Appendix Two: Quotations - Justification by Faith Alone
Treasure Distributed
"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 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.
No Forgiveness Outside the Church
"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.
Lenski
"The danger is that by use of the term 'subjective justification' we may lose the objective divine act of God by which He declares the individual sinner righteous ex pistews pistin in the instant faith (embracing Christ) is wrought in him, leaving only the one divine declaration regarding the whole world of sinners, calling this an actus simplex, the only forensic act of God, and expanding this to mean that God declared every sinner free from guilt when Christ was raised from the dead, so many millions even before they were born, irrespective of faith, apart from and without faith." This surely wipes out 'justification by faith alone.' Only his faith is reckoned to him for righteousness."
R. C. H. Lenski, Interpretation of Romans, Augsburg Publishing House: Minneapolis, 1963, p. 85. Romans 1:17.
“But this must be noted: Christ died 1900 years ago, on a certain day, at a certain hour in time. But this counts for all time: for the entire future time, for all the prior time. For by Christ’s death ‘all died,’ Adam and all his descendants. The effect covered all. It is literally true: ‘the Lamb slain from the foundation of the world.’ His death availed for Adam. All in the Old Testament who believed were saved by that death just as all are in the New Testament who believe.”
R. C. H. Lenski, Interpretation of Second Corinthians, Columbus: Wartburg Press, 1957, p. 1033. 2 Corinthians 5:15.
I believe that Jesus Christ, true God, begotten of the Father from eternity, and also true man, born of the Virgin Mary, is my Lord, who has redeemed me, a lost and condemned creature, purchased and won [delivered] me from all sins, from death, and from the power of the devil, not with gold or silver, but with His holy, precious blood and with His innocent suffering and death, in order that I may be [wholly] His own, and live under Him in His kingdom, and serve Him in everlasting righteousness, innocence, and blessedness, even as He is risen from the dead, lives and reigns to all eternity. This is most certainly true.”
Martin Luther, The Small Catechism, Explanation of the Second Article of the Creed, II. 4. Concordia Triglotta, St. Louis; Concordia Publishing House, 1921, p. 545.
Justification, Apology
"This faith, encouraging and consoling in these fears, receives remission of sins, justifies and quickens. For this consolation is a new and spiritual life [a new birth and a new life]. These things are plain and clear, and can be understood by the pious, and have testimonies of the Church [as is to be seen in the conversion of Paul and Augustine]. The adversaries nowhere can say how the Holy Ghost is given. They imagine that the Sacraments confer the Holy Ghost ex opere operato, without a good emotion in the recipient, as though, indeed, the gift of the Holy Ghost were an idle matter."
Article IV., Justification, Apology of the Augsburg Confession, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 139. Tappert, p. 115.
"Now, that faith signifies, not only a knowledge of the history, but such faith as assents to the promise, Paul plainly testifies when says, Romans 4:16: 'Therefore it is of faith, to the end the promise might be sure.' For he judges that the promise cannot be received unless by faith. Wherefore he puts them together as things that belong to one another, and connects promise and faith."
Apology of the Augsburg Confession, Article IV, Justification, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 135. Tappert, p. 114. Romans 4:16.
"But as the Confutation condemns us for having assigned these two parts to repentance, we must show that [not we, but] Scripture expresses these as the chief parts in repentance and conversion. For Christ says, Matthew 11:28: Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Here there are two members. The labor and the burden signify the contrition, anxiety, and terrors of sin and of death. To come to Christ is to believe that sins are remitted for Christ's sake; when we believe, our hearts are quickened by the Holy Ghost through the Word of Christ. Here, therefore, there are these two chief parts, contrition and faith."
Apology of the Augsburg Confession, Article XII (V), #44, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 263. Tappert, p. 187. Matthew 11:28.
Chytraeus, Concordist
"How is a person justified before God? This occurs solely by faith in the Son of God, Jesus Christ; that is, freely, not because of any works or merits of one's own but only because of the one Mediator, Jesus Christ, who became the sacrificial victim and propitiation on our behalf. By this sacrifice, man obtained forgiveness of sins and became righteous; that is, God-pleasing and acceptable. His righteousness was imputed to man for Christ's sake, and man becomes an heir of eternal life when he believes with certainty that God gives him these blessings for the sake of His Son."
David Chytraeus, A Summary of the Christian Faith (1568), trans., Richard Dinda, Decatur: Repristination Press, 1994. p. 105.
"Christian righteousness is the forgiveness of sin, the imputation of the righteousness of Christ and acceptance to eternal life. It is free, not the result of any virtues or works but is given solely because of Christ, the Mediator, and apprehended by faith alone."
David Chytraeus, A Summary of the Christian Faith (1568), trans., Richard Dinda, Decatur: Repristination Press, 1994. p. 106.
"Scripture therefore uses these words, 'We are justified by faith,' to teach both: 1) What the reason (or merit) for justification is, or what the blessings of Christ are; to wit, that through and for the sake of Christ alone we are granted forgiveness of sins, righteousness and eternal life; and 2. How
these should be applied or transferred to us; namely, by embracing the promise and relying on Christ by faith alone."
David Chytraeus, A Summary of the Christian Faith (1568), trans., Richard Dinda, Decatur: Repristination Press, 1994. p. 107.
Curia Confession
"It must be admitted that when our Lutheran Confessions speak of justification they speak almost exclusively of that facet of justification we usually call 'subjective' justification, which has also been called 'special' or 'personal' justification. But the Confessions also show us that the basis for this justification is the justification that precedes faith."
Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 13.
