A Quote by David J. Stewart
Martin Luther Taught the Baptismal Regeneration Heresy
Contrary to what most Christians have been misled to believe by handed-down tradition, Martin Luther was an unsaved reprobate. Just because Luther once stated that the just shall live by faith doesn't mean that he was saved. Every Church of Christ member believes the just shall live by faith, but they also require water baptism to be saved. It may seem like a trifle issue, but it is the difference between Heaven and Hell. Eternal life is a free gift from God (Ephesians 2:8-9).
Lutherans errantly teach that one's faith is demonstrated by the act of being water baptized. This is unbiblical. There is confusion amongst Lutheran churches whether water baptism is required for salvation or not; but their heretical founder,Martin Luther, clearly taught the false doctrine of Baptismal Regeneration. Luther was a lifelong Mary-worshipper. Luther was messed up doctrinally, and died in his sins as an unsaved reprobate. Martin Luther even taught that a person could be saved without faith, just so long as they were water baptized. Luther was a false prophet until the day he died, and sadly his writings are still leading people into Hell. It is tragic that Lutherans idolize such a doctrinally corrupt heretic. Luther rejected the book of Revelation because he couldn't understand it.
What people should be focusing on, instead of the ceremony of baptism, is the precious blood of Jesus Christ that takes our sins away... "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot."
HMM So what did Luther actually teach?
[SIZE=+3]UNDERSTANDING WHAT LUTHER TAUGHT[/SIZE][SIZE=+3]
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[SIZE=+4]ABOUT BAPTISM[/SIZE][/h]A Study ByGary Ray Branscome
Martin Luther’s statements about baptism are often misunderstood, and those who misunderstand them usually misrepresent what he taught. Therefore, let me begin by emphasizing the fact that he never claimed that anyone could be saved apart from faith in Christ.
On the contrary, he was emphatic about the necessity of faith in Christ, and made it perfectly clear that “to seek the efficacy of the sacrament apart from the promise and apart from faith [in Christ], is to labor in vain and to find damnation.” (From Luther’s essay, “THE BABYLONIAN CAPTIVITY OF CHURCH”.)
In order to understand Luther’s views on baptism, you need to begin with what the Apostle Paul taught about the relationship of God’s grace to His promises (see Galatians 3). In short, the Bible makes it clear that God’s grace only comes to us through His promises, and what is promised only becomes ours through faith in Christ (2Corinthians 1:20, Galatians 3:18, 22). Therefore, even though God uses baptism (just as He uses preaching) to give us His promise, it is only through personal faith in Christ that we receive what is promised (Romans 5:2, Galatians 3:14).
That is why Luther said, “Even so it is not baptism that justifies or benefits anyone, but it is faith in the word of promise, to which baptism is added. This faith justifies, and fulfils that which baptism signifies.” (“THE BABYLONIAN CAPTIVITY OF CHURCH”) And, that is why Dr. Walter A. Maier (founder of the Lutheran-Hour broadcast) said,
Do not be misled by those who say that Baptism is not important. They contradict Christ. They put their own opinion above Scripture. Take Jesus at His word, and you will find that through Baptism — and I mean of course, not merely the performance of the ritual itself, but by your personal faith in Jesus and in His promise — the Holy Ghost unmistakably comes to you.” (“The Power of Pentecost”, 1943)
Furthermore, Luther made it perfectly clear as to what promise he was talking about when he said, “The first thing in baptism to be considered is the divine promise, which says: “He that believes and is baptized shall be saved.” This promise must be set far above all the glitter of works, vows, religious orders, and whatever man has added to it. For on it all our salvation depends.” (“THE BABYLONIAN CAPTIVITY OF CHURCH”)
That having been said, it should be clear that Luther saw baptism as nothing more than a ceremonial way of telling the person being baptized that he has forgiveness in Christ. Or, as Lutheran theologian and educator C.F.W. Walther put it “Just as Scripture does not teach (as the simplest Christian knows) that the mere outward act of hearing the Word saves any one, just as little does it teach that the Sacraments save thus. The mere symbol, placed before men’s eyes, does not produce the salutary effect, but indicates what the Word proclaims. We baptize with water, which signifies that Baptism effects cleansing from sin, sanctification, regeneration, and renewal. What I am being told by means of preaching I behold in the external element of Baptism. The Word and the Sacrament produce the same effect in the heart.” (Law and Gospel, page 357)
[h=3]THE
EX OPERE OPERATO HERESY[/h] Luther not only did not teach that baptism would save ex opere operato (that is, by the mere performance of a sacramental act) but he emphatically opposed that doctrine, as the following statement by Dr. John Warwick Montgomery (Lutheran theologian and educator), reveals.
“Luther’s actual objection to the church of his day was that it had become an end in itself, and no longer a means to an end. Luther’s real objection was that the church had become SACRAMENTALISTIC, that is to say, people went to church feeling that if they took part in the prescribed sacramental rituals, in some automatic fashion their problem of God-relationship would be taken care of for them. They regarded the sacramental rites ex opere operato, as works having power already inherent in them – as virtually automatic means of salvation.” (“Damned through the Church,” page 55)
During the Middle Ages someone came up with the idea that the words of consecration somehow empower the sacrament to convey God’s grace ex opere operato, whenever the rite is performed. Of course, that view leaves out the Gospel, namely the good news of forgiveness in Christ. Which is why Luther opposed that doctrine, and why he said, “It cannot be true, therefore, that there is in the sacraments a power efficacious for justification, or that they are effective signs of grace. All such assertions tend to destroy faith, and arise from ignorance of the divine promise” (“Babylonian Captivity”). As a result, true Lutherans have always rejected the idea that “God has joined to the water a spiritual power which through the water washes away sin” (“Smalcald Articles”). However, in spite of Luther’s strong opposition to that error, it crops up from time to time. Of that problem, C.F.W. Walther had this to say:
“One would indeed think it to be utterly impossible for a Christian minister to teach that the Sacraments produce salutary effects ex opere operato; still, that is what happens again and again. This awful error is taught by the very men who wish to pass for genuinely strict Lutherans, every time they discuss the Sacraments. When they have finished unfolding their doctrine of Baptism, every hearer has received the unmistakable impression that, in order to get to heaven, it is merely necessary to submit to the act of being baptized(“Law and Gospel” page 351).
Pay special attention to the fact that Walther does not say that these men intend to teach the ex opere operato heresy, or are even aware that they are teaching it. Instead, he says that they teach it by giving people the “impression that, in order to get to heaven, it is merely necessary to submit to the act of being baptized.”
Understanding What Luther Taught About Baptism