The churches and seminaries should be places where people may safely flee the passions—not run straight into them, and with more abundance and variety than was known elsewhere.
We should never place so-called common sense before Holy Scripture. We may imagine that we understand something perfectly well, yet God’s way are not our ways. What once seemed entirely sensible to us looks quite different through the eyes of faith.
Marriage should never be considered an obstacle to salvation, nor as a life filled with of sins. Quite the opposite is true. The Apostle Paul praises the married life for its unique ability to keep one from sin.
Programs of austerity for the sake of meriting favor with God are useless. Indeed, they are harmful. These things make us think that we are the cause of our own salvation.
Not only was celibacy not the thing in Rome or in the monasteries, unchastity was on display in these places—as it is now. This hypocrisy was well-known to the people.
These false teachings come about by not understanding the principal teaching of the New Testament, the one from which all good doctrine springs, and the central tenet of the Lutherans. That principal belief is that we are saved by God.
Those who enjoy their ease and indolence, without the benefit of the Word of God, and having no regard for it, live their lives without worry or guilt. These conditions brought the most debauched lifestyles upon the Church, just as they do in our times.
There must be good order in all things. I once did marriage counseling with a couple whose problems always seemed to come back to talk about sex.
We neither require nor need any acts of purification. For it is God alone who cleanses hearts. King David knew this to be true. What work of cleansing did he do after his sin with Bathsheba?
The ceremonial code in the law of Moses, those things concerning what is clean or unclean, do not pertain to Christians. Christians are freed from all the ceremonies of Moses, not only from the laws concerning uncleanness.
On Saturday about Noon, in the midst of running one more household errand, I complained (again) to my wife: “I’m not going to get anything done today!”
Whether or not we concur with the rhetorical comparisons used by Melancthon, we may understand his point. That is, we cannot earn the favor of God. Rather, because of Christ’s work, those who believe are regarded as righteous by God.
Whenever some religious notion enters our heads, making us imagine that we must do one thing or another in order to earn God’s grace, we may confidently declare that thing to be false.
It is the heart that must be changed, not necessarily one’s vocation or position in life. One may think that he must become a pastor in order to be on heaven’s path.
Nothing is pure, if it is done outside of faith and God’s Word. An unbeliever may practice the most ascetic spiritual disciplines. He may fast, study, meditate, remain celibate, and feed the poor, but none of this is pure if it is exercised without faith.
If ever there were a single word that summed up the Lutheran Confessions, it is the word faith. Everything depends upon faith in God, and that depends upon God’s grace.
But the main point here is that marriage remains a holy estate even if one person is not a believer—not because of the beliefs of the person, but because of the God who ordains marriage.
Efforts to be holy through anything other than Christ are denials of Christ and of his justification of us. Devoting ourselves to religious things such as abstinence—whether foods or marriage—is to deprive ourselves...
Christ himself says here that married people are joined together by God. He is quoting Moses and then adds that it is God who joins them together.
Before going on with arguments, let us acknowledge that the Holy Scriptures of both the Old and New Testaments declare marriage a holy matter, something that God has ordained.
Is a pastor purer to God if unmarried? Is this what makes people pure under the New Testament? Is it the New Testament in human purity or the New Testament in Christ’s blood?
Regardless of wording, Daniel paints the “king” whom Melancthon infers to be an Antichrist as one who exalts himself above all people, all gods, all law.
Contrast the hardness of humans with the mercy of God. Humans invent divorce and laws like celibacy—even forcing divorces upon those already married so that human regulation will be kept, even when it is in open defiance of God’s command.
There are those who are able to truly and consistently practice control of the flesh. But if they are not able, if they have not been empowered with restraint by God, then they should marry. This is God’s plan for us—with good reason.
Do you imagine that you are able to be virtuous in your own strength? Of course, we must rely on God’s strength, not our own. Yet we are not to rely upon his strength alone. We must also depend upon his plan.