Forgiveness in the Concordia Triglotta

Forgiveness in the Book of Concord
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"But Christ was given for this purpose, namely, that for His sake there might be bestowed on us the remission of sins, and the Holy Ghost to bring forth in us new and eternal life, and eternal righteousness [to manifest Christ in our hearts, as it is written John 16:15: He shall take of the things of Mine, and show them unto you. Likewise, He works also other gifts, love, thanksgiving, charity, patience, etc.]. Wherefore the Law cannot be truly kept unless the Holy Ghost is received through faith...Then we learn to know how flesh, in security and indifference, does not fear God, and is not fully certain that we are regarded by God, but imagines that men are born and die by chance. Then we experience that we do not believe that God forgives and hears us. But when, on hearing the Gospel and the remission of sins, we are consoled by faith, we receive the Holy Ghost, so that now we are able to think aright."
Apology Augsburg Confession, III. #11. Love Fulfilling of Law. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 159. Tappert, p. 125. Heiser, p. 42.

"If we call Sacraments rites which have the command of God, and to which the promise of grace has been added, it is easy to decide what are properly Sacraments...Therefore Baptism, the Lord's Supper, and Absolution, which is the Sacrament of Repentance, are truly Sacraments. For these rites have God's command and the promise of grace, which is peculiar to the New Testament. For when we are baptized, when we eat the Lord's body, when we are absolved, our hearts must be firmly assured that God truly forgives us for Christ's sake. And God, at the same time, by the Word and by the rite, moves hearts to believe and conceive faith, just as Paul says, Romans 10:17: 'Faith cometh by hearing.' But just as the Word enters the ear in order to strike our heart, so the rite itself strikes the eye, in order to move the heart. The effect of the Word and of the rite is the same..." [Luther, Bab Captivity, 3 sacraments]
Apology Augsburg Confession, XIII,#3. Number/Use Sacraments. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 309. Tappert, p. 211. Heiser, p. 94.

"Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake, who, by His death, has made satisfaction for our sins. This faith God imputes for righteousness is His sight. Romans 3 and 4."
Augsburg Confession, IV. Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 45. Tappert, p. 30. Heiser, p. 12f. Romans 3; Romans 4

"Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted; and that the Church ought to impart absolution to those thus returning to repentance. Now, repentance consists properly of these two parts: One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that, for Christ's sake, sins are forgiven, comforts the conscience, and delivers it from terrors. Then good works are bound to follow, which are the fruits of repentance."
Augsburg Confession, Article XII. Repentance. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 49. Tappert, p. 34f. Heiser, p. 13.

"But outside of this Christian Church, where the Gospel is not, there is no forgiveness, as also there can be no holiness [sanctification]. Therefore all who seek and wish to merit holiness [sanctification], not through the Gospel and forgiveness of sin, but by their works, have expelled and severed themselves [from this Church]."
The Large Catechism, The Creed, Article III, #56, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 693. Tappert, p. 418. Heiser, p. 195.

"We further believe that in this Christian Church we have forgiveness of sin, which is wrought through the holy Sacraments and Absolution, moreover, through all manner of consolatory promises of the entire Gospel. Therefore, whatever is to be preached, concerning the Sacraments belongs here, and in short, the whole Gospel and all the offices of Christianity, which also must be preached and taught without ceasing. For although the grace of God is secured through Christ, and sanctification is wrought by the Holy Ghost through the Word of God in the unity of the Christian Church, yet on account of our flesh which we bear about with us we are never without sin."
The Large Catechism, The Creed, Article III. #54. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 693. Tappert, p. 417. Heiser, p. 195.

"Everything, therefore, in the Christian Church is offered to the end that we shall daily obtain there nothing but the forgiveness of sin through the Word and signs, to comfort and encourage our consciences as long as we live here. Thus, although we have sins, the [grace of the] Holy Ghost does not allow them to injure us, because we are in the Christian Church, where there is nothing but [continuous, uninterrupted] forgiveness of sin, both in that God forgives us, and in that we forgive, bear with, and help each other."
The Large Catechism, The Creed, Article III. #55. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 693. Tappert, p. 418. Heiser, p. 195.

