Naturally. In the Augsburg Confession, you'll find an article treating the Return of Christ (Article XVII), but little or nothing about the "Intermittent State" between death and the Final Judgment. The Lutheran reformers were vastly more concerned with demonstrating how believers are saved than giving propositions about the state of the soul at any given moment. That said, as late Medieval Christians, they take certain things for granted. The soul, at the moment of death, enters either a state of blessedness or torment (in layman's terms, heaven or hell), based on whether the deceased in life had faith in Christ or not. The Small Catechism says this: "We pray in this petition (Deliver us from evil) in summary that ... when our last hour comes, our Father in heaven would give us a blessed end and graciously take us from this vale of sorrow to himself in heaven." The only other lucid reference to the hereafter is in the Apology of the Augsburg Confession (Article XXI), which maintains the Biblical position that the saints in heaven pray for the church on earth (cf. Revelation 6:9-10). But it does not follow that we should invoke them with specific prayer requests in mind. There is no article treating purgatory. We find implicit denunciations of purgatory, especially in the Apology (Article XXII and XXIV) and the Smalcald Articles (Part III, Article III). The Reformers saw it as being without Scriptural foundation and bound up irretrievably in the discussion of "meritorious works" devised by the Romanists (indulgences, relics, pilgrimages, votive Masses, works of supererogation). The point of most concern, as may now be plain, is the final state after Christ's Return. We believe in the words of the ancient Creeds that the body will be resurrected - that is, spirit and body are reunited, after which people will be capable of either perfect bliss or torment. The Intermittent State is just that: an in-between phase and not the ultimate destiny itself.

@@cypresslutheranparish1827 Thank you Pastor for the information and your time. I really appreciate it. I've found a lutheran church here in Virginia. I've reached out to. Thank you for your help and information. God Bless! 🙏😊

Yes, the Book of Concord includes both Large and Small catechisms.

Hi Paster, quick question when you get time. What bible translation does lutheran's use? Thanks God bless😊

@mike245401 Thanks for the question. We use the ESV

@@cypresslutheranparish1827 Thank you Pastor!😊

Thank you for your question! Below is a URL address to the Lutheran Church-Missouri Synod website. Here is a succinct and accurate summary of the three chief differences between the ELCA and LCMS. In answer to your question. The benchmark difference comes down to Confessional Subscription. The official teachings of Lutheranism are documented in the Book of Concord, or the Lutheran Confessions, written by Blessed Dr. Martin Luther and his associates. The LCMS subscribes to the Lutheran Confessions "because" (Latin quia) we believe it to be a faithful exposition of the objective teachings of Holy Scripture. The ELCA, on the other hand, subscribes to the Lutheran Confessions "insofar as" (Latin quatenus) they happen to agree with Scripture. The latter is a far less confident approach which allows their church body to modify or dismiss certain teachings of Lutheranism based on their subjective interpretation of the Scriptures. I encourage you to visit a Lutheran Church. Whether ELCA or LCMS, they should have a Book of Concord for you to check out. If you happen to agree with what you read, then an LCMS church has the greater chance of upholding these teachings. The Lutheran Confessions are also online at bookofconcord.org. I encourage you to read the Small Catechism first, then the Augsburg Confessions. These are the most foundational Lutheran Confessions. As for other helpful resources. The LCMS is committed to historic Christian teaching and practices, such as Closed Communion. A helpful book explaining the topic is "Eucharist and Ministry in the First Four Centuries" by Weiner Elert. A less cumbersome read would be "The Hammer of God," a stunning work of fiction by the late Bishop Bo Giertz. Most Lutheran pastors have read this book, and you should not have difficulty finding it if you visit a Lutheran Church. In Christ www.lcms.org/about/beliefs/faqs

@@cypresslutheranparish1827 Thanks so much! Does these churches specify. I don't want to contact the wrong one thinking I'm talking to a LCMS. Lol Thank you!

Most welcome. Yes, usually you can see on the church's sign or web site whether LCMS or ELCA. We belong to Lutheran Church-Canada (LCC), which is in fellowship with the LCMS.

