Crumbled have spires in every land! Here stands the font before our eyes Telling how God did receive us; The altar recalls Christ’s sacrifice And what His table doth give us;

AC V has left a new comment on your post "Downward Trends for Synodical Sinecures":

"Madison student chapel next?"

Looks like it's already coming down, crumbling that is...in Lutheran worship practice. At the chapel dedication service if it weren't for the gown Trapp is wearing, you'd think it was an E-Free congregation complete with praise band, screens, and without an altar and font:




Willowcreek's Little Chapel

Praise band. Check. Movie screens. Check. No altar. Check. No communion rail. Check. No baptismal font. Check.
Box on wheels pulpit. Check.

Trapp spent millions on the building and joined the Willow Creek Association, twin goals of Church and Change. Doctrinal deviancy is a plus in WELS: the less Lutheran, the better.

Answering Whether Lindee Advocates UOJ "Universal Grace"

UOJ has its own canon: Kretzmann, Zorn, J. P. Meyer, Valleskey, Bivens. Tis funny how UOJ crosses over into Fuller Seminary study (Valleskey, Bivens).

Frederick said...

"We have misgivings", "deep misgivings", "seem to allow"

It is a travesty of our current time in the history of the world, and specifically in the history of the Lutheran Church, that there is a hesitancy to make clear statements identifying specific teachings as being false. Perhaps it is a result of being so near the end of the age that the current climate within the Lutheran Synods inhibits open discussion of doctrine and practice that directly or indirectly exposes the Synods to Scriptural and Confessional scrutiny. In my opinion the opening of this post is a reflection of this climate negatively affecting the ability to call a spade a spade for the benefit of the Church. "We have misgivings", "deep misgivings", "seem to allow" are all used in reference to doctrinal teachings made by theologians of the LCMS, ELS and Wels which are not taught in Scripture or the Lutheran Confessions and, in fact, stand opposed to them. Matthew 5:37 and James 5:12 are applicable to this issue. We should be bold in Christ, slaves to Him alone and speak clearly and plainly the pure Word, letting our yea be yea and our nay be nay. May we never equivocate on what the clear Word of Scripture declares.

"we are yet convinced that it is necessary to recognize in our justification both objective and subjective aspects."

I don't believe this is true. This is a solution in search of a problem. I would defend my contention by pointing directly to the Lutheran Confessions. As Pastor Rydecki clearly stated in an earlier post, the BOC fully and faithfully explains everything that Scripture teaches concerning Justification. Acknowledging that the BOC does not treat Justification as Objective and Subjective but as one Justification declared by faith alone in Christ. There are no false doctrines that are not adequately dealt with using Scripture and the BOC without having to parse the doctrine with the Objective and Subjective nature of Justification. This is proven by the fact that Subjective Justification is equally Objective. There is no aspect of Justification that is not Objective. Even my believing is worked solely by the Holy Spirit through the efficacious Means of Grace, lest any man should boast. This Scriptural truth really makes the differentiating terms of Objective and Subjective misleading from the very beginning. Again, OJ and SJ are solutions looking for a real problem and leading souls away from Christ's pure doctrine in the process.

"On the other hand, all of God's subjective work, His work in man, must constitute nothing other than the distribution of God's completed work in Christ, and not itself be any part of His work on man's behalf. If man's faith completes God's work, the wicked falsehood of synergism prevails."

To say that, "His work in man (is) not itself any part of His work on man's behalf" is incorrect. How can it be said that the gracious gift of faith with which man clings alone to Christ for the forgiveness of his sins, through which a man dies to sin and is raised again, just as Christ, to Life in Him and through which a man becomes a child of God, is not a part of Christ's work on man's behalf? It is true that the Atonement was completed by Christ at Calvary: Christ's righteousness paid for all sins. As a man's full trust in Christ is an Objective work of God in those He has called, it cannot be said that the gracious working of that faith is not a part of Christ's work on man's behalf. This sentiment and confession concerning faith is a fruit of the root of the weed called Universal Objective Justification (UOJ). Please allow me to explain by addressing the latter half of the quote. To say that, "if man's faith completes God's work, the wicked falsehood of synergism prevails" is incorrect. Quite possibly as a hyper reaction to works righteousness, Objective Justification (OJ) teaches that if faith does anything ie: justifies the individual or is righteousness, then it is synergistic and becomes a work of man to justify himself. Because of this, OJ teaches that faith is nothing but an open and outstretched hand receiving what was already declared to be true: that the sinner was already forgiven, justified and declared righteous by God without and long before faith. Faith is of the Holy Spirit, it is Christ's righteousness graciously worked in man through Baptism and the Word purely taught and strengthened through Word and Sacrament. Because it is solely of the Holy Spirit the Confessions say that faith justifies, faith is that righteousness whereby the unjust are declared just, Justified. Synergism can never be applied to anything that faith does since it is a gracious gift of God. The quoted confession concerning faith is a consistent teaching of the false gospel of Objective Justification, neither of which are found in Scripture or the Lutheran Confessions.

This error is extended further in the post when it is stated, "If, in the atoning work of Christ, God has only met half-way, so that now He is merely able to forgive us our sins; if justification itself is not accomplished until faith is in the sinner’s heart: why, then the atoning work of Christ is not sufficient to effect forgiveness and justification, but our faith must also contribute something to this end. Ohio’s position in this matter is shared by Iowa. Both synods deprive justifying faith of its Biblical character, that of simply receiving, accepting, and grasping, the forgiveness of sins which is in store for all the world in Christ Jesus;"

The Synodical Conferences error was to teach the forgiveness of sins of those upon whom the wrath of God, over sin, still abides: the whole unbelieving world who stand outside of Christ. The Ohio Synods error was in "met half-way" which teaches synergism of man's required work to complete his own justification. Your error was in attributing faith to man and thus stripping it of the nature and work that God has given it. You all have deprived justifying faith of its Biblical character.

Thank you,
Frederick Schroeder

November 19, 2010 5:52 AM

http://www.intrepidlutherans.com/2010/11/carl-manthey-zorn-on-justification.html

ELCA Budget

"We did it. We finally did it. We destroyed the Lutheran Church."


ALPB

In Sunday's (!) ELCA News Service release ELCA Council Recommends Budget Proposals Through 2013, we finally find this in the 16th (of 18) paragraph:

          At its meeting April 9-10, the council recommended the assembly adopt a current
          fund spending proposal of $61.8 million for 2012, along with an $18.5 million income
          proposal for ELCA World Hunger. Additionally, for 2013, it recommended the assembly
          adopt a current fund income proposal of $61.9 million and an $18.5 million ELCA
          World Hunger income proposal.

The budget approved by the 2009 CWA for 2010 was $76.69 million, with 2011's at $76.78 -- both of which were reduced to $69 million by the ELCA Church Council a few months later.

The 1990 ELCA budget was $102.5 million.  According to the CPI calulator of the Federal Reserve Bank of Minneapolis, it would take a bit over $173 million to purchase the same goods and services in 2011.

PAx, Steven+

***

GJ - Don't believe for a second that ELCA spends that much on world hunger. The money is siphoned off to support lobbyists in Washington DC, all the states, and Canada. The best buddy of WELS and Missouri lobbies for abortion and evolution with world hunger money - not that there is anything wrong with that.

Here It Comes Again

Looking for Luther has left a new comment on your post "Doing the Lindee Two-Step":

Just seeking some clarification here.

Have you spoken with Pastor (sic) Lindee? Attempting to take his words and actions correctly- perhaps my universal grace he simply was trying to state that God's grace isn't only for some people, but for all people. (For God wants all men to be saved and to come to a knowledge of the truth) I can see how saying universal grace might give the impression of the world recieving Grace apart from the Means of Grace. Again, I would hope this is not Pastor Lindee's stance. Rather, God so loved the world- that's grace. The world did not deserve such love. And yet God, in his grace, sent his son to die for the sins of the World.(Does this mean the whole world is going to heaven? Sadly, no.) I think perhaps this is what was meant by "universal grace"- a counter to the Calvinist idea that God's grace was only for the elect.

