ICHABOD, THE GLORY HAS DEPARTED - explores the Age of Apostasy, predicted in 2 Thessalonians 2:3, to attack Objective Faithless Justification, Church Growth Clowns, and their ringmasters. The antidote to these poisons is trusting the efficacious Word in the Means of Grace. John 16:8. Isaiah 55:8ff. Romans 10. Most readers are WELS, LCMS, ELS, or ELCA. This blog also covers the Roman Catholic Church, Eastern Orthodoxy, and the Left-wing, National Council of Churches denominations.
At Home in the Hoosegow of My Fathers Walther left Europe early to escape arrest warrants for kidnapping. Zion reports that other minor children, including girls, were also smuggled to America.
It looks like
the ULC chapel sale was a secret work in progress at the district level ever
since 2001. Up to that year the Southern MN District held the deed, paid the
property expenses, and paid for the chaplain. Then in 2001 an agreement was
struck whereby the congregation became tenants who paid $42,000 in rent to the
district, and the congregation paid the campus pastor. So the district in 2011
sold the building out from under the congregation based on the false charges
that ULC was a bad tenant because they installed a washer and dryer and rented
out space w/o authorization and kept the money. One can see the district was
hoping to sell the building to real estate developers for an entire
decade:
GJ - Walther was an Antinomian legalist. He had a law for everyone except himself. The Saxon society got out of its financial crisis by robbing their bishop and sending to Illinois at gunpoint. Zion on the Mississippi says they all knew Stephan was a serial adulterer.
Today the Olde Synodical Conference claims that the Great Walther handled the matter well.
Fake-o-Bod Tim "Jackson and his ilk will try all they want to discredit the WELS in connection with Joel Hochmuth's arrest. But WELS has handled the situation well." Yes, it sounds familiar - same UOJ DNA.
The UOJ advocates are sad because their favorite, Tom Hardt, mistakenly quoted P. Leyser, an editor of the Book of Concord, an expert on justification and the biographer of Martin Chemnitz.
The material in the two graphics is from Tom Hardt's essay in the festschrift volume given to Robert Preus.
Leyser and his associates made it clear, as Luther did, that Christ acquired all righteousness, but that this righteousness comes to us only through faith. UOJ fanatics pursue their delirium even farther than Knapp did at Halle University. That does not make them more orthodox but more false.
Leyser continued the work of the Harmony of the Gospels, which Chemnitz began and Gerhard finished - a monumental work of scholarship. Leyer's orthodox Lutheran credentials are impeccable, including members of his own family. He was fruitful (polykarp in Greek), and there was a Polykarp II, III, and IV.
Supported by his father, his uncle Andreae and later his stepfather Osiander, and also with input from his teacher Martin Chemnitz, Leyser came to have an ingrained support for Lutheran orthodoxy - indeed, at a difficult time for Lutheranism, he was one of those who founded that orthodoxy. In the creative force of his Loci theologici (1591/92), Harmonia evangelica (1593), Postilla (1593) and De controversiis iudicium (1594), his theological position was forged by the dispute sparked by (Crypto-)Calvinism in Saxony, by the 'Exorzismusstreit', by the difficulties over Lutheran Christology and by Huber's debate. Leyser is thus to be accounted one of the key figures of the Lutheran concord in northern and central Germany and was constantly attacked in pamphlets as the 'pope of Dresden'. As one of the key movers behind the Formula of Concord, he used his books to defend Lutheran orthodoxy and attack Catholicism and Calvinism, was commissioned by the elector to join several of the meetings which led to the Book of Concord and advocated that the number of sponsors be limited to three people.
He wrote more than sixty theological works and an extensive corpus of sermons. He also dealt with the literary controversies of his time, cultivating an extensive correspondence of 200 written by him and 5000 written to him - an extensive selection from it was first published by his great-grandson Polycarp Leyser III as Sylloge epistolarum in 1706....
On 3 February he was formally inducted into his role at Wittenberg. Leyser then made quick trip from Dresden to Austria to "pick up his bags". On 12 May he was back in Wittenberg and took up his official duties, aged only 25. Such a young man holding the highest church office in Wittenberg, before even being noticed in theological circles in Saxony, attracted much attention and some imputed his appointment to nepotism - until 8 June he was not even a professor of the theology department and until 20 November 1577 not a member of the consistory.
However, Leyser's calming of the situation after the expulsion of the Crypto-Calvinists and the reorganisation of the university was so successful that his critics were soon silenced. He was best served by his rhetorical skills and by an undemanding and reliable character, increasing his popularity among his students, including Philipp Nicolai and Johann Arndt. Leyser's skills were also seen in the drafting of the Formula of Concord and the publication of the Book of Concord in 1580. He developed close links with Martin Chemnitz and Nikolaus Selnecker. Leyser and Selnecker were asked to sign up to a Commission in Saxony on the Formula, that Leyser himself had signed on 25 June 1577 as first minister.
He immediately took part in the important theological meetings in Saxony, acting as their recording secretary. The inhabitants of Wittenberg always saw him as an outsider, however, and acted as a thorn in his side. To neutralise this he married a local girl in March 1580, namely Elisabeth, daughter of the painter Lucas Cranach the Younger. The marriage took place in the Wittenberger Rathaus and was overshadowed by student rioting and heavy drinking, which the town authorities had to deal with later.
Tim Glende:
On the Luther Quest (www.lutherquest.org) discussion forum, there has been a thread the past few days focusing on objective justification. Mr. Joe Krohn, a gullible disciple of the false prophet Gregory L. Jackson, is trying to convince the participants of LQ that universal objective justification is not only un-scriptural, but un-Lutheran. He is offering ridiculous arguments and receiving at times ridiculous responses. There have been some good responses to Krohn's silly arguments, which he undoubtedly is being spoon fed from Dr. Greg Jackson. It's sad, though, that Mr. Krohn continues to be deceived by Jackson. He also continues to contradict the clear confession of his own new church body, the Lutheran Church - Missouri Synod.
We want to share with you some quotes from Martin Luther himself that proves Luther taught universal objective justification. We thank Mr. Timothy Blank for sharing these on LQ:
***
GJ - Tim Glende has been known as a bully, ever since college. He also has a big problem with slandering people by name while hiding behind anonymity. He did that before, aiming at a lady in his own synod and Brett Meyer, under the guise of Anonymouse, which is what I called him before he gave himself away. He and his buddies seldom post to my blog now, because I can look at the map and see who is reading the blog and sending a comment.
Glende copies everything. He is famous for plagiarizing Groeschel, denying it, and excommunicating his own member, who patiently proved the case beyond a reasonable doubt. Glende's laziness is shown by his need to copy Timothy Blank's quotations, which are also copied from UOJ talking points.
Let detail some facts about Glende's latest slander:
Joe Krohn is not my disciple. He is not even a member of my congregation.
Joe is not gullible. He is quite intelligent, a requirement for his job, and does research on his own.