Actually even in Roman Catholic Church, the way to remember mystery is by read the written form of mysteries while reciting the rosary, and the correct way to remember the mistery is by reading the Bible verse that is the based on mystery before reciting Lord Prayer and 10 Hail Mary. So, even in Roman Catholic Church reading the Bible story about the mysteries is the most important part than repeating Hail Mary 10 times. So, I think as Lutheran you should use read the bible when praying the rosary, for 10 Hail Mary you can replace it to any prayer that don't contradict your theology. Probably you can replace 10 Hail Mary(s) with Bible verse that related to mysteries for example after reading the Bible about Angel Gabriel meet Virgin Mary, you can recite "Be it done unto me according to thy word" 10x as replacement of 10 Hail Mary(s), and then ended it with Glory be. And for first 3 Hail Mary(s) after creed and Lord prayer, I think you can substitute it with Tri-sagion (Holy God, Holy Mighty One, Holy Immortal One have mercy on us 3x). After reciting all mysteries, you can close it with Pre-Trent Hail Mary or Magnificant, and possibly for sorrowful mystery you can use Stabat Mater Dolorosa for closing prayer/song.

Oh I tend to replace hail Mary with the Jesus prayer but I just have trouble with the whole luminous sorrowful and such and which scripture goes with what and which order they go in, but everything thing else I was able to get down.

@@SouthernRebels94 @@SouthernRebels94 You can try Scriptural Rosary (Psalm) from presentation ministry. They replace 150 Hail Mary(s) with 150 verses from Psalm. First three Hail Mary(s) can be replaced with Tri-sagion, and at the end of prayer you can pray Pre-Trent Hail Mary. But of course only for joyful, sorrowful, and glorious mistery because it try to link rosary and 150 chapters of Psalm. I recommend you to sing every psalm verse that they use for rosary like a psalter.

@SouthernRebels94 If you have access to the LSB (Lutheran Service Book), there is a Litany prayer which incorporates the mysteries of the life of Christ.

"Inventors of the Trinity.." In making that claim, you must identify whom you mean as well as their assumed motive. Trinitarian statements of faith date back to the mid 2nd century at the latest - long before the Council of Nicaea. Read the primary sources.

@@cypresslutheranparish1827 I am not really interested in identifying who invented the trinity, "approved of God" (see youtube) is interested in this topic. Someone invented the trinity because Jesus had NO IDEA at all of what a trinity or a triune God is supposed to be. Jesus crystal clear reiterated four gospels along that He is WITH THE FATHER ONLY, period. For ex. "...You will leave me ALONE. Yet, I am NOT ALONE because THE FATHER is with me." Thus, just the Father is with Jesus. Jesus confirms that people when die will be with Father and Son ONLY "those who will BELIEVE in me through their word so that they all may be one, as you, FATHER, are in ME, and I in YOU. THEY also may be one in US..." (believers, Father and Son, no trinity is there, Jn.17:20,21)....as regards the apostles the same occurs: " On that day you will know that I am in my Father, you are in me, and I am in you.". Nobody else, crystal clear. The trinity comes from murderous error: it was not understood that the Spirit of God simply is God (almighty) who is a spirit. He is not a third person.

His wonderful confession, the rock.

"But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be anathema. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be anathema." (Galatians 1:8-9) In Christ

@@noahm44he became the rock because of his confession. Also there is a rosary used by Saint Seraphim of Sarov. I love Lutheranism.

I heard that Father Martin Luther prayed the rosary.

@@jupiterinaries6150 Correct. He prayed the pre-Tridentine Hail, Mary (Ave), which is the first half spoken of in this video.

Why?

@@cypresslutheranparish1827 to learn.

Who said yes to God almighty Mary, jesus was sinnless and so is Mary, the rosary gives great glory to jesus

Mary, like us, was a sinner under Adam. Only Christ was man without sin. The teaching of the immaculate conception of Mary are false and not neccessary for Jesus to become man without Sin.

@@basketbasket1225 was jesus sinnless

@@basketbasket1225 hello my friend I would defiantly do more research on Mary she is full of grace(sinless) and will be called blessed by all generations The Bible says it not me 😊

​@@joanofarc708 Mary wasn't sinless the scriptures makes it clear Mary sacrifice a few doves for each sin she had committed to call Mary sinless would be calling God a liar since the scriptures are the words of God you are insulting God's words by falsely calling Mary sinless when we know by scripture she was not a sinless woman.

I must disagree. This Rosary is based on the explanations Martin Luther provided in the Small Catechism. His intention was that it would be learned by rote, and repetition is the key to learning. The value of routine and repetition is something that we have sadly lost understanding of and must recover. We Lutherans worship with fixed liturgical prayers and Scripture verses week after week. It is not a matter of doing it enough times, but rather, taking in Scripture and godly prayers at set intervals for ease of learning. The more we internalize God's revealed will for us, the more our prayers will be directed to Him with a view of our needs. These are not opposed to each other as you seem to assume.

