Tuesday, August 14, 2012

Articles: Zakaria and Harvard's Culture of Corruption: 3.0.
Plagiarists Lub, Lub, Lub One Another



Articles: Zakaria and Harvard's Culture of Corruption: 3.0:

"Forced to review the twin cases, Harvard Law School dean, Elena Kagan -- yes, that Elena Kagan -- and Harvard president, Larry Summers, faced an obvious challenge: Ogletree was a black star on a faculty often criticized for being overly white, and Tribe was the superstar of the judicial left.  Had the plagiarizers-in-residence not been such sacred cows, Harvard would have likely ground them into hamburger."

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Justification by Faith Is the Chief Article of Christianity -
As Luther Taught


6] This article concerning justification by faith (as the Apology says) is the chief article in the entire Christian doctrine, without which no poor conscience can have any firm consolation, or can truly know the riches of the grace of Christ, as Dr. Luther also has written: If this only article remains pure on the battlefield, the Christian Church also remains pure, and in goodly harmony and without any sects; but if it does not remain pure, it is not possible that any error or fanatical spirit can be resisted. (Tom. 5, Jena, p. 159.)

7] And concerning this article especially Paul says that a little leaven leaveneth the whole lump. Therefore, in this article he urges with so much zeal and earnestness the particulas exclusivas, that is, the words whereby the works of men are excluded (namely, without Law, without works, by grace [freely], Rom. 3:28; 4:5; Eph. 2:8-9), in order to indicate how highly necessary it is that in this article, aside from [the presentation of] the pure doctrine, the antithesis, that is, all contrary dogmas, be stated separately, exposed, and rejected by this means.

Justification by Faith Summarized


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.

ELCA celebrates its 25th anniversary - News Releases - Evangelical Lutheran Church in America

ELCA receives the most money from Thrivent,
but all religions are included now:
not all Lutherans, all religions.


ELCA celebrates its 25th anniversary - News Releases - Evangelical Lutheran Church in America:


ELCA NEWS SERVICE
August 12, 2012
ELCA celebrates its 25th anniversary

     CHICAGO (ELCA) - The Evangelical Lutheran Church in America (ELCA) is celebrating its 25th anniversary beginning January 2013. Under the theme, "Always being made new" the 4.2 million-member church [GJ - was 5.3 million 25 years ago] will embark on a year-long reflection on the people and events that have shaped this church and the life-changing ministries across the United States and overseas.

     The ELCA is the largest Lutheran denomination in the United States, with about 10,000 congregations, 65 synods and numerous churchwide ministries.

     "In 25 years we have started 435 new congregations, ordained nearly 8,000 pastors, sent more than 2,000 missionaries to serve in the world, and contributed more than $350 million toward the alleviation of hunger and poverty," according to ELCA Presiding Bishop Mark S. Hanson.

     "We are a church that is deeply rooted -- and always being made new. Our roots are in Scripture, tradition and the Lutheran Confessions, as well as in the vibrant communities and rich histories of our congregations. These roots are an ongoing source of nourishment, enabling us to be a church that is resilient, always reforming and guided by the Holy Spirit," said Hanson.

     The anniversary theme is based on 2 Corinthians 5:17: "So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!"

     For more information about the anniversary and to view a special timeline that chronicles some of the ELCA's most significant events, visit www.ELCA.org/25.

- - -
About the Evangelical Lutheran Church in America:

The ELCA is one of the largest Christian denominations in the United States, with 4.2 million members in 10,000 congregations across the 50 states and in the Caribbean region. Known as the church of "God's work. Our hands," the ELCA emphasizes the saving grace of God through faith in Jesus Christ, unity among Christians and service in the world. The ELCA's roots are in the writings of the German church reformer, Martin Luther.


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Lutherans meet in MN, divided over marriage amendment | kare11.com

Lutherans meet in MN, divided over marriage amendment | kare11.com:


GOLDEN VALLEY, Minn. - The ELCA vote of 2009 divided Lutherans forever. The decision to allow gay and lesbian pastors in committed relationships to be ordained into ministry caused a ripple effect of defections.
On Tuesday many of those ripples gathered for a Lutheran conference at Calvary Lutheran Church in Golden Valley.


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Transforming Churches Network » TCN Receives Thrivent Grant.
Note Separate Board for These Gifts


Transforming Churches Network » TCN Receives Thrivent Grant:


The mission of Transforming Churches Network (TCN) is to empower churches to open new doors into their community to reach lost and dying people with the Gospel of Jesus Christ. TCN was developed to provide training and resources for judicatories, congregations, and pastors in order to accomplish this transformation process. TCN is a non-profit Recognized Service Organization (RSO) of The Lutheran Church – Missouri Synod (LCMS). Currently, there are over 500 Lutheran churches in the Transforming Churches Network.
The Thrivent Financial for Lutherans Foundation is a private foundation funded by Thrivent Financial for Lutherans. As a 501(c)(3) organization with its own board of trustees, the foundation is organized and operated exclusively for charitable, religious, scientific, literary and educational purposes and makes grants and gifts to 501(c)(3) exempt organizations. The foundation does not provide grants to individuals. To learn more about the foundation and its grant programs, visit: www.thriventfoundation.com.


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Father Carla Robinson Was Pastor Carl Robinson in the LCMS



Someone noticed the Episcopal links, like this one, and sent a message. Carla Robinson was a Missouri Synod pastor, a graduate of Concordia Seminary, St. Louis.

Carla has a blog and YouTube videos. They are easy to find. Carla's resume is on the Carla Robinson website.

Carla changed genders along the way, in case readers are confused.

Unity Begins with the Gospel - Justification by Faith - And the Visible Gospel - The Sacraments



Article VII: Of the Church.

Also they teach that one holy Church is to continue forever. The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered.

And to the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike. As Paul says: One faith, one Baptism, one God and Father of all, etc. Ephesians 4:5-6.

***



GJ - Some ELDONAs thought I was a bit severe about their group. They need to read up on the topic of polemics.

I have been impressed in a positive way about their support for justification by faith. Apart from the Church of the Augsburg Confession, located here on Walton's Mountain in Bella Vista, no other Lutheran group has the same position.

ELCA, WELS, Missouri, and the Little Sect on the Prairie all teach UOJ. The WELS UOJ hero, Richard Jungkuntz, became a UOJ advocate for Missouri, and then for the proto-ELCA American Lutheran Church. UOJ is the cement gluing the mainline, apostate denominations together.

ELDONA's bishop, James Heiser, has been publishing much needed books of Lutheran Orthodoxy, including the giant Harmony of the Four Evangelists written by Chemnitz, Gerhard, and Leyser. I imagined the cost of the set would be too high, but the volumes are reasonable priced for one of the great works in Lutherdom.

I have the first volume and will publish more about it soon.

Heiser has been busy getting Gerhard and other post-Concord authors published in English. He has also written some books of his own.

If someone published Chemnitz, Gerhard, Leyser and other pre-Pietistic theologians and then promoted UOJ, I would have to ask about that person's study habits or doctrinal discernment. Once upon a time, Heiser thought UOJ was a synonym for the atonement. So did I.

Those used to the language of the Bible, the Book of Concord, and the post-Concord theologians would have a tough time with the new Pietistic dogma of UOJ. Besides that, Hunnius and Leyser already repudiated an early version of UOJ, when they demolished the claims of Samuel Huber and kicked him off the faculty.

David Valleskey, with the same position as Huber, became president of Wisconsin Lutheran Seminary, a proud alumnus of Fuller Seminary, and a pestiferous author of pro-Church Growth publications.

Unity begins with the Gospel and Sacraments taught correctly.

VirtueOnline - News. How Much More Self-delusion, Hubris, Sheer Bloody Mindedness, Indeed Blindness, Can He Sustain?

Bishop Robinson has a downward smile: gay yet very sad inside.


