Judge Orders Property Grab As the Presiding Bishop From Hell Sues Her Own Congregations.PB Katie Best Buds with Mark Hanson, ELCA

"You're next, Brett, and I don't mean to speak."


FT. WORTH, TX: Bishop Iker will appeal Judge's order to turn over property to TEC
37-year old judge's illness may have had an effect on him, said Assisting Bishop William Wantland

By David W. Virtue
www.virtueonline.org
January 24, 2011

The Rt. Rev. Jack Iker, Episcopal Bishop of the Diocese of Ft. Worth said he will appeal a judge's decision ordering him to give up all property running into the millions of dollars in the 24-county episcopal diocese.

Other orthodox area Episcopalians who left the national church will also join the appeal.

On Friday, Judge John Chupp of the 141st District Court told Iker's group to "surrender all Diocesan property as well as control of the Diocese Corporation" to local Episcopalians who remained loyal to the U.S. Episcopal Church. He also told those in Iker's group "not to hold themselves out as leaders of the Diocese."

"We are obviously disappointed by Judge Chupp's ruling and see it as fundamentally flawed," Iker wrote in a statement issued Saturday. "We are confident that the Court of Appeals will carefully consider our appeal and will rule in accordance to neutral principles of law as practiced in the State of Texas.

Archbishops Take Ichabod's Advice, Skip Meeting, Snub Canterbury

DUBLIN: Fifteen Anglican Archbishops Absent Themselves from Primatial Gabfest

By David W. Virtue in Dublin
www.virtueonline.org
January 25, 2011

Fifteen of the Anglican Communion's 38 archbishops - nearly 40% - have absented themselves from a meeting of the Primates called by the Archbishop of Canterbury to discuss the moral, theological and ecclesiastical crisis in the Anglican Communion.


The Primates are meeting behind closed doors for six days at the Emmaus Retreat and Conference Centre in Dublin.

The Archbishop of York, John Sentamu, was also invited to allow the Archbishop of Canterbury Rowan Williams to fulfill his role as president of the meeting.

Among those not attending are:

The Most Revd Eliud Wabukala, The Anglican Church of Kenya

The Most Revd Purely Lyngdoh, The Church of North India (United)

The Most Revd Valentino Mokiwa, The Anglican Church of Tanzania

The Most Revd Daniel Deng Bul Yak, The Episcopal Church of the Sudan. (He cited his country's referendum, but he has also been an outspoken opponent of The Episcopal Church's drift from a Biblical understanding of human sexuality and gave an impromptu press conference at Lambeth 2008 blasting TEC.)

The Most Revd Onesphore Rwaje, L'Eglise Episcopal au Rwanda, (two days after his installation). He is not attending for the same reasons his predecessor Archbishop Emmanuel Kolini would not have attended - the crisis in the Anglican Communion brought on by the sexual innovations of The Episcopal Church.

The Most Revd Gerald James (Ian) Ernest, The Church of the Province of the Indian Ocean.

The Most Revd. Mouneer Hanna Anis The Episcopal Church in Jerusalem & The Middle East

The Most Rt Revd Nicholas Dikeriehi Okoh, The Church of Nigeria (Anglican Communion)

The Most Revd Henry Luke Orombi, The Church of the Province of Uganda

The Most Revd John Chew, Church of the Province of South East Asia

The Most Revd Hector Zavala, Iglesia Anglicana del Cono Sur de America

The Most Revd Justice Ofei Akrofi, The Church of the Province of West Africa

Three other primates also could not attend.

The Most Revd Henry Kahwa Isingoma, Province de L'Eglise Anglicane Du Congo cited visa problems.

The Most Revd Carlos Touche-Porter, La Iglesia Anglicana de Mexico; and

The Most Revd Stephen Than Myint Oo, The Church of the Province of Myanmar (Burma) claimed reasons of health.

In an earlier announcement, the Primate of Canada, the Most Rev. Fred Hiltz said there is a real need for clarity with respect to the place and influence of the Primates' Meetings and the nature of their service as one of the Instruments of Communion.