"For now we are only half pure and holy, so that the Holy Ghost has ever [some reason why] to continue His work in us through the Word, and daily to dispense forgiveness, until we attain to that life where there will be no more forgiveness, but only perfectly pure and holy people, full of godliness and righteousness, removed and free from sin, death, and all evil, in a new, immortal, and glorified body."
The Large Catechism, The Creed, Article III. #58. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 693. Tappert, p. 418. Heiser, p. 196.

"Behold, all this is to be the office and work of the Holy Ghost, that He begin and daily increase holiness upon earth by means of these two things, the Christian Church and the forgiveness of sin. But in our dissolution He will accomplish it altogether in an instant, and will forever preserve us therein by the last two parts."
The Large Catechism, The Creed, Article III. #59. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 693f. Tappert, p. 418. Heiser, p. 196.

"Therefore we believe in Him who through the Word daily brings us into the fellowship of this Christian Church, and through the same Word and the forgiveness of sins bestows, increases, and strengthens faith, in order that when He has accomplished it all, and we abide therein, and die to the world and to all evil, He may finally make us perfectly and forever holy; which now we expect in faith through the Word."
The Large Catechism, The Creed, Article III. #62. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 695. Tappert, p. 419. Heiser, p. 196.

"Therefore there is here again great need to call upon God and pray: Dear Father, forgive us our trespasses. Not as though He did not forgive sin without and even before our prayer (for He has given us the Gospel, in which is pure forgiveness before we prayed or ever thought about it). But this is to the intent that we may recognize and accept such forgiveness."
The Large Catechism, The Lord's Prayer, Fifth Petition, #88, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 723. Tappert, p. 432. Heiser, p. 202f. Matthew 6:12

"For this reason let every one esteem his Baptism as a daily dress in which he is to walk constantly, that he may ever be found in the faith and its fruits, that he suppress the old man and grow up in the new. For if we would be Christians, we must practise the work whereby we are Christians. But if any one fall away from it, let him again come into it. For just as Christ, the Mercy-seat, does not recede from us or forbid us to come to Him again, even though we sin, so all His treasure and gifts also remain. If, therefore, we have once in Baptism obtained forgiveness of sin, it will remain every day, as long as we live, that is, as long as we carry the old man about our neck."
The Large Catechism, Part Fourth, Of Baptism. #84-86. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 753. Tappert, p. 446. Heiser, p. 209f.

"Therefore also it is vain talk when they say that the body and blood of Christ are not given and shed for us in the Lord's Supper, hence we could not have forgiveness of sins in the Sacrament. For although the work is accomplished and the forgiveness of sins acquired on the cross, yet it cannot come to us in any other way than through the Word. For what would we otherwise know about it, that such a thing was accomplished or was to be given us if it were not presented by preaching or the oral Word? Whence do they know of it, or how can they apprehend and appropriate to themselves the forgiveness, except they lay hold of and believe the Scriptures and the Gospel? But now the entire Gospel and the article of the Creed: I believe a holy Christian Church, the forgiveness of sin, etc., are by the Word embodied in this Sacrament and presented to us."
The Large Catechism, Sacrament of the Altar. #31-32. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 759. Tappert, p. 450. Heiser, p. 211.

"For here in the Sacrament you are to receive from the lips of Christ forgiveness of sin, which contains and brings with it the grace of God and the Spirit with all His gifts, protection, shelter, and power against death and the devil and all misfortune."
The Large Catechism, Sacrament of the Altar. #70. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 769. Tappert, p. 454. Heiser, p. 214.

"...it has been unanimously taught by the other teachers of the Augsburg Confession that Christ is our righteousness not according to His divine nature alone, nor according to His human nature alone, but according to both natures; for He has redeemed, justified, and saved us from our sins as God and man, through His complete obedience; that therefore the righteousness of faith is the forgiveness of sins, reconciliation with God, and our adoption as God's children only on account of the obedience of Christ, which through faith alone, out of pure grace, is imputed for righteousness to all true believers, and on account of it they are absolved from all their unrighteousness."
Formula of Concord, SD, III. #4. Righteousness of Faith. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 917. Tappert, p. 539f. Heiser, p. 250.

