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.
Sunday, October 10, 2010
Rogue Lutheran and Father Hollywoood Team Up To Clobber the Fuller New Agers
Read the Post, See the Video from Rogue Lutheran
This is of consequence to Lutherans because they have outsourced leadership to Fuller. The leadership has moved onto the ‘broad path’.
Fuller is a proxy for Theosophy--among the modern day evangelists are Leonard Sweet, Stanford Research Institute , & Institute of Noetic (Gnosis) Sciences. Emergent is Theosophy with a face lift.
The unique doctrines of the Lutheran church are means of grace, the efficacious word, God Alone, Scripture Alone, Faith Alone.
The most important is Justification by Faith Alone (JBFA), reprised and articulated 500 years ago from Scripture by Dr. Martin Luther.
Justification by Faith Alone has that pesky thing called ‘Freedom’ built into it.
The bar for a Lutheran pastor is very high, given Lutheran church history.
Mind Like Water - Going Down the Drain
From Church Mouse:
Blanchard endorses a book Mind Like Water by Jim Ballard who says in the acknowledgment section that he wishes to acknowledge the great line of masters for their guidance and inspiration. And who count among Ballard’s “line of masters”? … “Jesus Christ, Bhagavan Krishna, Mahavatar Babaji, Lahiri Mahasaya, Swami Sri Yukteswas and Paramahansa Yogananda.”
Does Mind Like Water ring any bells? The WELS Wisconsin Lutheran Seminary features a course by the same name. Could the book be on the reading list?***
GJ - Their Willow Creek addict technology guy gives lectures around the synod called "Mind Like Water." I am sure there is no connection at all. Just thinking it is a violation of the Eighth Commandment and Matthew 18.
Luther on Justification by Faith
Quia subscription to the Kokomo Statements? Bah!
Brett Meyer has left a new comment on your post "The Nineteenth Sunday after Trinity":
Bored, here's one of Luther's confession concerning this. I believe it shines God's Light on this issue and leaves no room for UOJ to breathe.
36. Abraham and every other patriarch, you will observe, recognized God's testament or covenant. It was delivered to them just as much as to us, although not at that time read and proclaimed to the world as after Christ's ascension They obtained the very same thing that we and all God's children obtain, and through the very same faith. The grace, the blessing, the testament, the faith--all are the same; the Father is one and the same God of us all.
37. Note, Paul everywhere teaches justification, not by works, but solely by faith; and not as a process, but instantaneous. The testament includes in itself everything--justification, salvation, the inheritance and great blessing. Through faith it is instantaneously enjoyed, not in part, but all. Truly is it plain, then, that faith alone affords such blessings of God, justification and salvation--immediately and not in process as must be the case with works--and constitutes us children and heirs who voluntarily discharge their duties, not presuming to become godly and worthy by a servile spirit. No merit is needed; faith secures all gratuitously-- more than anyone can merit. The believer performs his works gratuitously, being already in possession of all the Cain-like saints vainly seek through works and never find--justification and divine inheritance, or grace.
http://www.trinitylutheranms.org/MartinLuther/MLSermons/Galatians4_1_7.html
Two Good Reasons To Discuss Justification Publicly
I.
Justification by faith needs to be discussed at great length, in the open, because false teachers have obscured this teaching for many decades. An open discussion is divisive - it divides the sheep from the goats.
II.
Doctrinal discussions keep us sharp about what we believe and drive us back to the Scriptures. The Pietists want love to be the basis for unity, but that formula creates doctrinal indifference, unionism, and apostasy. The goal of love at the expense of the truth is the ultimate destroyer. As one historian noted on the phone, the pattern has been clear for centuries - Pietism, Rationalism, Unitarianism.Columbus, Ohio was my post-doc in theology. The clergy kept defending Church Growth and I kept studying Luther and the Book of Concord.
Justification by Faith Quotations
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.
Augustine on Justification
bored has left a new comment on your post "How Is ELCA Different from WELS or Missouri or th...":
Another question for you: Do you agree with Augustine's understanding of Romans 5:18 (From His Anti-Pelagian writings: On the merits of Forgiveness of Sins, and on the baptism of Infants, chapter 19)
"Hence the terms “all men” and “all men.” For not they who are generated through Adam are actually the very same as those who are regenerated through Christ; but yet the language of the apostle is strictly correct, because as none partakes of carnal generation except through Adam, so no one shares in the spiritual except through Christ. For if any could be generated in the flesh, yet not by Adam; and if in like manner any could be generated in the Spirit, and not by Christ; clearly “all” could not be spoken of either in the one class or in the other. But these “all” the apostle afterwards describes as “many;” for obviously, under certain circumstances, the “all” may be but a few. The carnal generation, however, embraces “many,” and the spiritual generation also includes “many;” although the “many” of the spiritual are less numerous than the “many” of the carnal. But as the one embraces all men whatever, so the other includes all righteous men; because as in the former case none can be a man without the carnal generation, so in the other class no one can be a righteous man without the spiritual generation; in both instances, therefore, there are” many:” “For as by the disobedience of one man many were made sinners, so by the obedience of one shall many be made righteous.”
