Northwestern Mutual Life owned the ore ship, and Fitzgerald, a Yale graduate, was the former president of NML. Gordon Lightfoot's song dramatized the loss and remains a favorite folk song of many.
ICHABOD, THE GLORY HAS DEPARTED - explores the Age of Apostasy, predicted in 2 Thessalonians 2:3, to attack Objective Faithless Justification, Church Growth Clowns, and their ringmasters. The antidote to these poisons is trusting the efficacious Word in the Means of Grace. John 16:8. Isaiah 55:8ff. Romans 10. Most readers are WELS, LCMS, ELS, or ELCA. This blog also covers the Roman Catholic Church, Eastern Orthodoxy, and the Left-wing, National Council of Churches denominations.
Tuesday, November 10, 2009
Edmund Fitzgerald - 34 Years Ago - November 10, 1975
Worship and Lectionaries - Also Worth a Post on Luther's Birthday
Or is it the other way around?
Hymnal hypocrisy among WELS and ELS Synodical Lutherans - Both sects hold themselves above ELCA, yet both hymnals use ELCA material extensively. Look at the credits.
Anonymous has left a new comment on your post "A. Ring on the Lectionary":
No-one has responded to this posting on the modern synodical "Lutheran" periscopes followed via ALL the modern synodical hymnals.
I needed no convincing of what this posted material provides necessary proof of..
The very great gaps of necessary Scriptural doctrine/content that LUTHERANS are no longer given opportunity of learning of, through the public lessons, is dismaying.
Even if the "problematical" sections of Scripture highlighted were never preached upon, their inclusion in the Scriptural lessons read for the Day, would have opportunity via the Holy Spirit's leading, to impart their truth.
But how can the Holy Spirit, do His work concerning those parts of Scripture now stripped from being read in the Lessons of the Day ?!
Many necessary sections of the Scriptures in the One Year Series are now cut out - quite purposefully - from the 3 year Lectionary Series.....
Perhaps you may dismiss this as unimportant, and that's why you did not respond to this posting ?
I want to say to you, you are wrong to be unperturbed by these omissions, and dismiss them as unimportant...
We are living in a day when so many of the doctrinal points highlighted in the article above NEED TO BE KNOWN BY US.
What that article does not say is that these omissions are altogether user-friendly to the all-pervasive modern ecumenical agenda so vigorously persued not only by ROME, but also by all who are kowtowing to her agenda within our Lutheran synods in our day.
A very long time ago, I purchased a copy of each one of these new hymnals produced by ELCA, MISSOURI, WELS, & ELS; and ALL of them, in varying degrees, are found sorely wanting ...AND, NOT ONLY on account of the periscopes they use.....
This is a very big subject with immense consequences.
Compare the wording of the Orders of Service contained in the 1941 The Lutheran Hymnal (TLH) and which, thankfully, Pastor Jackson still, and quite unapologetically, uses for his own independent orthodox Lutheran BETHANY CHURCH services.
Compare TLH with any one of ALL of the other above-mentioned modern "Lutheran" synodical hymnals....and when you have done so, you will hang your head before God in shame...that so many of us have allowed the synodical beaurocrats and "expert theologians" to rob us of our Scriptural heritage with what is now served up to us by them...via these hymnals that are Lutheran in name alone..
I'm not saying the TLH is "perfect"...I have a collection of old and sound hymnals earlier than the 1941 TLH...which, and in some of their hymn renderings,these ARE better.
But the 1941 joint synodicaly produced TLH is far far better in every way than anything else now available in our day, and the point is, the TLH is still available in our day. For now anyway.
If anyone would like to pursue a comparison on some of these hymnals, please say so, for I for one, will be most happy to contribute in whatever small way I can to any such a discussion....(I am most familiar with CWALH/WELS problems)
Should we think only of ourselves ? Perhaps, individually - past grounding we personally have in the Scriptures - we possibly are ABLE to cope with the gross onslaught (the watering down of doctrine contained in ALL the new "modernized hymnals"),but should we think only of ourselves ?
WHAT OF OUR POSTERITY ? Our own grandchildren ? Shall we let them down ? Or shall be be true to our Lutheran Confessions ?
Are we prepared help in whatever ways we can for the ongoing possibility of their salvation, and that the GLORY OF GOD, IN HIS SON, OUR LORD JESUS CHRIST...maybe known by them, too ?