VirtueOnline - News:

ANGLICAN COMMUNION INSTITUTE: The Fallacy of "After the Fall"
Orthodox Episcopal bishops failed to follow through on promises made to stand tall when revisionist leaders struck
How the inside strategy failed

News Analysis

By David W. Virtue 
www.virtueonline.org 
August 8, 2012

In an article titled After the Fall the Rev. Dr. Ephraim Radner for the Anglican Communion Institute asks, "Who are the predominantly younger theologians and priests clustering around The Living Church's Covenant blog? Or 'A Tribe Called Anglican'? Or those who read more individual blogs like 'Creedal Christian' or 'The Conciliar Anglican'? Or those who have contributed to the recent book Pro Communione? Or who attend seminaries like Wycliffe College or Duke Divinity School? They are the future of Anglicanism in North America, that is who; and they are the reason why I am not so much worried about The Episcopal Church as I am eager simply to see the inevitable fruit of faithfulness whose seed is well-sown. The 'times they are a-changin'. The first one now, will later be last.

"Many of us, of course, are wondering about what our future is or should be in The Episcopal Church. For my part, I believe I have one, and plan to pursue it. It is just here that I wish to teach and write, pray and witness, God willing. And I believe that others have a future here too, a good future and a fruitful and faithful one," writes Radner.

This question must now be faced: How much more self-delusion, hubris, sheer bloody mindedness, indeed blindness, can he and writer/theologians of the Anglican Communion Institute continue to sustain in the face of overwhelming evidence that the Episcopal Church is apostate and heretical with not a shred of evidence that it will ever turn around? Ever. Furthermore, if the pathway The Episcopal Church continues on is sustained, the overwhelming prediction and conclusion is that within 25 years the church will cease to exist.

Consider the following:

* 22 Anglican provinces have declared themselves to be in impaired or in broken communion with The Episcopal Church.
* Orthodox and Roman Catholic Church leaders will not sit down at the same table with Mrs. Jefferts Schori. (It's not just because she's a woman. It's the theology of The Episcopal Church, stupid.) 
* The Episcopal Church is slowly being replaced by the Anglican Church in North America with the ACNA now recognized by a dozen Primates of the Global South.
* The Archbishop of the Anglican Church of Nigeria will open a new diocese on North America soil, later this month, without so much as a glance at The Episcopal Church. Archbishop Nicholas Okoh, who is head of the largest Anglican province in the world, will do so in the very city (Indianapolis) where the last TEC General Convention was held. He will not be paying a visit or even deign to give a nod in the direction of TEC Bishop Catherine Waynick.
* The consecration of an openly practicing homosexual to the episcopacy in the person of Gene Robinson was the most communion breaking act in modern history. Adding a lesbian bishop in the person of Mary Glasspool, a decade later, only added to the blasphemy and confirmed the path TEC is on.
* The passage of provisional rites for same sex marriage only added another apostate stone on an already morally bankrupt church.
* The Covenant is, to all intents and purpose, dead on arrival. Mrs. Jefferts Schori said it was past its shelf life and the Mother Church (The CofE) could not pass it. So what future does it have when not a single Global South province has signed on to it? 
* The Jerusalem Declaration has effectively replaced The Covenant. More have signed on to that that have ever, or will ever, sign on to the Covenant, unless you think that a corrupt little Anglican province like Mexico really counts and nobody does.
* The Episcopal Church said people who have had sex change operations (transgendered) should be allowed into Episcopal pulpits with at least two bishops (San Diego and Massachusetts) having Trannie priests up and running.
* Multiple dioceses have left the Episcopal Church including some 300 priests and more than 120,000 Episcopalians have escaped to other orthodox Anglican jurisdictions. (The Diocese of South Carolina is presently weighing its options).
* The Episcopal Church is engaged in multiple lawsuits to take back parishes that are lying fallow at a cost of millions of dollars to the national church thus stifling spending on evangelism and discipleship.
* The Episcopal Church has shrunk and continues to shrink as it pursues a course of liberalization and progressivism that is emptying churches across the country. It has lost a third of its membership in the last 10 years. The figure of 3.1 million is now 1.9 million. Average Sunday Attendance is 675,000 making it the fastest dying mainline Protestant church in America.
* The average age of an Episcopalian is between 62 and 65 and the average size congregation is now under 70.

Self-delusion dies hard apparently. Radner writes, "So we have this challenge: not to run away, as if Egypt were safer than Babylon. The Nations are all the same, and we are now scattered among them and they among us. Rather, we are asked to figure out more clearly and more straightforwardly what is our diasporal calling and to embrace it virtues and demands."

Would Radner really want his children to be "discipled" by a gay, lesbian or transgendered priest? One doubts it. Would he himself be welcome back in the Diocese of Colorado by Bishop O'Neill having fled to the safety of an orthodox seminary in Toronto, Canada? Not a chance, not a prayer.

Radner: "One of the best-kept secrets of The Episcopal Church is that, within its current membership, are found the Anglican Communion's most vibrant, creative, and serious younger theological minds; among its clergy are some of the Communion's most humble and grace-filled pastors; among its people the most fervent prayers. It is a secret, because they have not sought to kick against the pricks (Acts 9:5), but rather to let Jesus lead the way; they have not sought to advertise their embrace of cultural approval - whoever's culture. - but have instead immersed themselves in the witness of the saints and their forbears in faith; they have let weakness provide a forum for divine strength. Imagine: The Episcopal Church as the earthen receptacle of apostolic riches. But this, after all, is what we should expect, not denigrate (2 Cor. 4:7). And, in fact, I do expect God's rich blessing to arise from these and others among us - again, as the Lord has promised to the leaven and the seed of the Kingdom (Lk. 13:18-21). And from this blessing shall be given a place for the Nations to find their own transformed peace, a culture turned from water into wine. The future lies, not with General Convention, but with the promises of God. And these promises are given to our children and our children's children (Acts 2:39)."

VOL: Who exactly are they? Chris Wells of the Living Church, Ian Markham president of VTS, Justyn Terry of TSM are certainly some of them. There are others at TSM and Nashotah House, but that's about it. It should be pointed out that those seminaries are now serving the wider Anglican Communion and not merely The Episcopal Church as they train priests for the emerging Anglican Church in North America.

Perhaps the most delusional paragraph in Dr. Radner's riff is this, "To be sure, there are obstacles to be overcome and burdens to be assumed in such a vision: money, jobs, energy and endurance. But when Jesus tells his disciples, 'Fear not, little flock, for it is your Father's good pleasure to give you the kingdom' (Lk. 12:32), he does not do so in the face of comfortable times, but of hard ones - of funds dispersed, of antagonistic opposition, of lonely testimony. Yet this is just when he tells them of this certainty. And it is just for such a time that promises are given by God and made sure. 'He has torn... and he will bind us up... Come, let us press on to know the Lord; his going forth is as sure as the dawn' (Hos. 6:1-3)."

What world is he living in? After six years of Jefferts-Schori's reign of terror, picking off Radner's fellow conservatives one by one, does he really expect a different fate, especially with the feeble forces remaining after years of knee cappings, departures, and defrockings under the direction of TEC's well-funded legal team?

Former ACI Executive Director, Don Armstrong, suggests that there was a time when the orthodox core of the Episcopal Church was cohesive enough to have stood together and stem the tide of revisionist aggression. It was Radner himself who made the excuses for inaction that has left so many abandoned and out on the very limb that he and the few remaining conservatives now find themselves clinging.

Dr. Radner and his wife (who is also a priest), were one-time priests in the ultra-liberal Diocese of Colorado under its revisionist bishop, Rob O'Neill, before he fled to Canada to teach at the orthodox Wycliffe College, Toronto where he lives in ecclesiastical safety. In doing so, he left behind his ACI friend, supporter, and fellow crusader, Fr. Don Armstrong, to twist in the wind as he came under bitter attack from Bishop O'Neill, was sued for the church's property, had his financial books forensically examined three times, and continues to be harassed by diocesan lawyers. Armstrong has survived it all with grace, unwavering conviction, and a much bolstered faith, having left for the spiritually healthier environs of CANA, taking with him one of the largest congregations from the diocese (Grace and St. Stephens).

Armstrong says he is reminded of those days, right after he was first inhibited by O'Neill, whenever he reads Psalm 78:9. "The people of Ephraim, armed with the bow, turned back in the day of battle." 

ACI theologians, including Radner, Dr. Philip Turner and Dr. Christopher Seitz, were quick to run for cover when the attacks came to cut off their spiritual and financial support from Armstrong's parish. Stemming from their lack of courage in those crucial moments, the determined voice of the once prominent Windsor Bishops quickly morphed into the now nearly silent and apologetic Communion Partners. 