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GJ - Luther said the same thing, although I have lost track of the citation for the moment.
I agree. All have sinned, through Adam. All who are justified are justified through Christ.
The UOJ boys start with the official synod line and search for ways to crowbar Scripture and Confessions into their double justification template. Now that Knapp is identified as a pre-Walther double justification advocate, the UOJ clan wants to stretch their opinion over the previously identified OJ and SJ.
They always talked double justification before. That is how mind-control cults work: re-education must take place every few months.
Recent Comments on UOJ
klange (http://klange.myopenid.com/) has left a new comment on your post "Learn from Church and Change, Girls - An Open Let...":
The Intrepids have revealed the true nature of WELS - a mind-control cult.
Stated another way, the doctrine of many WELS leaders is all mixed up and set like concrete.
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samuelthrace has left a new comment on your post "Learn from Church and Change, Girls - An Open Let...":
Brett--
Those quotes only apply if you're talking about teachings that matter. The difference between UOJ and universal atonement is so slight that it is laughable that anyone would actually care about it. This argument is all about determining who the smartest theologian in the room is and has no real consequence for Christian faith and life.
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Brett Meyer has left a new comment on your post "Learn from Church and Change, Girls - An Open Let...":
Samuelthrace, I've pulled these quotes from past Ichabod discussions concerning the importance of being faithful to Scripture and the Lutheran Confessions in regard to doctrine.
"Doctrinal indifference is at once the root of unionism and its fruit. Whoever accepts, in theory as well as in practice, the absolute authority of the Scriptures and their unambiguousness with reference to all fundamental doctrines, must be opposed to every form of unionism."
M. Reu, In the Interest of Lutheran Unity, Columbus: The Lutheran Book Concern, 1940, p. 20.
"Therefore nothing but a satanic, seductive, and sinister strategy is involved when we are called upon to yield a bit and to connive at an error for the sake of unity. In this way the devil is trying cunningly to lead us away from the Word. For if we adopt this course and get together in this matter, he has already gained ground; and if we were to yield him a fingerbreadth, he would soon have an ell."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1411f. Ephesians 6:10-17.
"Therefore, do not speak to me of love or friendship when anything is to be detracted from the Word or the faith; for we are told that not love but the Word brings eternal life, God's grace, and all heavenly treasures." 19 " In matters concerning faith we must be invincible, unbending, and very stubborn; indeed, if possible, harder than adamant. But in matters concerning love we should be softer and more pliant than any reed and leaf and should gladly accommodate ourselves to everything." 20 "Doctrine is our only light. It alone enlightens and directs us and shows us the way to heaven. If it is shaken in one quarter (in una parte), it will necessarily be shaken in its entirety (in totum). Where that happens, love cannot help us at all." 21 " But this tender mercy is to be exercised only toward Christians and among Christians, for toward those who reject and persecute the Gospel we must act differently; here I am not permitted to let my love be merciful so as to tolerate and endure false doctrine. When faith and doctrine are concerned and endangered, neither love nor patience are in order. Then it is my duty to contend in earnest and not to yield a hairbreadth." What Luther Says, II, 637f.
"However, if anything is undertaken against the Word, faith, and the honor of God, we are in no wise to preserve silence, are to bear it far less patiently. Then we should offer stubborn resistance."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1308. Sermon, 1523.
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Brett Meyer has left a new comment on your post "Invisible J. P. Meyer Quotation":
I for one, in witnessing the struggle for God's pure doctrine of Justification by Faith Alone, am encouraged in spirit by the public confession and statements, faithful to Christ, made by men and women such as Bored, LPC, Tom Wyeth, WELS Church Lady, Scott E. Jungen and others.
May Christ, by his gracious love and mercy, continue to give you each the strength and wisdom to continue in the one true faith, contending for the truth, rebuking false teachings, defending the pure Word unto life everlasting.
In Christ,
Brett Meyer
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bored has left a new comment on your post "Invisible J. P. Meyer Quotation":
Garret,
The terms are not confusing, if you do some home work. The material is all easily available at Ichabod. Read how people describe UOJ and you'll see that the two options written by Tom seem to be pretty precise and succinct description of Justification a) of Jackson, Brett Meyer, Maier and others b) of UOJ proponents.
I was once told by a College professor to 'embrace ambiguity'. Interestingly this professor also said that 'definitions are roadblocks'. But in action, that Professor only 'embraced' ambiguity when it suited his best interest, and only decried definitions when he painted himself into a corner with his own words. Rydecki is playing the same game by refusing to provide a definition and refusing to defend the WELS definition for UOJ. As soon as the face of the argument was shaved, he ran like a scared rabbit. For UOJ to be defended, entities must be multiplied beyond necessity. (flipping Occam's statement.)
Garret, if Pastors use a term that isn't in the Scriptures, isn't in the writings of the early Church Fathers, isn't in the Lutheran Confessions, then the onus is on them to provide and defend a definition. What Tom was doing, I think, was to demand a definition, and to hold people responsible for what their words actually mean.
True or false?
A man without faith is either innocent or he is not innocent.