Glende claims, without support, that I am "undoubtedly" spoon feeding arguments to Joe. In fact, Joe writes his own material, unlike Glende, who cannot write, spell, or form a rational argument.
The LCMS does not have a "clear confession" of UOJ. Concordia Publishing House prints a KJV catechism that contains not a word about UOJ. I just bought one. Tim could buy a few with a Thrivent grant.
Tim pretends to be sad, but we heard about that emotion before, probably copied from a recent Oprah show. Tim invented a comment in Brett Meyer's name, then claimed he was sad about the remark he invented. When Brett told Tim to remove the falsehood and proved his identity, Tim refused to remove it. The false comment is still on his blog - here.
Brett responded -
Brett Meyer said...
I am requesting your consideration. Please remove the comment that someone left in my name. I assure you that I didn't write the comment. I stand by everything that I've written and posted on the internet and have linked to most of it at one time or another so anyone interested can see the context in which it was written and consider my opinions and confession. Since you disagree with my opinions and confession written elsewhere there's no need to maintain a false impersonation of my statements. Just let my confession speak for itself.
Thank you,
Brett Meyer
November 9, 2011 8:22 PM
Real Ichabod said...
We won't be removing your comment, Brett, or whoever you are. How do we know you're the real Brett Meyer? Maybe the fake Brett wants us to remove the comment. No, it will stay, since the original comment is consistent with what you have written previously.
Joe wrote to Tim before:
Please don't pray for me. You are of another spirit that you revealed in a comment concerning our excommunication. And like the cowards you are and continue to be, you deleted it. You have bigger problems than Dr. Jackson. If I can't think for myself, then neither can the Intrepids since they are confessing said same. Why don't you attend to your own WELS house instead of being concerned with those outside of your fellowship who really have no say in the matter.
Joe Krohn
***
GJ - If anyone asks me, I suggest not bothering with McCain, Glende, or Steadfast Enthusiasts. They are Waltherian in their duplicity, divisiveness, and Enthusiasm. Below is the real Katy Perry, someone Tim posed with so he could display his trophy on Facebook. His pal Ski did the same thing.
Katy Perry without makeup.
----
Lito Cruz, PhD, sent this comment:
I see that Fake-Ichabod Tim quoted Luther there. This quote is allusion to the
St. John passage, but the UOJ thinks that when Luther says forgiven, he thinks
that is UOJ, but clearly Luther was speaking about it in the sense of the
atonement. So it means paid for, in fact he even uses remit.
My conclusion is that Luther's quotes are being taken and must be taken
with a tweak to support UOJ but entirely based on the BoC and how the BoC
authors presented Luther's thoughts clearly now rejects that UOJ notion. For it
stands to reason that since they claim Luther taught this, the BoC authors
should have presented it that way in no uncertain terms. Yet they themselves
conclude that the BoC does not have UOJ in it.
***
GJ - Reading comprehension is lacking among the UOJ Enthusiasts, so they do not grasp the distinction between the atonement and justification by faith.
1. O Word of God Incarnate,
O Wisdom from on high,
O Truth unchanged, unchanging,
O Light of our dark sky,
We praise Thee for the radiance
That from the hallowed page,
A lantern to our footsteps
Shines on from age to age.
2. The Church from her dear Master
Received the gift divine,
And still that light she lifteth
O'er all the earth to shine.
It is the golden casket
Where gems of truth are stored;
It is the heaven-drawn picture
Of Christ, the living Word.
3 It floateth like a banner
Before God’s host unfurled
It shineth like a beacon
Above the darkling world;
It is the chart and compass
That o’er life surging sea,
Mid mists and rocks and quicksands
Still guides, O Christ, to Thee.
4 Oh, make Thy Church, dear Savior,
A lamp of burnished gold
To bear before the nations
Thy true light as of old!
Oh, teach Thy wand’ring pilgrims
By this their path to trace
Till, clouds and darkness ended,
They see Thee fact to face!
William W. How, Anglican Bishop, wrote:
O Word of God Incarnate,
For All the Saints,
Jesus Name of Wondrous Love,
We Give Thee But Thine Own.
Mr. Pierce, nice to see you again. Here is what precedes your Colossians quote...again all this in the context of faith:
"Alive in Christ
6 Therefore, as you received Christ Jesus the Lord, so walk in him, 7 rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.
8 See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits[a] of the world, and not according to Christ. 9 For in him the whole fullness of deity dwells bodily, 10 and you have been filled in him, who is the head of all rule and authority. 11 In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, 12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead."
I have been witnessing to a co-worker. He tells me he believes in God and he hopes to get to heaven. I made the mistake of telling him his sins are forgiven in Christ instead of convicting him of his lascivious living. He thought he was golden and continued on in his life perversely. I have seen a change come in him now since I have been leading with the law. This is where I am coming from. Even the devil believes in God and the forgiveness of sins...but if there is no faith, it is in vain.
***
GJ - The debate continues on LaughQuest, with the UOJ Stormtroopers digging up "proof" that all unbelievers are forgiven, without the Word, without the Means of Grace, without faith.
Joe has made an important point, which I have considered many times. Various people have contacted me about being abused by WELS, and I know of many cases in the LCMS as well.
UOJ is ideal for making people think they can do anything the Old Adam wants, because "I know I am a sinner and I know I am forgiven."
This false doctrine has been fatal for many clergy, whether it has been the path of alcohol abuse, adultery, embezzling, or murder. The hierarchy has an easy excuse for their pals, especially their classmates.
The clergy have learned they can do anything, even against minor children in their own congregation, and it will be absolved and denied at the same time. Murder? Just concoct a feeble lie and the abusive synod will provide backers and a call to another state.
In WELS a teacher can murder his wife, lie about it, do a few years in prison, marry his children's baby-sitter, and lead a youth group in WELS after getting out of the hoosegow. That happened at ALA, which also gave birth to Jeff Gunn's CrossWalk.
But they also know there is One Sin they cannot commit--The Synodical Sin Against the Holy Spirit--criticizing the apostasy of the organization.
In WELS, the Church and Changers have been welcome to savage people and practices they want destroyed, so even the One Sin is a matter of nuance, subtlety, and Jesuit logic.
There are two groups of victims. Many souls are hardened and blinded by the anti-Christian UOJ propaganda, which comforts unrepentant sinners. UOJ sends many to Hell this way - but they know they are guilt-free saints in Hades, so there is a good side to Walther's Halle dogma.
The other group consists of those who do not realize what the cult is doing to them. They have Stockholm Synod Syndrome. After many years of abuse they still crave the abusers and want their love and attention. They are deeply conflicted because many in their family are still loyal. They listen to the double-talk, from the Synod President on down, about Biblical principles.
An excerpt from Luther's
discussion of what 1 Peter 2: 21-22 has wrought:
[I]ndeed, the
ecclesiasts distribute their own merits and works. Oh, shameful abomination,
that in the temple of God and in the Christian Church must be taught things
which make wholly insignificant the sufferings and death of Christ.