"As challenging as this meeting will be...I hope we will not be so consumed with tensions in the Communion that we fail to address the real global issues that demand our attention as leaders of the Church."

Archbishop Maurício José Araújo de Andrade Primate of Brazil & Bishop of Brasilia, (a TEC plant and clone) said he was looking forward to a positive meeting.

"It is important that in this meeting dialogue continues between the different parts of the Anglican Communion. If it is possible to sit together with different ecumenical and interfaith partners, how much more do we need to continue to sit down and dialogue with bishops from other parts of the Communion."

The Dean of the Province of Central Africa, Bishop Albert Chama said he believes God will enable the Primates to remain in unity and to love one another as the body of Christ.

"My hope is that in this meeting we will be able to continue the conversations that have been happening in terms of pulling the Communion together," he said. "It is my hope that our meeting will be fruitful and that we will continue to discuss matters with openness and we will be able to listen to one another."

Those archbishops who have declined to come say that such a meeting has little value because they are disillusioned by what they see as Dr. Williams' failure to act on decisions made and expressed in the past.

In Charleston, SC last week, Archbishop Anis said, "We need to sort out the crisis. The Global South and other orthodox diocese should start today if we want to rescue and revive our beloved communion. We need another reformation within the Anglican Communion."

Reflecting on the upcoming primatial meeting in Dublin, Anis noted it is all being manipulated and that nothing would happen. "It is a waste of time, the results and outcome have already been decided. It has been cooked and pre-cooked.

"We asked that the recommendations of the previous meeting be followed through otherwise the meeting would be meaningless. We recommended and decided and now is the time for decisions. All we got was an invitation to sit in two separate rooms and we wanted to sit in one. There is no consultation. That is why the Global South and other Primates are not going," he said.

Other Primates have called for the Archbishop of Canterbury, Rowan Williams, to be replaced as the figure around which the Communion unites. Recent moves by a number of Anglo-Catholics to leave the Church of England for Rome and the boycotting of this conference by leading Anglican archbishops have raised eyebrows among England's liberal establishment. VOL has been told that there are behind the scenes moves to pressure Williams into resigning.

Archbishop Anis and former Bishop of Rochester, Michael Nazir-Ali have both called for a council of orthodox Anglican primates to resolve the deep theological and ecclesiological crisis in the Communion.

Archbishop Anis recently called for Global South Primates and orthodox bishops in the North and West to hold a Church Council with binding resolutions to break the ecclesiastical logjam in the Anglican Communion.

Speaking to several hundred orthodox Episcopalians and Anglicans at the 6th Annual Mere Anglican Conference at St. Phillip's Church last week, Anis said there is now "no trust left at all" in the communion with "provinces taking actions and moving from the norm of Anglican tradition." Anis called for a Conciliar meeting of orthodox Anglicans to resolve the fundamental theological differences that now pervade the communion. "The Anglican Covenant has not worked. We have a Conciliar model to express the mind of the communion on controversial resolutions.

Bishop Nazir-Ali told participants at Mere Anglican, a conference dedicated to a reformed, renewed orthodox Anglicanism within North America, that a church council of orthodox Anglican primates should be called to resolve the deep theological and ecclesiological tensions in the Communion.

Whatever is concluded should be binding on the Anglican Church, said the outspoken bishop. "In resolution of some of these matters, Anglicans need to bring to bear the Word of God on the issues and to be the guardian and interpreter for the church. We should have a healthy perspective on a proper conciliarity basis that Anglicans have evaded for 150 years. What is needed now is a binding conciliar gathering."

***

GJ - If you give them money and attend their meetings, that only encourages them. It's like feeding a stray cat. Pretty soon it moves in and more follow.

A synod official will purr, if given enough money. Ask Schwan.

Publishing News - Finishing TSW and Editing Justification

Lenski's daughter, Lois, illustrated this book and many more.

One of my readers gave me a bunch of edits to do for Thy Strong Word. I thought I would be done tonight, but I am working on the format. The age of the files and working with versions of Word gave me some interesting problems to face. Now I am going through page by page to get full justification to work. The reader hinted at some software short-cut for universal justification, but this is an individual effort.