***

GJ - Have you spoken with him? I do not know which entity appointed you as his guard dog. I would call this a case of ordination-by-comment. He is a computer guy who attended Northwestern College.

I have read his previous excuses for UOJ, which are posted on the Intrepid blog, unless they were euthanized. I take him at his word until he repudiates his errors.

That weird cracking noise you might hear happens when you open the Book of Concord the first time. The glue on the binding crackles a bit. Be gentle and the Triglotta will last a long time, even after being thrown under the bus.

According to the Large Catechism, published doctrine can be debated in public without resorting to the Matthew 18/Eighth Commandment Two Step. The charge of slander cannot be against discussing doctrine.

Let's say Luther, Chemnitz, and Paul are wrong about justification by faith. It does not hurt to debate the topic in public.

Pastors and laity are doctrinally comatose because the Pietistic leaders prevent any honest discussion. What happened to the synod that held meetings all over the US about fellowship with Missouri? Now they go to Fuller events with Missouri, ELCA, and anything that moves.

In addition, a careful reading of the Large Catechism will also show that notorious criminals can be discussed in public, to serve as a deterrent against similar crimes. Instead, WELS has covered up for its criminal class of clergy.

WELS DP Ed Werner was known for arranging the adoption of illegitimate children from his former parish. The babies were from minor girls. Who was their daddy?

As soon as the Werner story came out, WELS had a cover story, which was fronted by a DP's son, Keith Free, now head of American missions. Keith did not seem to buy the story, which was quickly buried under the enormous heading of "Things We Never Discuss."

There is a close relationship between refusal to clarify doctrine (beyond the repeat-after-me stuff) and the criminal cover-ups of murder, embezzlement, molestation, and more.

---

Looking for Luther has left a new comment on your post "Here It Comes Again":

Hey,

Meine schult. Forgive me for my error. Honest mistake. I read Intrepids frequently, and tend to just blur the group together as "pastors".

Anyways,I'll shoot Lindee an e-mail to ask him about the "universal grace" thing. I just would hate for his words to be taken out of context and misconstrued. I understand you feel very strongly from his past remarks that you know exactly what he meant, but I'd prefer to hear him explain himself and then, without a shadow of a doubt, eithe (sic) exonerate him or condemn him.

Thank you for your time.

***

GJ - When sending a snarky comment, spelling counts.

We all await--with bated breath--your verdict.

I was forgiven before I was born, according to your bunch, so your response seems less than gracious.

I would be happy if the entire UOJ crowd would say "Jackson teaches justification by faith" (linked) "We are against it, for the following reasons..."

But no, they argue without evidence, beat around the bush, and expect everyone to know their target. Lindee was not being polemical in the post cited, but he was not being candid either.

Holy Communion Quotations

By Norma Boeckler

Holy Communion

"And just as the Word has been given in order to excite this faith, so the Sacrament has been instituted in order that the outward appearance meeting the eyes might move the heart to believe [and strengthen faith]. For through these, namely, through Word and Sacrament, the Holy Ghost works."

Apology Augsburg Confession, XXIV (XII), #70. The Mass. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 409. Tappert, p. 262. Heiser, p. 123.         

"Our adversaries have no testimonies and no command from Scripture for defending the application of the ceremony for liberating the souls of the dead, although from this they derive infinite revenue. Nor, indeed, is it a light sin to establish such services in the Church without the command of God and without the example of Scripture, and to apply to the dead the Lord's Supper, which was instituted for commemoration and preaching among the living [for the purpose of strengthening the faith of those who use the ceremony]. This is to violate the Second Commandment, by abusing God's name."

Apology Augsburg Confession, XXIV. #89. The Mass. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 413f. Tappert, p. 265f. Heiser, p. 124.     

"Whoever denies the Real Presence of the body and blood of Christ in the Lord's Supper must pervert the words of Institution where Christ the Lord, speaking of that which He gives His Christians to eat, says: 'This is My body,' and, speaking of that which He gives them to drink, says: 'This is My blood.' [Also 1 Corinthians 10:16]

Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 40. 1 Corinthians 10:16.

"If Reformed theology wishes to free itself from the confusion of self-contradiction and its other Christological errors, it must by all means eliminate its rationalistic principle that the finite is not capable of the infinite."

Francis Pieper, Christian Dogmatics, 3 vols., St. Louis: Concordia Publishing House, 1951, II, p. p. 275.                

"And all these are established by the words by which Christ has instituted it, and which every one who desires to be a Christian and go to the Sacrament should know. For it is not our intention to admit to it and to administer it to those who know not what they seek, or why they come."

Large Catechism, The Sacrament of the Altar. #2. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 753. Tappert, p. 447. Heiser, p. 210.         

"For it is not founded upon the holiness of men, but upon the Word of God. And as no saint upon earth, yea, no angel in heaven, can make bread and wine to be the body and blood of Christ, so also can no one change or alter it, even though it be misused. For the Word by which it became a Sacrament and was instituted does not become false because of the person or his unbelief. For He does not say: If you believe or are worthy you receive My body and blood, but: Take, eat and drink; this is My body and blood."

The Large Catechism, Sacrament of the Altar. #16-17. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 757. Tappert, p. 448. Heiser, p. 211.      

"On this account it is indeed called a food of souls, which nourishes and strengthens the new man. For by Baptism we are first born anew; but (as we said before) there still remains, besides, the old vicious nature of flesh and blood in man, and there are so many hindrances and temptations of the devil and of the world that we often become weary and faint, and sometimes also stumble."

The Large Catechism, Sacrament of the Altar. #23. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 757. Tappert, p. 449. Heiser, p. 211f.        

"Therefore it {communion}is given for a daily pasture and sustenance, that faith may refresh and strengthen itself so as not to fall back in such a battle, but become every stronger and stronger. For the new life must be so regulated that it continually increase and progress; but it must suffer much opposition. For the devil is such a furious enemy that when he sees that we oppose him and attack the old man, and that he cannot topple us over by force, he prowls and moves about on all sides, tries all devices, and does not desist, until he finally wearies us, so that we either renounce our faith or yield hands and feet and become listless or impatient. Now to this end the consolation is here given when the heart feels that the burden is becoming too heavy, that it may here obtain new power and refreshment."

The Large Catechism, Sacrament of the Altar. #24-27. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 759. Tappert, p. 449. Heiser, p. 211.  

"For here in the Sacrament you are to receive from the lips of Christ forgiveness of sin, which contains and brings with it the grace of God and the Spirit with all His gifts, protection, shelter, and power against death and the devil and all misfortune."

The Large Catechism, Sacrament of the Altar. #70. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 769. Tappert, p. 454. Heiser, p. 214.         

"Therefore, if you cannot feel it {the works of the flesh, Galatians 5:199ff. above}, at least believe the Scriptures; they will not lie to you, and they know your flesh better than you yourself...Yet, as we have said, if you are quite dead to all sensibility, still believe the Scriptures, which pronounce sentence upon you. And, in short, the less you feel your sins and infirmities, the more reason have you to go to the Sacrament to seek help and a remedy."

The Large Catechism, Sacrament of the Altar. #76-78. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 771. Tappert, p. 455. Heiser, p. 214.       

"Calvin was dissatisfied with Zwingli's interpretation of the Lord's Supper, but his own interpretation was also wrong. He said that a person desiring to receive the body and blood of Christ could not get it under the bread and wine, but must by his faith mount up to heaven, where the Holy Spirit would negotiate a way for feeding him with the body and blood of Christ. These are mere vagaries, which originated in Calvin's fancy. But an incident like this shows that men will not believe that God bears us poor sinners such great love that He is willing to come to us."

C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 185.     