The Translation Evaluation Committee (TEC) is coordinating a new study of three different English Bible translations that WELS could consider for use in its publications.
In this study, more than 100 pastors will participate in a side-by-side comparison of the New International Version 2011, the Holman Christian Standard Bible, and the English Standard Version. Reviewers from three different groups—synod leaders, attendees of the translation workshop held at Wisconsin Lutheran Seminary (WLS) in January, and pastors who have been in the ministry less than 10 years—will be assigned a section of the Bible to evaluate, using translation principles discussed at the January workshop.
“It will be helpful for all participants plus assure the synod that we’re trying to do due diligence by looking at all these versions,” says Rev. Paul Wendland, WLS president and TEC chairman. “It also will give us an in-depth understanding of the strengths and the weaknesses of all of these versions.”
TEC members decided to put together this study after a significant number of people at the January workshop voiced strong concerns about the NIV 2011, the translation that the TEC recommended using in WELS publications at the 2011 convention. Wendland says the TEC wants to continue the discussion given the concerns expressed. “Conversation has more centered around the NIV and its merits and lack of merits,” says Wendland. “This will focus our attention differently—if not the NIV, then what?”
The committee also recently learned that Northwestern Publishing House, through fair-use laws, will be able to use the NIV 1984 in most of its publications longer than it expected, giving WELS more time to systematically evaluate other viable translations. “If a study like this is carefully made, I think it will give everybody a feeling of comfort and peace when the final decision is made that we really looked at this very carefully and everyone has had a chance to think it through,” says Wendland.
The study is scheduled to be completed in August.
The districts will be voting on which translation to use in the synod’s publications at the 2012 district conventions in June using a ballot prepared by the synod president and vice presidents. With the support of the Conference of Presidents, they are considering an option on the ballot to delay the decision until the 2013 synod convention. A two-thirds majority is required for any translation to be selected; otherwise the issue will go to the 2013 synod convention.
Learn more about Bible translation through articles, essays, and a congregational Bible study at www.wels.net/translation.
***
GJ - The so-called conservative Lutherans do not even consider the KJV family of translations. The apostates are allergic to precise translations, denouncing them as "literal" as opposed to their "imaginary" versions.
William Tyndale sacrificed his life to give the English world the prototype of the King James Version. The current generation are afraid of missing lunch - or that coveted chairmanship of the church camp committee.
"Reviewers from three different
groups—synod leaders, attendees of the translation workshop held at Wisconsin
Lutheran Seminary (WLS) in January, and pastors who have been in the ministry
less than 10 years"
So the majority of the ones in this pow-wow will all
have been taught by the same professors and subscribe to the same school of
thought. In the end, they will basically come to the same conclusion that the
NIV11 isn't that bad because they've all been force-fed the same
things.
"For All the Saints Who from Their Labors Rest"
by William W. How, 1823-1897
1. For all the saints who from their labors rest,
Who Thee by faith before the world confess,
Thy name, O Jesus, be forever blest,
Alleluia! Alleluia!
2. Thou wast their Rock, their Fortress, and their Might;
Thou, Lord, their Captain in the well-fought fight;
Thou, in the darkness drear, their one true Light.
Alleluia! Alleluia!
3. Oh, may Thy soldiers, faithful, true and bold,
Fight as the saints who nobly fought of old
And win with them the victor's crown of gold.
Alleluia! Alleluia!
4. O blest communion, fellowship divine,
We feebly struggle, they in glory shine;
Yet all are one in Thee, for all are Thine.
Alleluia! Alleluia!
5. And when the fight is fierce, the warfare long,
Steals on the ear the distant triumph song,
And hearts are brave again, and arms are strong.
Alleluia! Alleluia!
6. But, lo, there breaks a yet more glorious day;
The saints triumphant rise in bright array;
The King of Glory passes on His way.
Alleluia! Alleluia!
7. From earth's wide bounds, from ocean's farthest coast,
Through gates of pearl streams in the countless host,
Singing to Father, Son, and Holy Ghost,
Alleluia! Alleluia!
8. The golden evening brightens in the west;
Soon, soon, to faithful warriors cometh rest.
Sweet is the calm of Paradise the blest.
Alleluia! Alleluia!
Hymn #463 The Lutheran Hymnal
Text: Heb. 12:1
Author: William W. How, 1864, cento
Composer: R. Vaughan Williams, 1906, arr.
Tune: "Sine nomine"
Another one of my
favourite hymns (and my favourite cathedral!).
I hadn't realised it was
Lutheran. Powerful lyrics and a beautiful melody.
Many
thanks
Churchmouse
***
GJ - William How was an Anglican bishop. I am using great hymns with an emphasis on the under-used Lutheran classics. The way we see it - It it is a great hymn, it is Lutheran.
"Zion Mourns in Fear and Anguish"
By Johann Heermann, 1585-1647
1. Zion mourns in fear and anguish,
Zion, city of our God.
"Ah," she says, "how sore I languish,
Bowed beneath the chastening rod!
For my God forsook me quite
And forgot my sorry plight
Mid these troubles now distressing,
Countless woes my soul oppressing.
2. "Once," she mourns, "He promised plainly
That His help should e'er be near;
Yet I now must seek Him vainly
In my days of woe and fear.
Will His anger never cease?
Will He not renew His peace?
Will He not show forth compassion
And again forgive transgression?"
3. "Zion, surely I do love thee,"
Thus to her the Savior saith,
"Though with many woes I prove thee
And thy soul is sad to death.
For My troth is pledged to thee;
Zion, thou art dear to Me.
Deep within My heart I've set thee,
That I never can forget thee.
4. "Let not Satan make thee craven;
He can threaten, but not harm.
On My hands thy name is graven,
And thy shield is My strong arm.
How, then, could it ever be
I should not remember thee,
Fail to build thy wall, My city,
And look down on thee with pity?
5. "Ever shall Mine eyes behold thee;
On My bosom thou art laid.
Ever shall My love enfold thee;
Never shalt thou lack Mine aid.
Neither Satan, war, nor stress
Then shall mar thy happiness:
With this blessed consolation
Be thou firm in tribulation."
Hymn #268 The Lutheran Hymnal
Text: Is. 49: 14-17
Author: Johann Heermann, 1636, ab.
Translated by: Catherine Winkworth, 1869, alt.
Titled: "Zion klagt mit Angst und Schmerzen"
Composer: J. Hermann Schein, 1623
Tune: "Zion klagt"
Johann Hermann lost all his possessions, many times, when Catholic forces repeatedly sacked his city during the Thirty Years War, one of the worst times for faithful Lutherans. He also wrote "Ah Holy Jesus, What Law Hast Thou Broken," #143, and "O God Thou Faithful God" #395.
"O Dearest Jesus, What Law Hast Thou Broken"
By Johann Heermann, 1585-1647
1. O dearest Jesus, what law hast thou broken
That such sharp sentence should on Thee be spoken?
Of what great crime hast Thou to make confession, --
What dark transgression?
