thought of his handle and then remembered ! the lutheran hymn writer. here is one of his hymn's "in public domain"
"Salvation unto Us has Come" by Paul Speratus, 1484-1551 1. Salvation unto us has come By God's free grace and favor; Good works cannot avert our doom, They help and save us never. Faith looks to Jesus Christ alone, Who did for all the world atone; He is our one Redeemer.
2. What God did in His Law demand And none to Him could render Caused wrath and woe on every hand For man, the vile offender. Our flesh has not those pure desires The spirit of the Law requires, And lost is our condition.
3. It was a false, misleading dream That God His Law had given That sinners should themselves redeem And by their works gain heaven. The Law is but a mirror bright To bring the inbred sin to light That lurks within our nature.
4. From sin our flesh could not abstain, Sin held its sway unceasing; The task was useless and in vain, Our gilt was e'er increasing. None can remove sin's poisoned dart Or purify our guileful heart,- So deep is our corruption.
5. Yet as the Law must be fulfilled Or we must die despairing, Christ came and hath God's anger stilled, Our human nature sharing. He hath for us the Law obeyed And thus the Father's vengeance stayed Which over us impended.
6. Since Christ hath full atonement made And brought to us salvation, Each Christian therefore may be glad And build on this foundation. Thy grace alone, dear Lord, I plead, Thy death is now my life indeed, For Thou hast paid my ransom.
7. Let me not doubt, but trust in Thee, Thy Word cannot be broken; Thy call rings out, "Come unto Me!" No falsehood hast Thou spoken. Baptized into Thy precious name, My faith cannot be put to shame, And I shall never perish.
8. The Law reveals the guilt of sin And makes men conscience-stricken; The Gospel then doth enter in The sinful soul to quicken. Come to the cross, trust Christ, and live; The Law no peace can ever give, No comfort and no blessing.
9. Faith clings to Jesus' cross alone And rests in Him unceasing; And by its fruits true faith is known, With love and hope increasing. Yet faith alone doth justify, Works serve thy neighbor and supply The proof that faith is living.
10. All blessing, honor, thanks, and praise To Father, Son, and Spirit, The God that saved us by His grace,- All glory to His merit! O Triune God in heaven above, Who hast revealed Thy saving love, Thy blessed name be hallowed.
Hymn 377 The Lutheran Hymnal Text: Rom. 3: 5 Author: Paul Speratus, 1523, cento Translated by: composite Titled: "Es ist das Heil uns kommen her" Tune: "Es ist das Heil" German melody, c. 1400
Chief of sinner's though I be, Jesus still died for me.
I noticed these words in the song, "Baptized into Thy precious name, My faith cannot be put to shame, And I shall never perish." Did Speratus believe, as Luther, that baptism saved an indivdual? Luther stated in his LC;
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"To put it most simply, the power, effect, benefit, fruit, and purpose of Baptism is to save. No one is baptized in order to become a prince, but as the words say, to 'be saved.' To be saved, we know, is nothing else than to be delivered from sin, death, and the devil and to enter into the kingdom of Christ and live with him forever."
"It remains for us to speak of our two sacraments, instituted by Christ. Every Christian ought to have at least some brief, elementary instruction in them because without these no one can be a Christian ... First we shall take up Baptism through which we are first received into the Christian community. ... Moreover, it is solemnly and strictly commanded that we must be baptized or we shall not be saved" (pp. 80-81).
"Hence it is well described as a divine, blessed, fruitful, and gracious water, for through the Word Baptism receives the power to become the "washing of regeneration," as St. Paul calls it in Titus 3:5. ... Thus faith clings to the water and believes it to be Baptism in which there is sheer salvation and life ..." (p. 84).
"He who believes and is baptized will be saved,' that is, faith alone makes the person worthy to receive the salutary, divine water profitably. ... But it becomes beneficial to you if you accept it as God's command and ordinance, so that, baptized in the name of God, you may receive in the water the promised salvation" (pp. 84-85).
