-imputation, they need the grace of Christ and, likewise for their mortification, the Holy Ghost.
Open source textApology of the Augsburg Confession | paragraph 155
a conscience full of fear has need of manifold consolation. As, therefore, Baptism and the Lord’s Supper are signs that continually admonish, cheer, and encourage desponding minds to believe the more firmly that their sins are forgiven, so the same promise is written and portrayed in good works, in order that these works may admonish us t...
Open source textApology of the Augsburg Confession | paragraph 161
...he Pharisees who think that they are cleansed before God, i.e., that they are justified by frequent ablutions [by all sorts of baptismata carnis, that is, by all sorts of baths, washings, and cleansings of the body, of vessels, of garments]. Just as some Pope or other says of the water sprinkled with salt that it sanctifies and cleanses t...
Open source textApology of the Augsburg Confession | paragraph 103
...account let no one boast of works, because no one is justified by his deeds. But he who is righteous has it given him because he was justified after the laver [of Baptism]. Faith, therefore, is that which frees through the blood of Christ, because he is blessed “whose transgression is forgiven, whose sin is covered,” Ps. 32:1,104] These a...
Open source textApology of the Augsburg Confession | paragraph 1
In the Twelfth Article they approve of the first part, in which we set forth that such as have fallen after baptism may obtain remission of sins at whatever time, and as often as they are converted. They condemn the second part, in which we say that the parts of repentance are contrition and faith [a penitent, contrite heart, and faith, n...
Open source textApology of the Augsburg Confession | paragraph 4
Therefore Baptism, the Lord’s Supper, and Absolution, which is the Sacrament of Repentance, are truly Sacraments. For these rites have God’s command and the promise of grace, which is peculiar to the New Testament. For when we are baptized, when we eat the Lord’s body, when we are absolved, our hearts must be firmly assured that God truly...
Open source textApology of the Augsburg Confession | paragraph 18
.... A Sacrament is a ceremony or work in which God presents to us that which the promise annexed to the ceremony offers; as, Baptism is a work, not which we offer to God, but in which God baptizes us, i.e., a minister in the place of God; and God here offers and presents the remission of sins, etc., according to the promise, Mark 16:16: He...
Open source textApology of the Augsburg Confession | paragraph 9
...e services merit the remission of sins and justification; whether they are satisfactions for sins; whether they are equal to Baptism; whether they are the observance of precepts and counsels; whether they are evangelical perfection; whether they have the merits of supererogation; whether these merits, when applied on behalf of others, sav...
Open source textApology of the Augsburg Confession | paragraph 20
.... Therefore this blasphemy also is in no way to be endured which is read in Thomas, that the monastic profession is equal to Baptism. It is madness to make human tradition, which has neither God’s command nor promise, equal to the ordinance of Christ, which has both the command and promise of God, which contains the covenant of grace and...
Open source textApology of the Augsburg Confession | paragraph 67
...hey became wanton, and thus cast off faith. He calls this first faith, clearly not in a monastic vow, but in Christianity (of their Baptism, their Christian duty, their Christianity]. And in this sense he understands faith in the same chapter, 5:8: If any one provide not for his own, and specialty for those of his own house, he hath denie...
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