"These treasures are offered us by the Holy Ghost in the promise of the holy Gospel; and faith alone is the only means by which we lay hold upon, accept, and apply, and appropriate them to ourselves. This faith is a gift of God, by which we truly learn to know Christ, our Redeemer, in the Word of the Gospel, and trust in Him, that for the sake of His obedience alone we have the forgiveness of sins by grace, are regarded as godly and righteous by God the Father, and are eternally saved."
Formula of Concord, SD, III 10, Righteous of Faith before God, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 919. Tappert, p. 541. Heiser, p. 250.

"This righteousness is offered us by the Holy Ghost through the Gospel and in the Sacraments, and is applied, appropriated, and received through faith, whence believers have reconciliation with God, forgiveness of sins, the grace of God, sonship, and heirship of eternal life."
Formula of Concord, SD III. #16. Righteousness of Faith. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 921. Tappert, p. 541. Heiser, p. 251.

"Moreover, neither contrition nor love or any other virtue, but faith alone is the sole means and instrument by which and through which we can receive and accept the grace of God, the merit of Christ, and the forgiveness of sins, which are offered us in the promise of the Gospel."
Formula of Concord, SD, III 31, Righteous of Faith before God, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 925. Tappert, p. 544. Heiser, p. 252.

"The other eating of the body of Christ is oral or sacramental, when the true, essential body and blood of Christ are also orally received and partaken of in the Holy Supper, by all who eat and drink the consecrated bread and wine in the Supper--by the believing as a certain pledge and assurance that their sins are surely forgiven them, and Christ dwells and is efficacious in them, but by the unbelieving for the judgment and condemnation, as the words of the institution by Christ expressly declare...."
Formula of Concord, SD, VII. #63. Holy Supper. Concordia Triglotta, St. Louis: Concordia Publishing House 1921, p. 995. Tappert, p. 581. Heiser, p. 270.

Quotations for Trinity 18

"The New Testament is the inerrant record of the revelation of Jesus Christ in word and deed, and of the truths and principles proceeding, under the guidance of the Holy Spirit, from that revelation. The Old Testament is in like manner an inerrant record, having the express and often repeated testimony and authority of Christ, of the preparatory and partial revelations made concerning Him before His coming. Hebrews 1:1."
Henry Eyster Jacobs, A Summary of the Christian Faith, Philadelphia: General Council Publication House, 1913, p. 3. Hebrews 1:1.

"The Old Testament dealt with the promises of God to the chosen people. Thereby God placed Himself in 'covenant' relation to Israel (berith). This relation, like the promises and the gifts of God to Israel, is always onesided. It is always God's covenant, not Israel's, and not a mutual agreement, not a suntheke. This promise and covenant indeed obligates Israel, and Israel assumes these obligations, but the covenant emanates entirely from God."
R. C. H. Lenski, The Interpretation of the Epistle to the Hebrews, Columbus: Lutheran Book Concern, 1938, p. 235. Hebrews 7:22;

"In view of their spiritual meaning the psalms are really lovely and sweet; for they are comforting to all depressed, wretched consciences, who are in fear of sin, the anguish and agony of death, and all sorts of trouble and misery. To such hearts the Book of Psalms is a sweet, comforting, lovely song, because it sings and preaches the Messiah, although one merely reads or recites the words without notes. Nevertheless, the use of notes or music, as a wonderful creation and gift of God, helps greatly to produce this effect, especially when the people sing along and do so with fine devoutness...Thus David, too, often dispelled, or at least checked or weakened, the evil spirit for Saul with his minstrelsy (1 Samuel 16:17ff.). For the evil spirit is not at ease when one sings or preaches God's Word in true faith. He is a spirit of sadness and cannot stay where a heart is spiritually joyful (joyful in God and His Word).
What Luther Says, An Anthology, 3 vols., ed. Ewald M. Plass, St. Louis: Concordia Publishing House, 1959, II, p. 981. 1 Samuel 16:17ff.

Trinity 18 Sermon

1 Corinthians 1:4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; 5 That in every thing ye are enriched by him, in all utterance, and in all knowledge; 6 Even as the testimony of Christ was confirmed in you: 7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: 8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. 9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

THANKFUL FOR THE GRACE OF GOD

Whenever we consider the meaning of this verse (4), we should recall that the Corinth church was full of problems. Their use of the Lord’s Supper needed correction. Their irrational tongue-speaking prompted 3 chapters of admonition. They had problems with the role of men and women, meat offered to idols, gross immorality, factions, and so forth. In addition, Paul made the congregation so angry that he was anxious about returning to them. This galaxy of conflicts has given us 1 and 2 Corinthians, important both for doctrinal and practical reasons.