"He always [the Christian] has enough to do to believe firmly what Baptism promises and brings--victory over death and the devil, forgiveness of sin, God's grace, the entire Christ, and the Holy Spirit with his gifts. In short the blessings of Baptism are so boundless ... Now here in Baptism there is brought free to every man's door just such a priceless medicine which swallows up death and saves the lives of all men. To appreciate and use Baptism aright, we must draw strength and comfort from it when our sins or conscience oppress us, and we must retort, "But I am baptized! And if I am baptized, I have the promise that I shall be saved and have eternal life, both in soul and body." ... No greater jewel, therefore, can adorn our body and soul than Baptism, for through it we obtain perfect holiness and salvation, which no other kind of life and no work on earth can acquire" (pp. 85-86).
"Thus we see what a great and excellent thing Baptism is, which snatches us from the jaws of the devil and makes God our own, overcomes and takes away sin and daily strengthens the new man, always remains until we pass from this present misery to eternal glory. ... As we have once obtained forgiveness of sins in Baptism ..." (p. 90).
"... made children of God. ... by a new birth, and by the renewing of the inward man, which is done in baptism ... For, besides that they who are baptized are regenerate and renewed by the Holy Ghost to a heavenly righteousness, and to eternal life ... And this is to put on Christ truly, according to the gospel. ... This is diligently to be noted, because of the fond and fantastical spirits, who go about to deface the majesty of baptism, and speak wickedly of it. Paul, contrariwise, commendeth it, and setteth it forth with honorable titles, calling it, 'the washing of regeneration, and renewing of the Holy Ghost.' And here also he saith, that 'all ye that are baptized into Christ, have put on Christ.' Wherefore baptism is a thing of great force and efficacy" (Commentary On Galatians -- Martin Luther, translated by Erasmus Middleton, pp. 221-222).
"... so, it is to be observed, must you also be saved in baptism. Just as that water swallowed up all that was then living, of man and beast, so baptism also swallows up all that is of the flesh and of the corrupt nature, and makes us spiritual (Commentary On Peter & Jude -- Martin Luther, Kregel Publications, p. 169).
Speratus would not be " a Christian Lutheran" if he did not believe in baptismal regeneration. Lutherans see Baptism as mostly "Gospel". Gods (grace) His underserved love for us the sinner. uniting us with Christ death and reserection.Baptism is not a merit we sinner's achieve . Baptism we believe is the Holy spirit's work. an example would be the passage Faith comes through hearing the message.Roman's 10:17 does not mean we come to faith by the pastors work of telling us that message . No it is the holy spirit that bring's us to faith through "his own message" Of our sin and our savior Jesus.. the pastor is only doing as God commanded to tell people about Jesus.
Same with baptism it is not our pastor's who bring us to faith in baptism . again it is the holy spirit that work's through Gods own sacrament of holy baptism that causes regeneration.
Its all what Lutheran's refer to as "Divine Monogism". God alone bring's people to faith through Gods own chosen mean's
Last edited by packsaddle; Fri Nov 04, 200510:49 PM.
Chief of sinner's though I be, Jesus still died for me.
For the sake of completeness, here are all 14 verses of the Speratus confessional hymn written while he was in prison for preaching the Gospel.
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Salvation Unto Us is Come, translation from the Evangelical Lutheran Hymnary
Salvation unto us is come By God’s free grace and favor Good works can not avert our doom, They help and save us never; Faith looks to Jesus Christ alone, Who did for all the world atone; He is our one Redeemer.
What God doth in His law demand, No man to Him can render: Before this Judge all guilty stand; His Law speaks curse in thunder. The Law demands a perfect heart; We were defiled in every part, And lost was our condition.
False dreams deluded minds did fill, That God His Law had given, As if to Him we could at will Earn grace and enter heaven. The Law is but a mirror bright To bring the inbred sin to sight That lurks within our nature.