May we be found faithful...in however the small the ways open to us. In Jesus' name, Amen.
Orthodox Lutheran
KJV DEUTERONOMY 12:16
Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them.
***
GJ - I was appalled at the way WELS pastors accepted and purchased
All that happened during the Mischke-Gurgle Terror, when pastors knew how easily they could be forced out for lifting an eyebrow about the apostate agenda. WELS pastors talked tough while trembling in their rabbit warrens.
A large number of WELS pastors were trained by James P. Tiefel, GA Pope, who considered the hymnal his project to be run his way. He revealed himself as a unionist a long time ago. His affection for Church Growth is more covert. The result is a series of Sunday clown acts by his students.
Justification Book, First Installment
Doctrine of the Word – Authority, Clarity, Efficacy
“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 in His sight. Romans 3 and 4.”
Augsburg Confession, IV. #1. Of Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 45. Tappert, p. 30. Heiser, p. 12f.
Thesis
Luther’s birthday, November 10, 2009, should remind people that the Reformation began with the Biblical doctrine of justification by faith alone, apart from the works of the Law, not with the justification of Hottentots and Hindus – as imagined by the Pietists of the old Synodical Conference. Justification by faith is clearly taught in the Scriptures, Luther, the Book of Concord, the post-Concord Lutheran theologians, and the General Council. Forgiveness without faith has been covertly taught since the days of George Christian Knapp, whose influential Halle lectures were in print in German and English before the Stephanites landed in Perry County, Missouri. Knapp’s translator coined the double-justification terms owned by the Synodical Conference today:
From Knapp’s Lectures on Christian Theology, translated by Leonard Woods, Jr., New York, 1833. The LCMS was organized in 1847, the Stephan ships landing in 1839.
§ 113. UNIVERSALITY OF JUSTIFICATION. 817
It is universal as the atonement itself; vid. § 111, II. If the atonement extends to the whole human race, justification must also be universal; i. e. all must be able to obtain the actual forgiveness of their sins and blessedness, on account of the atonement of Christ. But in order to obviate mistakes, some points may require explanation. Justification, then, is universal,
(1) In respect to the persons to be pardoned.
All men, according to the Bible, may partake of this benefit. It was designed for all; vid. especially Rom. 3: 23. 5: 15 (§ 111),
318 ART. X. § 113. UNIVERSALITY OP JUSTIFICATION
in opposition to Jewish exclusiveness. It is bestowed however conditionally ; certain conditions are prescribed which are indispensable. Those who do not comply with these conditions, are excluded from the enjoyment of the benefit. Justification and forgiveness are not, therefore, universal in effect (actu); and this solely through the fault of men.*
Another conclusion from the universality of justification is, that every one may be sure of his forgiveness. This certainty, however, must not be founded upon inward/ee/ing-s, which are frequently deceptive ; but upon an actual compliance with the conditions on which God will forgive sins. If any one finds in himself the signs of true faith, of sincere love to God and Christ, of a renewed heart, and of a virtuous Christian disposition, he is justified. Rom. 8: 16, " The holy, Christian temper wrought in us by God, gives us the clearest and surest proof, that we are the children of God." 1 John 3: 7. 2 Pet. 1: 9, 10. This certainty is in the highest degree necessary to our tranquility and happiness. 1 Tim. 1: 16. ICor. 6: 11. 1 John 5: 18—20.
(2) In respect to sins and the punishment of sin.
(a) As to sins; the position that all sins, without exception, are forgiven for Christ's sake, is proved partly from the power and efficacy of the atonement of Christ, which is extended to all sins (vid. § 111, and the texts there cited) ; and partly from the texts which promise forgiveness of all sins, even the greatest and blackest, to those who comply with the prescribed conditions of pardon. Ezek. 18: 21, 22. Ps. 103: 3. 1 Cor. 6: 11. Ephes. 2: 5. 1 Tim. I: 15. The sin against the Holy Ghost cannot be regarded as an exception ; vid. § 84.
(6) As to the punishment of sin ; the answer to the question whether the pardoned are exempt from all the punishments of sin, whether therefore justification is plena et perfecta, may be learned from § 111, II. The natural and physical evils which result from past sins, indeed, remain ; but they are mitigated and rendered more tolerable, and are divested of the terror of punishment….