I should have the new version uploaded on Lulu by tomorrow - God willing.

Meanwhile I am ready to do some improvements and edits for Justification. I will definitely add Pastor Harley's material, with permission, because the work is well done and pre-dates my efforts. There are some other additions, planned and potential.

I am adding the Outrageous UOJ quotations and a reading list.

Next will be a children's book, aimed at the youngest children but also useful for older children as well. Norma Boeckler is already working on the illustrations. My Facebook friends love her work as much as the Ichabodians do.

Some other books need additional work on the Lulu list. Remember, they are all available free as PDF downloads.

I am happy to send PDFs or Word documents for anyone who wants to read TSW or Justification to help in editing.

I will also need some back of the book comments, with or without names.

Efficacy in the Book of Concord

Dr. Martin Chemnitz, Senior Editor, The Book of Concord, a volume so dangerous that Mequonites dare not read it and Little Sectarians dare not take it seriously.

Efficacy In The Book Of Concord¹²⁴

Augsburg Confession

J-158

"Although the Church properly is the congregation of saints and true believers, nevertheless, since in this life many hypocrites and evil persons are mingled therewith, it is lawful to use Sacraments administered by evil men, according to the saying of Christ: 'The Scribes and the Pharisees sit in Moses' seat, etc.' Matthew 23:2. Both the Sacraments and Word are effectual by reason of the institution and commandment of Christ, notwithstanding they be administered by evil men."

Augsburg Confession, VIII. What the Church Is, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 47. Matthew 23:2. Tappert, p. 33. Heiser, p. 13.

Apology of the Augsburg Confession

J-159

"For Christ wishes to assure us, as was necessary, that we should know that the Word delivered by men is efficacious, and that no other word from heaven ought to be sought. 'He that heareth you heareth Me,' cannot be understood of traditions. For Christ requires that they teach in such a way that [by their mouth] He Himself be heard, because He says: 'He heareth Me.' Therefore He wishes His own voice, His own Word, to be heard, not human traditions."

            Apology of the Augsburg Confession, XXVIII. #18. Eccles. Power, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 449. Tappert, p. 284. Heiser, p. 134.

The Large Catechism

J-160

"Besides, it is an exceedingly effectual help against the devil, the world, and the flesh and all evil thoughts to be occupied with the Word of God, and to speak of it, and meditate upon it, so that the First Psalm declares those blessed who meditate upon the Law of God day and night. Undoubtedly, you will not start a stronger incense or other fumigation against the devil than by being engaged upon God's commandments and words, and speaking, singing, or thinking of them. For this is indeed the true holy water and holy sign from which he flees, and by which he may be driven away."

            The Large Catechism, Preface, #10, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 570f. Tappert, p. 359f. Heiser, p. 167.

J-161

"For let me tell you this, even though you know it perfectly and be already master in all things, still you are daily in the dominion of the devil, who ceases neither day nor night to steal unawares upon you, to kindle in your heart unbelief and wicked thoughts against the foregoing and all the commandments. Therefore you must always have God’s Word in your heart, upon your lips, and in your ears. But where the heart is idle, and the Word does not sound, he breaks in and has done the damage before we are aware. On the other hand, such is the efficacy of the Word, whenever it is seriously contemplated, heard, and used, that it is bound never to be without fruit, but always awakens new understanding, pleasure, and devoutness, and produces a pure heart and pure thoughts. For these words are not inoperative or dead, but creative, living words."

            The Large Catechism, Third Commandment. #100. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 609. Tappert, p. 378f. Heiser, p. 175f.

J-162

"Thus it appears what a great, excellent thing Baptism is, which delivers us from the jaws of the devil and makes us God's own, suppresses and takes away sin, and then daily strengthens the new man; and is and remains ever efficacious until we pass from this estate of misery to eternal glory."

            The Large Catechism, Part Fourth, Of Baptism. #83. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 751. Tappert, p. 446. Heiser, p. 209.

Formula of Concord

J-163

"Therefore, before the conversion of man there are only two efficient causes, namely, the Holy Ghost and the Word of God, as the instrument of the Holy Ghost, by which He works conversion. This Word man is [indeed] to hear; however, it is not by his own powers, but only through the grace and working of the Holy Ghost that he can yield faith to it and accept it."