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Tom has left a new comment on your post "Invisible J. P. Meyer Quotation":
I posted this comment at Intrepid (sic) Lutherans, and have posted it here for posterity:
Pastor Rydecki,
As a brother in Christ I must say: Your dodging of questions and control of information is disquieting. The Wisconsin Synod needs to have its senses sharpened, not dulled.
I find it impossible to understand why you would run from a conversation about Justification. If your position is so easily defendable (and so obviously true) why wouldn't you take my comment as an opportunity to clarify the issue of Objective Justification?
If you don't like my points a) and b), please say why. Without bias, those two points remain the clearest and most succinct summaries of the pro and anti Objective Justification arguments. Having read much of what you've written on this blog, I respect your mind enough to say that you are capable of it. You're no dummy.
Why the subterfuge? Why the deceit? If you want me to Prove, in no uncertain terms that my two statement a) and b) are fair and valid summaries, I will do so.
I fear you have been coerced into abandoning discernment by people who can legitimately threaten your job. Let me encourage you that IF this is the case, by forging ahead and practicing discernment (which WILL include questioning the WELS doctrinal positions) you will store up treasures for yourself.
You need to quit thinking about the WELS and begin thinking about the invisible church. If you truly believe your Pastoral Call is from God, then the WELS is merely a cosmic fart. If you lose your job, are shunned, become a Barista, or are physically harmed for your application of 1 John 4:1, you will be better for it.
Again
a)Is Christ's righteousness universally available but imputed individually only through faith?
or
b) Are all people declared Righteous, and the benefits of the Righteousness imputed through faith?
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Brett Meyer has left a new comment on your post "The Insipid Lutherans Shut Themselves Down":
Bored states, "(I know if Brett reads this he will say: "If they say they believe UOJ then they are definitionally, unfaithful. Brett, I agree in a sense, but I think the Holy Spirit works for our good in spite of our own failings. There are many good pastors who defend UOJ.)"
I think you may be psychic.
To defend my position as accurately described by Bored I present the following:
1. UOJ is a false doctrine, irrespective of the confessors intentions, because of what it teaches.
2. To believe and confess a false gospel displaces and rejects the true Gospel as they are not compatible. Pastors who teach a false gospel are leading those who believe it to reject the true Gospel.
3. Confessing a false gospel is condemned by Christ as Paul says in Galatians 1:8, "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed."
4. Since preaching a false gospel is accursed, if they preach the false gospel of UOJ they are accursed by God. Does the fact that a pastor may have good intentions when teaching a false gospel have anything to do with it's damning effect on those who trust his false teaching? How then can they still be good pastors??
5. A good pastor will consider and listen to God's Word (read, mark, learn and inwardly digest) and the Confessions instead of continuing to defend the defenseless false gospel of UOJ for the sake of Holy Mother Synod.
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Pastor Rydecki just posted, "You arbitrarily define Objective Justification with the quote that supposedly came from J.P. Meyer. I say "supposedly," because Pastor Jon Buchholz was unable to find the exact source of that quote when he presented his 2005 paper at the WELS synod convention. Nevertheless he addressed it:
"When God reconciled the world to Himself through Christ, He individually pronounced forgiveness to each individual sinner whether that sinner ever comes to faith or not." When we wish to speak about objective justification, we must use objective terminology. This statement is a muddle of objective and personal terms. When God reconciled the world [objective] . . . he individually [a specific or personal term] pronounced forgiveness [as shown in the body of the essay, the word “forgive” in Scripture is overwhelmingly used to describe the personal remission of sins received through repentance and faith worked by the means of grace] to each individual [another specific term] sinner. (all brackets in the original)
And so, yes, I join Pastor Buchholz in rejecting the statement you quoted as Scripturally inaccurate, and also as an inaccurate representation of Objective Justification. "
It would seem that you haven't studied Pastor Buchholz' 2005 essay, or rather I would hope you haven't as that's the only excuse that will allow such an outrageous contention as you've publicly stated above.
Pastor Buchholz states in that same essay, ""God has declared the entire world righteous." This statement is true, as we understand it to mean that God has rendered a verdict of "not-guilty" toward the entire world. It is also true—and must be taught—that the righteousness of Christ now stands in place of the world’s sin; this is the whole point of what Jesus did for us at Calvary. However, once again we’re wresting a term out of its usual context. In Scripture the term "righteous" usually refers to believers."
Page 9
Note that he contradicts his Universalist statement by saying "In Scripture the term "righteous" usually refers to believers." By doing so not only does he contradict his previous statement but he confirms that, in fact, he intentionally meant to make the statement (it wasn't just sloppy theological language). He also states the following in his essay:
"God has forgiven the whole world. God has forgiven everyone his sins." This statement is absolutely true! This is the heart of the gospel, and it must be preached and taught as the foundation of our faith. But here’s where the caveat comes in: In Scripture, the word "forgive" is used almost
exclusively in a personal, not a universal sense. The Bible doesn’t make the statement, "God has forgiven the world."
