Lutheran Church of The Good Shepherd LCMS

09/13/2026

Some Greeks who had come to Jerusalem for the Passover celebration paid a visit to Philip, who was from Bethsaida in Galilee. They said, “Sir, we want to meet Jesus.” Philip told Andrew about it, and they went together to ask Jesus.

Jesus replied, “Now the time has come for the Son of Man to enter into his glory. I tell you the truth, unless a kernel of wheat is planted in the soil and dies, it remains alone. But its death will produce many new kernels—a plentiful harvest of new lives. Those who love their life in this world will lose it. Those who care nothing for their life in this world will keep it for eternity. Anyone who wants to serve me must follow me, because my servants must be where I am. And the Father will honor anyone who serves me.

“Now my soul is deeply troubled. Should I pray, ‘Father, save me from this hour’? But this is the very reason I came! Father, bring glory to your name.”

Then a voice spoke from heaven, saying, “I have already brought glory to my name, and I will do so again.” When the crowd heard the voice, some thought it was thunder, while others declared an angel had spoken to him.

Then Jesus told them, “The voice was for your benefit, not mine. The time for judging this world has come, when Satan, the ruler of this world, will be cast out. And when I am lifted up from the earth, I will draw everyone to myself.” He said this to indicate how he was going to die. {John 12:20-33}

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Some Greeks who had come to Jerusalem for the Passover celebration ...

09/13/2026

Luther begins Confession with this instruction, quomodo simpliciores de ea erudiendi sint/wie man die Einfältigen soll lehren beichten - “How the More Unlearned Should Be Educated Concerning It.”

The Office of the Keys (27)
Matthew 16:15–19 (πέτρος vs πέτρα see Matthew 7:24–27 and 1 Corinthians 10:4 which both use πέτρα)
John 20:21–23

“In addition to this, it is necessary to acknowledge that the keys belong not to the person of one particular man, but to the Church, as many most clear and firm arguments testify. For Christ, speaking concerning the keys adds, Matt. 18:19: If two or three of you shall agree on earth, etc. Therefore he grants the keys principally and immediately to the Church, just as also for this reason the Church has principally the right of calling.” (Tr §24).
“Here belong the statements of Christ which testify that the keys have been given to the Church, and not merely to certain persons, Matt. 18:20: Where two or three are gathered together in My name, etc.” (Tr §68)
“Again, according to the Gospel or, as they say, by divine right, there belongs to the bishops as bishops, that is, to those to whom has been committed the ministry of the Word and the Sacraments, no jurisdiction except to forgive sins, to judge doctrine, to reject doctrines contrary to the Gospel, and to exclude from the communion of the Church wicked men, whose wickedness is known, and this without human force, simply by the Word.” (AC XXVIII, §21)

Confession: the First Part (25)
“What is Confession?”
“Confession has two parts. First, that we confess our sins, . . .”

Psalm 32:3, 5

What sins should we confess?
Psalm 19:12
1 John 1:8–9 (cf. DS1 & DS2 on LSB 151 & 167)

To whom should we confess?
James 5:16
2 Samuel 12:13
2 Corinthians 2:10

How is this done?
No booth
Privacy of the confessional
Use Luther's “Christian Questions and Answers” (37–40; LSB, 329) and “Individual Confession and Absolution” (LSB, 292; cf. SC 26–27)
“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. For therein are given grace, the Spirit, and power to suppress the old man, so that the new man may come forth and become strong. 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.” (LC IV, §75–77)

Confession: the Second Part (i.e. the goal; 25)
What is the second part of confession?
“. . . that we receive absolution, that is, forgiveness, from the pastor as from God Himself, not doubting, but firmly believing that by it our sins are forgiven before God in heaven.”
Isaiah 1:18
Matthew 18:18
“Our people are taught that they should highly prize the absolution, as being the voice of God, and pronounced by God’s command. The power of the Keys is set forth in its beauty and they are reminded what great consolation it brings to anxious consciences, also, that God requires faith to believe such absolution as a voice sounding from heaven, and that such faith in Christ truly obtains and receives the forgiveness of sins.” (AC XXV, §3–4)