A timeline of events reveals some here-to-fore unknown details.

According to court documents provided VOL, the debate among conservatives in the summer of 2006 was about how to respond to the Episcopal Church's theologically determined departure from orthodoxy. The debate was essentially between an inside strategy, with the hope that ++Rowan would demote non-Windsor abiding TEC dioceses to an asymmetrical ecumenical relationship, or the departure strategy, simply leaving TEC and developing a parallel province. 

In hopes of having a unified approach to assure the greatest impact, and to disable TEC's ability to fight back by the sheer enormity of the conservative response, a meeting was called in late August of 2006 by Bishop Ed Salmon (SC). It was held at his home in St. Louis with key leaders of the upcoming Windsor Bishops meeting planned to be held in September at Camp Allen. Bishops Jack Iker (Ft. Worth), Robert Duncan (Pittsburgh), Martyn Minns (CANA) were present to advocate ultimately leaving TEC, while Bishop Salmon, Philip Turner (by phone) and Fr. Armstrong represented the Anglican Institute strategy of working with the Primates from within. 

It was agreed by all those present in St. Louis to give one year to the ACI plan of pressure from within, with certain markers (a firm statement from the Primates meeting in Dar es Salaam, a clear rejection by the House of Bishops, continued same-sex blessings, the ordination of practicing gays in any diocese) which would trigger the en mass departure from TEC and the establishment of a parallel province.

That was the plan, Armstrong told VOL. "This approach was presented and affirmed in a meeting a few weeks later by the assembled Windsor Bishops at Camp Allen, in the presence of Canterbury's representative bishops Dr. N.T. Wright and Michael Scott-Joynt. After the Windsor Bishops made a clear and principled statement from their Camp Allen meeting, then Presiding Bishop Frank Griswold sent a letter to all the bishops rejecting their position and accusing the Colorado based ACI of undermining the stability and ministry of the church.

"In the meantime, the ACI consulted with a group of bishops who were meeting with Griswold and Jefferts Schori at 815 Second Avenue NY in which they both offered alternative Episcopal oversight for orthodox dioceses from Drexel Gomez, Archbishop of the West Indies. We called Drexel, and he said they had never spoken to him, and that she (Jefferts Schori) could not offer what she did not have the authority to give. So the bishops rejected 815's offer.

"In the weeks following, ACI testified at hearings conducted by Global South Primates who were discerning how best to support orthodox Anglicans in a heterodox church; consulted with Dr. Rowan Williams and the Communion Chancellor; and organized a second Camp Allen meeting of bishops."

After threatening Fr. Armstrong with inhibition for talking to primates, and having the parish and ACI offices raided by diocesan attorneys and accountants, Bishop O'Neill inhibited Armstrong, right after Christmas, 2006, effectively shutting down the ACI, leaving them essentially neutered with diminished resources and waning influence.

"The bishops went to their mattresses, the ACI theologians ran to Canada, leaving those who actually followed through on the agreement to form a parallel province to be picked off one at a time, without a critical mass of support to overpower the monomaniacal Jefferts Schori. This is a fate Radner himself, and one by one the remaining dioceses, will share, as each continues in silence while the others are being persecuted, with the attitude 'surely she won't come after me'...but she will, one at a time."

More realistic and less optimistic about the future of TEC, Armstrong concluded, "When we all left, it was according to the agreement hammered out around Bishop Salmon's dinning room table. Those who stayed in TEC simply did not do what they had agreed to...so the larger impact and witness that was undermined by ACI and this handful of bishops know mired in lawsuits and pending ecclesiastical actions against them left those who had faithfully given the ACI plan a chance, but then took their stand as agreed, feeling betrayed but far from defeated. 

Under the leadership of Bishops Minns and Duncan and with the support of the majority of the worldwide Anglican Communion, the churches of the now well established parallel province have been about their ministries for several years freed from the spiritual oppression and resulting stunted growth, while those who backed down remain in an unhealthy church, a bed of their own making, fearful of what 815 will next do, knowing in their hearts they will abandon each other as the theological cleansing in TEC continues.

"Sadly this could have been avoided, the church forced to change course, if ACI and the weaker bishops had not broken ranks and run for cover."

Armstrong speculates that Jefferts Schori must have a folder of misdeeds and skeletons on each of these formerly brave men to have the strongest among them produce something as weak as their post General Convention minority report, giving thanks for the conscience clause they know will quickly disappear in practice, while even others ran home in silent fear.

Armstrong, a veteran helicopter pilot from the Vietnam War, said none of these guys would be welcome company in a fox hole. 

Still, the delusion continues that the Episcopal Church is recoverable when all the evidence points to the complete evisceration of orthodoxy in The Episcopal Church that is ignoring of biblical warnings of judgment on such a church.

Canon lawyer Allan S. Haley says the problem with ECUSA's actions over the past nine years is that it refuses to regard what it has done as in any way disruptive to the one, true, holy, catholic and apostolic church of Christ. It has asserted its power to annul and set aside the holy orders of bishops, priests and deacons who were each ordained, not into ECUSA particularly, but into that one catholic and apostolic church. It seems to be retaliation for the fact that its gay and lesbian partnered bishops cannot be recognized by most of the other churches in the Communion, or invited to the Lambeth Conference. 

"ECUSA has refused to allow clergy from other provinces to serve in its dioceses without their first renouncing their allegiance to the churches which licensed them, and then swearing a new oath of obedience solely to the "doctrine, discipline and worship" of the Episcopal Church (USA). ECUSA -- just like any other branch of the church catholic -- is a fallen church. One cannot find perfection on this earth, no matter which church one joins, but perfection, as such, is not the standard. Rather, faithfulness to Scripture and tradition is. And by that measure, ECUSA falls far short of the mark. It is led by the false teachers of whom first Jesus Christ, and later his apostles, warned their first disciples, who then handed down those warnings to us." He concludes, "The ECUSA has walked apart where the faithful cannot follow." 

The ACI its theologians and contributors need to do the same thing.

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VirtueOnline - News. Robinson as Bishop - Good for Church.
Remind You of Hartman's Church Growth Good for WELS?



VirtueOnline - News:


If you want to know why the "Ct. Six" those faithful parishes in the Diocese of Connecticut left the diocese and the Episcopal Church; and why, more recently, Fr. Ron Gauss and Bishop Seabury Church, Groton, CT, departed; or why the Rev. Christopher Leighton of St. Paul's in Darien is weighing his parish's options, this statement by Ct. Bishop Ian Douglas should clear it all up:

"One of the best things that has happened for The Episcopal Church, with respect to our engagement in the Anglican Communion, has been the election and ordination of [the openly gay] Gene Robinson," Douglas stated in a recent interview with ENS.

Douglas noted that for decades before 2003, if even two people turned up for a hearing on an Anglican Communion-related resolution at General Convention, "we in the world mission committee felt like we were doing well ... Then after 2003 and the Windsor Report ... the hottest ticket in Columbus [at the 75th General Convention in 2006] was the open hearing on the Anglican Communion. More than 3,000 people attended and 92 witnesses testified. That's a huge change."

Douglas said that he also sees this change at the local level, in his own diocese, where every year an Anglican mission consultation draws 200 to 300 people from up to 50 parishes, "all of which enjoy direct partnerships in mission with dioceses, parishes, individuals around the Anglican Communion. That is facilitated by the greater awareness at the local level, which we didn't have a decade ago, and the flatter, digital communication world ... That's all part of the great communion that God is bringing about and it's the hallmark of the Episcopal Church's response to the communion."

The irony should not be missed. In July 2011, Douglas eliminated six positions from the staff of Diocesan House, representing a 27 percent reduction in the number of staff serving in the offices of The Episcopal Diocese of Connecticut in Hartford. One impetus for these changes was an anticipated $1 million to $1.2 million reduction for the proposed 2012 diocesan-wide budget, he explained. Based on pledge cards and other anticipated revenue, parish pledges account for about 92% of income for the convention's budget. Currently fewer than 70 of the 172 parishes fulfill their pledge of 12.5% of their operating income as set by diocesan convention.

Bishop Douglas then publicly admitted that, "For some time now the diocesan pledge system hasn't worked. The majority of our parishes don't participate at the 12.5% level."