"God has forgiven all sins, but the unbeliever rejects God’s forgiveness." Again, this statement is true—and Luther employed similar terminology to press the point of Christ’s completed work of salvation.16 But we must also recognize that Scripture doesn’t speak this way."
"Since the term objective justification is found neither in Scripture nor in the Lutheran confessions, we can understand the term correctly as referring to the justification of the entire world."
Pastor Rydecki you're telling lies to these people who are reading your blog. Intentional or not, informed or not you are lying about what Buccholz teaches and the literally vast majority of (W)ELSians who are in a position to teach, instruct are doing the exact same thing when they continue to promote UOJ in any of the versions in which the (W)ELS is currently promoting.
Our foes, O God, are in Thy hand,
Thou knowest their endeavor;
But only give us strength to stand,
And let us waver never,
Though reason strives with faith, and still
It fears to wholly trust Thy will,
And sees not Thy salvation.
Freddy and Pastor Spencer - do you also stand with the confession that is being made in the name of the Intrepid Lutherans today, both in word and deed?
In Christ,
Brett Meyer
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WELS church lady has left a new comment on your post "The Insipid Lutherans Shut Themselves Down":
"My Church and Others" A Summary Of The Teachings Of The Evangelical Lutheran Church By John Theodore Mueller!
"We Believe (a) that God does not recieve men on the basis of their own works; (b) but without the deeds of the Law, by grace alone, on account of the perfect merit of Christ, He justifies them, that is, He reguards as rightesous all those who believe that for Christ's sake their sins are forgiven: (c) that by this doctrine alone Christ is given the honor due Him, and through it alone sinners recieve the abiding comfort that God is surely gracious to them; (d) that the Christian religion is centered in the precious doctrine that we obtain forgiveness of sins without the works of our own, solely by the grace of God, for Christ's sake through faith."
This was written in 1926 and published in St. Louis. (BEFORE the Brief Statement of 1932) Later printings were revised in the Other Demoinations section as statics and mergers occured. Yet, the Teaching section remain unabridged. I have a 1968 edition. I am pressed for time, but our friend J T Mueller was dead set against those Modernists and Universalists. Now these two groups are not around any more?(Nope) UJ, OJ, UOJ and associated court language were not visible in this book.
"We reject as unscriptural the following teachings": (here is one exmple for you ichabodians)
3. That God does not offer and communicate the spiritual blessings purchased by Christ alone through the means of grace, but also immediately, without the means of grace:
UOJ falls into that immediately category. Again, in the words of Joe Krohn, there are skads of takes on the teaching. Thsi book was far, FAR better than "This We believe."
In Christ,
from WELS church lady
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Brett Meyer has left a new comment on your post "The Insipid Lutherans Shut Themselves Down":
I posted this on Intrepids last night and it wasn't approved and thus not posted this morning. I reposted it this morning and as yet it hasn't been approved. I'm posting it here so that, if by chance, Lisette reads Ichabod I can provide a clarification to the statement I made that she didn't understand.
Lisette, to clarify my earlier point in response to Marcus, the (W)ELS uses Romans 5:18 to prove their doctrine of Objective Justification - that the whole unbelieving world has been declared justified but not saved. In Romans 5:18 Christ declares that the justification Romans 5:18 speaks of is that which saves, "justification that brings life for all men." So either the (W)ELS confession on the central doctrine of Christian faith teaches there is another Justification which doesn't save or it is changing the clear Words of Christ in Romans 5:18 to match their doctrine. It would be teaching another kind of justification if there is one that doesn't save as the (W)ELS confesses. Thus there are two justifications in the doctrine of UOJ. I hope this helps to clarify my previous statements.
From the (W)ELS This We Believe:
"the result of one act of righteousness was justification that brings life for all men" (Romans 5:18)."
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bored has left a new comment on your post "The Insipid Lutherans Shut Themselves Down":
One such discussion
Schottey said...
I think it is sad that this discussion went beyond:
"We treat of the forgiveness of sins in two ways. First, how it is achieved and won. Second, how it is distributed and given to us."(Luther)
Then, Professor Manthey brought it back around to reality with the banquet analogy.
The people who try to pretend UOJ is any different from atonement try to pin doctrines on the WELS that they do not teach--trying to take statements about UOJ/Atonement as the WELS saying any are saved apart from faith.
That is not, nor has ever been true.
October 8, 2010 8:20 AM
Tom Wyeth said...
Schottey: The WELS statements on Justification have said that "all people have been declared righteous/saints" but then in many WELS churches we are taught that justification happens through faith only. This incongruity makes it reasonable and fair to ask which is it:
a)Is Christ's righteousness 'available' to everyone, and imputed individually through faith alone?
or
b) Are all people declared Righteous, and the benefits of the Righteousness imputed through faith?
These are two divergent understandings of the most important doctrine of Christianity. Which is correct? Walther, Pieper, and many WELS theologians argue for viewpoint b) very clearly. Do you believe a) or b)?
October 8, 2010 8:52 AM
Schottey said...
The fact that Christ's righteousness is available to everyone is based in the truth that Christ's sacrifice was for everyone. The guilt and punishment for sin was paid by Christ for everyone. Yet, none are saved apart from faith.