What benefit is there in private confession?
Psalm 32:1
Proverbs 28:13

Excommunication
Only the repentant receive forgiveness Psalm 32:5, 9–10 (verse 5 is used in DS3 & DS5 on LSB 184 & 213)
The continually unrepentant must be removed from the communion of the church.
Matthew 18:15–17
1 Corinthians 5:3–5, 12–13
The excommunicated person is treated as an evangelism prospect and is therefore welcome in the divine service, but may not receive the sacraments, cannot be buried by a Christian pastor, nor receive any other Christian rite.
Titus 3:10–11
James 5:19–20
The excommunicated person who repents.
2 Corinthians 2:7–8

Recommended for Further Study:
2 Sm 11:1—12:15
Ps 32; 51
Jer 17:9
Mt 5:23–24
Mk 2:1–12
Lk 15:10; 24:46–47
Acts 3:19; 16:31
Rom 1:16–18; 3:4, 28; 4:4–8; 16:17
2 Cor 2:6–10; 5:19; 10:4
Gal 6:1
2 Thess 3:14–15
1 Tim 5:20–21
Heb 4:2

LSB 581
AC XI, XII, XXV, XXVIII
Ap VII & VIII: Of the Church (esp. §28)
Ap XII (V), §39–40; XI §61
SA III VIII, §1–2; III IX
Di. ch. 9

Luther begins Confession with this instruction, quomodo simpliciore...

09/06/2026

As Jesus continued on toward Jerusalem, he reached the border between Galilee and Samaria. As he entered a village there, ten men with leprosy stood at a distance, crying out, “Jesus, Master, have mercy on us!”

He looked at them and said, “Go show yourselves to the priests.” And as they went, they were cleansed of their leprosy.

One of them, when he saw that he was healed, came back to Jesus, shouting, “Praise God!” He fell to the ground at Jesus’ feet, thanking him for what he had done. This man was a Samaritan.

Jesus asked, “Didn’t I heal ten men? Where are the other nine? Has no one returned to give glory to God except this foreigner?” And Jesus said to the man, “Stand up and go. Your faith has healed you. {Luke 17:11-19}

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09/06/2026

Names: sacrament of the altar, holy communion, Lord's Supper, the breaking of bread, mass, and the Lord's table, the Eucharist. SC 28–29/322–345

Luther begins the Sacrament of the Altar with this instruction, quomodo paterfamilias simplicissime suam familiam de eo docere debeat/wie ein Hausvater dasselbe seinem Gesinde einfältiglich vorhalten soll - “as the Father of the Family Should Teach Concerning It in the Simplest Way to His Household.”

The Institution of the Sacrament
Jesus instituted the sacrament of the altar as a gift of forgiveness.
1 Corinthians 11:23–26 (τοῦτό μου ἐστιν τὸ σῶμα, τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι); Isaiah 55:1–2

According to Christ's own words He gives us His own true body and blood for the forgiveness of sins (think the Hypostatic Union of Christ’s two natures as an example).
Matthew 26:26–28 (τοῦτό ἐστιν τὸ σῶμά μου, τοῦτό … ἐστιν τὸ αἷμά μου)
Why are these words to be taken at face value?
They are Christ’s last will and testament.
Galatians 3:15; Hebrews 9:15–17 (1 Corinthians 11:25)
God's Word clearly teaches that in the Sacrament the bread and wine are a communion of the body and blood of Christ (and that at Communion those who eat together share a common confession, but those who disbelieve are not in common or communion).
1 Corinthians 10:16–22 (τὸ ποτήριον…κοινωνία ἐστὶν τοῦ αἵματος τοῦ Χριστοῦ…τὸν ἄρτον…κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστὶν)
God's Word clearly teaches that those who misuse the sacrament are sinning against not merely bread and wine, but also against Christ’s body and blood.
1 Corinthians 11:27–30 (27: τοῦ σώματος καὶ τοῦ αἵματος; 29: τὸ σῶμα)