4. From sin our flesh could not abstain, Sin held its sway unceasing; The task was useless and in vain, Our guilt was e'er increasing. None can remove sin's poisoned dart Or purify our guilty heart, So deep is our corruption.
Still all the law fulfilled must be, Else we were lost forever, Then God His Son sent down that He Might us from doom deliver; He all the law for us fulfilled And thus His Father's anger stilled Which over us impended.
6. As Christ hath full atonement made, And brought to us salvation, So may each Christian now be glad And build on this foundation: Thy grace alone, dear Lord, I plead, Thy death my life now is indeed, For Thou hast paid my ransom.
7. Not doubting this, I trust in Thee, Your word cannot be broken; Thou all dost call, “Come unto Me!” No falsehood hast Thou spoken. “He who believes and is baptized, He shall be saved.” say’st Thou, O Christ, And he shall never perish.
The just is he- and he alone- Who by this faith is living, The faith that by good works is shown, To God the glory giving; Faith gives the peace with God above, But thou thy neighbour, too, must love, If thou art new created.
The Law reveals the guilt of sin, And makes men conscience-stricken; The Gospel then doth enter in, The sin-sick soul to quicken. Come to the cross, look up and live, The Law no peace to thee doth give, Nor can its deeds bestow it.
10. Faith to the cross of Christ doth cling, And rest in Him securely: And forth from it good works must spring, As fruits and tokens surely; Still faith doth justify alone, Works serve thy neighbour and make known The faith that lives within thee.
11. Hope waits for the accepted hour Til God give joy for mourning; WhenHe displays His healing pow'r, Thy signs to songs are turning. Thy needs are known unto thy Lord, And He is faithful to His Word, This is our hope's foundation.
12. Though it may seem He hears thee not, Count not thyself forsaken; Thy wants are ne'er by Him forgot, Let this thy hope awaken; His word is sure, here is thy stay, Though doubts may plague thee on thy way, Let not thy faith be shaken.
13. All blessing, honor, thanks, and praise To Father, Son, and Spirit, The God that saved us by His grace, All glory to His merit. O Father in the heav'ns above Thy work begun performs Thy love, Thy worthy name be hallowed.
14. Thy kingdom come, Thy will be done In earth, as 'tis in heaven, Keep us in life, by grace led on, Forgiving and forgiven; Save Thou us in temptation's hour, And from all ills; Thine is the pow'r, And all the glory, amen!
Verse 7 should answer J Edwards question.
Last edited by speratus; Sat Nov 05, 200512:16 AM.
J_Edwards said: I noticed these words in the song, "Baptized into Thy precious name, My faith cannot be put to shame, And I shall never perish." Did Speratus believe, as Luther, that baptism saved an indivdual? Luther stated in his LC;
Quote
"To put it most simply, the power, effect, benefit, fruit, and purpose of Baptism is to save. No one is baptized in order to become a prince, but as the words say, to 'be saved.' To be saved, we know, is nothing else than to be delivered from sin, death, and the devil and to enter into the kingdom of Christ and live with him forever."
"It remains for us to speak of our two sacraments, instituted by Christ. Every Christian ought to have at least some brief, elementary instruction in them because without these no one can be a Christian ... First we shall take up Baptism through which we are first received into the Christian community. ... Moreover, it is solemnly and strictly commanded that we must be baptized or we shall not be saved" (pp. 80-81).
"Hence it is well described as a divine, blessed, fruitful, and gracious water, for through the Word Baptism receives the power to become the "washing of regeneration," as St. Paul calls it in Titus 3:5. ... Thus faith clings to the water and believes it to be Baptism in which there is sheer salvation and life ..." (p. 84).
"He who believes and is baptized will be saved,' that is, faith alone makes the person worthy to receive the salutary, divine water profitably. ... But it becomes beneficial to you if you accept it as God's command and ordinance, so that, baptized in the name of God, you may receive in the water the promised salvation" (pp. 84-85).