So while Douglas eulogizes his pan-Anglican and mission consultation credentials and contacts, a hangover from his days as a missions seminary professor at Episcopal Divinity School, he promotes the fiction that all is well in his dream world of Anglican mission cooperation with global Anglicans, even as TEC embraces a pansexual world view anathema to the vast majority of the global South and his own diocese is slowly hemorrhaging parishioners and dollars...It is delusion piled on delusion.

Archbishop Isangoma sent The Rev. Pam Strobel, a senior associate at Christ Church, Greenwich, CT, who went to serve as a Mission Partner in the Anglican Church of Congo for two years, packing because of a number of personal issues making her stay and work impossible.

Recently, the 77th General Convention of The Episcopal Church pledged its ongoing support for direct Anglican partnerships, but at a much-reduced financial rate. Money is tight and a cut to the church's contribution to the Anglican Communion Office from the $1.16 million of this triennium to $700,000 showed the increasing contempt TEC has for its "partners" who have failed to deliver on its pledge to promote pansexuality throughout the communion and press for sexual inclusion even using old colonialist tactics to do so.

Douglas, who serves as a member of the Anglican Communion Standing Committee, claimed that the cuts to the inter-Anglican budget "do not model good stewardship."

"I understand that a lot of folk involved in the budget process are trying to balance a lot of difficult realities, and it's always easier to cut those things that are the furthest from home," he told ENS. "But I am quite upset on where we landed. The contributions to the inter-Anglican budget help to bring us together as Christians."

ANGLICAN COMMUNION OFFICE

Absent from the recent General Convention was The Rev. Canon Kenneth Kearon, secretary general of the Anglican Communion, who nonetheless wrote that he is "more than heartened" by the passage of Resolution D008 that reaffirms the Episcopal Church's commitment to building Anglican Communion partnerships. However, TEC reduced by 35 percent, or $460,000, its financial support to the inter-Anglican budget for the London-based Anglican Communion Office. What about a budget cut of that size doesn't he get? What? No pain.

"There is obviously a huge well of goodwill and commitment," he told ENS in a recent interview at his London-based office. "The Episcopal Church has worked very hard at its relationships and more so in the last few years. Those relationships have paid off and are valued throughout the Anglican Communion. The question is how we are going to build on that commitment."

Really. What about the fact that the vast majority of the Global South, some 22 provinces, won't be seen at the same table as Katharine Jefferts Schori? What about the dozen or so absentee Primates in Dublin last year. Is Kearon suffering from short term memory loss? Or the even bigger reality that Rowan Williams is slinking off into the sunset nine years before he needed to because his Hegelian worldview was not strong enough to hold the Anglican Communion together.

Kearon said he also is "very impressed" with the extent to which the Episcopal Church has taken seriously the Anglican Covenant, a document that was initially intended as a way to bind Anglicans globally across cultural and theological differences.

Fact. The Episcopal Church declined to take a position on the Anglican Covenant atGC2012. A majority of the Church of England's 44 dioceses decided against the "Anglican Covenant". The proposed Anglican Covenant is now dead in the water in the Church of England. This also poses serious problems for the covenant in other provinces, noted Lesley Crawley, an English priest and moderator of the No Anglican Covenant Coalition.

"What is surprising and very heartening is the extent to which even those opposed [to the covenant] are now talking about the communion in a different way," Kearon said.

True. The Global South IS committed to the Jerusalem Declaration, not the Covenant, which they will never ratify as long as Section IV, which is disciplinary, is never applied with any force to The Episcopal Church. One doubts that Kearon had this in mind.

The Covenant also was a response to some church leaders crossing borders into other provinces to minister to disaffected Anglicans, said Kearon. True. While for the most part this has diminished, it heated up again this past week when it was announced that Nigerian Archbishop Nicholas Okoh is coming to the US and Canada to open a new diocese in Indianapolis. Clearly, he is not listening to Canon Kearon and cross border "violations" are very much on his agenda. Bearing in mind that his province is the largest and most vibrant in the Anglican Communion, one has to ask who really is calling the shots.

Kearon: "This has been a huge learning experience. People have learned in the process a lot about their identity and what the Anglican Communion is. Irrespective of the outcome, the experience of considering has been a very good learning experience for most Anglicans and has deepened their appreciation of what it is to be an Anglican."

VOL: The Global South has learned so much they don't want any part of The Episcopal Church or the Anglican Church of Canada and IF a new Archbishop of Canterbury is a white boy with fey orthodox leanings, you can kiss the Anglican Communion goodbye. They will give a deferential nod to Lambeth Palace but they will continue not to appear at Primatial gatherings when asked too.

Kearon: "We have tried hard to maintain our level of contribution to the Anglican Communion Office budget, and even though it will decline somewhat in the coming triennium, we intend to do all we can to maintain the individual partnership funding," Presiding Bishop Katharine Jefferts Schori told ENS. "I am also aware that other avenues for funding are being explored. International partnerships also are built and nurtured through Episcopal Relief & Development programs and United Thank Offering grants."

VOL: Interpretation. If TEC can use its money to move possible swing provinces in its direction over the acceptance of pansexuality, the checkbook will open. Otherwise, your people can starve. Have a nice day.

"I do believe that we are very much a communion in the process of becoming and I believe that at ACC probably the primary conversation will be about power and money and not primarily about human sexuality because I think we'll be in a place to have deep and meaningful conversations about our legacy of colonialism and how we are informed as Anglicans. It is a new world. Will we be a new communion?" said Douglas.

Interpretation: The Gene Robinson and Mary Glasspool consecrations are etched forever into the history of Anglicanism; they have not been repudiated. The Global South will NEVER compromise on human sexual behavior. Douglas is dead wrong. Furthermore, what we are seeing is nothing more than a reverse colonialism with the Episcopal Church using money to hold poorer Anglican provinces hostage to their manipulations on sexuality. It is not a "new world" at all. It is the same old world where Western Anglicanism is slowly withering and dying, while the "new world" is the rising Global South, which increasingly can look after itself. Nigeria doesn't need a penny from the West. This province almost single handedly raised over $1 million for the first GAFCON gathering in Jerusalem.

The Global South is predominantly evangelical, opposed to pansexuality and the ordination of women to the priesthood. They see nothing in the West to emulate or congratulate. They and they alone hold the future of Anglicanism in their hands; we must meekly and humbly accept that.


'via Blog this'

Departed Blogs And Websites


LI was trying to count up the number of blogs and websites that have dashed themselves upon the rocky shoals and unyielding doctrine of this blog. Here is a partial list:

Time Glende
Two blogs came from Tim Glende, WELS, Fox Valley. Both of them were efforts at slavish copying. Glende first copied the name of my blog by making the title is departed rather than has departed. Strangely, he called himself the real Ichabod although he was a feeble and illiterate copy-cat. He has removed all blog posts several times. He continues to be a Craig Groeschel and Andy Stanley copycat.

Glende's second blog was short-lived. He called it Anonymouse, after my nickname for his nasty but anonymous comments, sent to me almost daily. He slandered various people by name and featured his own awful graphics, scatological and disturbing. One bizarre feature was attacking his fellow WELS members for reading my blog, which he was doing obsessively. He erased all traces of that effort, perhaps after getting some advice from synodical lawyers.

Joe Krohn
Joe Krohn started Luther Rocks to defend the rock and roll ministry of Doebler's Round Rock, Texas mission. He seemed to see the error of UOJ and Church Growth, but returned to the vomit of universal absolution, then erased all his posts for the second time.

Church and Change
Church and Change did not go away, but they erased their odious website. Too much evidence was given away. The WELS ministers who took over the sect in the name of Church Growth are dumber than most false teachers. They wanted to operate in secret while bragging about themselves in public. They did not go away, but they stopped publishing their website and their top-secret list-serve, where members like John Lawrenz, Don Patterson, and Joe Krohn could be easily identified. Confirming denials followed, of course.

Laughable was SP Gurgle's claim, earlier, that Church and Change was gone, dissolved, dead. I asked my gullible informant, "Why is their next conference linked on the WELS websty?" I continued to show this fact on the blog until the link was removed. Their head of technology is a Church and Changer, a devotee of Bill Hybels, Willow Creek. Imagine what a co-inky-dink that was.