* [Translator - This is very conveniently expressed by the terms objective and subjective justification. Objective justification is the act of God, by which he proffers pardon to all through Christ; subjective, is the act of man, by which he accepts the pardon freely offered in the Gospel. The former is universal, the latter not.]
It is universal as the atonement itself; vid. § 111, II. If the atonement extends to the whole human race, justification must also be universal; i. e. all must be able to obtain the actual forgiveness of their sins and blessedness, on account of the atonement of Christ. But in order to obviate mistakes, some points may require explanation. Justification, then, is universal,
(1) In respect to the persons to be pardoned.
All men, according to the Bible, may partake of this benefit. It was designed for all; vid. especially Rom. 3: 23. 5: 15 (§ 111),
318 ART. X. § 113. UNIVERSALITY OP JUSTIFICATION
in opposition to Jewish exclusiveness. It is bestowed however conditionally ; certain conditions are prescribed which are indispensable. Those who do not comply with these conditions, are excluded from the enjoyment of the benefit. Justification and forgiveness are not, therefore, universal in effect (actu); and this solely through the fault of men.*
Another conclusion from the universality of justification is, that every one may be sure of his forgiveness. This certainty, however, must not be founded upon inward/ee/ing-s, which are frequently deceptive ; but upon an actual compliance with the conditions on which God will forgive sins. If any one finds in himself the signs of true faith, of sincere love to God and Christ, of a renewed heart, and of a virtuous Christian disposition, he is justified. Rom. 8: 16, " The holy, Christian temper wrought in us by God, gives us the clearest and surest proof, that we are the children of God." 1 John 3: 7. 2 Pet. 1: 9, 10. This certainty is in the highest degree necessary to our tranquility and happiness. 1 Tim. 1: 16. ICor. 6: 11. 1 John 5: 18—20.
(2) In respect to sins and the punishment of sin.
(a) As to sins; the position that all sins, without exception, are forgiven for Christ's sake, is proved partly from the power and efficacy of the atonement of Christ, which is extended to all sins (vid. § 111, and the texts there cited) ; and partly from the texts which promise forgiveness of all sins, even the greatest and blackest, to those who comply with the prescribed conditions of pardon. Ezek. 18: 21, 22. Ps. 103: 3. 1 Cor. 6: 11. Ephes. 2: 5. 1 Tim. I: 15. The sin against the Holy Ghost cannot be regarded as an exception ; vid. § 84.
(6) As to the punishment of sin ; the answer to the question whether the pardoned are exempt from all the punishments of sin, whether therefore justification is plena et perfecta, may be learned from § 111, II. The natural and physical evils which result from past sins, indeed, remain ; but they are mitigated and rendered more tolerable, and are divested of the terror of punishment….
* [Translator - This is very conveniently expressed by the terms objective and subjective justification. Objective justification is the act of God, by which he proffers pardon to all through Christ; subjective, is the act of man, by which he accepts the pardon freely offered in the Gospel. The former is universal, the latter not.]
Readers will notice that the translator’s summary of Knapp’s theology is the classic double-justification scheme of the Synodical Conference, in print before the Stephanite expedition landed in New Orleans. This almost-forgotten Halle Pietist was not even an orthodox Trinitarian, but a skeptic whose writing enthused an early Unitarian author, the grandfather of poet T. S. Eliot and co-founder of Washington University in St. Louis, where Herman Otten earned a degree:
To this effect I will quote the authority of George Christian Knapp an eminent Trinitarian writer, whose " Lectures on Christian Theology," as translated by Leonard Woods, Jr., are a standard work with Trinitarian believers. After a full and learned discussion of the whole subject, he distinctly admits that it is " impossible to prove the agreement of the earliest Christian writers with the common Orthodox doctrine as established in the fourth century." Vol. I. pp. 294, 299, &c. William G. Eliot, Discourses on the Doctrines of Christianity, Boston, American Unitarian Society, 1875, p. 95.