"Is the Lord's Supper the place to display my toleration, my Christian sympathy, or my fellowship with another Christian, when that is the very point in which most of all we differ; and in which the difference means for me everything--means for me, the reception of the Savior's atonement? Is this the point to be selected for the display of Christian union, when in fact it is the very point in which Christian union does not exist?"

Theodore E. Schmauk and C. Theodore Benze, The Confessional Principle and the Confessions, as Embodying the Evangelical Confession of the Christian Church, Philadelphia: 1911, p. 905f.        

"For in Confession as in the Lord's Supper you have the additional advantage, that the Word is applied to your person alone. For in preaching it flies out into the whole congregation, and although it strikes you also, yet you are not so sure of it; but here it does not apply to anyone except you. Ought it not to fill your heart with joy to know a place where God is ready to speak to you personally? Yea, if we had a chance to hear an angel speak we would surely run to the ends of the earth."

Martin Luther, Sermons of Martin Luther, 8 vols., ed. John Nicholas Lenker, Grand Rapids: Baker Book House, 1983 II, p. 199.     

"In addition there is this perversion, that whereas Christ instituted the use of His Supper for all who receive it, who take, eat, and drink, the papalist Mass transfers the use and benefit of the celebration of the Lord's Supper in our time to the onlookers, who do not communicate, yes, to those who are absent, and even to the dead."

Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1986, II, p. 498.       

"However, you will be sure as to whether the sacrament is efficacious in your heart, if you watch your conduct toward your neighbor. If you discover that the words and he symbol soften and move you to be friendly to your enemy, to take an interest in your neighbor's welfare, and to help him bear his suffering and affliction, then all is well. On the other hand, if you do not find it so, you continue uncertain even if you were to commune a hundred times a day with devotions so great as to move you to tears for very joy; for wonderful devotions like this, very sweet to experience, yet as dangerous as sweet, amount to nothing before God. Therefore we must above all be certain for ourselves, as Peter writes in 2 Peter 1:10: 'Give the more diligence to make your calling and election sure.'"

Martin Luther, Sermons of Martin Luther, 8 vols., ed. John Nicholas Lenker, Grand Rapids: Baker Book House, 1983 II, p. 211. 2 Peter 1:10.

"Hence it is manifest how unjustly and maliciously the Sacramentarian fanatics (Theodore Beza) deride the Lord Christ, St. Paul, and the entire Church in calling this oral partaking, and that of the unworthy, duos pilos caudae equinae et commentum, cuius vel ipsum Satanam pudeat, as also the doctrine concerning the majesty of Christ, excrementum Satanae, quo diabolus sibi ipsi et hominibus illudat, that is, they speak so horribly of it that a godly Christian man should be ashamed to translate it. [two hairs of a horse's tail and an invention of which even Satan himself would be ashamed; Satan's excrement, by which the devil amuses himself and deceives men].

Formula of Concord, Epitome, Article VII, Lord's Supper, 67, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 997. Tappert, p. 581f. Heiser, p. 270.    

"Dr. Luther, who, above others, certainly understood the true and proper meaning of the Augsburg Confession, and who constantly remained steadfast thereto till his end, and defended it, shortly before his death repeated his faith concerning this article with great zeal in his last Confession, where he writes thus: 'I rate as one concoction, namely, as Sacramentarians and fanatics, which they also are, all who will not believe that the Lord's bread in the Supper is His true natural body, which the godless or Judas received with the mouth, as well as did St. Peter and all [other] saints; he who will not believe this (I say) should let me alone, and hope for no fellowship with me; this is not going to be altered [thus my opinion stands, which I am not going to change]."

Formula of Concord, Epitome, Article VII, Lord's Supper, 33, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 983. Tappert, p. 575. Heiser, p. 267.  

"Besides this, you will also have the devil about you, whom you will not entirely tread under foot, because our Lord Christ Himself could not entirely avoid him. Now, what is the devil? Nothing else than what the Scriptures call him, a liar and murderer. A liar, to lead the heart astray from the Word of God, and blind it, that you cannot feel your distress or come to Christ. A murderer, who cannot bear to see you live one single hour. If you could see how many knives, darts, and arrows are every moment aimed at you, you would be glad to come to the Sacrament as often as possible."

The Large Catechism, Sacrament of the Altar. #80-82. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 771f. Tappert, p. 456. Heiser, p. 214.

Half the LCMS Seminary Graduates without a Call. Luther a Johnny One-Note?

People do not read Luther's sermons anymore. The Shrinker crowd loves all their clown emergent leaders, so they do bad imitations of sleazy wolves.

The somewhat confessional crowd hates the Shrinker agenda, so they are flipping coins whether to join Eastern Orthodoxy or the Church of Rome. They quote their favorite obscure theologians, carefully avoiding Luther and Chemnitz. Nothing impresses their crowd like citing Theodore of Mopsuestia in a conversation. No one will counter, except to mention a letter from Jerome about dancing girls.

Neither group quotes Luther - except to pull out an occasional rabbit's foot phrase.

We are truly living on the Planet of the Apes, a planet created by our generation. The vast majority of clergy are aping the role of a shepherd. The DPs are wolves aping the role of bishop. Supervise doctrine? They do beat downs with their shepherd's crooks, but only against the orthodox.

Clergy vie for the job of Synod President for many years, then announce upon their elevation that they have no power to change anything for the better.

I agree with that. They do not believe in the power of the Word of God, so they are never going to wield the Sword of the Spirit. Nevertheless, they will accept the salaries and benefits for doing nothing except watch the decline speed up.

The laity fund the Planet of the Apes, so they must like the results.

Doing the Lindee Two-Step

I noticed Lindee unburdening himself on the Intrepid blog, noting differences between Lutherans and Calvinists. He is a word-juggler, so one must discern what he is trying to say covertly. That came through early on, when he refused to answer a direct question about justification by faith.

I have linked the post. Mequon graduates - pass your mouse arrow over this link and left-click. It will appear. I have changed the font to blue.

Lutherans, on the other hand, do not teach that Grace is “particular” or that Christ’s atoning work was “limited” to some, but not to others. Instead, we confess what the Scriptures directly say, and teach Universal Grace (Jn. 3:16) and Universal Atonement (1 Jn. 2:2; Co. 1:19-22). Doug Lindee

That was far too clever, combining Universalism with "we confess" and "what the Scriptures directly say."

Universal grace? That comes from someone who also wrote about the Means of Grace. Therein lies the contradiction. One cannot teach the Gospel in the Means of Grace and also claim that grace has come to the entire world without Means, without the Word, without the Holy Spirit.

Thus everything else in Lindee's posts is a covering for his Enthusiasm. He is trying to set up a gullible audience for the UOJ two-step, hereafter cited as the Lindee Hop.

The Lindee Hop would have people cling to the Calvinist categories - general grace, particular grace, etc. The UOJ crowd thinks in terms of Calvinism and adopts the Calvinists' debate against the Arminians. That is called a red herring logical fallacy. I might as well say, "We do not believe in cannibalism" and hint that UOJ advocates do. Next they would have to defend themselves against charges of cannibalism. I see this switch to Calvinist/Arminian in the UOJ set because they rely on talking points. (Cue Jay Webber voiceover. "We have to carefully present UOJ...")

The Lindee Hop implies that disagreeing with UOJ means identification with Calvin's Limited Atonement. Avoided in his post (unless I am blind) are:

1. Repudiations of UOJ.
   
2. Distinguishing UOJ from justification by faith.
   

The Scripture says, "God so loved the world" but not "God declared the entire world, including Hitler Judas Iscariot, forgiven."

God loved the world, and Christ did die for the sins of the world. He redeemed the world, in both senses of the two Greek words used for one English world. He paid for our sins, and he released us from the bondage to sin. That is not disputed.

God appointed the Means of Grace so that this Atonement could be preached to the entire world, God's grace distributed through His Instruments of Grace, a term used in the Book of Concord but seldom repeated today.

