From the Wendland essay:
Wendland:
It will be argued, perhaps, that neither Luther nor our early Lutheran confessions make this distinction between “objective” and “subjective” justification. It is true that they do not make use of this specific terminology, just as little as they use the term “verbal inspiration.” But to deny that both Luther and our Confessions present justification from the standpoint outlined above would certainly take a great deal of misinterpretation. Luther surely stresses justification by faith. So do our Confessions. But faith is never presented as something necessary to complete a justification which God has only made possible.
Stoeckhardt writes:
Never in this sense do we hear it presented: I believe; I am conscious of the fact that I believe on my Savior. Therefore I am justified in the sight of God. A believing Christian does not make the pulse of his faith-life the criterion of his state of grace… The believer rather makes this conclusion: O, how godless I still am. Out of my heart godless thoughts continue to arise. There is no doubt but that I am a poor, unworthy sinner. My sin is ever before me. But now God’s Word tells me, that God has already declared godless Sinners righteous. Thus I belong without any doubt whatsoever in the number of those whom God justifies (St. Römerbrief, p. 185).
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GJ - The paragraph on Luther reveals the zombie-like attitude of Syn Conference leaders. After conceding--as he must--that Luther and the Confessions not have this OJ/SJ distinction, Wendland argues that denying OJ/SJ requires "a great deal of misinterpretation."
The first step is to set aside Luther and the Confessions. At least Wendland concedes the facts in this matter. Recent authors (like Blank) find OJ under every rock in the Book of Concord. All their precious OJ passages are about the Atonement.
But Wendland is more dangerous in asserting a blatant falsehood and using that falsehood to claim a furtive, stealthy OJ in Luther and the Confessions.
Here is the Wendland argument - verbal inspiration is not found in Luther and the Confessions either. Verbal inspiration was not being debated in Luther and the Confessions, yet the concept is taught with great clarity. The term verbal inspiration is not found because it is a modern term, but the doctrine is there - even the Latin words for inerrant and infallible (Luther's words, in the Book of Concord).
A note on terminology - When apostates began attacking verbal inspiration with tricky little subversive arguments, the faithful began saying plenary inspiration. Likewise, since infallible was under attack--"infallible in doctrine, but not in history or geography"--inerrant was used. Thus older works could be lacking in the latest terms but still teach the same doctrine as before.
Although Wendland destroys his own argument, he makes it anyway. On Wendland's authority we are supposed to assume that double-justification is the basis for Luther and the Confessions. He contradicts himself.
"Luther surely stresses justification by faith. So do our Confessions."
What follows is incomprehensible.
"But faith is never presented as something necessary to complete a justification which God has only made possible."
Like all UOJ Enthusiasts, Wendland is keen to make the case for universal absolution without faith. Once the reader understands the agenda, it is easy to see how every bit of nonsense is applied to confuse and bewilder the victim.
Who better to Stoeckhardt to turn confusion into doctrinal surrender?
Stoeckhardt: "Never in this sense do we hear it presented: I believe; I am conscious of the fact that I believe on my Savior. Therefore I am justified in the sight of God. A believing Christian does not make the pulse of his faith-life the criterion of his state of grace…"
I am not sure what the pulse of faith-life is, but this bizarre claim is guaranteed to make faith in the Gospel seem to be an illusion. Another characteristic of all the UOJ writers is to attack faith.
In contrast, Luther clearly teaches at all times, in harmony with the Scriptures, believers are forgiven. The foundational sin, in the words of Jesus Himself, is "they do not believe on Me." (John 16)
More Stoeckhardt - and they let him teach?
The believer rather makes this conclusion: O, how godless I still am. Out of my heart godless thoughts continue to arise. There is no doubt but that I am a poor, unworthy sinner. My sin is ever before me. But now God’s Word tells me, that God has already declared godless Sinners righteous. Thus I belong without any doubt whatsoever in the number of those whom God justifies (St. Römerbrief, p. 185).
Exactly how can the believer be called "godless"? They are still sinners because they are human. Stoeckhardt comforts sinners by telling them they were already forgiven, without faith, so now they know they are forgiven.
Stoeckhardt followed Walther, literally and figuratively. Behind this confusion is the theme of Walther's Easter absolution sermon:
1. God has already forgiven the sins of the entire world.
2. Now you must believe that this is true.
One must trust in an anti-Scriptural, anti-Confessional absurdity (universal absolution, without faith, without the Word, grace without the Means of Grace) to be forgiven, because the first absolution does not work unless one makes a decision to accept the unacceptable. They call this decision "subjective justification."
This is a counterfeit argument. As one Lutheran student said, the UOJ essays are comical if one has just spent a day reading the Book of Concord.
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"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.
J-501
"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.
"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.
"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.
"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.
"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.
"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.]
"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.
"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.
"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.