When people try to put down the Bible as a human document, they forget that the Holy Spirit has chosen to reveal divine truth through a fallible person, Paul in this case, and because of sinful human beings, the Corinthian congregation. After dealing with many different congregational histories, I can see how 1 and 2 Corinthians differ from ordinary human documents. No one would ever record in a congregational history what we find in 1 and 2 Corinthians.

I started putting in stories about congregational history in the Ohio Synod paper, about 25 years ago. After I used some of the more interesting anecdotes, some pastors insisted on writing their own stories, which were bland.

So, in spite of all the problems in Corinth, Paul was thankful. He did not praise himself or the individuals. Instead, he wrote that he was thankful to God for the grace given to them in Christ Jesus.

What does this mean? Grace. We use the term all the time. One of the most popular hymns in America is “Amazing Grace.” But what would most people say if they had to define the word grace?

Grace is God’s favor or love, freely given to us without us being deserving.

Too often we think of love or friendship only in terms of a barter arrangement. For instance, one man will build a deck for his friend or relative. The friend or relative will respond by fixing the car.

Or we think in terms of reward. A soldier earns the Medal of Honor, the highest military honor that can be earned in America. There is always a citation, describing what heroic actions made the soldier worthy of the special medal worn around the neck.

God’s grace is appreciated best when we consider the Biblical teaching of original sin, that our nature cannot ever escape the taint of sin. The outwardly exemplary citizen is no better than the prisoner on death row in this regard. In fact, as Luther has often pointed out, the obvious transgressor is more likely to know that he is a sinner in need of a Redeemer. The works-saint is more likely to think he has saved himself through his virtue, hard work, and moral rectitude. If someone is impressed with his own holiness, he will not think he needs forgiveness.

When we worship or study the Bible, God treats our biggest sin, doubting His Word, by exposing it through the Law. Whenever Jesus says, O ye of little faith, or whenever God addresses our doubt, it is the Law making a diagnosis. We react to the Law the way we react to medical tests – with fear and avoidance. Yet we know something is wrong. The Law is the diagnosis but not the prescription.

The Law wilts the pride in our stubborn and hardened hearts. Sometimes outward events will reinforce the message. Waking up face down on concrete, for instance, will magnify the meaning of the Law. The Holy Spirit causes true sorrow for sin, contrition, by showing what God has commanded.

Worldly contrition is being sorry for being caught. Sometimes it turns into sincere sorrow for sin, but only under the influence of the Word. For instance, if a boy throws rocks and breaks windows, it is not wrong because it hurts the family name, but because of the 7th Commandment. We should help preserve our neighbor’s property.

If people are worried about the family name, they will more likely cover up a problem, to save themselves embarrassment. Many parents act as if their children can do no wrong. So it is no wonder that few want to be parochial school teachers today, dealing with an impossible task. One teacher removed two obnoxious students from band class. Soon the father showed up and shouted down the teacher in front of the class.

In contrast, when I was a pastor in Columbus, a little girl stole my teddy bear, which I was showing to her. Her sister later told me that I gave it to her. I said, “Ask her the real story.” The next day the little girl appeared at the door with her dad. She apologized and gave me my teddy bear. I didn’t care about the toy, only about the impulsive behavior. Needless to say, with such a father, those five children were wonderful to have around the neighborhood. They planted my entire garden, demanding pay and treats. The plants came up the way they were sown, randomly. The treats were kool-aid and some cookies.

Sinful behavior is thwarted—-in some cases--by saying, “It is proven that it isn’t good for you.” That seems good at first, but it sounds as if the opposite of sin is taking care of yourself.

Sin is defined through the 10 Commandments, the First Table (1-3) describing our relationship with God; the Second Table describing our relationship with our neighbor.

When an unbeliever in converted to faith in Christ, the Holy Spirit works first through the Law to soften his sinful heart and show him the utter futility of salvation through works, virtue, or turning over a new leaf. Believers also need this continued approach, because we soon lose our sense of our true sinful nature.

People experience the divine power of the Law, because they say, “It was like a knife through my heart.” Or “I felt crushed.” Or “Suddenly I saw myself as God must see me.” Or “I finally saw that all my efforts had been completely in vain. I felt powerless.”