Please do not mock the Means of Grace and the efficacy of the Word by claiming that the entire world has received forgiveness (grace) without the Gospel. The Universalists claim that, but they are much more charming and honest about it.

Karl Barth taught the same thing, using the term "restoration of the world." See his Dogmatics, II, 2. Barth is the official theologian of Fuller Seminary, hence also the patriarch of modern Missouri, WELS, and the micro-mini sects.

From Bad Vestsments.

Luther's Words Once Kept the Faith Alive in All the Synods.Now He Is Gausewitzed, Praised But Ignored.

Here is text from a couple of selections from the Sander devotions.  They came along just at the time of the post of the ELCA pastor's resignation from the ELCA.  I thought of sending it as a comment to that post, but wasn't sure it would fit in one frame.

 

-----

 

Luther on two texts:

1 Peter 4:11 If any man speak, let him speak as the oracles of God...

“It is necessary that both preachers and hearers take heed to doctrine and have clear, unmistakable evidence that what they embrace is really the true Word of God revealed from heaven; the doctrine given to the holy and primitive fathers, prophets and apostles; the doctrine Christ himself confirmed and commanded to be taught.  We are not permitted to employ the teachings dictated by any man’s pleasure or fancy.  We are not allowed to adapt the Word to mere human knowledge and reason.  We are not to trifle with the Scriptures, to juggle with the Word of God, as if it would admit of being explained to suit the people; of being twisted, distended and patched to effect peace and agreement among men.” (Page 143)

Ezekiel 34:2 Woe be to the shepherds of Israel that do feed themselves! Should not the shepherds feed the flocks?

“It is not enough that we preach correctly, which the hireling can also do; but we must watch over the sheep, that the wolves, the false teachers, may not break in, and we must contend for the sheep against the wolves with the Word of God…..Such are the good shepherds, of whom few are found.  They are the righteous apostles and preachers, who are but the mouthpieces of Christ, through whom Christ preaches.  The hirelings do not care for the sheep, receive temporal wages, riches and honor and feed themselves.  They are good to a certain extent, and Christ also preaches through them, but they are not true to the sheep.  This may be seen in our shepherds today who almost entirely subvert their office.  In times past, the princes gave bishops and priests great treasures, besides land and people, so that pious bishops did not want to accept the office, they even fled from it; but that is entirely changed at present and there is a running and racing after the best bishoprics.  The greatest rush is for the offices which afford the best livings.  They seek their own, not the things of Christ.”  (Page 144-145)

Devotional Readings from Luther’s Works for Every Day of the Year, Augustana Book Concern, Rock Island, IL, 1915, Sander, John; readings for April 19 and 20.

Ray Klatt

Green Alert - UOJ Is Killing the Forests

LutherRocks has left a new comment on your post "Sausage Factory Alert - Ignore the Justification b...":

If one finds universal absolution in the Bible...he will find it in the Book of Concord. If one does not find universal absolution in the Bible...he will not find it in the BoC. Forests have been cleared for the supply of paper to pontificate on universal absolution...the words of a fool are many...

Here Comes the Judge

Faithful Lutheran did not have a good experience with his UOJ pastor.


Brett Meyer has left a new comment on your post "Catechism Quotations Without Extra Code":

Many thanks to the individual who compiled this information.

Kuske: 251. How does God forgive sins? God forgives sins like a judge in a courtroom who tells a criminal that there is no longer any charge against him and so declares him innocent or not guilty.

On what basis did God declare guilty sinners to be righteous? God declared guilty sinners to be righteous because Jesus served as their substitute and paid for their sins in full.

How many people did God declare righteous? God declared all people righteous (Objective justification).

(W)ELS defends and promotes this corrupt perversion of God's Word - and the laity yell for more!

Rev. 22

***

GJ - The UOJ crowd loves the courtroom analogy, which is lacking in Scripture and the Book of Concord. If they must have the courtroom and the judge, let them. No judge ever begins a trial by pounding his gavel and saying "Not guilty."

The Enthusiasts invent a ridiculous scenario and conclude, "This is an astonishing verdict! The entire world is innocent!"

The Scriptures teach otherwise:

KJV John 3:18 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.

Forensic justification is a good term, used to describe how God declares us innocent through faith in His Gospel. UOJ turns every good term and every clear Scriptural passage upside-down.

Returning to the courtroom scenario, we can see that God says in His Word - Those who do not believe in Christ are already condemned. Those who believe in Christ are not condemned.

Jesus said that the purpose of the Holy Spirit in the Word is to convict the world of sin - "because they do not trust utterly in Me." John 16:9 (Jackson Living Version).

Downward Trends for Synodical Sinecures

bruce-church (http://bruce-church.myopenid.com/) has left a new comment on your post "Learn Stewardship from the Wisconsin Synod":

Here's the new trend in de-bloating synod administrations due to fiscal tightening: selling off campus ministry chapels, a trend that might have Rev. Trapp of the Madison "bat cave" student chapel a little nervous:

Uproar about the Future of the U of Minnesota Chapel, by Pr. Rossow
http://steadfastlutherans.org/?p=14557

http://ulcmn.org/Files/Pages/SaveULC.html

Love Shack for sale:
http://ichabodthegloryhasdeparted.blogspot.com/2011/03/lookee-here-they-are-selling-love-shack.html

Madison student chapel next?:
http://www.wlchapel.org/about-us/staff/

Sausage Factory Alert - Ignore the Justification by Faith Quotations.The Faculty Says They Are Misleading

Shun the UOJer or the justification-by-faith teacher?
Experiences vary.


Below are identical sets of quotations from various catechisms and the Book of Concord.

Until the Kuske Catechism, WELS and Missouri taught justification by faith to the little ones.

Papenfuss, the Torquemada of Kokomo, admitted that he never heard of UOJ until he reached the sacred grounds of The Sausage Factory.

Now everyone seems to be utterly brainwashed in UOJ, endlessly repeating the talking points.

Universal salvation is mindlessly taught--and yet denied--by DP Buchholz.

Too bad these old catechisms cannot be shredded and forgotten. The copies remain here and there. Some people even crack open the Book of Concord, which is packed with misleading quotations about justification by faith. So is Romans.

No wonder the star graduates of Mequon steal their sermons, even their emails, from such nitwits as Hybels, Groeschel, Driscoll, and Stanley. If these WELS heroes post their "sermons" on the Net, people laugh at the obvious plagiarism.

Leaders like Deputy Doug Englebrecht offer this defense - "Many of our pastors copy from others."

This is a grand admission of failure:

1. Failure to study and preach the Word of God.
   
2. Failure to abide by the call contract.
   
3. Failure to obey the civil laws against plagiarism and dishonesty.
   
4. Failure to be honest with the congregation.

If a layman reports obvious plagiarism by a WELS pastor, he is blasted by the very official entrusted with supervision.