"He always [the Christian] has enough to do to believe firmly what Baptism promises and brings--victory over death and the devil, forgiveness of sin, God's grace, the entire Christ, and the Holy Spirit with his gifts. In short the blessings of Baptism are so boundless ... Now here in Baptism there is brought free to every man's door just such a priceless medicine which swallows up death and saves the lives of all men. To appreciate and use Baptism aright, we must draw strength and comfort from it when our sins or conscience oppress us, and we must retort, "But I am baptized! And if I am baptized, I have the promise that I shall be saved and have eternal life, both in soul and body." ... No greater jewel, therefore, can adorn our body and soul than Baptism, for through it we obtain perfect holiness and salvation, which no other kind of life and no work on earth can acquire" (pp. 85-86).
"Thus we see what a great and excellent thing Baptism is, which snatches us from the jaws of the devil and makes God our own, overcomes and takes away sin and daily strengthens the new man, always remains until we pass from this present misery to eternal glory. ... As we have once obtained forgiveness of sins in Baptism ..." (p. 90).
"... made children of God. ... by a new birth, and by the renewing of the inward man, which is done in baptism ... For, besides that they who are baptized are regenerate and renewed by the Holy Ghost to a heavenly righteousness, and to eternal life ... And this is to put on Christ truly, according to the gospel. ... This is diligently to be noted, because of the fond and fantastical spirits, who go about to deface the majesty of baptism, and speak wickedly of it. Paul, contrariwise, commendeth it, and setteth it forth with honorable titles, calling it, 'the washing of regeneration, and renewing of the Holy Ghost.' And here also he saith, that 'all ye that are baptized into Christ, have put on Christ.' Wherefore baptism is a thing of great force and efficacy" (Commentary On Galatians -- Martin Luther, translated by Erasmus Middleton, pp. 221-222).
"... so, it is to be observed, must you also be saved in baptism. Just as that water swallowed up all that was then living, of man and beast, so baptism also swallows up all that is of the flesh and of the corrupt nature, and makes us spiritual (Commentary On Peter & Jude -- Martin Luther, Kregel Publications, p. 169).
A person is baptized “in the name of the Father,” meaning that God is now his gracious Father; “in the name of the Son,” meaning that he receives all the benefits of the Son’s work of redemption; and “in the name of the Holy Spirit,” meaning that he receives in baptism the life-giving presence of the Holy Spirit. “In the name of” has in it the meaning “by authority of” and “on the basis of.” Baptism has the authority of the Triune God behind it. The power and effectiveness of baptism is guaranteed by the Triune God. Baptism brings a person into a relationship with the Triune God.
Chief of sinner's though I be, Jesus still died for me.
J_Edwards said: I noticed these words in the song, "Baptized into Thy precious name, My faith cannot be put to shame, And I shall never perish." Did Speratus believe, as Luther, that baptism saved an indivdual?