It is not incongruous to talk about forgiveness in both ways. To say so calls scripture and the writings of Luther and the Concordians incongruous.
If you would like to further discuss this, go back up to posts by Pastor Rydecki, Pastor Manthey, or one of mine and pretend that I am responding to you again.
October 8, 2010 9:01 AM
Tom Wyeth said...
Schottey:
You responded to me, but you avoided the question. This question is for everyone, by the way so I'll repeat it here: Pick one of the following.
a)Is Christ's righteousness 'available' to everyone, and imputed individually through faith alone?
or
b) Are all people declared Righteous, and the benefits of the Righteousness imputed through faith? I think I've fairly assessed both views in a) and b. Position a) promotes universal payment for sins (atonement) and individual justification through faith alone. b) promotes Objective and Subjective Justification.
Without being snarky, could you tell us which you believe in, Schottey? If you think my representation of each viewpoint is fair, why can't you answer the question?
October 8, 2010 9:56 AM
***
GJ - If UOJ is in harmony with the Book of Concord and the Bible, why do Stormtrooper heads explode when someone teaches justification by faith in agreement with Luther, the Word, and the Confessions?
Why do Stormtroopers condemn me if we have the same standards? Obviously, we do not.
Why do Stormtroopers evade the most basic questions?
How Is ELCA Different from WELS or Missouri or the Little Sect on the Prairie?
From Faithful Service:
For more information about the mission and ministry at Rushford Lutheran Church please call (507) 864-7152 or e-mail rlc@acegroup.cc
Pastor's Thoughts
Our congregation will vote in just a few days after you have received this newsletter. I hope the voting result will show a congregation that has put aside differences and has decided to move ahead with unity; however, I fear it will show, once again, a split in our congregation of how we understand the Bible. Let me share with you my journey in that understanding.
I grew up in a Lutheran Church that taught us God's Word is the light unto our feet to guide us in our daily living. The Holy Scriptures provided the teachings by which we were to live out our daily calling as Christians in the world. When I was ordained into the American Lutheran Church, I took a vow to abide by and uphold the teachings of the church. To preach, teach, or live contrary to my ordination vows would be heresy. In October, 1980, the ALC put out a social statement titled, “Human Sexuality and Sexual Behavior,” in which it stated, This church regards the practice of homosexual erotic behavior as contrary to God's intent for his children. It rejects the contention that homosexual behavior is simply another form of sexual behavior equally valid with the dominant male/female pattern. The social statement also addressed the issue of abortion: We view abortion as a fundamentally inappropriate means of birth control. Indeed, willful abortion—the sacrifice of a fetal life—is always an offense against God and the human spirit.
The Lutheran Church in America also put out similar statements at that time. After the merger of the ALC, LCA, and the AELC (Association of Evangelical Lutheran Churches—a breakaway group from the LCMS), both of these social statements have been reversed. How could things change so quickly in just twenty years? The answer is in the leadership of the ELCA. Herbert Chilstrom was voted in as the first presiding bishop of the ELCA. It soon became apparent that Chilstrom wanted changes made. He did not view abortion as something against God's will but rather a woman's choice. He did not regard the practice of homosexuality as something contrary to God's will but as a normal sexual lifestyle. Chilstrom then set up committees, or taskforces, to work at overturning the recent social statements.
I watched and listened to what was going on, thinking these things won't happen. Most of the other pastors thought as I did, that these changes will never happen. I didn't realize the power of the bishop or the way politics is played out in the church. When you can put on the task force who you want, you can stack it to say whatever you want it to say. This is what has happened with all the social statements that have come out of the ELCA. In just a few years the statement on abortion was overturned and last year the social statement on sexuality was adopted, overturning those made thirty years earlier.
The question remains, however, as to why have our presiding bishops and many of our pastors taken these positions that are opposite to what the church has always taught? They are part of a group of theologians who have a new theology to which they adhere. It is called revision theology. They believe that the only basic truth we need to get from the Bible is that God loves us and Jesus is the Son of God and saves us from our sins. Everything else in the Bible is not binding on our faith.
Social justice is very important to revision theologians. Since they view homosexuality as a social justice issue, the teachings in the Bible against homosexuality become irrelevant. Since God is love and everybody is loved by somebody, and certainly by God, then everybody will be saved. Universal salvation is a strong teaching among revision theologians, even though the Bible teaches us otherwise.
After the churchwide assembly in August of 2009, I was still with the ELCA. I was dazed but somehow I believed that this could be corrected. Groups like WordAlone and CORE have been working within the ELCAfor many years to try and get the ELCA back to the center. They have failed and now recommend leaving the ELCA. Last fall I attended a conference at Roseville Lutheran Church in the cities put on by WordAlone. There I met Dr. [David] Preus and Dr. Crumley , the two presidents of the predecessor church bodies. Dr. Preus was with the ALC and Dr. Crumley was with the LCA. Both have been working hard to correct the direction the ELCA has taken. They said that if they knew the ELCA was going to go in the direction it has, they would never have gone through with the merger. They are deeply saddened as to what has happened in their church.