Mark Jeske even had direct links from the WELS websty to his gift shop. Why throw the money-changers from the Temple? Link them instead. Jeske is the president and treasurer of WELS and Missouri, thanks to his board membership at Thrivent.

Cyberbrethren
Paul McCain's effort continues, wallowing and bleeding like a harpooned whale minnow. I identified his blatant plagiarism of a Roman Catholic propaganda site and some Lutheran posts as well. I had to repeat myself a few times. Now the blog is reduced to Concordia Publishing House ads and McCain's gun posts.

What is more off-kilter? - McCain in a clergy shirt calling himself a pastor, or McCain in military fatigues, playing the role of a soldier.

UOJity - Their Common Passion
All the efforts above have Universal Objective Justification in common. They are not afraid of me, since I have no clout, no influence. They are afraid of sound doctrine. They are the gangrene, the cancer that needs to be cut out. Below are multiple translations, since the KJV is too difficult for them.

KJV 2 Timothy 2:17 And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;

NIV 2 Timothy 2:17 Their teaching will spread like gangrene. Among them are Hymenaeus and Philetus,

RSV 2 Timothy 2:17 and their talk will eat its way like gangrene. Among them are Hymenaeus and Philetus,

NKJ 2 Timothy 2:17 And their message will spread like cancer. Hymenaeus and Philetus are of this sort,


Not that long ago, WELS college students were angrily shaking their iPads at me for mentioning their gay video, Party in the MLC. I warned them about their crass stupidity, combining their theft of music with plagiarism of a gay video, Party in the Fire Island Pines. Now the stars of the WELS gay video are begging everyone to take down the video they uploaded to YouTube (twice). Now they realize how shameful their actions were, forever floating around the Net and admired on gay blogs.

SP Schroeder and Editor Herman Otten combined forces to beat me up over my review of The Rite of Sodomy, where I pointed out that WELS had a problem with homosexuality and church discipline. Otten front-paged his apology for printing my review of the book, obviously under pressure from Mark Schroeder, guardian of the secrets of WELS. Shortly after, Schroeder's Director of Communications was arrested and convicted for his collection of man-boy rape scenes, hundreds of digital files stored conveniently at The Love Shack.

Eventually I will fade into compost, but the Word of God remains forever. Lutherans leaders should consider how dangerous it is to teach against the Scriptures and to live as though their beloved UOJ gave them a license to violate the Ten Commandments under the banner - "Sin more that grace may abound."


Graphic Details Below


Someone asked me about this graphic zooming around on Facebook. For those not familiar with the platform, Facebook makes it easy for individuals to share a photo or graphic, sending it to all their friends. I have over 1430 friends (in spite of what the Syn Conference love salesmen say) and often do that with material worth sharing that I get.

I posted the graphic above on someone's FB wall. He had quoted Krauth, using just the text. I thought he would like the graphic, so I put it on his wall. Next, one of his FB friends saw it and shared it with all of his friends. That other Lutheran teaches at Ft. Wayne's seminary, so the graphic really caught on fast, so much that one of my friends asked me about it. He said, "I see it everywhere. Was that yours originally?"

That was my intention, to create graphical versions of doctrinal and Biblical statements. I added hymns to the list. The graphics often get noticed, liked, and shared a few seconds after I post them. Because so many SynConference members are really Mennonites who specialize in shunning, I leave my name off. I would not want them to violate the shunning rule when they share a graphic.

I cannot take much credit. In Photoshop, I pair a statement worth studying with a painting or image worth enjoying. The process is fairly simple. I normally size the graphic to 640 pixels wide, because that works best on the blog and FB. I upgrade the colors if necessary, because many graphics on the Net are faded or distorted. The challenge is to work in the text so the words match the illustration when posted. I rasterize the text to make it clearer and I pick a background that enhances the text-graphic combination. Experience and advice from Norma Boeckler have helped improve the backgrounds. I like experimenting to see which ones work for the final version. Each part is done with an independent layer, so it can be repaired or deleted easily.


Monday, August 13, 2012

Round Me Falls the Night - The Lutheran Hymnal #562



"Round Me Falls the Night"
by William Romanis, 1824-1899

1. Round me falls the night;
Savior, be my Light.
Through the hours in darkness shrouded
Let me see Thy face unclouded;
Let Thy glory shine
In this heart of mine.

2. Earthly work is done,
Earthly sounds are none,
Rest in sleep and silence seeking,
Let me hear Thee softly speaking;
In my spirit's ear
Whisper, "I am near."

3. Blessed, heavenly Light
Shining through earth's night;
Voice that oft of love hast told me;
Arms so strong to clasp and hold me,
Thou Thy watch wilt keep,
Savior, o'er my sleep.

Hymn #562
The Lutheran Hymnal
Text: Ps. 141:2
Author: William Romanis,1903
Composer: Adam Drese, 1697
Tune: "Seelenbraeutigam"


VirtueOnline - News - Exclusives - PHILADELPHIA: Association of Anglican Musicians Gathering Features Drag Queen.
As Bad As "Party in the MLC"?

A tranny named Ramona led a mockery of Christian hymns.

VirtueOnline - News - Exclusives - PHILADELPHIA: Association of Anglican Musicians Gathering Features Drag Queen:


A gathering of nationally recognized Episcopal organists met for a series of concerts in Philadelphia area churches recently under the title Blessed Liberty: Honoring Our Past and Imagining Our Future. The occasion featured "Ramona" a drag queen, a gift of $10,000 from PA Bishop Charles E. Bennison to underwrite the "Clergy Day expenses, and a disastrous Panel Discussion. The events caused some 70 clergy and musicians to walk out in disgust.

The Association's Journal in review of the daily events described "Ramona" as the "First Lady of the Hammond". (See foto) Reports from the floor of the Exhibit hall described "Ramona" as "she" held forth on a Hammond Organ leading those gathered in a mockery of gospel hymns including "Leaning on the Everlasting Arms," "[There is] Power in the Blood," and "Wonderful Grace of Jesus".

"I was appalled at what I saw," said an organist who asked not to be named. "I could not stay to the bitter end."

The opening event, a concert by The Crossing began in the gay flaming parish of St. Clement's whose priest, the Rev. Gordon Reid, has been exposed by VOL as having a long history of homosexual activity that included sex with hundreds of partners, group sex orgies, extreme sadomasochistic sex acts and prostitution when he was in Scotland.

On Wednesday, Clergy Day, which PA Bishop Charles Bennison underwrote, Ana Hernandez, an alumnus of the Center for Emerging Visual Arts in Philadelphia, proceeded to lead the conference in "sacred chant" - in bare feet at Holy Trinity Rittenhouse Square, which appalled many. As Ms. Hernandez's own book and website makes clear - her concept of sacred chant is a strange New Age mix of Hindu and Buddhist chant and philosophy intermingled with Christianity.

In a letter to the editor of the AAM Journal, a commenter noted, "... the real error of 'A Day for Clergy and Musicians' at the conference (an error that did not help the workshops) was that we went to Holy Trinity Church (where O Little Town of Bethlehem author Phillips Brooks was rector before being elected Bishop of Massachusetts, and composer Lewis Redner was organist) and experienced 'the hopes and fears of all the years' in a liturgy where we were asked to do things that were downright uncomfortable."

David Brensinger, in a letter to the editor of the Journal of the AAM, described the event as a "disappointment and an embarrassment" describing some of the music as "under rehearsed and ill prepared as it did with the music choices themselves."

The conference preacher, Bishop Paul Marshall (Diocese of Bethlehem), in his Monday sermon went so far as to suggest that belief or unbelief in the historic Creeds of the Church Catholic might be optional for Christians. He stated in the reprint of his sermon, "Not all of us believe with words. Perhaps the dogmatically hesitant have a vital point to make, at least in the present culture that speaks so trippingly of the uncertainty principle and parallel universes. I have to remember that for the orthodox Christianity of Mahler's day, the creed was for the most part data, not a song.

So perceived, it ultimately reduced God to an object, capable of study, dissection, and definition, the fuel for debate and even persecution. Such talk of a domesticated and definable God does not invite the ecstasy of music. Who would want to set the periodic chart of the elements to music? Well, of course, Tom Lehrer did just that, but you get my point."