The broken, contrite, sorrowful sinner then hears or reads the Gospel promises.

2 Corinthians 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

The Holy Spirit teaches us the meaning of the crucifixion in this passage. This is a Gospel passage. Jesus was without sin and yet was treated as the totality of human sin, dying in agony, abandoned by God. Why? That we might be made the righteousness of God.

When we believe the Gospel promises, we are justified, declared righteous or innocent in the eyes of God. Christ has paid for our sins.

How do we believe? How does this happen? The divine power of the Gospel causes faith.

Ephesians 2:4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. 8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

This is the great irony. Man can only sin by treating sin with the Law. God demands faith, but God provides faith by the proclamation of the Gospel. That shows us the grace of God, since we are dead to Him, dead through sin. Yet God in His mercy provides a way to escape the penalty we deserve, placing His Son on the altar, out of love for each and every one of us.

Have you ever stayed at someone’s house and damaged something? And the host didn’t seem to mind at all? That would be a gracious host. Or you did something stupid, really careless, and damaged something of unique value to the host. And the host said, “It never happened. I already forgot.” That would be even more gracious.

Few people are gracious, because it takes such an effort, to stifle rage and the need for revenge and justice. But God is gracious far beyond our ability to comprehend His love and mercy. Before we knew we are sinners, God provided the remedy for our illness, forgiveness in Christ.

In raising children one of the most frustrating things is that being absolutely fierce with them and extremely strict will not bring about the desired results. Often parents will see just the opposite from the use of the Law alone. That is why parents need to understand forgiveness and to practice it daily, often in a series of lessons. Wrong must be addressed according to God’s Word. But forgiveness must also be promised and experienced. Because children are so open to teaching and sensitive, they will become overly alarmed with the Law alone, just as they will become monsters if they get away with everything.

Paul’s tenderness toward the Corinthian congregation is a good example of this approach. He certainly denounced some bad and sinful behavior, but he also thanked God for them and for the power of the Gospel in their midst. Wherever the Gospel is proclaimed, forgiveness and salvation will be found.

In forgiveness, not the Law, we find the power to defeat temptation, little by little, and chase away Satan with the Word. When we see the meaning of forgiveness, justification by faith, then we can look at the 10 Commandments in terms of loving what God commands.

Third Commandment – Honor the Sabbath and keep it holy. The Gospel message makes us enjoy what God commands. When people love the Word of Truth, they show the fruit of the Spirit promised in Galatians 5. That loves comes from God not from man. It is the power both to will and to do.

Christ is nothing but forgiveness. One example is often used against God. He has provided so many ways to receive forgiveness. We may say the Word and the Sacraments of baptism and communion. But we may also say through absolution and the mutual consolation of the brothers (as Luther does). Or absolution is called a sacrament, in the Apology of the Augsburg Confession.

God’s grace can be seen in this superabundance of methods to grant forgiveness and to strengthen faith. Sometimes a minister will speak consoling words to a member. Sometimes members to one another. Other times a member to a pastor. God’s Word is so powerful that man cannot stop what God has begun. When one man is forgiven, he will be forgiving toward others and teach forgiveness. Those who have been completely wiped out by the follies of life will be the most thankful for God’s riches. The greatest sinners will have the greatest joy in being forgiven.

The Pharisees did not run to Jerusalem with good news. They ran back to plot the death of Jesus. Ordinary men and women, great sinners and small sinners, foundation salvation in Jesus, who converted them through the preached Word.

As sinners, we value the sacrament of Holy Communion. People ask when they will receive the Lord’s Supper. Why is it so special for Lutherans? It is the visible Gospel. Not just bread and wine, but also the body and blood of Christ.

Where is the power of communion? In the Gospel word of consecration and distribution: Given and shed for the forgiveness of sin.

We are weak. We need the visible reality united with the invisible promise of the Gospel. We need to receive as individuals when the sermon gives to the whole group assembled. We need communion on a regular basis.

Sound Like Your Synod?

Scandal Brewing at Oral Roberts U.
By JUSTIN JUOZAPAVICIUS – 1 day ago

TULSA, Okla. (AP) — Twenty years ago, televangelist Oral Roberts said he was reading a spy novel when God appeared to him and told him to raise $8 million for Roberts' university, or else he would be "called home."