“If now I seek the forgiveness of sins, I do not run to the cross, for I will not find it given there. Nor must I hold to the suffering of Christ, as Dr. Karlstadt trifles, in knowledge or remembrance, for I will not find it there either. But I will find in the sacrament or gospel the word which distributes, presents, offers, and gives to me that forgiveness which was won on the cross. Therefore, Luther has rightly taught that whoever has a bad conscience from his sins should go to the sacrament and obtain comfort, not because of the bread and wine, not because of the body and blood of Christ, but because of the word which in the sacrament offers, presents, and gives the body and blood of Christ, given and shed for me. Is that not clear enough?” (AE 40:214; emphasis added)
What are the elements used in the sacrament?
Unleavened Bread (Luke 22:7) & Wine (Luke 22:18; cf. 1 Corinthians 11:21)
“[T]he disciples continued to celebrate this Supper after the days of unleavened bread were past. So they, too, took the bread they had” (Kœ, 280), yet unleavened is preferable. No refrigeration or pasteurization existed yet, likewise, there would be no fresh grapes for nearly five months (March–April is Passover/the Feast of Unleavened Bread; August–October is grape harvest): grape juice may not be substituted for the Wine.

The Doctrine of the Real Presence
The Lutheran church teaches the “real presence.”
not a description of “how”
a description of “what”

Manducatio Ora/is - “oral eating” - the communicant receives the body and blood of Jesus with the mouth of his body.

Manducatio Indignorum - “the eating of the unworthy” - everyone who receives the sacrament receives the body and blood of Jesus, whether he believes it or not.

Unio Sacramentalis - “the sacramental union” - bread and body, wine and blood are united in a miraculous or sacramental union.

Names: sacrament of the altar, holy communion, Lord's Supper, the b...

08/30/2026

Then when they were alone, he turned to the disciples and said, “Blessed are the eyes that see what you have seen. I tell you, many prophets and kings longed to see what you see, but they didn’t see it. And they longed to hear what you hear, but they didn’t hear it.”

One day an expert in religious law stood up to test Jesus by asking him this question: “Teacher, what should I do to inherit eternal life?”

Jesus replied, “What does the law of Moses say? How do you read it?”

The man answered, “‘You must love the Lord your God with all your heart, all your soul, all your strength, and all your mind.’ And, ‘Love your neighbor as yourself.’”

“Right!” Jesus told him. “Do this and you will live!”

The man wanted to justify his actions, so he asked Jesus, “And who is my neighbor?”

Jesus replied with a story: “A Jewish man was traveling from Jerusalem down to Jericho, and he was attacked by bandits. They stripped him of his clothes, beat him up, and left him half dead beside the road.

“By chance a priest came along. But when he saw the man lying there, he crossed to the other side of the road and passed him by. A Temple assistant walked over and looked at him lying there, but he also passed by on the other side.

“Then a despised Samaritan came along, and when he saw the man, he felt compassion for him. Going over to him, the Samaritan soothed his wounds with olive oil and wine and bandaged them. Then he put the man on his own donkey and took him to an inn, where he took care of him. The next day he handed the innkeeper two silver coins, telling him, ‘Take care of this man. If his bill runs higher than this, I’ll pay you the next time I’m here.’

“Now which of these three would you say was a neighbor to the man who was attacked by bandits?” Jesus asked.
The man replied, “The one who showed him mercy.”

Then Jesus said, “Yes, now go and do the same.”. {Luke 10:23-37}

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Then when they were alone, he turned to the disciples and said, “Bl...

08/30/2026

Luther begins Confession with this instruction, quomodo simpliciores de ea erudiendi sint/wie man die Einfältigen soll lehren beichten - “How the More Unlearned Should Be Educated Concerning It.”

The Office of the Keys (27)
Matthew 16:15–19 (πέτρος vs πέτρα see Matthew 7:24–27 and 1 Corinthians 10:4 which both use πέτρα)
John 20:21–23

“In addition to this, it is necessary to acknowledge that the keys belong not to the person of one particular man, but to the Church, as many most clear and firm arguments testify. For Christ, speaking concerning the keys adds, Matt. 18:19: If two or three of you shall agree on earth, etc. Therefore he grants the keys principally and immediately to the Church, just as also for this reason the Church has principally the right of calling.” (Tr §24).
“Here belong the statements of Christ which testify that the keys have been given to the Church, and not merely to certain persons, Matt. 18:20: Where two or three are gathered together in My name, etc.” (Tr §68)
“Again, according to the Gospel or, as they say, by divine right, there belongs to the bishops as bishops, that is, to those to whom has been committed the ministry of the Word and the Sacraments, no jurisdiction except to forgive sins, to judge doctrine, to reject doctrines contrary to the Gospel, and to exclude from the communion of the Church wicked men, whose wickedness is known, and this without human force, simply by the Word.” (AC XXVIII, §21)

Confession: the First Part (25)
“What is Confession?”
“Confession has two parts. First, that we confess our sins, . . .”