Five current or former bishops of the Episcopal Church present at the conference were: The Rt. Rev'd Neil Alexander, retired Diocese of Atlanta, The Rt. Rev'd Keith B. Whitmore of the Diocese of Atlanta who was formally installed as the AAM chaplain, The Rt. Rev'd Douglas Theuner, retired Diocese of New Hampshire (under whose careful engineering Gene Robinson was selected as his successor), the Rt. Rev'd Paul Marshall, Diocese of Bethlehem, the Rt. Rev'd Charles Bennison, Diocese of Pennsylvania and the Rt. Rev'd George Councell of the Diocese of New Jersey.

William Bradley Roberts, professor at Virginia Theological Seminary, in his Banquet keynote address praised the The Book of Common Prayer and its use by others in nondenominational churches.

He said that an emerging church with no denominational ties wanted to deepen their worship and found it in the Book of Common Prayer. "Other churches are doing some things that are very, very effective. People are starving for what you and I take for granted, for the food that is sitting right in our cupboard. But waiting for them to walk through our red doors is not going to work anymore."

He said Brian McLaren, a leader of the Emerging Church Movement, calls this period we live in: "The Episcopal Moment." That is nothing short of extraordinary. "Brian McLaren was talking to Dent Davidson who is music chaplain to the House of Bishops, music coordinator in the Diocese of Chicago, and one of the most creative musicians in the church. McLaren wanted Dent to meet one of the musicians at Willow Creek, the independent mega-church just outside Chicago. What he's looking for is a liturgical, mystical dimension to feed his spirit and his creative life. He turned to the little Book of Common Prayer."

Later at the closing banquet at Philadelphia's prestigious Union League club, men were seen dancing with men which speaks to the level of depravity to which the parish leadership within the Episcopal Church have fallen.



'via Blog this'

Sinking Students with Debt - They Pick a Cheap Alternative



bruce-church (https://bruce-church.myopenid.com/) has left a new comment on your post "SynConference Lutherans Are Starting To Realize th...":

Pastor Bickel,

I fear that people might think you are the real Bruce Church. :)

Anyway, Dr. Jackson is right in that this salary study would never have been done if it weren't for the Icha-blog getting people to see the light about the synodical conference. Imagine making $80 grand per year to teach UOJ. My word! What a racket.

---

Distracted driving of the Concordia led to a half billion dollar sinking.


bruce-church (https://bruce-church.myopenid.com/) has left a new comment on your post "SynConference Lutherans Are Starting To Realize th...":

Related post:

LCMS Seminary Cost Scandal:
Fabulous Costs To Support Posh Professor Salaries

http://ichabodthegloryhasdeparted.blogspot.com/2011/09/lcms-seminary-cost-scandal-fabulous.html

---

bruce-church (https://bruce-church.myopenid.com/) has left a new comment on your post "LCMS Seminaries - Where the Money Is. Ultra High T...":

related post:

SynConference Lutherans Are Starting To Realize the Facts Published on Ichabod.
The Glory Has Departed But Not the Debt, August 13, 2012:

http://ichabodthegloryhasdeparted.blogspot.com/2012/08/synconference-lutherans-are-starting-to.html 



 ---

bruce-church (https://bruce-church.myopenid.com/) has left a new comment on your post "Sinking Students with Debt - They Pick a Cheap Alt...":

Now's a good time to recommend getting a M Div at St. Catharines Concordia Seminary, a much better deal than anything stateside:

Modest Proposal

http://ichabodthegloryhasdeparted.blogspot.com/2011/02/modest-proposal.html

---

bruce-church (https://bruce-church.myopenid.com/) has left a new comment on your post "SynConference Lutherans Are Starting To Realize th...":

Remember that pastors are not allowed in the ten-year student loan forgiveness program for NPO workers, and also that student loans taken out in graduate schools accrue interest (at 6.8%?) even while the student is in graduate school:

Turning LCMS Students into Paupers So the Professors Can Live Like Kings, July 31, 2012:

http://ichabodthegloryhasdeparted.blogspot.com/2012/07/turning-lcms-students-into-paupers-so.html
---------
Update on this post:

Sinking Students with Debt - They Pick a Cheap Alternative, Aug 13, 2012:
http://ichabodthegloryhasdeparted.blogspot.com/2012/08/sinking-students-with-debt-they-pick.html  

Now Rest Beneath Night's Shadow - Paul Gerhardt.
The Lutheran Hymnal




"Now Rest Beneath Night's Shadow"
by Paul Gerhardt, 1607-1676

1. Now rest beneath night's shadow
The woodland, field, and meadow,
The world in slumber lies;
But Thou, my heart, awake thee,
To prayer and song betake thee;
Let praise to thy Creator rise.

2. The radiant sun hath vanished,
His golden rays are banished
By night, the foe of day;
But Christ, the Sun of gladness,
Dispelling all my sadness,
Within my heart holds constant sway.

3. The rule of day is over
And shining jewels cover
The heaven's boundless blue.
Thus I shall shine in heaven,
Where crowns of gold are given
To all who faithful prove and true.

4. To rest my body hasteth,
Aside its garments casteth,
Types of mortality;
These I put off and ponder
How Christ will give me yonder
A robe of glorious majesty.

5. Lord Jesus, who dost love me,
Oh, spread Thy wings above me
And shield me from alarm!
Though evil would assail me,
Thy mercy will not fail me:
I rest in Thy protecting arm.

6. My loved ones, rest securely,
For God this night will surely
From peril guard your heads.
Sweet slumbers may He send you
And bid His hosts attend you
And through the night watch o'er your beds.

Hymn #554
The Lutheran Hymnal
Text: Ps. 139: 11
Author: Paul Gerhardt, 1648, cento
Translated by: composite
Titled: Nun ruhen alle Waelder
Composer: Heinrich Isaak, c. 1490
Tune: O Welt, ich muss dich lassen

Luther's Sermons on the Pharisee and the Publican

The Pharisee and the Tax Collector - by Dore.



ELEVENTH SUNDAY AFTER TRINITY


This sermon appeared first in the year 1522 under the title: A sermon on the hypocrite, etc. ; but it differs so much from the text of the Church Postil, that the Erlangen Edition gives the text of this first print: among the miscellaneous sermons for the year 1522. A medium position between the first edition and the Church Postil is held by this sermon as printed in the collection of 27 sermons, on which account we take notice of it here, as well as of the reissues of the first copy. This sermon is also printed in the selection of 14 sermons and in the writing: “Passion or Suffering,” etc.

Also, “A Sermon on the Gospel of Luke 18 on the hypocrite and publican.”

Wittenberg. Text. Luke 18:9-14. And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week; I give tithes of all that I get. But the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote his breast, saying, God, be thou merciful to me a sinner. I say unto you, This man went down to his house justified rather than the other: for every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted.

CONTENTS:

A PICTURE AND AN EXAMPLE OF A TRUE SAINT AND A REAL HYPOCRITE.
Why Luke in general writes as though righteousness came through works. 1.

I. THIS PICTURE AND EXAMPLE IN GENERAL.

1. The main thought to be considered in this picture and example. 2-3.

2. How this picture and example teach the nature of the judgment of men. 4.

II. THIS PICTURE AND EXAMPLE IN PARTICULAR.

A. The picture and example of the truly pious, in the person of the publican, where we find: 1. That the publican believed the Word of God, and thus became pious. 5f. The beginning of faith is not to be sought in us, but in God’s Word.

2. That the publican proved his faith by his good fruits. 7f. Concerning faith and good works: a. Where faith is good works surely follow. 8-11. b. The difference between faith and good works in regard to salvation. 9-10. c. Why the Holy Spirit insists so much on good works in his Word. d. How people in the doctrine of faith and works go to extremes on both sides, and how we should keep the golden mean. e. To what purpose should good works serve. 13-14.

3. That the publican is justified in a twofold way. 15.

Where the natural man judges a sinner according to his sin, he blunders very greatly. 16.

B. The picture and example of the hypocrite, in the person of the Pharisee, where we find: 1. That the Pharisee blasphemes and sins against God. 17-20.

2. That he sins against the love of his neighbor.

3. That he annuls all commandments. 21-22.

C. The comparison of the truly pious and the hypocrite. How the civil authorities should proceed in their offices to punish. 25.