Catechism Quotations Without Extra Code

3rd Article—The Forgiveness of Sins

Gausewitz—KJV edition
256. Which is the most precious gift that the Holy Ghost bestows on the Church by the Gospel? The forgiveness of sins, or the righteousness of God. (Justification) Rom. 4:7,8 Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Rom. 1:17 In the Gospel is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith.
257. Why is this a needful and precious gift? Because by our sins we are lost and condemned creatures. But where there is forgiveness of sins, there is life and salvation. (Comp. Q164, 165, 183 and 192)
258. Why do even the saints still need forgiveness of sins? Because we daily sin much and deserve nothing but punishment. Rom. 7:18-25; Ps. 143:2; Phil. 3:12; Rom. 7:18.
259. But what may we according to the Word of God confess with the Christian Church in the Third Article? I believe in the forgiveness of sins. Ps. 103; Exod. 34:5-7; Micah 7:18,19.
260. What do you confess with these words? I believe that the Holy Ghost in the Christian Church on earth daily and richly forgives all sins to me and all believers. Lament. 3:22,23; Rom. 5:20 Where sin abounded, grace did much more abound. Is. 1:18 Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Ps. 103:2,3 Bless the Lord, O my soul; who forgiveth all thine iniquities. Micah 7:18,19 Who is a God like unto Thee, that pardoneth iniquity, and passeth by the transgression of the remnant of His heritage? He retaineth not His anger forever, because He delighteth in mercy. He will turn again, He will have compassion upon us, He will subdue our iniquities; and Thou wilt cast all their sins into the depths of the sea.
261. What does that mean that God forgives your sins? God does no more look upon my sins, but justifies me; that is, He acquits me from all guilt and punishment. (Comp. Q183 and 184) Luke 18:9-14; Rom. 5; Rom. 8:33 Who shall lay anything to the charge of God’s elect? It is God that justifieth. Rom. 8:1; Eph. 1:7; Rom. 3:24; Rom. 4:8; Col. 2:13,14 He hath forgiven you all trespasses, blotting out the handwriting of ordinances that was against us. (Comp. Rom. 3:25; Rom. 5:18)
262. Why do we say that the HOLY GHOST forgives our sins, whereas we are justified before God through the redemption of Christ? The Holy Ghost by the Gospel awards the righteousness of Christ to us, and gives our faith assurance thereof. 1 Cor. 6:11; 2 Cor. 5:19; Acts 2:38; Is. 38:17 Behold, for peace I had great bitterness; but Thou hast in love to my soul delivered it from the pit of corruption; for Thou hast cast all my sins behind Thy back. (Comp. Is. 40:1,2; Is. 61:1,2; Luke 24:47; John 20:21-23; Matt. 9:2,6; Matt. 26:28; Is. 61:10.)
263. To whom does God forgive sins? To me and all believers. “Our works are all rejected, all claims of merit pass for naught.” Luke 18:9-14; Matt. 18:23-27; Rom. 3:21-28; Rom. 4 and 5. Acts 10:43 To Jesus give all the prophets witness that through His name whosoever believeth in Him shall receive remission of sins. Rom. 3:28 Therefore we conclude that a man is justified by faith without the deeds of the Law. Rom. 10:4; Rom. 4:5,6; Is. 53:11; John 3:18,36; Mark 16:16.
264. Where are sins forgiven? In the Christian Church on earth.
265. Why do we say, In the Christian Church on earth? Because Christ gave the Gospel to His Church on earth: in the Gospel we have the forgiveness of sins. (Ministry of the Keys) Matt. 28:18-20; Mark 16:15; 1 Pet. 2:9; Luke 10:16; 2 Cor. 5:19; Luke 24:47; Matt. 16:19; Matt. 18:18; John 20:22,23; Eph. 4:10-12; Luke 5:18-26.

Gausewitz—1984 NIV edition
254. Which is the most precious gift of the Holy Spirit by the gospel to the church? The most precious gift is the forgiveness of sins of the righteousness of Christ by which we are justified before God. (Justification.) Romans 4:7,8; Romans 1:16,17.
255. Why is the forgiveness of sins the most precious gift? It is the most precious gift because without the forgiveness of sins we are lost and condemned creatures, but with it we have life and salvation. Romans 3:23,24; Romans 8:1.
256. Why do we, the saints, still need forgiveness of sins? We need forgiveness of sins because we daily sin much and deserve nothing but punishment. Romans 7:18-25; Psalm 143:2; Romans 7:18.
257. But what may we according to the Word of God confess with the Christian church regarding our sins? I believe in the forgiveness of sins.
258. What do you confess with these words? I believe that in the Christian church on earth the Holy Spirit daily and fully forgives all sins to me and all believers in Christ.
259. What do you mean by saying that God forgives your sins? God no longer looks upon my sins but justifies me; that is, he declares me free from all guilt and punishment. Luke 18:9-14; Romans 5.
260. Why do we say that the Holy Spirit forgives sins, whereas we are made righteous before God through the redemption of Christ? The Holy Spirit brings the righteousness of Christ to us by the gospel and gives us the faith to believe it. 1 Corinthians 12:3; 1 Corinthians 6:11; Acts 2:38.
261. To whom does God forgive sins? God forgives sins to me and all believers. Luke 18:9-14; Matthew 18:23-27; Romans 3:21-28; Romans 4 and 5; Acts 10:43; Romans 3:28; Romans 10:4.
262. Where are sins forgiven? Sins are forgiven in the Christian church on earth. (Use of the Keys.)
263. Why do we say, “In the Christian church on earth”? We say this because Christ has given the gospel to his church on earth; in the gospel we have the forgiveness of sins. Matthew 28:18-20; 1 Peter 2:9; 2 Corinthians 5:19; Luke 24:47.


CPH 1943/1965—KJV edition
187. Why do you say, I believe in the forgiveness of sins? The Bible assures me that God daily and richly forgives all sins to me and all believers. Ps. 103:1,2; Ps. 130:3,4.
188. How does God forgive your sins? God no longer charges, or imputes, my sins to me, but declares me righteous. (Justification.) 2 Cor. 5:19; 2 Cor. 5:21; Rom. 8:33; Rom. 4:5; Matt. 18:23-35.
189. What induces God to forgive your sins? God forgives my sins, not because of any merit or worthiness in me, but because of His grace, for Christ’s sake. Rom. 3:22-24; Eph. 1:7; Luke 18:9-14.
190. For whom has this forgiveness been obtained? Forgiveness of sins has been obtained for all, because Christ has fully atoned for the sins of all mankind. 1 John 2:2; 2 Cor. 5:19.
191. Where does God offer you the forgiveness of sins? God offers me the forgiveness in the Gospel. Luke 24:47; 2 Cor. 5:19.
192. How do you accept this forgiveness of sins? I accept this forgiveness by believing the Gospel. Rom. 3:28; Gen. 15:6; Rom. 4:5.
193. Why can and should every believer be certain of the forgiveness of his sins and of his salvation? Every believer can and should be certain of the forgiveness of his sins and of his salvation, because God’s promise is sure. 2 Tim. 1:12; Rom. 8:38,39.
194. Why must we ever firmly maintain the doctrine of justification by grace, for Christ’s sake, through faith? We must ever firmly maintain this doctrine—A. Because it is the chief doctrine of the Christian religion (Acts 10:43; Acts 4:12); B. Because it distinguishes the Christian religion from false religions, all of which teach salvation by works (Gal. 5:4,5; Micah 7:18-20); C. Because this doctrine gives enduring comfort to penitent sinners (Acts 16:30,31,34; Matt. 9:2); D. Because this doctrine gives all glory to God (Rev. 1:5,6).


Fehlauer—1981 NIV edition
Course One, Lesson 49:
Summary: Jesus earned forgiveness of sins for all people (Ephesians 1:7). God declares all people righteous for Jesus’ sake (2 Corinthians 5:21). Through the Gospel God offers forgiveness of sins. The Holy Spirit gives us faith to believe the Gospel (Ephesians 2:8).
How do we receive forgiveness of sins? We receive forgiveness through faith in the Gospel.
What This Means to Me: In the Bible God tells me that all my sins are forgiven for Jesus’ sake. He is my holy and righteous Savior. God looks upon Jesus’ righteousness as my righteousness, and therefore He declares me just and holy (justified).
Course Two, Lesson 28:
Summary: All people are born in sin and sin daily (Psalm 51:5; Romans 3:23). Sin separates people from God (Isaiah 59:2). All people need forgiveness of sins to be saved. Jesus earned forgiveness of sins for all people. God declared all people righteous for Jesus’ sake. This is the good news or Gospel. The Holy Spirit gives us faith to believe the Gospel.
How, then, do we receive forgiveness of sins? The Holy Spirit gives us forgiveness of sins through faith in the Gospel.
What This Means to Me: I was born in sin, and I daily sin in thought, word, and deed. I cannot save myself. God’s Son suffered and died to save me. God put all my sins on Jesus and declared me righteous in His sight. The Gospel tells me this good news, and the Holy Spirit gives me faith to believe that all my sins are forgiven. Forgiveness of sins is the greatest gift of God. I pray that the Holy Spirit will move many people to accept this wonderful gift.