Psalm 32:3, 5

What sins should we confess?
Psalm 19:12
1 John 1:8–9 (cf. DS1 & DS2 on LSB 151 & 167)

To whom should we confess?
James 5:16
2 Samuel 12:13
2 Corinthians 2:10

How is this done?
No booth
Privacy of the confessional
Use Luther's “Christian Questions and Answers” (37–40; LSB, 329) and “Individual Confession and Absolution” (LSB, 292; cf. SC 26–27)
“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. For therein are given grace, the Spirit, and power to suppress the old man, so that the new man may come forth and become strong. 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.” (LC IV, §75–77)

Confession: the Second Part (i.e. the goal; 25)
What is the second part of confession?
“. . . that we receive absolution, that is, forgiveness, from the pastor as from God Himself, not doubting, but firmly believing that by it our sins are forgiven before God in heaven.”
Isaiah 1:18
Matthew 18:18
“Our people are taught that they should highly prize the absolution, as being the voice of God, and pronounced by God’s command. The power of the Keys is set forth in its beauty and they are reminded what great consolation it brings to anxious consciences, also, that God requires faith to believe such absolution as a voice sounding from heaven, and that such faith in Christ truly obtains and receives the forgiveness of sins.” (AC XXV, §3–4)

What benefit is there in private confession?
Psalm 32:1
Proverbs 28:13

Excommunication
Only the repentant receive forgiveness Psalm 32:5, 9–10 (verse 5 is used in DS3 & DS5 on LSB 184 & 213)
The continually unrepentant must be removed from the communion of the church.
Matthew 18:15–17
1 Corinthians 5:3–5, 12–13
The excommunicated person is treated as an evangelism prospect and is therefore welcome in the divine service, but may not receive the sacraments, cannot be buried by a Christian pastor, nor receive any other Christian rite.
Titus 3:10–11
James 5:19–20
The excommunicated person who repents.
2 Corinthians 2:7–8

Recommended for Further Study:
2 Sm 11:1—12:15
Ps 32; 51
Jer 17:9
Mt 5:23–24
Mk 2:1–12
Lk 15:10; 24:46–47
Acts 3:19; 16:31
Rom 1:16–18; 3:4, 28; 4:4–8; 16:17
2 Cor 2:6–10; 5:19; 10:4
Gal 6:1
2 Thess 3:14–15
1 Tim 5:20–21
Heb 4:2

LSB 581
AC XI, XII, XXV, XXVIII
Ap VII & VIII: Of the Church (esp. §28)
Ap XII (V), §39–40; XI §61
SA III VIII, §1–2; III IX
Di. ch. 9
Kœ chs. 40–42

Luther begins Confession with this instruction, quomodo simpliciore...

08/23/2026

If you openly declare that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For it is by believing in your heart that you are made right with God, and it is by openly declaring your faith that you are saved. As the Scriptures tell us, “Anyone who trusts in him will never be disgraced.” Jew and Gentile are the same in this respect. They have the same Lord, who gives generously to all who call on him. For “Everyone who calls on the name of the Lord will be saved.”

But how can they call on him to save them unless they believe in him? And how can they believe in him if they have never heard about him? And how can they hear about him unless someone tells them? And how will anyone go and tell them without being sent? That is why the Scriptures say, “How beautiful are the feet of messengers who bring good news!”

But not everyone welcomes the Good News, for Isaiah the prophet said, “Lord, who has believed our message?” So faith comes from hearing, that is, hearing the Good News about Christ. {Romans 10:9-17}

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If you openly declare that Jesus is Lord and believe in your heart ...

08/23/2026

Baptism

Luther begins Baptism with this instruction, quomodo de eo paterfamilias suæ familiæ simplicissime docere debeat/wie dasselbe ein Hausvater seinem Gesinde soll einfältiglich vorhalten - “as the Father of the Family Should Teach About It in the Simplest Way to His Household.”