SUMMARY OF THIS GOSPEL:

1. Luke the evangelist explains to us this parable in his introduction, when he says: “And he spake also this parable unto certain who trusted in themselves that they were righteous and set all others at nought.”
2. In the Pharisees you see an example of those who have no faith, and yet because of their works they esteem themselves the most holy.

3. The Publican is justified without any merit on his part, alone through faith, by which he appropriates righteousness from God alone, and doubts not the goodness of our loving, gracious Father.

4. Therefore this parable shows that we are justified through faith alone without any work and merit whatever on our part.

1. Here again we have a picture and an example of the divine judgment on saints and good people. Two extraordinary persons are presented to us in this Gospel; one thoroughly good and truly pious; and one hypocritically pious. But before we take up the example and consider the terrible sentence, we must first notice that Luke here makes the impression as though righteousness came by works. For Luke is most accustomed to do this, as when we at present preach that faith alone saves, he observes that people are led to desire only to believe, and to neglect the power and fruit of faith. This John also does in his Epistle and James, where they show that faith cannot exist without works.

Thus Luke, in the beginning of his introduction, would speak as follows: I see indeed that many have preached how faith alone saves, by which they have brought the people to strive for a fictitious faith; hence I must also speak of works by which they can be assured of their faith, and prove it to the people by their acts. Consequently it sounds as though Luke everywhere taught that righteousness came by works; as you have recently heard: Forgive, and ye shall be forgiven; and, make unto yourselves friends of the mammon of unrighteousness. And here it appears as though the publican had obtained his goodness by praying and smiting his breast. So this Gospel appears as though we should become good or pious by our works.

2. Now you have heard that a man, before he can do anything good, must by all means first be good. For the truth must always stand: “A good tree cannot bring forth evil fruit;” and again, “An evil tree cannot bring forth good fruit.” Thus a man must first be good, before he can do good. So he also firmly concludes that the publican smote his breast, which proves the conclusion, that he had been good.

3. This has taken place and has been written to the end that we should open our eyes and not judge the people according to their outward appearance. To do this in this instance it is necessary to examine the hearts of both, and not judge according to mere external works. For when the heart is good, the whole man is good. For if I judged the publican according to his works, my judgment would soon be false. For nothing appears in him but sin. Again, if I judge the hypocrite or Pharisee according to his works, I will also miss the mark. For he stands at the holy place, makes the best prayer imaginable, for he praises and thanks God with grand works, he fasts, gives the tenth of all his goods, harms no one; in short, everything, both outwardly and inwardly, appears well with him.

4. As he judges, all men judge; no one can condemn such an upright and virtuous life. Who dare say that fasting is not good; or that to praise God and give everyone what we owe them is evil? When I see a priest, monk, or nun with such apparent noble conduct, I regard them as pious. Who can say otherwise? Hence if I am to judge whether this one is good and the other evil, I must be able to look into the hearts of both. But I cannot see into the heart, and must make the proper distinction from their works, as Christ says: “By their fruits ye shall know them.” Matthew 7:20.

5. He speaks of the publican as though he must have previously heard a word from God that touched his heart so that he believed it and thus became pious, as St. Paul says, Romans 10:17: “So faith cometh by hearing, and hearing by the word of Christ.” When the Word falls into the heart, then man becomes pure and good. But the Evangelist does not indicate that he now first heard the Gospel here, but that he heard it somewhere, it matters not where. For he says: “God be merciful to me a sinner.” This knowledge is above the powers of reason. And yet it must previously have been known to him that God is merciful, gracious and friendly to all those who confess their sins, who call upon him and long for grace. As he heard that God is gracious by virtue of his very nature, to all those who humble themselves and seek comfort in him. But to preach thus is always the pure Gospel.

6. Hence the beginning of goodness or godliness is not in us, but in the Word of God. God must first let his Word sound in our hearts by which we learn to know and to believe him, and afterwards do good works. So we must believe from this that the publican had learned God’s Word. If not, it would certainly have been impossible for him to acknowledge himself to be a poor sinner, as this Gospel reports. Indeed, it has a different appearance here, because St. Luke seems to insist more strongly on external works and appearances than on faith, and lays the emphasis more on the outward character and conduct than on the root and on the faith of the heart within.

Nevertheless we must conclude that the publican had previously heard the Gospel. Otherwise his smiting his breast and his humble confession would not have occurred, had he not previously had faith in his heart.

7. This is also proper fruit, since it promotes God’s honor; as God desires nothing but the offering of praise, as Psalm 50:23, says: “Whoso offereth the sacrifice of thanksgiving glorifieth me, and to him that ordereth his way aright, will I show the salvation of God.” In this way the publican also proceeds, gives God the offering of thanksgiving and secures to himself the forgiveness of sin, and praises God, puts himself to shame and exalts the truth above himself.

Therefore we must praise and commend his work, because he gives God the highest honor and true worship. For he says: “God, be thou merciful to me a sinner.” As though he would say: I am a rogue, this I confess, as you yourself know. Here you see that he confesses the truth, and is willing that God should reprove and revile him; yea, he does this himself, and casts himself down the very lowest, and with God he again rises upward, gives glory to God that he is gracious, kind and merciful. But in himself he finds nothing but sin. Wherefore these are the true fruits of faith.

8. Thus we have learned from his fruits the publican’s faith. But how shall we understand what Christ says: “This man went down to his house justified,” as he had already been just through faith, before he smote his breast? He certainly must have been just before. Why then does Christ say here: “He went down to his house justified?” This is what I have often said, if faith be true, it will break forth and bear fruit. If the tree is green and good, it will not cease to blossom forth in leaves and fruit. It does this by nature. I need not first command it and say: Look here, tree, bear apples.

For if the tree is there and is good, the fruit will follow unbidden. If faith is present works must follow. If I confess that I am a sinner, it must follow that I will say: Alas God! I am a rogue, do thou cause me to be good. So this publican cares for nothing and speaks freely, though he puts himself to shame before all people, he does not care for that, as <19B610> Psalm 116:10 says: “I believe, for I will speak. I was greatly afflicted,” and says: “God, be thou merciful to me a sinner!” As though he would say: I now see that I am lost, for I am a bad man, and acknowledge my sins. Unless I believe and hold to God’s mercy, and take the cup of the Savior and call upon God’s grace, I will be ruined.

9. Thus faith casts itself on God, and breaks forth and becomes certain through its works. When this takes place a person becomes known to me and to other people. For when I thus break forth I spare neither man nor devil, I cast myself down, and will have nothing to do with lofty affairs, and will regard myself as the poorest sinner on earth. This assures me of my faith. For this is what it says: “This man went down to his house justified.” Thus we attribute salvation as the principal thing to faith, and works as the witnesses of faith. They make one so certain that he concludes from the outward life that the faith is genuine.

10. We find this also in Abraham when he offers his son Isaac. Then God said: “For now I know that thou fearest God,” Genesis 22:12. Surely, if he had not feared God, he would not have offered his son; and by this we know the fruit to be thoroughly good. Let us now heartily apply this to ourselves.

11. This is why St. Luke and St. James have so much to say about works, so that one says: Yes, I will now believe, and then he goes and fabricates for himself a fictitious delusion, which hovers only on the lips as the foam on the water. No, no; faith is a living and an essential thing, which makes a new creature of man, changes his spirit and wholly and completely converts him. It goes to the foundation and there accomplishes a renewal of the entire man; so, if I have previously seen a sinner, I now see in his changed conduct, manner and life, that he believes. So high and great a thing is faith.

For this reason the Holy Spirit urges works, that they may be witnesses of faith. In those therefore in whom we cannot realize good works, we can immediately say and conclude: they heard of faith, but it did not sink into good soil. For if you continue in pride and lewdness, in greed and anger, and yet talk much of faith, St. Paul will come and say, 1 Corinthians 4:20, look here my dear sir, “the kingdom of God is not in word but in power.” It requires life and action, and is not brought about by mere talk.

12. Thus we err on both sides in saying, a person must only believe, then he will neglect to do good works and bring forth good fruits. Again, if you preach works, the people immediately comfort themselves and trust in works. Therefore we must walk upon the common path. Faith alone must make us good and save us. But to know whether faith is right and true, you must show it by your works. God cannot endure your dissembling, for this reason he has appointed you a sermon which praises works, which are only witnesses that you believe, and must be performed not thereby to merit anything, but they should be done freely and gratuitously toward our neighbor.