I will argue that the Synodical Conference gradually absorbed and disseminated Universal Objective Justification (UOJ), in spite of occasional objections and refutations of this strange, dangerous and borrowed opinion. In a bizarre twist, the Synodical Conference took over the double-justification scheme of Knapp’s English translation and made Objective Justification their golden calf. The Lutheran Church Missouri Synod, Wisconsin Evangelical Lutheran Synod, and Evangelical Lutheran Synod have endorsed and promoted this alien and anti-Christian UOJ concept—derived from Enthusiasm—
with the expected results. From the beehive of Enthusiasm the Synodical Conference has gathered a bumper crop of Enthusiastic honey: Pentecostalism, Church Growthism, unionism, women’s ordination, and Entertainment Evangelism.
Lutheran Reformation, Justification by Faith
In contrast, the Reformation taught the Biblical doctrine of justification by faith, clearly and consistently. UOJ Enthusiasts often quote this statement before they launch their attack on the justification by faith:
"This article concerning justification by faith (as the Apology says) is the chief article in the entire Christian doctrine, without which no poor conscience can have any firm consolation, or can truly know the riches of the grace of Christ, as Dr. Luther also has written: If this only article remains pure on the battlefield, the Christian Church also remains pure, and in goodly harmony and without any sects; but if it does not remain pure, it is not possible that any error or fanatical spirit can be resisted. (Tom. 5, Jena, p. 159.) And concerning this article especially Paul says that a little leaven leaveneth the whole lump."
Formula of Concord, Thorough Declaration, III. #6, Righteousness of Faith before God, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 917. Tappert, p. 540. Heiser, p. 250. The Apology statement cited is found here – Apology IV, #1, Concordia Triglotta, p. 121; Tappert, p. 107; Heiser, p. 32.
And yet, these UOJ Enthusiasts never find this concise and significant confession:
"Now we will show that faith [and nothing else] justifies."
Apology of the Augsburg Confession, IV. #69. Of Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 141. Tappert, p. 116. Heiser, p. 37.
The Book of Concord often refers to the Gospel as the treasure of the Scriptures. Melanchthon, Luther, and the Concordists agree in their use of this term and its application to justification by faith. Blind guides of doctrine do not see this or teach it, but overlook, overturn, and hide what they cannot comprehend:
"For neither you nor I could ever know anything of Christ, or believe on Him, and obtain Him for our Lord, unless it were offered to us and granted to our hearts by the Holy Ghost through the preaching of the Gospel. The work is done and accomplished; for Christ has acquired and gained the treasure for us by His suffering, death, resurrection, etc. But if the work remained concealed so that no one knew of it, then it would be in vain and lost. That this treasure, therefore, might not lie buried, but be appropriated and enjoyed, God has caused the Word to go forth and be proclaimed, in which He gives the Holy Ghost to bring this treasure home and appropriate it to us. Therefore sanctifying is nothing else than bringing us to Christ to receive this good, to which we could not attain ourselves."
The Large Catechism, The Creed, Article III, #38, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 689. Tappert, p. 415. Heiser, p. 194.
"It is a faithful saying that Christ has accomplished everything, has removed sin and overcome every enemy, so that through Him we are lords over all things. But the treasure lies yet in one pile; it is not yet distributed nor invested. Consequently, if we are to possess it, the Holy Spirit must come and teach our hearts to believe and say: I, too, am one of those who are to have this treasure. When we feel that God has thus helped us and given the treasure to us, everything goes well, and it cannot be otherwise than that man's heart rejoices in God and lifts itself up, saying: Dear Father, if it is Thy will to show toward me such great love and faithfulness, which I cannot fully fathom, then will I also love Thee with all my heart and be joyful, and cheerfully do what pleases Thee. Thus, the heart does not now look at God with evil eyes, does not imagine He will cast us into hell, as it did before the Holy Spirit came...."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 279. Pentecost Sunday. John 14:23-31.
"Faith is that my whole heart takes to itself this treasure. It is not my doing, not my presenting or giving, not my work or preparation, but that a heart comforts itself, and is perfectly confident with respect to this, namely, that God makes a present and gift to us, and not we to Him, that He sheds upon us every treasure of grace in Christ."
Apology of the Augsburg Confession, IV. #48. Of Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 135. Heiser, p. 36.
"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, Thorough Declaration, III. #10. Of the Righteousness of Faith before God. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 919. Tappert, p. 541. Heiser, p. 250.
Let's Discuss the Walter Maier II Paper
DK suggested a discussion on the Maier paper, I will be interested in participating in that.
Here is the link: http://www.wlsessays.net/files/MaierJustification.pdf
LPC
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