2. They crown Thy head with thorns, they smite, they scourge Thee;
With cruel mockings to the cross they urge Thee;
They give Thee gall to drink, they still decry Thee;
They crucify Thee.
3. Whence come these sorrows, whence this mortal anguish?
It is my sins for which Thou, Lord, must languish;
Yea, all the wrath, the woe, Thou dost inherit,
This I do merit.
4. What punishment so strange is suffered yonder!
The Shepherd dies for sheep that loved to wander;
The Master pays the debt His servants owe Him,
Who would not know Him.
5. The sinless Son of God must die in sadness;
The sinful child of man may live in gladness;
Man forfeited his life and is acquitted, --
God is committed.
6. There was no spot in me by sin untainted;
Sick with sin's poison, all my heart had fainted;
My heavy guilt to hell had well-nigh brought me,
Such woe it wrought me.
7. O wondrous love, whose depth no heart hath sounded,
That brought Thee here, by foes and thieves surrounded!
All worldly pleasures, heedless, I was trying
While Thou wert dying.
8. O mighty King, no time can dim Thy glory!
How shall I spread abroad Thy wondrous story?
How shall I find some worthy gifts to proffer?
What dare I offer?
9. For vainly doth our human wisdom ponder, --
Thy woes, Thy mercy, still transcend our wonder.
Oh, how should I do aught that could delight Thee!
Can I requite Thee?
10. Yet unrequited, Lord, I would not leave Thee;
I will renounce whate'er doth vex or grieve Thee
And quench with thoughts of Thee and prayers most lowly
All fires unholy.
11. But since my strength will nevermore suffice me
To crucify desires that still entice me,
To all good deeds, oh, let Thy Spirit win me
And reign within me!
12. I'll think upon Thy mercy without ceasing,
That earth's vain joys to me no more be pleasing;
To do Thy will shall be my sole endeavor
Henceforth forever.
13. Whate'er of earthly good this life may grant me,
I'll risk for Thee; no shame, no cross, shall daunt me;
I shall not fear what man can do to harm me
Nor death alarm me.
14. But worthless is my sacrifice, I own it;
Yet, Lord, for love's sake Thou wilt not disown it;
Thou wilt accept my gift in Thy great meekness
Nor shame my weakness.
15. And when, dear Lord, before Thy throne in heaven
To me the crown of joy at last is given,
Where sweetest hymns Thy saints forever raise Thee,
I, too, shall praise Thee.
The Lutheran Hymnal
Hymn #143
Text: Luke 23: 20-24
Author: Johann Heermann, 1630
Translated by: Catherine Winkworth, 1863, alt.
Titled: "Herzliebster Jesu"
Composer: Johann Crueger, 1640
Tune: "Herzlebster Jesu"
The Hymn #268 Zion
Mourns 4:98
The Order of Vespers p. 41
The Psalmody Psalm
23 p.
128
The Lection The
Passion History
The Sermon Hymn #657 Beautiful Savior 4:24
The Sermon
– Believe as a Child
The Prayers
The Lord’s Prayer
The Collect for Grace p. 45
The Hymn #361 O Jesus King 4:1
KJV Mark 9:31 For he taught
his disciples, and said unto them, The Son of man is delivered into the hands
of men, and they shall kill him; and after that he is killed, he shall rise the
third day. 32 But they understood not that saying, and were afraid to ask him.
33 And he came to Capernaum: and being in the house he asked them, What was it
that ye disputed among yourselves by the way? 34 But they held their peace: for
by the way they had disputed among themselves, who should be the
greatest. 35 And he sat down, and called the twelve, and saith unto them, If
any man desire to be first, the same shall be last of all, and servant
of all. 36 And he took a child, and set him in the midst of them: and when he
had taken him in his arms, he said unto them, 37 Whosoever shall receive one of
such children in my name, receiveth me: and whosoever shall receive me,
receiveth not me, but him that sent me.
Believe
as a Child
I have had the misfortune of
reading hundreds of theological books and parts of many more. Recently I read
the autobiography of the most famous of all my professors.
One thing really stands out
in all that reading. The vast majority of all the modern theology writers are
loyal to a philosophy, in many cases to philosophy itself as the ultimate
expression of human thought. (Most philosophy professors are atheists, today.)
On one side of this gulf are
all the modern theologians, who write to please the philosophers, perhaps their
previous professors.
On the other side of the
gulf are those who write with child-like faith, even though many of them are
quite learned. Herman Sasse comes to mind as the only modern theologian who
fits this category. Of course, his conservative Lutheran associates in America
treated him like a rented mule, and he finished his career in Australia.
The Lutheran Reformers and
the Book of Concord editors/authors wrote with a child-like faith, and this
continued for some time after the Book of Concord.
Children are not simple.
They devote all their intelligence to learning, exploring, and assimilating.
They are quite intuitive and read people fast. They do not have a vast
background of learning and experience, but that really liberates them from a
lot of bad concepts, bad experiences, and false teaching.
Many people I know, for
instance, come from a background that is Pentecostal, Catholic, Evangelical,
and finally Lutheran. The worst off are those who were born and raised in a
synod, trained in parochial schools, and shackled with a church vocation. There
is a lot to un-learn! When I hear someone say, “What does synod say about
this?” I groan and wonder about the brainwashing that turns a political entity
into an infallible pope.
A
Concise Gospel
KJV Mark 9:31 For he
taught his disciples, and said unto them, The Son of man is delivered into the
hands of men, and they shall kill him; and after that he is killed, he shall
rise the third day.
This might be called an
introduction to the passage about children, or the part about children might be
called an application of this saying. They go together.
Mark 9:31 shows (as Mark 8
and 10 also do) that Jesus would suffer and die and be raised from the dead on
the third day.
32 But they understood
not that saying, and were afraid to ask him. 33 And he came to Capernaum: and
being in the house he asked them, What was it that ye disputed among yourselves
by the way? 34 But they held their peace: for by the way they had disputed
among themselves, who should be the greatest.
The saying, verse 32, was a
formal utterance or announcement.
Lenski:
Mark points to the lack of
comprehension, which Luke stresses still more by using three verbs. Yet the
disciples did not in this instance do what they usually did: inquire of Jesus
and let him help them to understand. They were afraid to do so. Both verbs are
imperfect tenses and state continuous conditions of ignorance and of fear. We
are too familiar withthe crucifixion
and the resurrection of Jesus properly to place ourselves into the position of
the disciples when Jesus foretold these things. His words concerning his
resurrection seemed as strange and incredible to them as those about his death.
To the last their minds struggled against the plain meaning of what was dinned
into their ears, and thus what they did not want to know, what they were afraid
to know, they actually did not know or grasp.
Lenski,
R. C. H.: The Interpretation of St. Mark's Gospel. Minneapolis, MN :
Augsburg Publishing House, 1961, S. 388
As the New Testament reveals
so often, the disciples got one message and often reacted as if they never
heard it. They were disputing who would be the greatest among them.
