“This is about the substance of the doctrine which is preached and taught in our churches, for the due instruction, Christian edification, peace of conscience, and improvement of believers. For, as we did not feel willing to place in the greatest and most imminent danger before God our own souls and consciences, by the abuse of the Divine Name and Word, or transmit to our children and descendants, and entail upon them, any other doctrine than that of the pure Divine Word and Christian truth ; and as these doctrines are clearly taught in the holy Scripture, and besides, are neither contrary nor in opposition to the universal Christian, or to the Roman church, so far as may be observed from the writings of the Fathers, we think that our adversaries cannot disagree with us in the foregoing Articles. Those therefore act altogether unkindly, hastily, and contrary to all Christian unity and love, who resolve in themselves, without any authority of divine command or of Scripture, to exclude, reject, and avoid us all as heretics. For the controversy and contention principally refer to traditions and abuses. If, then, there is no real error or deficiency in the principal articles, and if this our Confession is scriptural and Christian, even were there error among us on account of traditions, the bishops should demean themselves more gently; but we hope to assign indisputable grounds and reasons, why some traditions and abuses have been corrected among us” (Augsburg Confession, XXI, Henkel p. 119).

Psalm 51:8. To my hearing Thou wilt give joy and gladness, and the humbled bones will rejoice.

“This is the doctrine for which we bear not only the name “heresy” but punishment, namely, that we attribute everything to hearing or to the Word or to faith in the Word—these are all the same—and not to our works. Yes, in the use of the Sacraments and in confession we teach men to look mainly at the Word, so that we call everything back from our works to the Word. The hearing of gladness is in Baptism, when it is said: ‘I baptize you in the name of the Father and of the Son and of the Holy Spirit’ (Matt. 28:19); ‘He who believes and is baptized will be saved’ (Mark 16:16). The hearing of gladness is in the Lord’s Supper, when it is said, ‘This is My body, which is given for you’ (Luke 22:19). The hearing of gladness is in confession, or, to call it by its more proper name, in absolution and the use of the keys: ‘Have faith. Your sins are forgiven you through the death of Christ.’ Though we urge the people to the Sacraments and to absolution, still we do not teach anything about the worthiness of our work or that it avails by the mere performance of the work, as the papists usually teach about the Lord’s Supper, or rather about their sacrifice. We call men back to the Word so that the chief part of the whole action might be the voice of God itself and the hearing itself” (Luther’s Works, vol. 12, p.369-370).

Psalm 51:8. To my hearing Thou wilt give joy and gladness, and the humbled bones will rejoice.

“All this can be summarized as follows. When you become sad or feel divine wrath, do not look for any other medicine or accept any other solace than the Word, whether it is spoken by a brother who is present or comes from the spirit remembering a word you had heard earlier—like the passages: ‘I do not want the death of the sinner, but that he turn from his way and live’ (Ezek. 33:11); ‘Life is in His will’ (Ps. 30:5); ‘God is God of the living’ (Matt. 22:32); ‘God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life’ (John 3:16). These and similar passages bring the hearing of gladness, whether they come from the mouth of another or from the inspiration of the Holy Spirit. This, too, is hidden truth and wisdom, which inexperienced men cannot grasp. Therefore the pope’s teachers bring vastly different ways by which they want to heal troubled minds.

In addition, this verse is an outstanding testimony to the adornment of the ministry of the Word or the spoken Word. Because he asks for the hearing of gladness, he clearly shows that the Word is necessary for consoling minds, whether it is brought by a brother or whether the Spirit suggests a word that once was heard. This verse battles, first, against those who hate or neglect the external Word and are captivated by their own vain and inane speculations. Secondly, it also battles against those who do not want to accept the Word in their anguish of mind, but either are unbelievers or flee from the Word to their works, as the others do to their speculations. Both are in error—the man of thought as well as the man of action. Only if you hear will you avoid error” (Luther’s Works, vol. 12, p.368-369).

Psalm 51:8. To my hearing Thou wilt give joy and gladness, and the humbled bones will rejoice.