            Formula of Concord, Epitome, II, Of the Free Will, #19, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 791. Tappert, p. 472. Heiser, p. 219.

J-164

"And although God, according to His just, strict sentence, has utterly cast away the fallen evil spirits forever, He has nevertheless, out of special, pure mercy, willed that poor fallen human nature might again become and be capable and participant of conversion, the grace of God and eternal life; not from its own natural, active [or effective] skill, aptness, or capacity (for the nature of man is obstinate enmity against God), but from pure grace, through the gracious efficacious working of the Holy Ghost." Luther, Psalm 90.

            Formula of Concord, SD, II, #20. Free Will. Concordia Triglotta, St. Louis: Concordia Publishing House 1921, p. 889. Tappert, p. 525. Heiser, p. 243.

J-165

"Thirdly, in this manner, too, the Holy Scriptures ascribe conversion, faith in Christ, regeneration, renewal, and all that belongs to their efficacious beginning and completion, not to the human powers of the natural free will, neither entirely, nor half, nor in any, even the least or most inconsiderable part, but in solidum, that is, entirely, solely to the divine working and the Holy Ghost, as also the Apology teaches."

            Formula of Concord, SD II. #25. Free Will. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 891. Tappert, p. 526. Heiser, p. 244.

J-166

"For this reason we shall now relate, furthermore, from God’s Word how man is converted to God, how and through what means [namely, through the oral Word and the holy Sacraments] the Holy Ghost wants to be efficacious in us, and to work and bestow in our hearts true repentance, faith, and new spiritual power and ability for good, and how we should conduct ourselves towards these means, and [how we should] use them."

Formula of Concord SD II. #48. Free Will. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 901. Tappert, p. 530. Heiser, p. 246.

J-167

"Now, all who wish to be saved ought to hear this preaching [of God’s Word]. For the preaching and hearing of God’s Word are instruments of the Holy Ghost, by, with, and through which He desires to work efficaciously, and to convert men to God, and to work in them both to will and to do. This Word man can externally hear and read, even though he is not yet converted to God and regenerate; for in these external things, as said above, man even since the Fall has to a certain extent a free will, so that he can go to church and hear or not hear the sermon."

            Formula of Concord, SD, II, #52. Free Will. Concordia Triglotta, St. Louis: Concordia Publishing House 1921, p. 901f. Tappert, p. 531. Heiser, p. 246.

J-168

"Now, although both, the planting and watering of the preacher, and the running and willing of the hearer, would be in vain, and no conversion would follow it if the power and efficacy of the Holy Ghost were not added thereto, who enlightens and converts the hearts through the Word preached and heard, so that men believe this Word and assent thereto, still, neither preacher nor hearer is to doubt this grace and efficacy of the Holy Ghost, but should be certain that when the Word of God is preached purely and truly, according to the command and will of God, and men listen attentively and earnestly and meditate upon it, God is certainly present with His grace, and grants, as has been said, what otherwise man can neither accept nor give from his own powers."

            Formula of Concord SD II. #55-56. Free Will. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 903. Tappert, p. 531f. Heiser, p. 246.

J-169

"The other eating of the body of Christ is oral or sacramental, when the true, essential body and blood of Christ are also orally received and partaken of in the Holy Supper, by all who eat and drink the consecrated bread and wine in the Supper—by the believing as a certain pledge and assurance that their sins are surely forgiven them, and Christ dwells and is efficacious in them, but by the unbelieving for the judgment and condemnation, as the words of the institution by Christ expressly declare..."

            Formula of Concord, SD, VII. #63. Holy Supper. Concordia Triglotta, St. Louis: Concordia Publishing House 1921, p. 995. Tappert, p. 581. Heiser, p. 270.