Thank you for your question. This is an issue (holy orders/apostolic succession in the Lutheran tradition) I plan to address in the near future. For the time being, I would direct you to an excellent video by Dr. Jordan B. Cooper (The AALC): ru-vid.com/video/%D0%B2%D0%B8%D0%B4%D0%B5%D0%BE-JJ8jy5X7KBg.html In brief: The first Lutheran teachers were validly ordained clergymen. Luther was a priest in the Augustinian Order, and Professor at Wittenberg University; Johannes Bugenhagen was a Dominican priest; and others like them had calls. They received their authority to teach and administer the Sacraments from the recognized churchly authorities. It is our belief that they never lost this authority to teach and ordain, which was vested in them by the pre-Reformation church. In this way the succession of ministers is maintained. Albeit, in the German territories during the Reformation, ordination was performed through the laying-on-of-hands by Luther and his priestly colleagues (presbyterial, rather than episcopal, ordination). This kind of "presbyterial succession" of holy orders is shown to have been acceptable during the early Church and even the later Middle Ages. The Lutheran Confessions cite St. Jerome to the effect that episcopal ordination is a custom of the church but not necessary by divine order. Still today, it is customary for pastors in the Lutheran Church-Canada to be ordained by a "bishop" of sorts (Regional Pastor, we call them in LCC) In addition, we ask that at least three neighbouring clergy ratify his ordination, in line with Canon IV of the Council of Nicaea I (325). Both the Lutheran and Roman Catholic churches received holy orders from the pre-Reformation church. I wouldn't say that either "yielded" authority to the other on that point. However, from the view of our Lutheran confession of faith, the RCC has departed from the Apostolic doctrine on certain points. Our authority is the Word of God as codified in the canonical Scriptures (Old and New Testaments) and guarded by the ministerium of the Church. Not sure if this answers your question, but hope it helps to give a bit of context.

@@cypresslutheranparish1827 it answers it. but the uncertianty of those assertions seems rather broad. highly assuming even. for instance if luther is so heavyly dependent on his church having holy orders handed to them by the catholic authority. then it would seem hopefull that they should war or even continue on protesting the church that they by there own admission deem as necessary. conversly similarly ordained bishops and priests who were also ordained in the catholic church but maintained rightfully arriered to there duties should not then be concidered unrightious or unfit by this same rational. also, i'd like to mention that the validly ordained figures saw it as reasonable to EXCOMMUNICATE luther. a charge that could carry heavy implications not only in this life but also in the next. i say that to say either way following a man who is as hereticle as martin is is wrong and bad for his followers, uninformed as they are i would hope they would take it upon themselves to notice the diffrence. WALK TOWARDS THE LIGHT, CATHOLIC CHURCH AHEAD.

@@jasonvillegas3776 Thanks one again; I see you have well grasped the arguments. Your central point is logical. However, you carry in some assumptions yourself (all stemming from Martin Luther being heretical), but that is in line with your Roman Catholic beliefs and I do not fault you. I had made the opposing claim that the medieval Roman Catholic hierarchy had departed from Apostolic teaching. This is not the place to debate either claim and, in a similar spirit of concern you show to me, commend you to further honest investigation of the truth of the matter. Suffice it to say that we Lutherans find the excommunication of Luther and company an unlawful abuse of the authority, in much the same way you find Luther's subsequent priestly acts of preaching and ordaining an abuse of authority. I also must make the point clearer that the central authority is the Rule of Faith, namely, Scripture and the Creeds. Even teachers with valid orders such as Arius or Nestorius needed to be subject to this Rule. It bears remembering that the Nestorians and Monophysites rallied their own excommunications against the (unified) Catholic church, but we can both agree on what that amounts to. Therefore the question, again, lies with which church body adheres more closely to the deposit of faith. I take pleasure in replying to your initial question (valid orders) because it can often serve as a barrier - "No valid orders, no discussion" is how it usually goes. I appreciate the opportunity for our viewers to hear from both sides and keep you in prayer.

@@cypresslutheranparish1827 actually it was a pleasure speaking to you as well, i guess we will have to agree to disagree. i must admit its not often i feel i have a constructive conversation. so for that i thank you and will definatly shoot up a prayer for you also. thanx for the well wishes and i wish you the best. hope to meet others like you in the future. goodluck, and takecare.

Lutherans do not pray to the saints, we pray with them.

@@Forever-tn7pe Nice try, boobiekins

He said Lutherans pray WITH Mary not TO her. I'm not sure what that means.

@@tatie7604 No, Lutherans remember Mary for the amazing example she set for us. We say Hail Mary remembering that Mary was blessed because she obeyed the Lord.

@@brendonpremkumar8207 Do you say the last part: Holy Mary, Mother of God...

Re: ALC, that it would return. I grew up in the ALC and it was nothing like the ELCA. The LCMS and WELS preach and teach the Bible and the Bible only. They dont preach anything NOT in it, and believe the Bible is totally accurate.