Norwegian UOJ
"The chief differences between the contestants [Norwegians and Augustana] seems to have been in the essence rather than in the effect of Absolution. Both agreed that the Gospel offered the forgiveness of sins, but the one side held that it was given only to those who in faith received it, while the other side said that it was given also to unbelievers, though they did not accept it. Both agreed that unbelievers received no benefit from such an absolution."
J. Magnus Rohne, Norwegian Lutheranism up to 1872, New York, Macmillan, p. 231. Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 20. [This is important for understanding the early Robert Preus, who supported UOJ.]
Formula, Free Will
"Against both these parties the pure teachers of the Augsburg Confession have taught and contended that by the fall of our first parents man was so corrupted that in divine things pertaining to our conversion and the salvation of our souls he is by nature blind, that, when the Word of God is preached, he neither does nor can understand it, but regards it as foolishness; also, that he does not of himself draw nigh to God, but is and remains an enemy of God, until he is converted, becomes a believer [is endowed with faith], is regenerated and renewed, by the power of the Holy Ghost through the Word when preached and heard, out of pure grace, without any cooperation of his own."
Formula of Concord, Thorough Declaration, II. 5. Free Will, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 881.
"The second argument is that 'God desires all men to be saved' (1 Timothy 2:4), and He gave His Son for us men and created man for eternal life. Likewise: All things exist for man, and he himself exists for God that he may enjoy Him, etc. These points and others like them can be refuted as easily as the first one. For these verses must always be understood as pertaining to the elect only, as the apostle says in 2 Timothy 2:10 'everything for the sake of the elect.' For in an absolute sense Christ did not die for all, because He says: 'This is My blood which is poured out for you' and 'for many'--He does not say: for all--'for the forgiveness of sins.' (Mark 14:24; Matthew 26:28)
Martin Luther, Luther's Works, 25 p. 375. 2 Timothy 2:10; 1 Timothy 2:4; Mark 14:24; Matthew 26:28
"In like manner Moses must precede and teach people to feel their sins in order that grace may be sweet and welcome to them. Therefore all is in vain, however friendly and lovely Christ may be pictured, if man is not first humbled by a knowledge of himself and he possesses no longing for Christ, as Mary's Song says, 'The hungry he hath filled with good things; and the rich he hath sent empty away,' Luke 1:53."
Martin Luther, Sermons of Martin Luther, ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 149. Matthew 15:21-28; Luke 1:53.
Luther - Not the Sins of Unbelievers
"The apostle says 'our,' 'our sins;' not his own sin, not the sins of unbelievers. Purification is not for, and cannot profit, him who does not believe. Nor did Christ effect the cleansing by our free-will, our reason or power, our works, our contrition or repentance, these all being worthless in the sight of God; he effects it by himself. And how? By taking our sins upon himself on the holy cross, as Isaiah 53:6 tells us."
Martin Luther, Sermons of Martin Luther, ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VI, p. 180. Hebrews 1:1-12; Hebrews 1:3;
"Christ is speaking here not of the word of the law, but of the Gospel, which is a discourse about Christ, who died for our sins, etc. For God did not wish to impart Christ to the world in any other way; he had to embody him in the Word and thus distributed him, and present him to everybody; otherwise Christ would have existed for himself alone and remained unknown to us; he would have thus died for himself. But since the Word places before us Christ, it thus places us before Him who has triumphed over death, sin, and Satan. Therefore, he who grasps and retains Christ, has thus also eternal deliverance from death. Consequently it is a Word of life, and it is true, that whoever keeps the Word shall never see death."
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 177. John 8:46-59.
Requires Faith
"To this incline your ears, and be persuaded that God speaks through men and forgives you your sins; this, of course, requires faith."
Martin Luther, Sermons of Martin Luther, 8 vols., ed. John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 200.
"If I do not believe it, I will not receive its benefits; but that neither renders it false nor proves that anything is lacking in Christ."
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 258. Easter, Third Sermon. Mark 16:1-8.
Luther Sermon, Treasure
"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 HS came...."
Martin Luther, 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.
"All who are born into the world of man and woman are sinful under God's anger and curse, condemned to death. For all are conceived and born in sin as Scripture testifies (Psalm 51:5): 'Behold, I was shapen in iniquity; and in sin did my mother conceive me.'"
Martin Luther, Sermons of Martin Luther, The House Postils, 3 vols., ed., Eugene Klug, Grand Rapids: Baker Book House, 1996, II, p. 26. Easter Tuesday. Luke 24:13-35; Psalm 51:5.
"Christ did indeed suffer for the whole world; but how many are there who believe and cherish this fact? Therefore, although the work of redemption itself has been accomplished, it still cannot help and benefit a man unless he believes it and experiences its saving power in his heart."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 705f. Smalcald, 1537.
LCMS Catechism, 1905
"#305. Why do you say in this article: I believe in the Forgiveness of Sins? Because I hold with certainty that by my own powers or through my own works I cannot be justified before God, but that the forgiveness of sins is given me out of grace through faith in Jesus Christ. For where there is forgiveness of sins, there is also true justification. Psalm 130:3-4; Psalm 143:2; Isaiah 64:6; Job 25:4-6 (Q. 124)."
Kleiner Katechismus, trans. Pastor Vernon Harley, LCMS, St. Louis: Concordia Publishing House, 1901, p. 164ff.
"#306. What is justification? Justification is that activity (Handlung) of God by which He out of pure grace and mercy for the sake of Christ's merits forgives the sins of a poor sinner who truly believes in Jesus Christ and receives him to everlasting life."
Kleiner Katechismus, trans. Pastor Vernon Harley, LCMS, St. Louis: Concordia Publishing House, 1901, p. 164ff.