Kuske—1982 NIV edition
251. How does God forgive sins? God forgives sins like a judge in a courtroom who tells a criminal that there is no longer any charge against him and so declares him innocent or not guilty. Romans 4:6-8; 2 Corinthians 5:19; Psalm 51:9; Psalm 85:2,3; Jeremiah 31:34; 1 John 1:9; Romans 8:33.
252. On what basis did God declare guilty sinners to be righteous? God declared guilty sinners to be righteous because Jesus served as their substitute and paid for their sins in full. Isaiah 53:5,6; 2 Corinthians 5:19,21; Romans 3:23-26.
253. How many people did God declare righteous? God declared all people righteous (Objective justification). 1 Timothy 2:3,4; Mark 16:15; John 3:17; Romans 5:18; 2 Corinthians 5:19; 1 John 2:2; John 1:29.
254. How do many people reject this perfect righteousness which Jesus obtained for them? Many people reject this perfect righteousness by trying to earn righteousness before God by their own works (Self-righteousness, work-righteousness). Luke 14:16-24; Romans 10:3; Romans 4:6; Galatians 5:4; Romans 11:6; Titus 3:5.
255. Why is it important, then, that the Holy Ghost work faith in me? It is important that the Holy Ghost work faith in me so that I do not trust in my own works but only in the righteousness God gives me by grace in Christ (Subjective justification). Philippians 3:7-11; Ephesians 2:8,9; Galatians 3:26,27; Romans 3:22,28; Romans 4:5; Romans 1:17.
256. Why can I as a believer be certain of God’s forgiveness? I can be certain of God’s forgiveness because it does not depend on anything I do but completely on what Christ has done for me. Romans 4:16; Philippians 3:8,9, Galatians 2:16; Ephesians 3:12.
257. Why is this certainty a great blessing to me? This certainty is a great blessing to me because I need the assurance of God’s forgiveness every day (Romans 7:14-25; Psalm 32:1-5; Matthew 11:28,29; Lamentations 3:22,23), and because I have the assurance that I am an heir of eternal life (Romans 5:20,21; Titus 3:7; Ephesians 1:13,14).


Book of Concord—1580
Large Catechism, The Creed, Article III:
54] We further believe that in this Christian Church we have forgiveness of sin, which is wrought through the holy Sacraments and Absolution, moreover, through all manner of consolatory promises of the entire Gospel. Therefore, whatever is to be preached concerning the Sacraments belongs here, and, in short, the whole Gospel and all the offices of Christianity, which also must be preached and taught without ceasing. For although the grace of God is secured through Christ, and sanctification is wrought by the Holy Ghost through the Word of God in the unity of the Christian Church, yet on account of our flesh which we bear about with us we are never without sin.
55] Everything, therefore, in the Christian Church is ordered to the end that we shall daily obtain there nothing but the forgiveness of sin through the Word and signs, to comfort and encourage our consciences as long as we live here. Thus, although we have sins, the [grace of the] Holy Ghost does not allow them to injure us, because we are in the Christian Church, where there is nothing but [continuous, uninterrupted] forgiveness of sin, both in that God forgives us, and in that we forgive, bear with, and help each other.
56] 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].
57] Meanwhile, however, while sanctification has begun and is growing daily, we expect that our flesh will be destroyed and buried with all its uncleanness, and will come forth gloriously, and arise to entire and perfect holiness in a new eternal life. 58] For now we are only half pure and holy, so that the Holy Ghost has ever [some reason why] to continue His work in us through the Word, and daily to dispense forgiveness, until we attain to that life where there will be no more forgiveness, but only perfectly pure and holy people, full of godliness and righteousness, removed and free from sin, death, and all evil, in a new, immortal, and glorified body.
59] Behold, all this is to be the office and work of the Holy Ghost, that He begin and daily increase holiness upon earth by means of these two things, the Christian Church and the forgiveness of sin. But in our dissolution He will accomplish it altogether in an instant, and will forever preserve us therein by the last two parts.

Smalcald Articles, Part III, Article XIII:
1] What I have hitherto and constantly taught concerning this I know not how to change in the least, namely, that by faith, as St. Peter says, we acquire a new and clean heart, and God will and does account us entirely righteous and holy for the sake of Christ, our Mediator. And although sin in the flesh has not yet been altogether removed or become dead, yet He will not punish or remember it.
Formula of Concord, Solid Declaration, Part III:
9] Concerning the righteousness of faith before God we believe, teach, and confess unanimously, in accordance with the comprehensive summary of our faith and confession presented above, that poor sinful man is justified before God, that is, absolved and declared free and exempt from all his sins, and from the sentence of well-deserved condemnation, and adopted into sonship and heirship of eternal life, without any merit or worth of our own, also without any preceding, present, or any subsequent works, out of pure grace, because of the sole merit, complete obedience, bitter suffering, death, and resurrection of our Lord Christ alone, whose obedience is reckoned to us for righteousness.
10] These treasures are offered us by the Holy Ghost in the promise of the holy Gospel; and faith alone is the only means by which we lay hold upon, accept, and apply, and appropriate them to ourselves. 11] This faith is a gift of God, by which we truly learn to know Christ, our Redeemer, in the Word of the Gospel, and trust in Him, that for the sake of His obedience alone we have the forgiveness of sins by grace, are regarded as godly and righteous by God the father, and are eternally saved. 12] Therefore it is considered and understood to be the same thing when Paul says that we are justified by faith, Rom. 3:28, or that faith is counted to us for righteousness, Rom. 4:5, and when he says that we are made righteous by the obedience of One, Rom. 5:19, or that by the righteousness of One justification of faith came to all men, Rom. 5:18. 13] For faith justifies, not for this cause and reason that it is so good a work and so fair a virtue, but because it lays hold of and accepts the merit of Christ in the promise of the holy Gospel; for this must be applied and appropriated to us by faith, if we are to be justified thereby. 14] Therefore the righteousness which is imputed to faith or to the believer out of pure grace is the obedience, suffering, and resurrection of Christ, since He has made satisfaction for us to the Law, and paid for [expiated] our sins. 15] For since Christ is not man alone, but God and man in one undivided person, He was as little subject to the Law, because He is the Lord of the Law, as He had to suffer and die as far as His person is concerned. For this reason, then, His obedience, not only in suffering and dying, but also in this, that He in our stead was voluntarily made under the Law, and fulfilled it by this obedience, is imputed to us for righteousness, so that, on account of this complete obedience, which He rendered His heavenly Father for us, by doing and suffering, in living and dying, God forgives our sins, regards us as godly and righteous, and eternally saves us. 16] This righteousness is offered us by the Holy Ghost through the Gospel and in the Sacraments, and is applied, appropriated, and received through faith, whence believers have reconciliation with God, forgiveness of sins, the grace of God, sonship, and heirship of eternal life.

Justification by Faith in the Catechisms - Documentary Evidence From a Source Without a Name or Number

Will the UOJ advocates charge Gausewitz with heresy?
He was the Wisconsin Synod President and the Synodical Conference President.

3^rd Article—The Forgiveness of Sins

Gausewitz—KJV edition

256.  Which is the most precious gift that the Holy Ghost bestows on the Church by the Gospel?  The forgiveness of sins, or the righteousness of God. (Justification)  Rom. 4:7,8 Blessed are they whose iniquities are forgiven, and whose sins are covered.  Blessed is the man to whom the Lord will not impute sin.  Rom. 1:17 In the Gospel is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith.

257.  Why is this a needful and precious gift?  Because by our sins we are lost and condemned creatures.  But where there is forgiveness of sins, there is life and salvation.  (Comp. Q164, 165, 183 and 192)

258.  Why do even the saints still need forgiveness of sins?  Because we daily sin much and deserve nothing but punishment.  Rom. 7:18-25; Ps. 143:2; Phil. 3:12; Rom. 7:18.