Jesus was teaching them that
He would become sin for all mankind, taking on the sins of the world, with all
of the hatred and abuse dished out in such punishment. But the disciples argued
who would be the greatest and refused to answer when asked.
Jesus did not need to ask to
find out the answer. He knew what was in their hearts. There are many times
when He rebuked them for their lack of faith. This time He offered children as
their example.
35 And he sat down, and
called the twelve, and saith unto them, If any man desire to be first, the
same shall be last of all, and servant of all.
We have people stand up for
formal talks. The Jewish tradition is sitting down. The disciples would have
been seated around Jesus to listen to Him.
This verse is an example of
irony. They wanted to decide who would be the greatest.
Jesus said (Jackson Living
Bible) “If anyone wills to be first, that person will be the last of all and the servant of all.”
The helping verb (to will,
to desire) emphasizes this attitude an act of will. To be first means to be
last. The greatest is the servant.
Jesus also said that
normally people lord it over others, using “lord” as a verb, just as we do
today. And isn’t that the truth.
KJV Luke 22:26 But ye shall
not be so: but he that is greatest among you, let him be as the
younger; and he that is chief, as he that doth serve. 27 For whether is greater,
he that sitteth at meat, or he that serveth? is not he that sitteth at
meat? but I am among you as he that serveth.
Jesus Himself is the
example, washing His disciples feet and becoming the Suffering Servant of
Isaiah. Those passages were so alien to the popular understanding of the
Messiah that the Jewish people did not see the Suffering Servant passages as
Messianic. Liberals today always reject that, too.
I once received some Sunday
School materials from the LCA which went out of their way to say the Suffering
Servant was not Christ. I mailed them back spoke to Fortress. They said, “That
one has been coming back in droves.”
But when children hear those
verses, they say, “That is Jesus.”
His suffering death for our
sins was the greatest of all servant acts. There is nothing we can do to match
that, but we still have that as our example.
36 And he took a child,
and set him in the midst of them: and when he had taken him in his arms, he
said unto them, 37 Whosoever shall receive one of such children in my name,
receiveth me: and whosoever shall receive me, receiveth not me, but him that
sent me.
A common claim is that
children do not have faith. The term used here is significant, because
“receive” is used in the sense of membership.
KJV 3 John 1:10 Wherefore,
if I come, I will remember his deeds which he doeth, prating against us with
malicious words: and not content therewith, neither doth he himself receive the
brethren, and forbiddeth them that would, and casteth them out of
the church.
KJV Mark 10:14 But when
Jesus saw it, he was much displeased, and said unto them, Suffer the
little children to come unto me, and forbid them not: for of such is the
kingdom of God.
Receiving – means being
taken in as a member of the Kingdom of God. Forbidding is expelling or keeping
from membership.
KJV Mark 10:14 But when
Jesus saw it, he was much displeased, and said unto them, Suffer the
little children to come unto me, and forbid them not: for of such is the
kingdom of God. 15 Verily I say unto you, Whosoever shall not receive the kingdom
of God as a little child, he shall not enter therein.
A child-like faith means
grasping the truths of Scripture as the mysteries of God. My classmates from
grade school (a close group) were talking about our experiences at Garfield 50
years ago. Everything looked so large and impressive. Simply drinking from the
water fountain was fun.
Gerhardt’s hymns are great
because they are written in child-like language. He was a children’s tutor for
years. That does not make them silly like most children’s books today. They are
colorful and easy to remember.
The Gospel of John is the
easiest to read with the simplest vocabulary, but it is also the Evangel with the
deepest message.
A child-like faith means
letting people make fun us for believing what the Bible says, mocking us for
not having an adult understanding of everything.
The modern theologians and
philosophers like to be adults. They are up to date with the latest thoughts,
but they still use the old words when convenient. They just turn them around,
to sanitize them and make them nonembarrassing. So these things are hidden from
the wise but revealed to children.
KJV 1 Timothy 6:3-5 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
One person on LutherQuest (sic) said correctly that the vast majority of laity stare blankly when UOJ is discussed.
Rome: Grey Areas of Scripture
That alone should alarm the guardians of UOJ. The clarity or perspicuity of the Scriptures is one of the primary themes of the Lutheran Reformation. When the pope's leaders began arguing from the Word of God, they were trounced by the Reformers, as Chemnitz noted in his Examination of the Council of Trent. From that point on the papalists began attacking the lack of clarity, the incompleteness of the Scriptures. The Word of God was so bewildering that everyone needed the pope to explain it.
When WELS pastors identify a "gray area of Scripture," they are aping Rome and preparing the laity for another new opinion to be revealed by...the synod, which is run by Fuller-trained Church and Changers.
Deposit of Faith
From that point the papalists developed the Deposit of Faith concept. When new Roman doctrines appeared, it was because Jesus gave them to the apostles, who passed them down to bishops, to be revealed at the proper time. Thus the Immaculate Conception of Mary and the Assumption of Mary could be taught without Scriptural support because these doctrines were passed down through the bishops.
The parallels with UOJ are remarkable, because "everyone is righteous, with or without faith" never appeared until after the Reformation and Book of Concord. The first version came from Samuel Huber, who was repudiated by P. Leyser - an expert on justification, an editor of the Book of Concord and the biographer of Chemnitz. Others joined in the rebuke and Huber lost his teaching position.
Pope and Priesthood
The Church of Rome has taught for centuries that the pope is infallible in all his teaching, because the Holy Spirit would not allow him to err in doctrine. All cardinals, bishops, and priests are also infallible if they teach in agreement with the pope.
Those who question the pope are banned, excommunicated, and sometimes hounded to extinction. One cardinal was afraid for his life after he opposed the new doctrine of papal infallibility. Even those who submitted to the pope were disciplined, because they dared to oppose him at first. Those who promoted papal infallibility were promoted and sainted.
Note that WELS excommunicates members for questioning their opinions, even for asking about how their money is wasted. One former member described a relative, a WELS pastor, who wondered about the financial wastefulness of WELS. He was removed from the ministry.
Cracks in the Edifice Do Not Matter
Rome produced a remarkable three-volume work on Mary, which gave away their historical knowledge that Marian doctrines were invented long after she died, centuries after the New Testament was revealed to the Church. That does not matter to them because the Magisterium has revealed these truths and they are fixed for all eternity, until they want to change things again, such as teaching the Assumption of Joseph.
WELS and Missouri simply skip over the fact that their new love is a recent invention, that generations have been taught without the precious insight of Sodom being righteous in the sight of God, Judas and Hitler being guilt-free saints in Hell.
Unified Truth of the Bible versus the Sectarian Spirit
The Bible is the Book of the Holy Spirit, as Luther wrote. Every verse is in harmony with the rest of the Scriptures, so Lutherans do not isolate verses--as the sects do--and create a new religion out of one phrase. Nor do the faithful change the Word of God (as the NNIV does) to provide words in agreement with the latest social and doctrinal fads.