“All this is to be understood significantly and emphatically, for it belongs to the refutation he began earlier. By antithesis he condemns all the diverse ways which men enter when their consciences are troubled, because despite their excellent appearance they do not bring the joy that hearing brings. Troubled consciences are like geese. When the hawks pursue them, they try to escape by flying, though they could do it better by running. On the other hand, when the wolves threaten them, they try to escape by running, though they could do it safely by flying. So when their consciences are oppressed, men run first here, then there; they try first this, then that work. In this way they only heap up dangers and useless works for themselves, though the one true and sure way of healing the conscience is what David here calls “sprinkling,” by which the Word is heard and received. As far as we are concerned, the whole procedure in justification is passive. But when we are most holy, we want to be justified actively, that is, by our works. Here we ought to do nothing and undertake nothing but this, that we open our ears, as Psalm 45:10 tells us, and believe what is told us. Only this hearing is a hearing of gladness, and this is the only thing we do, through the Holy Spirit, in the matter of justification. So it was a hearing of gladness for the paralytic when Christ said (Matt. 9:2): ‘Take heart, My son; your sins are forgiven.’ So David’s gladness was to hear from Nathan (2 Sam. 12:13): ‘You shall not die.’” (Luther’s Works, vol. 12, p.368).

Psalm 51:8. To my hearing Thou wilt give joy and gladness, and the humbled bones will rejoice.

“There is good reason for my repeated statement that this psalm not only provides an example of justification in David, but also presents the true teaching about the reason and manner of justification in all men. Thus this psalm is a sort of general rule how sinners become righteous. The last two verses have set forth a part of this rule, refuting all the other ways on which men rely for cleansing from their sins and reconciliation with God, either by the works of the Law or by other works they chose for themselves. He does not only require a hidden truth against hypocrisy, but he also requires another sprinkling than the one the Law had. To make this more clearly understood, he adds: ‘To my hearing Thou wilt give joy.’ It is as though he were to say: ‘Sprinkle me in such a way that Thou wilt give joy to my hearing, that is, that I might have peace of heart through the Word of grace.’ The emphasis falls on the noun ‘hearing,’ but the Hebrew reads a little differently: ‘Make me hear joy.’ The meaning is the same in either case. He simply wants the forgiveness of sins, which alone grants joy, to come only through the Word or only through hearing. For if you tortured yourself to death, if you shed your blood, if with ready heart you underwent and bore everything that is humanly possible—all this would not help you. Only hearing brings joy. This is the only way for the heart to find peace before God. Everything else that it can undertake leaves doubt in the mind” (Luther’s Works, vol. 12, p.367-368).

“According to the above mentioned principles, all doctrines must be conformed, and that which is contrary to them, must be rejected and condemned, as being repugnant to the unanimous declaration of our faith.

In this manner the difference between the holy Scriptures of the Old and New Testaments and all other writings, will be preserved, and the holy Scriptures alone will remain as the sole judge, rule, and standard, according to which, as the only touchstone, all doctrines shall and must be understood and judged whether they be good or evil, right or wrong.

But the other symbols and writings mentioned above, are not authorities like the holy Scriptures; but they are only a testimony and explanation of our faith, showing the manner in which at any time the holy Scriptures were understood and explained by those who then lived, in respect to articles that had been controverted in the church of God, and also the grounds on which doctrines that were opposed to the holy Scriptures, had been rejected and condemned”  (Formula of Concord, Epitome, Rule and Standard, Henkel p. 554)

“3. But so far as it pertains to the divisions in matters of faith, which have arisen in our day, we regard as the unanimous expression and declaration of our Christian faith and confession,—particularly in opposition to the Papacy and its false methods of worship, its idolatry, and its superstition, as well as to other sects,—the symbol of our time, the original, unaltered Augsburg Confession, delivered to the Emperor Charles V. at Augsburg, in the year 1530, at the great Diet; together with the Apology of the same, and the Articles drawn up at Smalcald, in the year 1537, and subscribed by the most eminent theologians at that time.