259.  But what may we according to the Word of God confess with the Christian Church in the Third Article?  I believe in the forgiveness of sins.  Ps. 103; Exod. 34:5-7; Micah 7:18,19.

260.  What do you confess with these words?  I believe that the Holy Ghost in the Christian Church on earth daily and richly forgives all sins to me and all believers.  Lament. 3:22,23; Rom. 5:20 Where sin abounded, grace did much more abound.  Is. 1:18 Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.  Ps. 103:2,3 Bless the Lord, O my soul; who forgiveth all thine iniquities.  Micah 7:18,19 Who is a God like unto Thee, that pardoneth iniquity, and passeth by the transgression of the remnant of His heritage?  He retaineth not His anger forever, because He delighteth in mercy.  He will turn again, He will have compassion upon us, He will subdue our iniquities; and Thou wilt cast all their sins into the depths of the sea.

261.  What does that mean that God forgives your sins?  God does no more look upon my sins, but justifies me; that is, He acquits me from all guilt and punishment.  (Comp. Q183 and 184)  Luke 18:9-14; Rom. 5; Rom. 8:33 Who shall lay anything to the charge of God’s elect?  It is God that justifieth.  Rom. 8:1; Eph. 1:7; Rom. 3:24; Rom. 4:8; Col. 2:13,14 He hath forgiven you all trespasses, blotting out the handwriting of ordinances that was against us.  (Comp. Rom. 3:25; Rom. 5:18)

262.  Why do we say that the HOLY GHOST forgives our sins, whereas we are justified before God through the redemption of Christ?  The Holy Ghost by the Gospel awards the righteousness of Christ to us, and gives our faith assurance thereof.  1 Cor. 6:11; 2 Cor. 5:19; Acts 2:38; Is. 38:17 Behold, for peace I had great bitterness; but Thou hast in love to my soul delivered it from the pit of corruption; for Thou hast cast all my sins behind Thy back.  (Comp. Is. 40:1,2; Is. 61:1,2; Luke 24:47; John 20:21-23; Matt. 9:2,6; Matt. 26:28; Is. 61:10.)

263.  To whom does God forgive sins?  To me and all believers.  “Our works are all rejected, all claims of merit pass for naught.”  Luke 18:9-14; Matt. 18:23-27; Rom. 3:21-28; Rom. 4 and 5.  Acts 10:43 To Jesus give all the prophets witness that through His name whosoever believeth in Him shall receive remission of sins.  Rom. 3:28 Therefore we conclude that a man is justified by faith without the deeds of the Law.  Rom. 10:4; Rom. 4:5,6; Is. 53:11; John 3:18,36; Mark 16:16.

264.  Where are sins forgiven?  In the Christian Church on earth.

265.  Why do we say, In the Christian Church on earth?  Because Christ gave the Gospel to His Church on earth: in the Gospel we have the forgiveness of sins.  (Ministry of the Keys)  Matt. 28:18-20; Mark 16:15; 1 Pet. 2:9; Luke 10:16; 2 Cor. 5:19; Luke 24:47; Matt. 16:19; Matt. 18:18; John 20:22,23; Eph. 4:10-12; Luke 5:18-26.

Gausewitz—1984 NIV edition

254.  Which is the most precious gift of the Holy Spirit by the gospel to the church?  The most precious gift is the forgiveness of sins of the righteousness of Christ by which we are justified before God. (Justification.)  Romans 4:7,8; Romans 1:16,17.

255.  Why is the forgiveness of sins the most precious gift?  It is the most precious gift because without the forgiveness of sins we are lost and condemned creatures, but with it we have life and salvation.  Romans 3:23,24; Romans 8:1.

256.  Why do we, the saints, still need forgiveness of sins?  We need forgiveness of sins because we daily sin much and deserve nothing but punishment.  Romans 7:18-25; Psalm 143:2; Romans 7:18.

257.  But what may we according to the Word of God confess with the Christian church regarding our sins?  I believe in the forgiveness of sins.

258.  What do you confess with these words?  I believe that in the Christian church on earth the Holy Spirit daily and fully forgives all sins to me and all believers in Christ.

259.  What do you mean by saying that God forgives your sins?  God no longer looks upon my sins but justifies me; that is, he declares me free from all guilt and punishment.  Luke 18:9-14; Romans 5.

260.  Why do we say that the Holy Spirit forgives sins, whereas we are made righteous before God through the redemption of Christ?  The Holy Spirit brings the righteousness of Christ to us by the gospel and gives us the faith to believe it.  1 Corinthians 12:3; 1 Corinthians 6:11; Acts 2:38.

261.  To whom does God forgive sins?  God forgives sins to me and all believers.  Luke 18:9-14; Matthew 18:23-27; Romans 3:21-28; Romans 4 and 5; Acts 10:43; Romans 3:28; Romans 10:4.

262.  Where are sins forgiven?  Sins are forgiven in the Christian church on earth.  (Use of the Keys.)

263.  Why do we say, “In the Christian church on earth”?  We say this because Christ has given the gospel to his church on earth; in the gospel we have the forgiveness of sins.  Matthew 28:18-20; 1 Peter 2:9; 2 Corinthians 5:19; Luke 24:47.

CPH 1943/1965—KJV edition

187.  Why do you say, I believe in the forgiveness of sins?  The Bible assures me that God daily and richly forgives all sins to me and all believers.  Ps. 103:1,2; Ps. 130:3,4.

188.  How does God forgive your sins?  God no longer charges, or imputes, my sins to me, but declares me righteous.  (Justification.)  2 Cor. 5:19; 2 Cor. 5:21; Rom. 8:33; Rom. 4:5; Matt. 18:23-35.

189.  What induces God to forgive your sins?  God forgives my sins, not because of any merit or worthiness in me, but because of His grace, for Christ’s sake.  Rom. 3:22-24; Eph. 1:7; Luke 18:9-14.

190.  For whom has this forgiveness been obtained?  Forgiveness of sins has been obtained for all, because Christ has fully atoned for the sins of all mankind.  1 John 2:2; 2 Cor. 5:19.

191.  Where does God offer you the forgiveness of sins?  God offers me the forgiveness in the Gospel.  Luke 24:47; 2 Cor. 5:19.

192.  How do you accept this forgiveness of sins?  I accept this forgiveness by believing the Gospel.  Rom. 3:28; Gen. 15:6; Rom. 4:5.

193.  Why can and should every believer be certain of the forgiveness of his sins and of his salvation?  Every believer can and should be certain of the forgiveness of his sins and of his salvation, because God’s promise is sure.  2 Tim. 1:12; Rom. 8:38,39.

194.  Why must we ever firmly maintain the doctrine of justification by grace, for Christ’s sake, through faith?  We must ever firmly maintain this doctrine—A. Because it is the chief doctrine of the Christian religion (Acts 10:43; Acts 4:12); B. Because it distinguishes the Christian religion from false religions, all of which teach salvation by works (Gal. 5:4,5; Micah 7:18-20); C. Because this doctrine gives enduring comfort to penitent sinners (Acts 16:30,31,34; Matt. 9:2); D. Because this doctrine gives all glory to God (Rev. 1:5,6).

Fehlauer—1981 NIV edition

Course One, Lesson 49:

Summary: Jesus earned forgiveness of sins for all people (Ephesians 1:7).  God declares all people righteous for Jesus’ sake (2 Corinthians 5:21).  Through the Gospel God offers forgiveness of sins.  The Holy Spirit gives us faith to believe the Gospel (Ephesians 2:8). 

How do we receive forgiveness of sins?  We receive forgiveness through faith in the Gospel.

What This Means to Me: In the Bible God tells me that all my sins are forgiven for Jesus’ sake.  He is my holy and righteous Savior.  God looks upon Jesus’ righteousness as my righteousness, and therefore He declares me just and holy (justified).