Read SC IV (23–24) responsively

Instituted by Christ
Matthew 28:19; Isaiah 55:1
What does it mean to baptize?
Mark 7:4; Acts 2:41; Colossians 2:11–14
Who is to be baptized?
Matthew 28:19

Infants are to be baptized because
they belong to the people of a nation.
Matthew 28:19 (again; πάντα τὰ ἔθνη)
Mark 16:15–16 (τὸν κόσμον)
Acts 2:38–39 (τοῖς τέκνοις)
they are born sinful and in need of rebirth.
Psalm 51:5
John 3:3–8
the littlest child can be a believer (faith is trust).
Matthew 18:3–6 (τὰ παιδία)
Luke 1:41 (τὸ βρέφος, sg.); 18:15–17 (τὰ βρέφη, pl.)
those who will not baptize infants do not understand the Bible’s teaching on sin and grace.
Psalm 14:3; 51:5 (again); 143:2
John 14:6
Romans 3:10–12; 5:12, 18–19; 6:23
Ephesians 2:3, 5
there is no time that the church can be shown not to have baptized infants.

can there really be a “Baptist baptism?”

the Jewish rite of proselyte baptism also included infants

adults capable of being instructed are to be baptized after proper instruction in the word.

Acts 8:26–39 (just read 36–38)

The benefits of Baptism are the assurance of
forgiveness.
Mark 16:16
Acts 2:38
1 Corinthians 6:11
1 Peter 3:21
resurrection and new life.
Romans 6:3–11
1 Peter 1:3–5
incorporation into the body of Christ, the church.
John 3:3–4 (again)
1 Corinthians 12:13
Galatians 3:26–27
the indwelling of the Holy Spirit.
John 3:5–6 (again)
cf. Exodus 20:24 in light of Matthew 28:19–20

In sum: Titus 3:5–8 (Baptismal Regeneration)

“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.” (LC IV, §44)

Long Term Benefits: Baptism is never invalidated by our falling from faith. God never ceases to stand behind it.
Matthew 28:20 (again)
Isaiah 54:10

“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. But we need not 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.” (LC IV, 77–78)

Can the unbaptized be saved?
“it depends on what you mean.”
Acts 19:1–7 (note that these men are already disciples)

Recommended for Further Study:
Gen 17:9–14
Num 6:22–27
2 Ki 5:1–15
Mt 18:3; 19:13–15 (τὰ παιδία)
Mk 10:13–16 (τὰ παιδία)
Lk 1:41–44; 7:30; 11:38
Acts 10:47–48; 16:15 (ὁ οἶκος αὐτῆς “her house”), 33 (αὐτὸς καὶ οἱ αὐτοῦ πάντες “he and all those of him”); 22:16
Romans 6
Rom 7:18—8:1
2 Cor 5:14 (re. miscarriage)
Eph 2:8–9; 5:25–27
2 Tim 3:15 (βρέφους)
1 Pt 2:2 (βρέφη)

AC IX
AP IX
SC IV
LC IV
SA III IV
SA III V
Tr §67 (emergencies)
FC I, §14
SC with explanation 285–305

Di. ch. 8
Kœ ch. 35
“Infant Baptism in the First Centuries” by Joachim Jeremias
“The Origins of Infant Baptism: A Further Study in Reply to Kurt Aland” by Joachim Jeremias

BaptismLuther begins Baptism with this instruction, quomodo de eo...

08/16/2026

Then Jesus told this story to some who had great confidence in their own righteousness and scorned everyone else: “Two men went to the Temple to pray. One was a Pharisee, and the other was a despised tax collector. The Pharisee stood by himself and prayed this prayer: ‘I thank you, God, that I am not like other people—cheaters, sinners, adulterers. I’m certainly not like that tax collector! I fast twice a week, and I give you a tenth of my income.’

“But the tax collector stood at a distance and dared not even lift his eyes to heaven as he prayed. Instead, he beat his chest in sorrow, saying, ‘O God, be merciful to me, for I am a sinner.’ I tell you, this sinner, not the Pharisee, returned home justified before God. For those who exalt themselves will be humbled, and those who humble themselves will be exalted.” {Luke18:9-14 }

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Then Jesus told this story to some who had great confidence in thei...