As court preacher of Brandenburg and later bishop of Pomerania, Speratus would surely have publicly concurred with Luther's writings on baptism in the Smalcald Articles and the Small and Large Catechisms. Brandenburg was a signatory to the Augsburg Confession which teaches that the Holy Spirit works faith through Word and Sacrament, that baptism is necessary, and that through baptism the grace of God is offered. Reformed historian Philip Schaff writes concerning Speratus:
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The New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol XI: Son of Man - Tremellius As a priest he was stationed at Salzburg in 1514, became cathedral preacher there in 1516, removed to Dinkelsbuhl in 1520, and in July of the same year became cathedral preacher in Wurzburg. His Lutheran sympathies, complicated by his marriage and his debts, forced him to flee on Nov. 21, 1521, to Salzburg, only to be speedily expelled. He then accepted a call to Ofen, in Hungary, but his denunciation of monastic vows in a sermon preached by him in St. Stephen's, Vienna (Jan. 12, 1522; printed at K&nigsberg in 1524 as Sermon vom hohen Geliibde der Taufe), led the theological faculty of Vienna to excommunicate him on Jan. 20, 1522. This precluded a position at Ofen, but before long he found a place at Iglau, where, in 1523, he was imprisoned by the bishop of Olmutz and condemned to death, escaping this fate only by the intervention of influential friends on condition that he would leave Moravia. He then went, by way of Prague, to Wittenberg, where he assisted Luther in the preparation of the first Protestant hymnal (1524). In 1524, on the recommendation of Luther, he was called to Konigsberg by Albert of Prussia (q.v.). There he was court chaplain until 1529, and from 1530 until his death was Protestant bishop of Pomerania, with his residence at Marienwerder. It was largely through his efforts that East Prussia was thoroughly Lutheranized, and its religious conditions completely reorganized. In all this he was aided by Johannes Briessmann and Johann Poliander (qq.v.); and with George of Polentz (q.v.), bishop of Sanlland, Ehrhard of Queiss, bishop of Pomerania, and Councilor Adrian of Waiblingen he conducted the first and most important church visitation in the duchy of Prussia (1526), also taking a prominent pfet in the second visitation of 1528. In Jan., 1530, SPperatus succeeded Ehrhard of Queiss as bishop of Pomerania, where, despite the greatest financial difficulties, he displayed marvellous ability in the Protestantizing of Prussia. He seems to have inspired the division of Prussia into three district synods and one national synod, and from 1531 to 1535 he made every effort to suppress the Schwenekfeldian movement (see SCHWENCICE'ELD VON Ossla, CABPAR, SCHWENCSFELDIANB), his task being made still more difficult by Albert's harboring of Dutch Protestant (though non-Lutheran) refugees.
Note: Luther did not believe "that God has imparted to the water a spiritual power, which through the water washes away sin" which your question might imply.
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Smalcald Articles Baptism is nothing else than the Word of God in the water, commanded by His institution, or, as Paul says, a washing in the Word; as also Augustine says: Let the Word come to the element, and it becomes a Sacrament. 2] And for this reason we do not hold with Thomas and the monastic preachers [or Dominicans] who forget the Word (God's institution) and say that God has imparted to the water a spiritual power, which through the water washes away sin. 3] Nor [do we agree] with Scotus and the Barefooted monks [Minorites or Franciscan monks], who teach that, by the assistance of the divine will, Baptism washes away sins, and that this ablution occurs only through the will of God, and by no means through the Word or water.
Last edited by speratus; Sat Nov 05, 200512:07 PM.
So you and other Lutherans would have us to believe that one passes from being a "dead man" to a "spiritual man" through baptismal regeneration—a work in which man is involved! Yet I must ask, from whence does this desire to be baptized come in an adult? How do the dead (Eph 2:1) inquire of life when they are dead (Rom 3:11) in sin, for they are, according to your philosophy, not yet regenerate until they are baptized. The unregenerate man cannot even understand the will of God (1 Cor 2:14; Rom 8:5-8), thus how does he know to ask and how can he effectually ask for baptism to be regenerate? How do these enemies of God (Col 1:21) first make peace with God (Rom 5:1-3) and then ask for baptism to be regenerate? Thus, in baptismal regeneration, Lutherans (1) make man able to do things he is not able to do, (2) diminish God's grace to a mere aid, and (3) make the death of Christ a mere premise that is conditional upon man's act of obedience (rather than the finished and effectual work of Christ alone; i.e. a man does the water baptism, i.e. works)). This is nothing less than a false Arminian gospel—which is no Gospel at all.
