Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church

by F. Bente

In the introductory paragraphs of Article XI we read: "For the doctrine concerning this article, if taught from, and according to the pattern of the divine Word, neither can nor should be regarded as useless or unnecessary, much less as offensive or injurious, because the Holy Scriptures not only in but one place and incidentally, but in many places thoroughly treat and urge the same. Moreover, we should not neglect or reject the doctrine of the divine Word on account of abuse or misunderstanding, but precisely on that account, in order to avert all abuse and misunderstanding the true meaning should and must be explained from the foundation of the Scriptures." (1063, 2; 1067, 13.)

"If it is treated properly," says also the Epitome, the doctrine of predestination "is a consolatory article" (830, 1); that is to say, if predestination is viewed in the light of the Gospel, and particularly, if sola gratia as well as gratia universalis are kept inviolate. Outside of God's revelation in the Gospel there is no true and wholesome knowledge whatever concerning election, but mere noxious human dreams. And when the universality of grace is denied, it is impossible for any one to know whether he is elected, and whether the grace spoken of in the Gospel is intended for or belongs to him. "Therefore," says the Formula of Concord, "if we wish to consider our eternal election to salvation with profit, we must in every way hold sturdily and firmly to this, that, as the preaching of repentance, so also the promise of the Gospel is universalis (universal), that is, it pertains to all men, Luke 24, 47," etc. (1071, 28.) By denying that universal grace is meant seriously and discounting the universal promises of the Gospel, "the necessary consolatory foundation is rendered altogether uncertain and void, as we are daily reminded and admonished that only from God's Word, through which He treats with us and calls us, we are to learn and conclude what His will toward us is, and that we should believe and not doubt what it affirms to us and promises." (1075, 36.) If God cannot be trusted in His universal promises, absolutely nothing in the Bible can be relied upon. A doctrine of election from which universal grace is eliminated, necessarily leads to despair or to contumaciousness and carnal security. Calvin was right when he designated his predestination theory, which denies universal grace, a "horrible decree." It left him without any objective foundation whatever upon which to rest his faith and hope.

In like manner, when the doctrine of election and grace is modified synergistically, no one can know for certain whether he has really been pardoned and will be saved finally, because here salvation is not exclusively based on the sure and immovable grace and promises of God, but, at least in part, on man's own doubtful conduct—a rotten plank which can serve neither foot for safely crossing the great abyss of sin and death. Only when presented and taught in strict adherence to the Bible is the doctrine of election and grace fully qualified to engender divine certainty of our present adoption and final salvation as well, since it assures us that God sincerely desires to save all men (us included), that He alone does, and has promised to do, everything pertaining thereto, and that nothing is able to thwart His promises, since He who made them and confirmed them with an oath is none other than the majestic God Himself.

Accordingly, when Calvinists and Synergists criticize the Formula of Concord for not harmonizing (modifying in the interest of rational harmony) the clear doctrines of the Bible, which they brand as contradictions, they merely display their own conflicting, untenable position. For while professing to follow the Scriptures, they at the same time demand that its doctrines be corrected according to the dictate of reason, thus plainly revealing that their theology is not founded on the Bible, but orientated in rationalism, the true ultimate principle of Calvinism as well as synergism.

In the last analysis, therefore, the charge of inconsistency against the Formula of Concord is tantamount to an indirect admission that the Lutheran Church is both a consistently Scriptural and a truly evangelical Church. Consistently Scriptural, because it receives in simple faith and with implicit obedience every clear Word of God, all counter-arguments to the contrary notwithstanding. Truly evangelical, because in adhering with unswerving loyalty to the seemingly contradictory, but truly Scriptural doctrine of grace, it serves the purpose of the Scriptures, which—praise the Lord—is none other than to save, edify, and comfort poor disconsolate sinners.