J-170

"For the true and almighty words of Jesus Christ which He spake at the first institution were efficacious not only at the first Supper, but they endure, are valid, operate, and are still efficacious [their force, power, and efficacy endure and avail even to the present], so that in all places where the Supper is celebrated according to the institution of Christ, and His words are used, the body and blood of Christ are truly present, distributed, and received, because of the power and efficacy of the words which Christ spake at the first Supper. For where His institution is observed and His words are spoken over the bread and cup [wine], and the consecrated bread and cup [wine] are distributed, Christ Himself, through the spoken words, is still efficacious by virtue of the first institution, through His word, which He wishes to be there repeated."

            Formula of Concord, SD VII, #75. Holy Supper. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 999. Tappert, p. 583. Heiser, p. 270f.

J-171

"Also, Tom. III, Jena, Fol. 446: 'Thus here also, even though I should pronounce over all the words: This is Christ's body, nothing, of course, would result therefrom; but when in the Supper we say, according to His institution and command: 'This is My body,' it is His body, not on account of our speaking or word uttered [because these words, when uttered, have this efficacy], but because of His command—that He has commanded us thus to speak and to do, and has united His command and act with our speaking."

            Formula of Concord, SD VII, #78. Holy Supper. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1001. Tappert, p. 583. Heiser, p. 271.

J-172

"Now, it is not our faith that makes the Sacrament, but only the true word and institution of our almighty God and Savior Jesus Christ, which always is and remains efficacious in the Christian Church, and is not invalidated or rendered inefficacious by the worthiness or unworthiness of the minister, nor by the unbelief of the one who receives it."

            Formula of Concord, SD VII, #89. Holy Supper. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1003. Tappert, p. 585. Heiser, p. 272.

J-173

"1. That the human race is truly redeemed and reconciled with God through Christ, who, by His faultless [innocence] obedience, suffering, and death, has merited for us the righteousness which avails before God, and eternal life. 2. That such merit and benefits of Christ shall be presented, offered, and distributed to us through His Word and Sacraments. 3. That by His Holy Ghost, through the Word, when it is preached, heard, and pondered, He will be efficacious and active in us, convert hearts to true repentance, and preserve them in the true faith. 4. That He will justify all those who in true repentance receive Christ by a true faith, and will receive them into grace, the adoption of sons, and the inheritance of eternal life." ..."God in His purpose and counsel ordained [decreed]:

Formula of Concord, SD, XI. #15. Of God's Eternal Election. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1069. 2 Corinthians 5:19ff. Tappert, p. 619. Heiser, p. 288.

J-174

"And this call of God, which is made through the preaching of the Word, we should not regard as jugglery, but know that thereby God reveals His will, that in those whom He thus calls He will work through the Word, that they may be enlightened, converted, and saved. For the Word, whereby we are called, is a ministration of the Spirit, that gives the Spirit, or whereby the Spirit is given, 2 Corinthians 3:8, and a power of God unto salvation, Romans 1:16. And since the Holy Ghost wishes to be efficacious through the Word, and to strengthen and give power and ability, it is God's will that we should receive the Word, believe and obey it."

            Formula of Concord, SD XI. #29. Election. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1073. 2 Corinthians 3:8; Romans 1:16. Tappert, p. 621. Heiser, p. 289.

J-175

"For few receive the Word and follow it; the greatest number despise the Word, and will not come to the wedding, Matthew 22:3ff. The cause for this contempt for the Word is not God's foreknowledge [or predestination], but the perverse will of man, which rejects or perverts the means and instrument of the Holy Ghost, which God offers him through the call, and resists the Holy Ghost, who wishes to be efficacious, and works through the Word, as Christ says, 'How often would I have gathered you together, and ye would not!' Matthew 23:37."

            Formula of Concord, SD XI. #41. Election. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1077. Matthew 22:3ff.; 23:37. Tappert, p. 623. Heiser, p. 290.

J-176

"Moreover, the declaration, John 6:44, that no one can come to Christ except the Father draw him, is right and true. However, the Father will not do this without means, but has ordained for this purpose His Word and Sacraments as ordinary means and instruments; and it is the will neither of the Father nor of the Son that a man should not hear or should despise the preaching of His Word, and wait for the drawing of the Father without the Word and Sacraments. For the Father draws indeed by the power of His Holy Ghost, however, according to His usual order [the order decreed and instituted by Himself], by the hearing of His holy, divine Word, as with a net, by which the elect are plucked from the jaws of the devil. Every poor sinner should therefore repair thereto [to holy preaching], hear it attentively, and not doubt the drawing of the Father. For the Holy Ghost will be with His Word in His power, and work by it..."