Course Two, Lesson 28:

Summary: All people are born in sin and sin daily (Psalm 51:5; Romans 3:23).  Sin separates people from God (Isaiah 59:2).  All people need forgiveness of sins to be saved.  Jesus earned forgiveness of sins for all people.  God declared all people righteous for Jesus’ sake.  This is the good news or Gospel.  The Holy Spirit gives us faith to believe the Gospel.

How, then, do we receive forgiveness of sins?  The Holy Spirit gives us forgiveness of sins through faith in the Gospel.

What This Means to Me: I was born in sin, and I daily sin in thought, word, and deed.  I cannot save myself.  God’s Son suffered and died to save me.  God put all my sins on Jesus and declared me righteous in His sight.  The Gospel tells me this good news, and the Holy Spirit gives me faith to believe that all my sins are forgiven.  Forgiveness of sins is the greatest gift of God.  I pray that the Holy Spirit will move many people to accept this wonderful gift.

Kuske—1982 NIV edition

251.  How does God forgive sins?  God forgives sins like a judge in a courtroom who tells a criminal that there is no longer any charge against him and so declares him innocent or not guilty.  Romans 4:6-8; 2 Corinthians 5:19; Psalm 51:9; Psalm 85:2,3; Jeremiah 31:34; 1 John 1:9; Romans 8:33.

252.  On what basis did God declare guilty sinners to be righteous?  God declared guilty sinners to be righteous because Jesus served as their substitute and paid for their sins in full.  Isaiah 53:5,6; 2 Corinthians 5:19,21; Romans 3:23-26.

253.  How many people did God declare righteous?  God declared all people righteous (Objective justification).  1 Timothy 2:3,4; Mark 16:15; John 3:17; Romans 5:18; 2 Corinthians 5:19; 1 John 2:2; John 1:29.

254.  How do many people reject this perfect righteousness which Jesus obtained for them?  Many people reject this perfect righteousness by trying to earn righteousness before God by their own works (Self-righteousness, work-righteousness).  Luke 14:16-24; Romans 10:3; Romans 4:6; Galatians 5:4; Romans 11:6; Titus 3:5.

255.  Why is it important, then, that the Holy Ghost work faith in me?  It is important that the Holy Ghost work faith in me so that I do not trust in my own works but only in the righteousness God gives me by grace in Christ (Subjective justification).  Philippians 3:7-11; Ephesians 2:8,9; Galatians 3:26,27; Romans 3:22,28; Romans 4:5; Romans 1:17.

256.  Why can I as a believer be certain of God’s forgiveness?  I can be certain of God’s forgiveness because it does not depend on anything I do but completely on what Christ has done for me.  Romans 4:16; Philippians 3:8,9, Galatians 2:16; Ephesians 3:12.

257.  Why is this certainty a great blessing to me?  This certainty is a great blessing to me because I need the assurance of God’s forgiveness every day (Romans 7:14-25; Psalm 32:1-5; Matthew 11:28,29; Lamentations 3:22,23), and because I have the assurance that I am an heir of eternal life (Romans 5:20,21; Titus 3:7; Ephesians 1:13,14).

Book of Concord—1580

Large Catechism, The Creed, Article III:

54] We further believe that in this Christian Church we have forgiveness of sin, which is wrought through the holy Sacraments and Absolution, moreover, through all manner of consolatory promises of the entire Gospel. Therefore, whatever is to be preached concerning the Sacraments belongs here, and, in short, the whole Gospel and all the offices of Christianity, which also must be preached and taught without ceasing. For although the grace of God is secured through Christ, and sanctification is wrought by the Holy Ghost through the Word of God in the unity of the Christian Church, yet on account of our flesh which we bear about with us we are never without sin.

55] Everything, therefore, in the Christian Church is ordered to the end that we shall daily obtain there nothing but the forgiveness of sin through the Word and signs, to comfort and encourage our consciences as long as we live here. Thus, although we have sins, the [grace of the] Holy Ghost does not allow them to injure us, because we are in the Christian Church, where there is nothing but [continuous, uninterrupted] forgiveness of sin, both in that God forgives us, and in that we forgive, bear with, and help each other.

56] 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].

57] Meanwhile, however, while sanctification has begun and is growing daily, we expect that our flesh will be destroyed and buried with all its uncleanness, and will come forth gloriously, and arise to entire and perfect holiness in a new eternal life. 58] For now we are only half pure and holy, so that the Holy Ghost has ever [some reason why] to continue His work in us through the Word, and daily to dispense forgiveness, until we attain to that life where there will be no more forgiveness, but only perfectly pure and holy people, full of godliness and righteousness, removed and free from sin, death, and all evil, in a new, immortal, and glorified body.

59] Behold, all this is to be the office and work of the Holy Ghost, that He begin and daily increase holiness upon earth by means of these two things, the Christian Church and the forgiveness of sin. But in our dissolution He will accomplish it altogether in an instant, and will forever preserve us therein by the last two parts.

Smalcald Articles, Part III, Article XIII:

1] What I have hitherto and constantly taught concerning this I know not how to change in the least, namely, that by faith, as St. Peter says, we acquire a new and clean heart, and God will and does account us entirely righteous and holy for the sake of Christ, our Mediator. And although sin in the flesh has not yet been altogether removed or become dead, yet He will not punish or remember it.

Formula of Concord, Solid Declaration, Part III:

9] Concerning the righteousness of faith before God we believe, teach, and confess unanimously, in accordance with the comprehensive summary of our faith and confession presented above, that poor sinful man is justified before God, that is, absolved and declared free and exempt from all his sins, and from the sentence of well-deserved condemnation, and adopted into sonship and heirship of eternal life, without any merit or worth of our own, also without any preceding, present, or any subsequent works, out of pure grace, because of the sole merit, complete obedience, bitter suffering, death, and resurrection of our Lord Christ alone, whose obedience is reckoned to us for righteousness.

10] These treasures are offered us by the Holy Ghost in the promise of the holy Gospel; and faith alone is the only means by which we lay hold upon, accept, and apply, and appropriate them to ourselves. 11] This faith is a gift of God, by which we truly learn to know Christ, our Redeemer, in the Word of the Gospel, and trust in Him, that for the sake of His obedience alone we have the forgiveness of sins by grace, are regarded as godly and righteous by God the father, and are eternally saved. 12] Therefore it is considered and understood to be the same thing when Paul says that we are justified by faith, Rom. 3:28, or that faith is counted to us for righteousness, Rom. 4:5, and when he says that we are made righteous by the obedience of One, Rom. 5:19, or that by the righteousness of One justification of faith came to all men, Rom. 5:18. 13] For faith justifies, not for this cause and reason that it is so good a work and so fair a virtue, but because it lays hold of and accepts the merit of Christ in the promise of the holy Gospel; for this must be applied and appropriated to us by faith, if we are to be justified thereby. 14] Therefore the righteousness which is imputed to faith or to the believer out of pure grace is the obedience, suffering, and resurrection of Christ, since He has made satisfaction for us to the Law, and paid for [expiated] our sins. 15] For since Christ is not man alone, but God and man in one undivided person, He was as little subject to the Law, because He is the Lord of the Law, as He had to suffer and die as far as His person is concerned. For this reason, then, His obedience, not only in suffering and dying, but also in this, that He in our stead was voluntarily made under the Law, and fulfilled it by this obedience, is imputed to us for righteousness, so that, on account of this complete obedience, which He rendered His heavenly Father for us, by doing and suffering, in living and dying, God forgives our sins, regards us as godly and righteous, and eternally saves us. 16] This righteousness is offered us by the Holy Ghost through the Gospel and in the Sacraments, and is applied, appropriated, and received through faith, whence believers have reconciliation with God, forgiveness of sins, the grace of God, sonship, and heirship of eternal life.