233. Statements of Article XI on Consolation Offered by Predestination.

The purpose of the entire Scripture, says the Formula of Concord, is to comfort penitent sinners. If we therefore abide by, and cleave to, predestination as it is revealed to us in God's Word, "it is a very useful, salutary, consolatory doctrine." Every presentation of eternal election, however which produces carnal security or despair, is false. We read: "If any one presents the doctrine concerning the gracious election of God in such a manner that troubled Christians cannot derive comfort from it, but are thereby incited to despair, or that the impenitent are confirmed in their wantonness, it is undoubtedly sure and true that such a doctrine is taught, not according to the Word and will of God, but according to [the blind judgment of human] reason and the instigation of the devil. For, as the apostle testifies, Rom. 15, 4: 'Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.' But when this consolation and hope are weakened or entirely removed by Scripture, it is certain that it is understood and explained contrary to the will and meaning of the Holy Ghost." (1093, 91f., 837, 16; 1077, 43.)

Predestination is comforting when Christians are taught to seek their election in Christ. We read: "Moreover, this doctrine gives no one a cause either for despondency or for a shameless, dissolute life, namely, when men are taught that they must seek eternal election in Christ and His holy Gospel, as in the Book of Life, which excludes no penitent sinner, but beckons and calls all the poor, heavy-laden, and troubled sinners who are disturbed by the sense of God's wrath, to repentance and the knowledge of their sins and to faith in Christ, and promises the Holy Ghost for purification and renewal, and thus gives the most enduring consolation to all troubled, afflicted men, that they know that their salvation is not placed in their own hands (for otherwise they would lose it much more easily than was the case with Adam and Eve in Paradise, yea, every hour and moment), but in the gracious election of God which He has revealed to us in Christ, out of whose hand no man shall pluck us, John 10, 28; 2 Tim. 2, 19." (1093, 89.)

In order to manifest its consolatory power predestination must be presented in proper relation to the revealed order of salvation. We read: "With this revealed will of God [His universal, gracious promises in the Gospel] we should concern ourselves, follow and be diligently engaged upon it, because through the Word, whereby He calls us, the Holy Ghost bestows grace, power, and ability to this end [to begin and complete our salvation], and should not [attempt to] sound the abyss of God's hidden predestination, as it is written in Luke 13, 24, where one asks: 'Lord, are there few that be saved?' and Christ answers: 'Strive to enter in at the strait gate.' Accordingly, Luther says [in his Preface to the Epistle to the Romans]: 'Follow the Epistle to the Romans in its order, concern yourself first with Christ and His Gospel, that you may recognize your sins and His grace; next that you contend with sin, as Paul teaches from the first to the eighth chapter; then, when in the eighth chapter you will come into [will have been exercised by] temptation under the cross and afflictions,—this will teach you in the ninth, tenth, and eleventh chapters how consolatory predestination is,' etc." (1073, 33.)

Predestination, properly taught, affords the glorious comfort that no one shall pluck us out of the almighty hands of Christ. The Formula says: "Thus this doctrine affords also the excellent glorious consolation that God was so greatly concerned about the conversion, righteousness, and salvation of every Christian, and so faithfully purposed it [provided therefor] that before the foundation of the world was laid, He deliberated concerning it, and in His [secret] purpose ordained how He would bring me thereto [call and lead me to salvation], and preserve me therein. Also, that He wished to secure my salvation so well and certainly that, since through the weakness and wickedness of our flesh it could easily be lost from our hands, or through craft and might of the devil and the world be snatched and taken from us, He ordained it in His eternal purpose, which cannot fail or be overthrown, and placed it for preservation in the almighty hand of our Savior Jesus Christ, from which no one can pluck us, John 10, 28. Hence Paul also says, Rom. 8, 28. 39: 'Because we have been called according to the purpose of God, who will separate us from the love of God in Christ?' [Paul builds the certainty of our blessedness upon the foundation of the divine purpose, when, from our being called according to the purpose of God, he infers that no one can separate us, etc.]" (1079, 45.) "This article also affords a glorious testimony that the Church of God will exist and abide in opposition to all the gates of hell, and likewise teaches which is the true Church of God, lest we be offended by the great authority [and majestic appearance] of the false Church, Rom. 9, 24. 25." (1079, 50.)