08/16/2026

“Prayer is therefore as strictly and earnestly commanded as all other commandments: to have no other God, not to kill, not to steal, etc. Let no one think that it is all the same whether he pray or not, as vulgar people do, who grope in such delusion and ask, Why should I pray? Who knows whether God heeds or will hear my prayer? If I do not pray, some one else will. And thus they fall into the habit of never praying, and frame a pretext, as though we taught that there is no duty or need of prayer, because we reject false and hypocritical prayers.” (LC III, §6)
“For whenever a godly Christian prays: Dear Father, let Thy will be done, God speaks from on high and says: Yes, dear child, it shall be so, in spite of the devil and all the world.” (LC III, §32)

“In the Greek text this petition reads thus: Deliver or preserve us from the Evil One, or the Malicious One; and it looks as if He were speaking of the devil, as though He would comprehend everything in one, so that the entire substance of all our prayer is directed against our chief enemy. For it is he who hinders among us everything that we pray for: the name or honor of God, God’s kingdom and will, our daily bread, a cheerful good conscience, etc.” (LC III VII, §113)

To whom should we pray?
Father:
Eph 3:14–17
Son:
1 Pt 1:7
Holy Spirit:
Jude 20
God alone:
Rev19:10; 22:8–9

Sacraments in General
A sacrament is a sacred act:
instituted by God
which gives forgiveness
and which uses “visible” or tangible means.
The word “sacrament” is the Latin translation of the Greek word: “mystery”
1 Cor 4:1
See Ap XIII (VIII), §3–4
Sacramentalism and Incarnation
LC IV, §19
“Therefore we ought and must constantly maintain this point, that God does not wish to deal with us otherwise than through the spoken Word and the Sacraments. It is the devil himself whatsoever is extolled as Spirit without the Word and Sacraments. For God wished to appear even to Moses through the burning bush and spoken Word; and no prophet neither Elijah nor Elisha, received the Spirit without the Ten Commandments [or spoken Word]. Neither was John the Baptist conceived without the preceding word of Gabriel, nor did he leap in his mother’s womb without the voice of Mary.” (SA III VIII, §10–12)
God does need a means of delivery.
Rom 10:14–15
We are creatures of flesh and blood.
Heb 2:14
Objective signs reveal God with certainty.
Since these are the means whereby God has willed to reveal Himself to us and to deliver His gifts of forgiveness, life, and salvation, we ought to receive them with all reverence and awe, both in our bearing and in our gathering together (for instance, the church ought to be the most beautiful building in town as it is where God dwells with us and gives us His gifts) as Hebrews 12:18 says: “Therefore let us be grateful for receiving a kingdom that cannot be shaken, and on account of this let us worship God in an acceptable way with reverence and awe”.

“Because God deals with us graciously through the sacraments, it is He alone who can institute them. The sacraments do not belong to human authority. Likewise, God alone designates the external means that are to be used: water in Baptism, bread and wine in the Lord’s Supper. These external means are connected with the command and the promise of God, which makes them sacraments.” “‘Add the Word to the element and it is a sacrament.’” - Augustine (Kœ, 263–264)

Validity
The Word or Sacrament are still valid because God ordained them regardless of the character of the officiant so long as he delivers them in accordance with God’s intention, regardless of the faith of the one who receives it:
“It is the church or denomination that determines in what sense the sacraments are to be administered in its midst.” By this he means their public teaching. “If this sense does not agree with the sense in which Christ instituted the sacraments and would have us understand them, then it is evident that such a church does not have those sacraments that Christ instituted. For example, if someone quotes my words but puts a meaning into them entirely different from the one in which I used them, then that person misquotes me. He makes me say what I did not say.... Therefore if one uses the trinitarian formula in Baptism but the public confession of that person’s church denies the Trinity, the individual does not baptize in the name of the triune God.
“In the same way, if the Words of Institution of the Lord’s Supper are repeated but the official declaration of the church celebrating this supper gives an entirely different meaning to these words—as in the case of [most of] the Reformed or other Protestant churches—then one is left in doubt if this is the Supper that the Lord instituted.” (Kœ, 264–265; cf. Mt 10:32–33; Num 26:61)
See Ap XXIV, §18
Pr Wolfmueller once observed, Rome is Sacramental without the Word, Protestants have the Word without the Sacraments, but God gives and commands both Word and Sacrament for the Church.

“Prayer is therefore as strictly and earnestly commanded as all oth...