The Scriptures teach the efficacy of the Word in the Means of Grace. That simply means that the Holy Spirit creates faith and sustains faith in Christ, through the Gospel in Word and Sacrament. The Holy Spirit does not work apart from the Word. Grace does not come to anyone apart from the Means of Grace.
UOJ Is Mainline
WELS and Missouri work so well with apostate mainline church bodies because UOJ is the unifying doctrine, truly their only doctrine. Richard Jungkuntz passed easily from teaching UOJ in WELS to teaching the same in the LCMS, moving on to a future ELCA college as provost. He was a leader in the Seminex cause and chaired their board. He was the Seminex hero I often read about in the Missouri in Perspective tabloid. Gehrke, from NWC, was another Seminex hero.
Roger Zehms, a Church Growther in WELS and now at Jeske's church, said, "Jungkuntz was the best teacher I ever had." He teared up a bit.
Missouri still has funerals with the Seminex banner displayed, and Northwestern College reunions feature many cars with Seminex bumper stickers.
When ELCA speaks of grace, they mean everyone in the world is already forgiven and saved. When "conservative" Lutherans emphasize saved by GRACE, they mean the same thing. They even say the same words, then claim they are not teaching Universalism.
Confusion of Terms
Roman Catholics write with great eloquence because they have a deep bench. Their varsity squad is bigger than all the Protestant faculties put together. To advance Rome's cause they dazzle everyone with their rhetoric and use words as they choose.
Book of Concord Lutherans do not have the luxury of juggling words. Baptism is not Holy Communion and the atonement is not justification.
When the matter is confused no one has the license to play with words, like Alice in Wonderland:
The Hatter opened his eyes very wide on hearing this; but all he said was, "Why is a raven like a writing-desk?" "Come, we shall have some fun now!" thought Alice. "I'm glad they've begun asking riddles. — I believe I can guess that," she added aloud. "Do you mean that you think you can find out the answer to it?" said the March Hare. "Exactly so," said Alice. "Then you should say what you mean," the March Hare went on. "I do," Alice hastily replied; "at least--at least I mean what I say--that's the same thing, you know." "Not the same thing a bit!" said the Hatter. "You might just as well say that 'I see what I eat' is the same thing as 'I eat what I see'!" "You might just as well say," added the March Hare, "that 'I like what I get' is the same thing as 'I get what I like'!" "You might just as well say," added the Dormouse, who seemed to be talking in his sleep, "that 'I breathe when I sleep' is the same thing as 'I sleep when I breathe'!" (Alice's Adventures in Wonderland, Chapter 7)
The same logical summersaults are performed daily by the UOJ fanatics. Everyone is forgiven, but not everyone is forgiven. Atonement is justification. Their universal absolution is found everywhere in the Bible but they cannot locate a single passage articulating this message. If they contradict themselves at every turn, they are teaching human opinions rather than Christian doctrine. Can UOJ be grasped by a child-like faith?
Another sad result
of the Lutheran confession of the false gospel of Universal Objective
Justification is the requirement to embrace contradictions as though they were
from God. This is why they hate being quoted and rage when they are. Their
central doctrine is contrary to Scripture and therefore it is inconsistent and
opposes pure doctrine. So their explanation of Christ's doctrines are
contradictory because the source and root is. Contradictions abound and so they
do not want to be quoted nor can any statement be taken for what the UOJist
really meant.
A Pastor at the 2011 Emmaus Conference made an inference that the
quotes I provided attendees showing how (W)ELS and LCMS UOJists statements were
contrary to Scripture and the Confessions were taken out of context. He said,
“Did you quote the whole book?” as though I had to quote the entire book that
was written in order for the UOJ statement to be taken in context. What a
disgrace! Now when I email (W)ELS pastors about statements made in their
publicly published sermons that are contrary to Scripture and the Confessions
they refuse to answer or clarify. UOJ has destroyed their faithfulness to Christ
and rejects the work of the Holy Spirit which causes a Christian to desire to
give a confession of what he believes and teaches. They are scared to commit to
anything unless they have the protection of the Synod which will confirm if what
they believe and teach is correct.
"Regarding the proclamation of explicit gospel, no finer example
of this can perhaps be found than in the way we announce absolution in our
worship assemblies. To illustrate this point, a question and answer drawn from
the Q & A service on the WELS Web site is here reproduced:
Q: Hello,
A Baptist friend of mine is having trouble with pastors forgiving a
congregation's sins. Could you please explain to me what gives pastors or others
the right to forgive sins. I see James 5:16 and John 20:23. Still kind of
confused. Thank you.
A: The Bible verses you mention are appropriate. It
may also be said that all passages that invite and urge us to preach the gospel
are also rightly mentioned. To preach the gospel is to proclaim the forgiveness
of sins for the sake of Christ and his atoning work. No one will really
understand what the Lutheran church teaches about "absolution" (declaring
forgiveness of sins) unless he clearly understands the truth of objective or
universal justification. That is at the very heart of what we believe and teach.
Long ago God has already forgiven every human being his or her sins. Christ's
life and death as our substitute is finished. Nothing more needs to be done
by the sinner himself. A Christian can go to any person on earth and rightly say
to him, "Your sins are forgiven." To put it another way: The forgiveness of sins
is not a potential fact that becomes a reality only when sinners do something
to qualify for it, or even when the gospel is proclaimed and personally received
through faith. It has long been a reality to be proclaimed to sinners without
conditions. When Jesus Christ rose from the dead - 2000 years ago, he was raised
because of our justification - because we had already been justified (Romans
4:25). 2 Corinthians 5:19-21 and Romans 3:22-23 stress the same truth. This is
why we may speak to one another to say "Your sins are forgiven" or "In the name
of God, I forgive your sins." This is why a pastor, acting on behalf of all the
Christians in the assembly, says the same thing. This is not arrogance or
trying to "play God." It is serving as God's ambassadors and messengers, which
is what we are. Perhaps your Baptist friend is thinking, "This should not be
done in a large group, since there may be people who are really not repentant
or who are hypocrites in that church. You cannot tell them they are forgiven,
can you?"
We answer in this way: "Yes, we can and must say this, for God has
invited and commanded us to do so. Jesus died and took away their sins,
reconciling them to him - whether they believe it or not." Lest we be
misunderstood, we also say that if we know someone to be impenitent or a
hypocrite, we will first speak to that person about sin, God's wrath, and
eternal damnation in hell to expose his sinfulness and allow the Holy Spirit to
convict him. That is also why the absolution in our public assemblies is always
preceded by a general confession of sins and expression of repentance. But the
fact remains - From God's standpoint Christ died for them and took away their
guilt. We tell people this whether they are believers or unbelievers. And we
hope and pray that this time they will believe us so that they too will know it
is true and rejoice with us in the amazing grace of God" (F. Bivens,
Archived in "Forgiveness and Repentance Section," Set
11).
Mequon is breeding the next generation of
UOJ Stormtroopers.