When we read Titus 3:5 it states, “not by works done in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit.” It is significant to note that at no point in this verse is human activity ever the subject or means of any verb. Humans are the objects of the main verb (HE saved US, according to HIS mercy, by the HOLY SPIRIT). Thus, a sound contrast is given here. It is not on the basis of our works, but it is on the basis of God’s mercy that any are saved. Furthermore, baptism is not seen as a parallel activity—since the washing is not given as an unconnected function from the regeneration of the Holy Spirit (the Greek here states, “through a washing” not “through a Lutheran baptismal bowl for washing.” The washing referred to is wholly spiritual. It is that of regeneration and renewing, regarded as one concept (Ezek 36:25; John 3:5; Eph 5:26; Jam 1:18; 1 Pet 1:23). If, truly, "all our righteousness is as filthy rags,” then even the greatest of our deeds (of which baptism is a part) cannot merit eternal life. Regeneration does not depend upon our own will, works, or obedience (John 1:12-13; Gal 2:16; Eph 2:8-10), but upon God's will and works and on Christ's perfect obedience in laying His life down for us (Eph 2:4-10; Tit 3:4-7; 2 Tim 1:8-9, etc.).
Charles Hodge wrote concerning baptismal regeneration, saying;
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The doctrine of baptismal regeneration, that is, the doctrine that inward spiritual renovation always attends baptism rightly administered to the unresisting, and that regeneration is never effected without it, is contrary to Scripture, subversive of evangelical religion, and opposed to universal experience. It is, moreover, utterly irreconcilable with the doctrine of the Reformed churches. For that doctrine teaches that all the regenerated are saved. “Whom God calls them he also glorifies,” Romans 8:30. It is, however, plain from Scripture, and in accordance with the faith of the universal church, that multitudes of the baptized perish. The baptized, therefore, as such, are not the regenerated.
Also, you stated, “Lutherans see Baptism as mostly "Gospel.”” What are the other part(s)? Please note that your argument about faith from Romans 10:17 is insufficient as it deals with faith and not regeneration. Regeneration is by the sole act of the Holy Spirit, and precedes faith. We are not regenerated because we believe, we believe because we are regenerated (2 Thess. 2.13; Acts 16:14). A person is passive in regeneration, but active in faith.
Your doctrines do not look at the whole of the Scripture as; (1) If baptism is necessary for salvation then why did Paul downplay/exclude it from the description of what is required for salvation? (1 Cor 1:14-17). (2) Christ was baptized (Matt 3:11-15). But, if baptism was for the remission of sins as Lutherans claim, then Christ "also" had his sins remitted, but if it was not to remit His sins, then the sins of men are not remitted by it. Christ had no sins to remit, thus man's sin cannot be remiited through baptism. (3) It is not essential to salvation. The thief was not baptized before his death (Luke 23:43). (4) OT saints, John, and many others in the New Testament, who were filled with the Spirit, were not baptized with water (Heb 11, Luke 1:15, Luke 1: 41, Luke 1:46, Luke 1:67; Luke 2:25-38), etc. Your doctrine in indefensible from Scripture!
Please give us a complete exegesis of "one" Scripture (not a cut and paste from some commentary) defending your view?
packsaddle said: A person is baptized “in the name of the Father,” meaning that God is now his gracious Father; “in the name of the Son,” meaning that he receives all the benefits of the Son’s work of redemption; and “in the name of the Holy Spirit,” meaning that he receives in baptism the life-giving presence of the Holy Spirit. “In the name of” has in it the meaning “by authority of” and “on the basis of.” Baptism has the authority of the Triune God behind it. The power and effectiveness of baptism is guaranteed by the Triune God. Baptism brings a person into a relationship with the Triune God.
It's funny that this sounds uncannily similar to what those advocating NPP, Auburnitism, Shepherdism, etc. are teaching.
So, let me get this perfectly straight. According to your view, "The power and effectiveness of baptism is GUARANTEED by the Triune God." And this guarantee is to everyone who undergoes baptism and includes:
A ["right" assumed] relationship with God
God is now the person's "gracious Father"
All of Christ's atoning work is applied
The indwelling of the Holy Spirit
Therefore, of necessity, one must conclude that EVERYONE without exception, due to the infallible promiseguarantee given by the Triune God, when they are baptized are eternally saved. And in baptism, "regeneration" is given from which faith flows.