What would Jesus do? I think Jesus would call Bishop Mark Hanson and the Chicago council hypocrites. He would speak to them like he did to the Pharisees. They take the Word of God and change it for their own traditions and like to puff themselves up, ignoring the advice of the Council of Bishops and others who advised them not to change the 2/3 rule for the Churchwide Assembly vote.
I, too, was in denial for years about what was going on in the ELCA and where it was headed. I must stop. I must be true to my faith. I must, as the Bible teaches us, put God first. I must love God above all else. Salvation is not from the ELCA—it is from God alone. Some of you will vote to stay in the ELCA because of friendship. That is the wrong reason. Your friends cannot save you. What do you believe in your heart? When making choices about faith and life, morality and ethics, where do you place the importance of the Bible? By their own admission and writings the ELCA doesn't place the Bible as the most important anymore. First and most important is our individual experience they say. How do you feel about this? What is your experience? Second in importance is science. We must let scientists inform our faith. Third is philosophy. As if faith is a matter of the mind and reason.
Fourth is the Bible. THE BIBLE COMES IN FOURTH AS TO HOW THE ELCA MAKES DECISIONS ABOUT MATTERS OF FAITH AND DAILY LIVING!
People should vote to stay in the ELCA if you agree with the new theological interpretations; if you agree the leadership of the church can manipulate and control church policies and doctrines; if you agree that the cross of Christ is now emptied of its power because there is no one to save because everyone will go to heaven; if you agree that human nature has changed and Jesus didn't have it all right. I will cling to the cross; I will trust in God's Word as it is revealed in Holy Scripture.
It's so sad because the ELCA has many wonderful ministry programs. To have such inept leadership that would jeopardize the ministries of the church to further their own theological and social agendas is appalling. It is both futile and foolish, as well as contrary to its duties and rights, for a Christian congregation to subject itself to the opinions of human leaders who depart from the Word of God.
Go with the LCMC (Lutheran Congregations in Mission for Christ). Contrary to what some are saying, we will lose nothing except those above us who are trying to control the church. There will still be a youth group, a women's organization, a men's club and so forth. I have chosen to go with LCMC. If the vote goes to stay with the ELCA, I will resign as soon as I receive a call from a LCMC church. I hope that doesn't happen. I would like to stay and continue to be your pastor, teaching and preaching the gospel as I was taught, helping you to be faithful followers of Jesus Christ.
Shalom,
Roger
Pastor Roger Michaelson
***
GJ - In 1987, I saw them setting up homosexual quotas for every component of ELCA, so the final result had to be the current situation. I published a chapter about homosexual activism in "Out of the Depths of ELCA," 1987, published and reprinted in Christian News.
How did become a shock in 2009, 22 years after merger, two decades of activism aimed in one direction only? How many bishops resigned in disgust during that time? Not one.
Likewise, WELS and Missouri and the ELS will follow, because the issue is control and suppression of the truth, not following the Word and the Confessions.
***
GJ - In 1987, I saw them setting up homosexual quotas for every component of ELCA, so the final result had to be the current situation. I published a chapter about homosexual activism in "Out of the Depths of ELCA," 1987, published and reprinted in Christian News.
How did become a shock in 2009, 22 years after merger, two decades of activism aimed in one direction only? How many bishops resigned in disgust during that time? Not one.
Likewise, WELS and Missouri and the ELS will follow, because the issue is control and suppression of the truth, not following the Word and the Confessions.
The Nineteenth Sunday after Trinity
The Nineteenth Sunday after Trinity
Pastor Gregory L. Jackson
http://www.ustream.tv/channel/bethany-lutheran-worship
Bethany Lutheran Church, 10 AM Central Time
The Hymn # 513 Art Thou Weary 4:37
The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual
The Gospel
Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn #657:6-9 Beautiful Savior 4:24
Faith Is Forgiveness
The Communion Hymn #305 Soul, Adorn 4:23
The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn #277 I Heard the Voice 4:57
Nineteenth Sunday After Trinity
O mighty and everlasting God, who by Thy Son Jesus Christ didst mercifully help the palsied man both in body and soul: We beseech Thee, for the sake of Thy great mercy: Be gracious also unto us; forgive us all our sins, and so govern us by Thy Holy Spirit, that we may not ourselves be the cause of sickness and other afflictions; keep us in Thy fear, and strengthen us by Thy grace that we may escape temporal and eternal wrath and punishment, through Thy Son, Jesus Christ, our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.
KJV Ephesians 4:22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23 And be renewed in the spirit of your mind; 24 And that ye put on the new man, which after God is created in righteousness and true holiness. 25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. 26 Be ye angry, and sin not: let not the sun go down upon your wrath: 27 Neither give place to the devil. 28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.
KJV Matthew 9:1 And he entered into a ship, and passed over, and came into his own city. 2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. 3 And, behold, certain of the scribes said within themselves, This man blasphemeth. 4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? 5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? 6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 7 And he arose, and departed to his house. 8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.
Faith Is Forgiveness
Matthew 9:5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?