Thank you for sharing your comment. For the sake of clarity, we are a member of the LCC (Lutheran Church-Canada), which is a Canadian branch of the LCMS. We have no connections to the ELCA, and we adhere to the full authority of Scripture.

The bible you have was written by Catholics for Catholics, for 350 years before the bibke came into the form we have today in 380ad by Catholic councils. Those same council members who recognized the HS inspiration of the NT writings chose 27 books out of all the alleged manuscripts claiming to have inspiration of apostolic authorship..

Thank you for your questions! About monasticism... Most of the leaders of the Lutheran Reformation had left the monastic life. The Lutheran Confessions are critical of monasticism inasmuch as people take vows in order to merit forgiveness from God and enter a state of perfection. (Augsburg Confession XXVII 61) We reject the opinion of Thomas Aquinas that those who take monastic vows are a second Baptism. (Summa Theologica, II, 2, q. 189, a. 3 ad 3) We encourage obedience to the Ten Commandments in every vocation (Small and Large Catechism I), which the polemics of the Lutheran Confessions often set in conflict with perpetual vows of poverty, celibacy, and obedience to superiors. Lutherans view these "evangelical counsels" as unfounded in Holy Scripture. That said, the Lutheran Confessions allow for the possibility of monasteries being restored to their original purpose - namely, training for godly service (Smalcald Articles III III 1). Martin Chemnitz wrote an address in his Enchiridion to "the very learned abbots and heads of monasteries... of the glorious duchy of Brunswick," which shows that the Lutheran Church preserved monasteries for at least a generation. There is one active Lutheran monastery in North America by the name of Saint Augustine's House in Michigan. staugustines.house/ It is affiliated with the ELCA.

About the Eucharist... The Lutheran Confessions continually assert that the body and blood of Christ are "truly and substantially present" in the and with the bread and wine. (Augsburg Confession X 1) The body and blood of Christ are received in the mouth whether one is a believer or not. (Epitome of the Formula of Concord VII 2) Unworthy reception results in condemnation (1 Corinthians 11:27, 29). Meanwhile, those who are worthy and prepared - namely, those who believe in the words of Christ, "this is my body... this is my blood, given and shed for you for the forgiveness of sins" receive exactly what these words say. (Small Catechism VI 10) We reject symbolic interpretation of Jesus' words: "This is my body... this is my blood." We also reject the opinion of John Calvin that Jesus' body is as far away from any celebration of the Eucharist as heaven is from earth (Short Treatise, 19) At the Marburg Colloquy of 1529, Martin Luther and Ulrich Zwingli could not agree on the "mode" of Jesus' presence in the Eucharist. We do not entertain the Roman Catholic Church's teaching of "transubstantiation," that the bread and wine are annihilated and replaced with Jesus' body and blood. (Smalcald Articles VI 5) The Lutheran Confessions allow that some change in the bread and wine occurs, but the bread and wine retain their substance. (1 Corinthians 10:16; 11:28) The Eucharist is simultaneously the bread and wine and the body and blood of Jesus.

@@cypresslutheranparish1827I know I am late to reply but thank you for taking the time to write to my questions. As for the rosary I picked up a 2003 Lenten style and a 2005 Longworth style rosaries. I look forward to reciting them with meditations on not only what I learned as a Roman Catholic but what I will learn studying Luther’s Small and Long Catechisms. 🙏

I appreciate your willingness to engage this topic and the Lutheran tradition as a whole. First: In reply to your comment: "surely an attempt to imagine Him with our human minds is flawed and leads to idolatry." I do not agree, for the simple reason that this seems to negate the purpose of revelation. Although His infinite nature is beyond comprehension, God has disclosed certain aspects of His identity in terms we may relate to - "Father" being the chief example. Worship of the true God requires some image of Him for our minds and hearts to grasp hold of... to cite Luther (albeit out of context), "faith requires an object." To clarify your position, do you mean to make a distinction between verbal and pictoral representations of God? Second: I would recommend the Heidelberg Theses of 1528 to begin with. Then read the Babylonian Captivity of the Church and the Freedom of a Christian. You may be able to find the Bondage of the Will, regarded as Luther's "classic" work, in most libraries. Luther's greatest works are, of course, the Small and Large Catechisms, which are fully available online: bookofconcord.org/ For this video I cite the Invocabit sermons, which you can find in volume 51 of Luther's Works, titled "Sermons." Here is a podcast that discusses them: issuesetc.org/tag/luthers-invocavit-sermons/ These should get you started. Sincerely, Pastor Heide