I really doubt that further comment concerning this anti-biblical view need be said, at least on my part. You are free, of course, to try and defend this view from the Scriptures if you like.
Since you are replying to what packsaddle considers to be Speratus' understanding of baptism (assuming Speratus is a Lutheran), I will wait for packsaddle's answer.
I'm curious myself as to where that which he attributes to Lutheranism is found in the Book of Concord (i.e., "Lutherans see Baptism as mostly "Gospel"). Perhaps,he could provide supporting references for a statement that appears to be diametrically opposed to scripture and the Lutheran confessions (Titus 3:5, "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Large Catechism, "Baptism is not a work which we do but is a treasure which God gives us and faith grasps").
Do you have any concerns regarding the content of the Speratus confessional hymn apart from baptism?
packsaddle said: Lutherans see Baptism as mostly "Gospel".
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The Formula of Concord, Solid Declaration, Law and Gospel, teaches As the distinction between the Law and the Gospel is a special brilliant light, which serves to the end that God's Word may be rightly divided, and the Scriptures of the holy prophets and apostles may be properly explained and understood, we must guard it with especial care, in order that these two doctrines may not be mingled with one another, or a law be made out of the Gospel, whereby the merit of Christ is obscured and troubled consciences are robbed of their comfort, which they otherwise have in the holy Gospel when it is preached genuinely and in its purity, and by which they can support themselves in their most grievous trials against the terrors of the Law. . . Anything that preaches concerning our sins and God's wrath, let it be done how or when it will, that is all a preaching of the Law. Again, the Gospel is such a preaching as shows and gives nothing else than grace and forgiveness in Christ. . .
What part of baptism, strickly speaking, is not a preaching of grace and forgiveness in Christ but a preaching of our sins and God's wrath? Could you provide citations that support your view from scripture and the Book of Concord?
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packsaddle adds Baptism brings a person into a relationship with the Triune God.
Could you clarify that statement? Does baptism bring the unbelieving into a relationship with the Triune God? If so, what kind of relationship?
Do you have any concerns regarding the content of the Speratus confessional hymn apart from baptism?
Actually yes, there are other problems with the hymn: The phrase, “Who did for all the world atone,” is incorrect, as Christ only made atonement for the elect. “From sin our flesh could not abstain,” which could point to someone saying they are not responsible for their actions (i.e. My flesh made me do it and Adam is responsible). With all these errors I would not be doctrinally correct in signing this hymn.
Do you have any concerns regarding the content of the Speratus confessional hymn apart from baptism?
Actually yes, there are other problems with the hymn: The phrase, “Who did for all the world atone,” is incorrect, as Christ only made atonement for the elect. “From sin our flesh could not abstain,” which could point to someone saying they are not responsible for their actions (i.e. My flesh made me do it and Adam is responsible). With all these errors I would not be doctrinally correct in signing this hymn.
Some observations:
1. The line “Who did for all the world atone," is translated, "Who hath for us deliverance won -" in the 1905 LCMS hymnal. The original German is "Der hat g'nug für uns all' getan,". Whether later translations were an attempt to promote universal atonement, I'll leave to others to decide. That said, I agree that Jesus Christ "did for all the world atone."
2. “From sin our flesh could not abstain,” teaches bondage of the will. Nowhere in the hymn does Speratus deny personal responsibility for sin. "What God doth in His law demand, No man to Him can render: Before this Judge all guilty stand; His Law speaks curse in thunder."
3. I commend your demand for doctrinal purity in hymnology. Confessional hymns defend the faith once delivered unto the saints.
4. The doctrinal purity of Speratus is irrevelant to the issue as to whether "Salvation Unto Us is Come" is doctrinally pure. What is important is that the hymn is not sung to give a false testimony of unity when there are divisions in doctrine. So your questions regarding Speratus personal views on baptism are not without merit.
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