Luther:
“There must be sins, and if we are conscious of them, we must confess them; when I have confessed them, forgiveness and grace are immediately present. Before forgiveness is present there is nothing but sin. This sin must be confessed that I may feel and know that all that is in me is blindness; otherwise forgiveness of sins could not exist where there is no sin. However, there is no lack of sins to confess, but the lack is in not feeling and knowing our sins to confess them; then only forgiveness of them follows.”
http://www.trinitylutheranms.org/MartinLuther/MLSermons/Matthew9_1_8.html
Lenski:
The faith that Jesus saw manifested itself plainly enough. It was more than the ordinary faith which sought help of Jesus; it was a faith strong, persistent, inventive enough to discover the most unusual way of placing the sick man before Jesus. Why “their faith” should exclude the faith of the paralytic, as some assert, is hard to see. Surely, his friends did not bring him against his will, and surely, he must have consented to be lowered through the roof. It is true that Jesus healed some who had no faith at the moment and waited for faith to follow the healing; but no man’s sins are forgiven without faith being present in his heart. Instead of ruling out the faith of the paralytic, we must credit him with stronger faith than that of his friends. They may have had faith only in the power of Jesus to heal miraculously. This paralytic felt that he suffered from a greater ailment than paralysis, and thus he came to Jesus with his burden.
Not a word is uttered by either the paralytic or his friends. More eloquent than words is the prostrate form lowered through the ceiling to the feet of Jesus, interrupting his teaching in the packed house. As a true heart-knower Jesus sees all that is involved in this sufferer’s case and also all that it will mean for the present assembly and for all future time. First the soul, then the body. With the greatest tenderness Jesus absolves this sufferer’s soul. Men saw only his bodily affliction, Jesus saw the guilt and the contrition in the man’s heart. “Cheer up,” the present imperative θάρσει, takes away the gloom and the discouragement from the man’s heart and puts courage and happiness in its place. The address “child,” is far more tender and gentle than “son”; it is like a mother’s loving embrace. Jesus actually enters into this man’s heart and condition with the master-touch of his love.
Now the mighty word of release, “dismissed are thy sins.” The readings vary between the passive present ἀφίενται (or ἀφίονται) and the Doric yet common passive perfect ἀφέωνται (R. 315), the latter having its strong present implication. For both forms imply that the sins are dismissed the instant Jesus speaks this word. This is the great ἄφεσις, “dismissal” or “remission,” of which the Scriptures speak so constantly. The sins are sent away from the sinner so completely that they shall never be found again, to the depth of the sea, and so far that no one “can possibly bring them back, as far as the east is from the west (Ps. 103). Only God is able to send our sins away in this manner.
Lenski, R. C. H.: The Interpretation of St. Matthew's Gospel. Minneapolis, MN. : Augsburg Publishing House, 1961, S. 355. A Grammar of the Greek New Testament in the Light of Historical Research, by A. T. Robertson, fourth edition.
Each miracle story has a slightly different emphasis, so we not only have Jesus’ miracles confirming His Word, but also a significant lesson within that miracle.
Jesus’ teaching and His miracles created a major stir and a large following. As shown by the miraculous feedings, thousands followed Him at one time. Some followed because of their faith in Him. Others looked for miracles to please or satisfy themselves. Still others looked for ways to condemn Christ.
Jesus taught in a few words what others have struggled over and turned into confusion and doubt.
2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
Jesus saw the faith of the group and said to this man, “Cheer up, your sins are forgiven.”
Faith and forgiveness go together.
How is someone forgiven of his sins?
1. The Church of Rome says – It never really happens until one spends hundreds or thousands of years in Purgatory, paying for those sins. There may be a few exceptions, but not many.
2. The Enthusiasts all say – You know when you feel forgiven. That plunges people into sorrow when that feeling goes away, as it must, since our feelings are volatile and untrustworthy. I just talked to a man who was is despair even though they had a two-income household, plenty of benefits, and no threat to their income. Emotions are often back-stabbing demons at time. That is why Satan attacks chiefly through our emotions.
3. The Bible and the Confessions are clear – The Word conveys Christ to us and God justifies us through faith. Faith receives what God promises.
The Gospel Promises are only for poor, weak sinners. Proud, haughty Pharisees, who trust in their own righteousness, will never grasp what the Gospel is. Nor will they desire it.
The message of the Gospel is so simple and plain that people spend years being trained to make it confused and complicated. I am not going to list all their confusions but return to what the Word of God teaches.
Faith is justification. Emotions are just emotions. The mind is a tool to grasp what the Word teaches, but intellectualism does not make someone better or worse as a Christian.
We should use our minds to study what takes away from the Word and to become even more confident in God.
What we know best will always be on our minds. Simply knowing what the Bible says is not enough if we have let false teachers get in the way of its meaning. For example, Donald McGavran (father of Church Growth) admitted that his students in India asked themselves this question whenever they read the Bible – “What do we not believe in this passage.” The reason was that Leftist apostate missionaries taught them doubt. They saw the words but put that doubt between themselves and the Word.