Formula of Concord, SD XI. #76-77. Election. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1089. John 6:44. Tappert, p. 629. Heiser, p. 293.

Let's Not Invent New Terms, Especially Those With a Bad Record for Confusion, Enthusiam, And Apostasy

The UOJ Stormtroopers cannot let people dissent from universal absolution.


Michael has left a new comment on your post "How UOJ Was Lenski?":

Dear Brett,

We may have been writing at the same time when I referred to my "unpublished" post, which since has been published and you addressed.

In his Eisenach Gospel, which I, unfortunately, read after I posted my questions instead of before, Lenski explains himself much better.

You are right on target with my questions in your last paragraph, when you wrote: "what is a Scriptural and Confessional definition of Objective Justification". I agree with your definition of objective justification. I also agree when you wrote: "those God has called are brought to faith in Christ, through the Means of Grace, by the gracious work of the Holy Spirit, it is also completely and fully Objective - solely the work of God."

So if I agree with you on those points, does this make me opposed to objective justification? I guess I am really confused now as to why people are against the term objective justification?

***

GJ - The UOJ essays prove that the variations on justification by faith are false, misleading, and confused.

First of all, we should stick with established terms in theology, since they have a history. As Paul Holmer, my sainted professor from Yale, wrote: "Theology is the grammar of faith." Bad grammar means that the content of The Faith is communicated poorly.

Objective justification, general justification, and UOJ are all bad because they are new terms (as WELS has admitted) and confusing terms. They are essentially the same.

Theological terms not found in the Bible are always short-hand for something long argued and clearly defined. The Holy Trinity is not found in the Bible - gasp! - but the concept is taught from Genesis 1 to the closing of the canon. The whole Christian Church confesses the Holy Trinity. Likewise, the term Means of Grace has a history in the Lutheran Confessional writings, which we are obligated to know and teach, if we dare to use the term Confessional Lutheran.

Roman Catholics use the term Means of Grace, so it is good to know what they mean by it. They do not find much grace in the Means of Grace, because no one is ever forgiven. They play with the meaning of words and the history of doctrine, one of the attributes of all false teachers.

I thought, like many people, that Objective Justification was a synonym for the Atonement. Dr. Robert Preus, in his earlier essay, made it clear that OJ was not the Atonement. OJ is the declaration that everyone is justified without the Means of Grace, without the Word, without faith.

Therefore, OJ should be repudiated as a term and buried forever, except in a class that Mequon will never offer - "Errors Taught by WELS, 101."

The New Testament gives us many synonyms for the Atonement. Why not use redemption, propitiating, expiation, ransom, and reconciliation?

How UOJ Was Lenski?

Michael has left a new comment on your post "Mequon Student Stopped and Searched. TriglottaDisc...":

Doesn't this quote from Lenski seem to teach "objective" justification? It is from his commentary on 1 Corinthians 1:30. "The aorist passive ἐγενήθη “became,” “was made,” has the force and the meaning of the middle ἐγένετο; the Koine coined many such passive forms and loved to use them. The sense is, of course, not passive. The tense is historical. No stress at all rests on ἡμῖν, “us.” Paul now joyfully includes himself and, in fact, all his fellow Christians. That means that we should not refer “became” to the moment when the Corinthians were joined to Christ, i.e., when he subjectively became theirs by faith; but to the moment when Christ wrought out our redemption on the cross, then for the Corinthians, for Paul, and for all of us he “became” objectively what Paul now states. And the phrase “from God,” like “of him” (God), once more stresses the divine source over against anything that comes from “the world.” The preposition ἀπό has the thought of transition from God to us."

Lenski, R. C. H. (1963). The Interpretation of St. Paul's First and Second Epistle to the Corinthians (81–82). Minneapolis, MN.: Augsburg Publishing House.