Now, his son, Oral Roberts University President Richard Roberts, says God is speaking again, telling him to deny lurid allegations in a lawsuit that threatens to engulf this 44-year-old Bible Belt college in scandal.

Richard Roberts is accused of illegal involvement in a local political campaign and lavish spending at donors' expense, including numerous home remodeling projects, use of the university jet for his daughter's senior trip to the Bahamas, and a red Mercedes convertible and a Lexus SUV for his wife, Lindsay.

She is accused of dropping tens of thousands of dollars on clothes, awarding nonacademic scholarships to friends of her children and sending scores of text messages on university-issued cell phones to people described in the lawsuit as "underage males."

At a chapel service this week on the 5,300-student campus known for its 60-foot-tall bronze sculpture of praying hands, Roberts said God told him: "We live in a litigious society. Anyone can get mad and file a lawsuit against another person whether they have a legitimate case or not. This lawsuit ... is about intimidation, blackmail and extortion."

San Antonio televangelist John Hagee, a member of the ORU board of regents, said the university's executive board "is conducting a full and thorough investigation."

Colleagues fear for the reputation of the university and the future of the Roberts' ministry, which grew from Southern tent revivals to one of the most successful evangelical empires in the country, hauling in tens of millions of dollars in contributions a year. The university reported nearly $76 million in revenue in 2005, according to the IRS.

Oral Roberts is 89 and lives in California. He holds the title of chancellor, but the university describes him as semi-retired, and his son presides over day-to-day operations on the campus, which had a modern, space-age design when it was built in the early 1960s but now looks dated, like Disney's Tomorrowland.

Cornell Cross II, a senior from Burlington, Vt., said he is looking to transfer to another school because the scandal has "severely devalued and hurt the reputation of my degree."

"We have asked and asked and asked to see the finances of our school and what they're doing with our money, and we've been told no," said, Cross who is majoring in government. "Now we know why. As a student, I'm not going to stand for it any longer."

The allegations are contained in a lawsuit filed Tuesday by three former professors. They sued ORU and Roberts, alleging they were wrongfully dismissed after reporting the school's involvement in a local political race.

Richard Roberts, according to the suit, asked a professor in 2005 to use his students and university resources to aid a county commissioner's bid for Tulsa mayor. Such involvement would violate state and federal law because of the university's nonprofit status. Up to 50 students are alleged to have worked on the campaign.

The professors also said their dismissals came after they turned over to the board of regents a copy of a report documenting moral and ethical lapses on the part of Roberts and his family. The internal document was prepared by Stephanie Cantese, Richard Roberts' sister-in-law, according to the lawsuit.

An ORU student repairing Cantese's laptop discovered the document and later provided a copy to one of the professors.

It details dozens of alleged instances of misconduct. Among them:

_ A longtime maintenance employee was fired so that an underage male friend of Mrs. Roberts could have his position.

_ Mrs. Roberts — who is a member of the board of regents and is referred to as ORU's "first lady" on the university's Web site — frequently had cell-phone bills of more than $800 per month, with hundreds of text messages sent between 1 a.m. to 3 a.m. to "underage males who had been provided phones at university expense."

_ The university jet was used to take one daughter and several friends on a senior trip to Orlando, Fla., and the Bahamas. The $29,411 trip was billed to the ministry as an "evangelistic function of the president."

_ Mrs. Roberts spent more than $39,000 at one Chico's clothing store alone in less than a year, and had other accounts in Texas and California. She also repeatedly said, "As long as I wear it once on TV, we can charge it off." The document cites inconsistencies in clothing purchases and actual usage on TV.

_ Mrs. Roberts was given a white Lexus SUV and a red Mercedes convertible by ministry donors.

_ University and ministry employees are regularly summoned to the Roberts' home to do the daughters' homework.

_ The university and ministry maintain a stable of horses for exclusive use by the Roberts' children.

_ The Roberts' home has been remodeled 11 times in the past 14 years.

Tim Brooker, one of the professors who sued, said he fears for the university's survival if certain changes aren't made.

"All over that campus, there are signs up that say, `And God said, build me a university, build it on my authority, and build it on the Holy Spirit,'" Brooker said. "Unfortunately, ownership has shifted."