GJ - UOJ simply means the entire world is absolved. Everything after that is a matter of indifference, an adiaphoron.
Nevertheless, the UOJ Stormtroopers engage in a constant Ministry of Condemnation. When the LaughQuesters are not denouncing everyone else, they are busy denouncing each other, biting and devouring with unwholesome glee.
The UOJ-Fuller-Jeske coalition will not rest until they remove every single layman or pastor who dares to raise an eyebrow about their fantasies. It is not just a WELS fetish. UOJ is LCMS, ELS, and ELCA, too.
---
RE: GJ - "UOJ simply means the entire world is absolved. Everything after
that is a matter of indifference, an adiaphoron."
Here's "Bivens on
UOJ: Omitting the Means of Grace." At the first WELS National Conference on
Worship, Music and the Arts in 1996 Bivens presented an essay entitled "The
Primary Doctrine in Its Primary Setting: Objective Justification and Lutheran
Worship"
[Carthage College, Kenosha, Wisconsin, July 23, 1996]. Not a whiff
about the sacraments in this foundational essay. Instead UOJ's influence on
worship principles leads to these conclusions:
"Aside from
'substance,' however, may we or should we change our worship style? If so, to
what degree? The doctrine of justification doesn’t address this question
directly other than pointing us to the freedom we possess in Christ and
calling us to exercise that freedom in love and for the edification of
souls.(AC V - JBFA answers the question! Christ achieved forgiveness on
the cross and he distributes it through the means of grace! No need for the
means of grace if the purpose of the divine service is only to remind
people of forgiveness achieved and distributed 2,000 years ago on the cross!)
What must be stressed is that, in matters of genuine adiaphora, we are to
cultivate truly evangelical and truly ecumenical perspectives. There is no such
thing as 'the Lutheran liturgy.' Purely external forms are legitimately
influenced by histories of nations, peoples, cultures and languages. A key is
to seek and find forms that are appropriate for communicating the truth of the
gospel in its fullness, in a particular setting. Some words, tunes and
actions are ill suited in certain situations, at best give mixed signals, and
will disrupt serious efforts at educating and edifying.
And what
do we possess that can bring about such a change in people? The gospel, the
truth of justification. So what the unconverted likes least, he needs most.
What doesn’t attract him at all is what he desperately needs to be attracted
to. Our task, as always, is to seek some point of contact where we can present
the gospel to people who aren’t explicitly interested in it. Our gracious
God has justified every individual person. God’s will and our desire is that
each person be brought to understand and embrace this truth. So the
primary doctrine does point us to care for and strive to deal with people
individually."
So, self-centered worship forms and gimmicks are fair
game so long as they educate people of Christ's forgiveness imputed to all
people 2,000 years ago whether they believe it or not. Your job is to convince
them of that truth. Now get
cracking!
I don't think these
guys know what objective and subjective mean. They call it OJ but then speak the
whole time in subjective terms. Compare this quote with a definition from
Dictionary.com.
"A Christian can go to any person on earth and rightly
say to him, "Your sins are forgiven." "
"But the fact remains - From
God's standpoint Christ died for them and took away their guilt. We tell people
this whether they are believers or unbelievers."
"sub·jec·tive 
 [suhb-jek-tiv] Show IPA adjective 1. existing in the mind; belonging
to the thinking subject rather than to the object of thought ( opposed to
objective). 2. pertaining to or characteristic of an individual; personal;
individual: a subjective evaluation. 3. placing excessive emphasis on
one's own moods, attitudes, opinions, etc.; unduly
egocentric. 4. Philosophy . relating to or of the nature of an object as
it is known in the mind as distinct from a thing in itself. 5. relating to
properties or specific conditions of the mind as distinguished from general or
universal experience."
Pastor Rolf Preus demanded that Joe Krohn define Objective Justification
Joe replied:
Pastor Preus...I will capitulate to the late Pastor Vernon Harley who laid it out in his 1986 essay much more eloquently than I could. He stated:
"That which took place prior to and apart from faith is the Vicarious Satisfaction of Christ, the Redemption. Justification, according to Scriptures and our Confessions, is by grace through faith. Truly Objective Justification is the forensic activity of God by which He through the Gospel creates faith in Christ’s redemptive work, clothes the sinner in Christ’s righteousness and so makes the sinner righteous in His sight and in His forum accounts this righteousness of Christ to faith as He did with Abraham. God declares His believers to be what He Himself has made them to be in His sight -- righteous and holy for Christ’s sake. These are the ones He has given “the status of saints.” Justification belongs where our Lutheran Catechism has it in the Third Article of the Creed." Vernon Harley, LCMS Pastor
GJ - I met with the Kokomo families and also with Pastor Harley and his wife. They lived not far from New Ulm. Pastor Harley pointed out that his essays had circulated and no one had found fault with his explanations or exegesis. He is just one indication of the widespread rejection of UOJ in the LCMS.
Franz Linden responded to Joe Krohn thus:
This is not at all the objective justification of Holy Scripture. It is the lie of Osiander. It turns the judicial and forensic declaration of God into a medical and physical act by Him "making" the sinner righteous through faith rather than declaring the sinner to be righteous for Christ's sake. It causes the sinner to look inwardly for assurance of his justification rather than looking outwardly to the objective declaration of God in His Word and Sacraments.
I re-read the E. Fredrich essay on Osiander at the WELS Holy of Holies, the Essay Files, a gathering of atheists, Enthuiasts, and one Lutheran (E. Fredrich).
There is no connection between Osiander and the Harley quotation. Osiander, a brilliant man, criticized Luther on justification and held more of a Roman attitude.
Linden's name-calling is a typical red herring: cite an obscure name and invent a fanciful connection, without giving any source or warrant for the comparison.
The UOJ specialists also reject Luther on justification by faith. One indication is the response to Joe's question about whether the original Sodomites were righteous.
Linden replied:
Yes. Those who perished in Sodom were declared righteous for Christ's sake by God. More than that, everyone who will end up in hell for all eternity have been declared righteous by God for Christ's sake. This is the Bible's clear teaching.
David, son of Rolf, son of Robert, son of Jake the Governor, thinks Joe is confused! And we supposed to sit and gape in awe at their words.
Those who to study logical fallacies and flimsy argumentation should spend a day at LutherQuest(sic).
One ELS member said he read it for laughs. That is why I call it LaughQuest.
---
Eric Phillips correctly told Franz Linden:
Franz, Osiander taught that the righteousness of faith is the essential righteousness of God indwelling believers, rather than the personal righteousness of the God-Man being reckoned as their own. There isn't even a whiff of that position in anything Joe's said here.
UOJ obliterates the Key to
Retain Sin given to the entire priesthood of believers. If the emisseries of the
Pope, Kilcrease and McCain, didn't provide their rational explanations for the
American Lutheran's they'd have no excuse at all for believing and teaching such
blasphemy.