The above quote is how I understand objective justification: objectively, Christ became our righteousness, holiness and redemption when He announced, "it is finished" and died on the the cross. He is, objectively, the righteousness, holiness and redemption for every single person in the world, but, even-though this is who He objectively is for all, it does us no good unless His work is received by faith (subjectively).

Would you agree with Lenski's quote above and my understanding of the objective nature of Christ's work?

***

GJ - Do not let Tim Glende know you are reading Lenski! He will go Medieval on you. Not that he has ever read Lenski.

You need to switch to Groeschel, the way Glende and Ski have. That will keep you ganz WELS.

I have said before that some portions of Lenski lend themselves to the double-justification scheme, because he tried to bridge the gap in some places. That is why I find it odd that WELS spits out that "Lenski is not good on justification" when they could make so much of certain passages.

However, Lenski himself makes it very clear that justification is never spoken of in the New Testament where faith is omitted.

The turning point is the merging of justification and atonement. They are not the same, a fact abundantly clear to everyone except MDivs of the Syn Conference (and a few fragments thereof - CLCs and who knows what else).

You are simply trying to quote Lenski to pound the OJ/SJ theme again. There is only one justification - justification by faith.

There is no absolution of the entire world. You can find that error in writings of Charlotte Kirschbaum and her sugar daddy, Karl Barth. Your OJ is Calvinism, as Sig Becker admitted in print.

Even if Lenski did double back-flips for UOJ, no one who is serious about the Scriptures and the Confessions would accept it.

I suggest removing the farce of a quia subscription when Syn Conference pastors actively oppose the little they have read of the Confessions.

Mequon Student Stopped and Searched. TriglottaDiscovered, But No UOJ Could Be Found Inside the Book.

LPC has left a new comment on your post "WELS - Allergic Reaction to the Book of Concord.Br...":

UOJ can not be found in Scripture in the first place so how can it be found in the Book of Concord?

If one can not use Scripture to establish something, it is now pointless to even point at the BoC.

In UOJ, one can not go to Scripture to see it there, nor go to the BoC and find it there. Ergo, where does one appeal to? Answer: To one's own imagination.

LPC

***

GJ - Lito and readers, I have read far too many UOJ essays. They all admit that justification in the Bible and in the Book of Concord means justification by faith. There is also no UOJ in Robert Preus' last book.

The UOJ rebuttal is fascinating, showing how blinded and hardened they are:

1. Justification by faith is Subjective Justification, so they find their Objective Justification elsewhere, such as in the climax of Romans 4, a chapter on the faith of Abraham and his justification by faith. That so-called proof of OJ, in Romans 4:24-25, shows that we are also justified by faith, if we believe that God raised Jesus from the dead. I will quote the verses, because the Enthusiasts actually cite Romans 4:25 as OJ when the passage refutes their false doctrine.

KJV Romans 4:22 And therefore it was imputed [counted or reckoned] to him for righteousness. 23 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 Who was delivered for our offences, and was raised again for our justification.

2. Justification by faith is consistently taught throughout the Book of Concord because the Concordists were not aware of the issues that would arise later. Nevertheless, the UOJ fanatics find OJ in every single Atonement passage, merging justification and atonement as identical terms. Thus they begin with Walther's propposition and make the Biblical passages and Book of Concord fit their Pietistic theory from Professor Knapp, Halle University.

3. Not knowing their terms any better than they comprehend the Bible and Confessions, they call justification by faith synergism. Synergism is defined as stating:
A. God has done this.
B. Now you must complete the transaction by believing.

UOJ teaches, starting with Walther:
A. God has already declared the whole world free of sin, saved.
B. Now you must believe that this is true for you also.

J. P. Meyer said - "Make a decision..." in his Ministers of Christ. As Pastor Harley wrote so many years ago, UOJ is synergism.

4. Limited in their knowledge about Calvin and Calvinism, they call justification by faith Calvinism. Their hero, Sig Becker, admitted in one of his essays that OJ is exactly what Calvinists teach.

Naturally, this Calvinism embedded in the Lutheran Church came from somewhere. The Calvinism of UOJ is from Pietism, from Halle University, from George Christian Knapp.