Here is a simple solution to that problem. Isaiah 55 teaches clearly that the Holy Spirit is always at work in the Word. Every phrase in the Bible is divinely powered and effective. God is speaking directly in each passage.
This is so simple and plain that the Gospel message has been summarized in one verse:
KJV John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
Faith is forgiveness. Faith is salvation. Faith is everlasting life.
Faith comes from hearing the Word of God, when the Word of God is taught (not when the word of man is offered in place of it.)
Let’s say I want a commentary, to explain what John 3:16 says.
It is right here. The best interpreter of the Word is the Word. Or, as they say, Scripture interprets Scripture.
KJV John 3:17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
Here I see that God’s nature is one of love – that God sent His Son for salvation, not for condemnation. If someone thinks of Jesus as the condemning Judge, this passage corrects that and inspires faith in Jesus as He is.
Does faith matter? These verses also explain that. Believers are not condemned – they receive complete, free, full forgiveness through the Word. Unbelievers are condemned already.
All the religious congresses and all the theologians in the world could agree that faith does not matter, but the Word of God says otherwise.
Faith in the Name of Christ means everything. Another way to say that is to use trust. Do you trust in the righteousness of Christ or in your own self-righteousness? Does it matter that you are related to someone in your sect? Then you trust in your own righteousness. Do you trust in the opinion of the sect, because it claims to be correct? That is trust in an organization rather than Christ.
Jesus said that everything will pass away, “But My Word will last forever.”
Why did Jesus say to a sick man, “Cheer up. Your sins are forgiven”?
Clearly it was a witness to the Pharisees and the crowd – to show He has divine power to forgive sins. One might say that is the greatest power of all. He said at the end, Rise up and walk. The man could do that as soon as Jesus pronounced the Word to him.
I see an important distinction here. Some debate about whether the man’s sins were the cause of his illness and that is why he was healed. Still others will claim that he thought he was sick, then thought he was health, so he could walk again.
Many people are blamed for being sick. People do that to absolve themselves. Is it in your family? Did you live in a toxic waste area, like Love’s Canal? Did you have unhealthy habits? Illegal drugs? Job’s comforters must have had a lot of children, because their descendants are all over the planet.
The most important healing the man could receive was forgiveness. That was the message of comfort. We cannot all be healthy. Not every illness has a cure, no matter what the medical fiction shows indicate. Therefore, forgiveness of sin overshadows actual healing. That is the one thing needful.
God gives what He promises through the Word. If we feel troubled and insecure about forgiveness, we know where to look for assurance. As Luther wrote – We are to look to the Word, which conveys Christ to us. John’s Gospel is especially clear about God’s love, although the same message permeates the Bible, from beginning to end.
Confessing our sins makes us aware of our own failings and shortcomings, our sins against God and our neighbor. The only cure for that is the Gospel, which gives us power to resist temptation, return God’s love, and to show our thankfulness in works of faith.
UOJ in Schleiermacher and J. P. Meyer
“According to Schleiermacher, the decree of redemption already means that human beings are agreeable to God in his Son; an individual act of justification in time is not first needed in each individual person. It is only necessary that each individual person become aware that in God’s decree of redemption in Christ he is already justified and made agreeable to God.”
Hoenecke, Dogmatics, III, p. 339. Hat-tip to Joseph Schmidt.
"Objectively speaking, without any reference to an individual sinner's attitude toward Christ's sacrifice, purely on the basis of God's verdict, every sinner, whether he knows about it or not, whether he believes it or not, has received the status of a saint. What will be his reaction when he is informed about this turn of events? Will he accept, or will he decline?"
J. P. Meyer, Ministers of Christ, A Commentary on the Second Epistle of Paul to the Corinthians, Milwaukee: Northwestern Publishing House, 1963, p. 103f. 2 Corinthians 5:18-21.
***
GJ - Please tell me - how is Schleiermacher's opinion different from J. P. Meyer's, which is the basis for the first Kokomo Statement?
There are two reasons why this question will never be answered. One is that most Lutheran pastors have no idea how influential Scheiermacher's theology is. Long before the adulterous Commie Karl Barth, Scheiermacher offered the world faith without belief - or - mainline theology. The Roman Catholics and Protestants, including all the American Lutheran synods, are mainline Schleiermachians.
ELCA Gospel Reductionism is Syn Conference UOJism. That is why they are all in bed together and loving it.
Reason Two - UOJ is the only WELS opinion that is beyond debate, beyond discussion, beyond "Don't even think about it!"
Notice how Schwaermer all the UOJ logic is among the Intrepid Lutherans (sic). Manthey said in shocked tones of condemnation that IL did not agree with the synod! Within hours Rydecki was condemning with scorn the very things he had just published.
ELCA is just as nasty with the mind control. For those who care to look, the ALPB Forum makes it clear that anyone disagreeing with the latest ELCA opinion on sodomy deserves to be kicked out.
Do not expect SP Schroeder to do much more than re-arrange the furniture at The Guilt Factory. UOJ is WELS. No one can support UOJ and do anything about Receptionism, Enthusiasm, or the latest belches and flatulence from the Church Growth Movement. Ditto ELS and LCMS.
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