The Lutheran Confessions made this statement regarding the
current condition of the Lutheran Synods and their similarities to the Roman
Catholic church, "6] Let any one of the adversaries come forth and tell us when
remission of sins takes place. O good God, what darkness there is! They doubt
whether it is in attrition or in contrition that remission of sins occurs. And
if it occurs on account of contrition, what need is there of absolution, what
does the power of the keys effect, if sins have been already remitted?…"
http://www.bookofconcord.org/defense_10_repentance.php
***
GJ - The UOJ forces are getting an acute case of flop-sweat, because their shallow arguments are refuted by:
The clear meaning of the Scriptures.
The writings of Luther.
The Book of Concord - Luther, Melanchthon, Chytraeus, Chemnitz, Andreae
The post-Concord theologians, heirs of Luther, Melanchthon, Chytraeus, Andreae, and Chemnitz.
The historical background of double justification from the Calvinistic Pietism of Halle University.
The simple fact of UOJ not being accepted or taught synod-wide in the Olde Synodical Conference - the old German Missouri catechism, the Gausewitz Catechism, and the current LCMS KJV catechism.
Robert Preus' Justification and Rome, where Huber's UOJ is repudiated.
1. I know that my Redeemer lives;
What comfort this sweet sentence gives!
He lives, He lives, who once was dead;
He lives, my ever-living Head.
2. He lives triumphant from the grave,
He lives eternally to save,
He lives all-glorious in the sky,
He lives exalted there on high.
3. He lives to bless me with His love,
He lives to plead for me above.
He lives my hungry soul to feed,
He lives to help in time of need.
4. He lives to grant me rich supply,
He lives to guide me with His eye,
He lives to comfort me when faint,
He lives to hear my soul's complaint.
5. He lives to silence all my fears,
He lives to wipe away my tears
He lives to calm my troubled heart,
He lives all blessings to impart.
6. He lives, my kind, wise, heavenly Friend,
He lives and loves me to the end;
He lives, and while He lives, I'll sing;
He lives, my Prophet, Priest, and King.
7. He lives and grants me daily breath;
He lives, and I shall conquer death:
He lives my mansion to prepare;
He Iives to bring me safely there.
8. He lives, all glory to His name!
He lives, my Jesus, still the same.
Oh, the sweet joy this sentence gives,
"I know that my Redeemer lives!"
"Go to Dark Gethsemane"
by James Montgomery, 1771-1854
1. Go to dark Gethsemane,
Ye that feel the Tempter's power;
Your Redeemer's conflict see,
Watch with Him one bitter hour;
Turn not from His griefs away,
Learn of Jesus Christ to pray.
2. Follow to the judgment-hall,
View the Lord of life arraigned;
Oh, the wormwood and the gall!
Oh, the pangs His soul sustained!
Shun not suffering, shame, or loss;
Learn of Him to bear the cross.
3. Calvary's mournful mountain climb;
There, adoring at His feet,
Mark that miracle of time,
God's own sacrifice complete.
"It is finished!" bear Him cry;
Learn of Jesus Christ to die.
4. Early hasten to the tomb
Where they laid His breathless clay;
All is solitude and gloom,--
Who hath taken Him away?
Christ is risen! He meets our eyes.
Savior, teach us so to rise
. The Lutheran Hymnal
Hymn #159
Text: Lam. 3:19
Author: James Montgomery, 1820, 1825
Composer: Richard Redhead, 1853
Tune: "Gethsemane"
Bivens' April 2012 FiCL gobbledygook on how to use the
Keys.
In the April 2012 Forward in Christ (sssshhhhh: "A
Lutheran Voice"), contributing editor Forrest Bivens, a professor at Wisconsin
Lutheran Seminary says this in answer to the question:
"Should we
forgive others for all the sins they may commit against us? If they show no
remorse or repentence, are we still to offer forgivenes?"
In his
answer, Bivens bends over backwards to keep UOJ front and center. His practical
advice:
"Especially to those who have wronged us yet have given no
evidence of contrition before God or reliance on Jesus as their sin-bearer, we
may say:
'I fully and freely forgive you, sinner to sinner. I hold no
grudge against you, seek no retaliation, and will keep no record of wrongs. I
have no desire or need for this. My Lord Jesus is my ultimate Protector, and he
will satisfy justice in the end. Vengeance is his to give, not mine.
'But
please understand that this actually may mean very little for your long-term
well-being. If and as long as you do not repent before God of your sin, you do
not enjoy the forgiveness Christ earned for you. You forfeit personal benefit of
his pardon. You have my forgiveness, given cheerfully in love. But just like me,
a sinner like you, you need the personal enjoyment of Christ's forgiveness,
which is also freely given. I am willing to do anything I can to help you enjoy
this.'"
Biven concludes:
"Our responsibility is to forgive
others fully, unconditionally. As we communicate this, let us also speak wisely
as well as lovingly so that we will best serve our neighbor."
I have
a simpler way, the words of Jesus himself: "If you forgive the sins of any, they
are forgiven them; if you withhold forgiveness from any, it is withheld" (John
20:23).
Let's back up a little. In the
paragraphs preceding the advice on how we must "unconditionally" forgive the
unrepentant, Bivens reluctantly says,
"You might also be thinking of
our high privilege to forgive or not forgive sinners in administering 'the keys'
in ways that reflect prior repentance or impenitence (see Matthew 18:15-20; John
20:21-23). This tells us much about how we are to communicate with fellow
sinners as God's representatives on earth, (UOJ drum roll please) but
nothing removes from us the sacred, personal obligation to forgive
unconditionally."
He goes on to explain that "unconditionally" means
we give forgiveness "especially to those who have wronged us yet have given no
evidence of contrition before God or reliance on Jesus as their
sin-bearer."
Wow, just, wow!
UOJ advocate Jungkuntz (Northwestern College) became chairman of the board
of the first Lutheran seminary to train open homosexuals.
***
GJ - I have to dab my eyes when I read such touching stories of forgiveness from WELS. They are tears of laughter, not wracking sobs of heart-felt relief. No sect is more nasty, vindictive, and unforgiving than WELS.
Bivens is another UOJ deceiver, bragging to his entire circuit that he went to Fuller Seminary, then wondering at Mequon where I got that story from.
Few people write as poorly about doctrine as Bivens. I hope he keeps this up and exposes the doctrinal depravity of WELS even more vigorously.
Frosty Biven's argument is
illogical. First he says that we must forgive a brother unconditionally though
he shows no sign of contrition, and then that brother enjoys our forgiveness,
but then he says that God also forgives unconditionally, yet that person does
NOT enjoy that forgiveness unless there is contrition and faith. Thus they dress
up the very conditional forgiveness on God's part as though it were
unconditioned by the presence of active faith reacting to law and gospel
preaching.
By the way, since God supplies the faith ("with God belief is
possible" - Matt 19:29; the Gospel is the power of God - 2 Tim 1:8), this
doctrine taught by Orthodox "Old" Lutherans is not synergism as the later
Pietistic Reformed Lutherans like CFW Walther charged.