And inasmuch as these matters also concern all laymen, and the salvation of their souls, we also acknowledge the Smaller and Larger Catechisms of Dr. Luther, in the form in which both these Catechisms occur in the writings of Luther, as a species of bible of the laity, comprising all that is treated of copiously in the holy Scriptures, and all that it is necessary for a Christian to know for his salvation” (Formula of Concord, Epitome, Rule and Standard, Henkel p. 554)

“1. We believe, teach and confess, that the only rule and standard, according to which all doctrines and teachers alike ought to be tried and judged, are the prophetic and apostolic Scriptures of the Old and New Testaments alone, as it is written, Psalm 119:105: “Thy word is a lamp unto my feet, and a light unto my path.” And St. Paul, Gal. 1:8, says: “Though an angel from heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed.” Other writings, however, of ancient and modern teachers, whatever their reputation may be, shall not be held to be of equal authority with the holy Scripture, but to be subordinate to it, and shall not be received otherwise or further than as witnesses respecting the manner in which such doctrine of the Prophets and Apostles, was held in certain places, after the age of the Apostles.

2. And as, immediately after the time of the Apostles, and even while they were yet living, false teachers and heretics arose, against whom Symbols, that is, short, plain confessions, were drawn up in the first churches, which were unanimously held as the universal Christian faith and confession of the orthodox and true churches, namely, the Apostolic Symbol, the Nicene Symbol, and the Athanasian Symbol; we publicly acknowledge these, and hereby reject all heresies and doctrines, which, in opposition to these, have been introduced into the church of God” (Formula of Concord, Epitome, Rule and Standard, Henkel p. 553-554).

“…just as our Papist adversaries at present exult on account of the dissensions which have arisen among us, cherishing a hope by no means pious, indeed a false hope, that the utter ruin and extinction of our sound doctrine must follow from our internal controversies. In the meantime, weak persons are exceedingly offended and disturbed; some doubt whether, in the midst of these serious dissensions, the true doctrine can be found among us; some cannot decide to which party they ought to adhere in these controverted articles. For these controversies are not mere misunderstandings or vain and unnecessary disputes concerning words, such as often arise when one party has not fully understood the opinion of another, as perhaps in these religious transactions it may appear to be the case to some, who imagine that these disputes refer only to a few words which can surely be of no great importance. But these are very important subjects and are of such a nature, that the opinion of that party which departs from the truth, neither can be nor ought to be tolerated in the church of God—much less be excused or defended.

Wherefore necessity requires that these controverted articles should be distinctly explained from the Word of God, and from approved writings, so that all pious and intelligent persons may perceive whose opinion, in these controversies is conformable to the Word of God, and the orthodox Augsburg Confession, and what opinion is opposed to these approved writings; that good and pious minds, to whom truth is dear, may avoid and escape the corruptions and errors which have arisen” (Formula of Concord, Full Declaration, Preface, Henkel p.594).

“But though the pious doctrine of this Confession, in general has met with no opposition, except that which proceeded from the Papists, it must be confessed that some theologians, in several articles of chief importance, have departed from it, and either have not arrived at its true sense, or have certainly failed to adhere to it uniformly; while some also have endeavored to affix to it a sense really foreign to it, who nevertheless professed that they embraced the Augsburg Confession, and pretended to glory in the profession of it.

But from this circumstance very grievous and pernicious controversies arose in the reformed churches; as also formerly, while the Apostles were still living, shocking errors arose among those who desired to be esteemed Christians and who gloried in the doctrine of Christ. For some sought for justification and salvation through the works of the law, Acts 5:1–29; others denied the resurrection of the dead, others did not believe that Christ is the true and eternal God. These men the Apostles zealously opposed in their discourses and their writings; although they were not ignorant that those errors and violent controversies on such important subjects, caused great offence among unbelievers as well as among those who were weak in the faith” (Formula of Concord, Full Declaration, Preface, Henkel p.593-594).