13. This must be practiced until it becomes a second nature with us. For thus God has also introduced works, as though he would say: if you believe, then you have the kingdom of heaven; and yet, in order that you may not deceive yourselves, do the works. To this the Lord refers in John 15:17, when he says to his disciples: “These things I command you, that ye may love one another.” And previous to this at the supper he said, John 13:34-35: “A new commandment I give unto you, that ye love one another: even as I have loved you, that ye also love one another.

By this shall all men know that ye are my disciples, if ye have love one to another.” And shortly before this he said, 5:5: “For I have given you an example, that ye also should do as I have done to you.”

As though he would say: Ye are my friends, but this the people will not know by your faith, but when you show the fruits of faith, and break forth in love, then they will know you. The fruits will not save you nor make you any friends, but they must show and prove that you are saved and are my friends. Therefore mark this well, that faith alone makes us good; but as faith lies concealed within me, and is a great life, a great treasure, therefore the works must come forth and bear witness of the faith, to praise God’s grace and condemn the works of men. You must cast your eyes to the earth and humiliate yourself before everyone, that you may also win your neighbor by your services; for this reason God lets you live, otherwise nothing would be better for you than to die and go to heaven. This you now also observe clearly in the good publican.



14. So you find two judgments: one according to faith, the other according to outward works. The foundation you have in that faith is concealed; this he feels, who believes; but that is not enough, it must express itself as you see above in the publican, who breaks forth in humility, so much as not to lift his eyes to heaven, smites on his breast and praises God, by which he helps me to say when my sins oppress me: Behold, the publican also was a sinner and said: “God, be thou merciful to me a sinner;” thus too, I will do.

By this will I also be strengthened so that when I see my sins I will think of his example, and with it comfort and strengthen myself, so that I can say:

Oh God, I see in the publican that thou art gracious to poor sinners. Faith the believer keeps for himself, but externally he communicates its fruits to other people.

15. The publican is on the right road and is twice justified; once through faith before God, and again by his works to me. Here he gives unto God his glory, and by faith repays him with praise. Also toward me he performs the duty of love, and puts words into my mouth and teaches me how to pray. Now he has paid all his debts toward God and man. So faith urges him to do; without however requiring anything from God as a reward of faith.

16. This is one character of the publican, who, according to faith which is the spiritual judgment, is acknowledged justified, while according to the flesh he is unprofitable. For the Pharisee passes and does not notice him, sees not his faith, lets him stand way back, and sees him alone in his sins, and knows not that God has been gracious to him, and converted and reformed him. So when a carnally minded man would condemn a sinner according to his sins, it is otherwise impossible, he must fail.

17. Let us now consider the fool, the Pharisee. Here are most beautiful works. In the first place he thanks God, fasts twice in the week, and all this to honor God, not St. Nicholas or St. Barnabas, he gives the tenth of all his goods, nor has he at any time committed adultery, has never done any one violence or robbed him of his goods. Thus he has conducted himself in an exemplary manner. This is a beautiful honest life, and excites our wonder and surprise. Truly, after the fashion of the world no one could find fault with him, yea, one must praise him. Yes, to be sure he does this himself.

18. But God is the first to come and say, that all the work of the Pharisee is blasphemy. God help us, what an awful sentence this is! Priests and nuns may well be terrified by it, and all their bones quake, as you scarcely ever find one of them as pious as this Pharisee. Would to God we could have many such hypocrites and Pharisees; for then they could be taught better things.

19. Well, what is the matter with the good man? Only this, he does not know his own heart. Here you see that we are our own greatest enemies, who close our eyes and hearts, and think we are as we feel. For if I should ask any such hypocrite: Sir, do you mean just what you say? he would take an oath, that it is not otherwise. But behold, see how deep God’s sword cuts, and pierces through all the recesses of the soul, Hebrews 4:12.

Here everything must go to ruin, or fall to the earth in humiliation, otherwise nothing can stand before God. Thus a pious woman must here fall down and kiss the vilest harlot’s feet, yea, her footprints.

20. Now let us better see and hear what the Lord says to this. There stands the publican and humbles himself, says nothing of fasting, nothing of his good works, nor of anything. Yet the Lord says that his sins are not so great as the sins of the hypocrite; even in spite of anyone now exalting himself above the lowest sinner. If I exalt myself a finger’s breadth above my neighbor, or the vilest sinner, then am I cast down. For the publican during his whole life did not do as many and as great sins as this Pharisee does here when he says: I thank thee God that I am not as other men are; and lies enough to burst all heaven. From him you hear no word like: “God, be thou merciful to me a sinner?’ God’s mercy, sympathy, patience and love are all forgotten by him, while God is nothing but pure mercy, and he who does not know this, thinks there is no God, as in Psalm 14:1: “The fool hath said in his heart, There is no God.” So it is with an unbeliever who does not know himself. Therefore I say one thing more, if he had committed the vilest sin and deflowered virgins, it would not have been as bad as when he says: “I thank thee God, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican.” Yes, yes, do I hear you have no need of God and despise his goodness, mercy, love and everything that God is? Behold, these are thy sins. Hence the public gross sins that break out are insignificant; but unbelief which is in the heart and we cannot see, this is the real sin in which monks and priests strut forth; these lost and corrupt ones are sunk head and ears in this sin, and pretend to be entirely free from it.

21. Further, since he has now blasphemed God and lied to him, because he is unwilling to confess his sins, he falls further and sins against love to his neighbor, in that he says: “Even as this publican.” He could not bear his presence without blaming and condemning him. Here all commandments are abolished and transgressed, for he denies God and does his neighbor no good. In this way he goes to ruin, because he has not obeyed a letter of the law. For if he had said: Oh God, we are all sinners, this poor sinner is also like myself and all the rest: and had he joined the congregation and said:

Oh God, be merciful unto us! then he would have fulfilled God’s commandment, namely, the first, in that he gave God the honor and the praise, and had he afterwards said: Oh God, I see this one is a sinner, in the jaws of the devil; dear Lord, help him. ‘ and had he thus brought him to God and prayed to God for him, he would then also have obeyed the other commandment of Christian love as Paul says, Galatians 6:2, and teaches: “Bear ye one another’s burdens, and so fulfill the law of Christ.”

22. Now he comes and praises himself that he is just. He has a poisonous, wicked heart, who praises himself most gloriously on account of his pretended good works, how he fasted and gave the tenth of all he had.

Hence he is so full of hatred to his neighbor, if God allowed him to judge, he would plunge the poor publican down into the deepest hell. Behold, is not this a wicked heart and terrible to hear, that I would all men should go to ruin, if only I be praised? Yet all this is so finely decorated and adorned by external conduct, that no one can censure it. Here we see how we are to know the tree from its fruits. For when I view his heart with spiritual eyes, I recognize it is full of blasphemy and hatred to his neighbor. From these fruits I know that the tree is evil. For works would not be evil in themselves, but the evil root in the heart makes them evil. This is set before us that we may beware and guard ourselves against it.

23. Again, on the other hand, examine the heart also of the publican. Here we find that he believes. Hence his works are good and of service to the whole world, for he teaches that a man should humble himself and praise God. On the contrary the other with his works makes saints who are puffed up and proud of heart; for he is entrapped in sins, his soul is condemned, and is fast in the jaws of the devil, and the high minded knave steps forth and praises himself, because his neighbor over there is a sinner. To sum up all, he misleads the whole world with his hypocritical life. Thus we must judge the fruits with spiritual eyes as we have now judged these two; then we will know the tree whether it be good or evil.

24. Now, where did I obtain this judgment? Here: God has given me his law like a mirror, in which I see what is good and evil. It says: Love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and thy neighbor as thyself,” Deuteronomy 6:5, Matthew 22:37. ‘Now the works of the publican praise God and benefit the whole world, because they teach us to know, and show us the way of God our Savior. Therefore they are good because they praise God and benefit our neighbor. On the other hand, the hypocrite struts forth and blasphemes God, and with his corrupt life misleads the whole world.

25. I should also speak of the great and shameful vice of slander, when one belies another, exposes him and speaks evil of him; while we are all alike after all, and no one has a reason to exalt himself above another. But that the government judges and punishes crime, it does by virtue of its office.

For it wields the sword to make the transgressor fear. For God will not tolerate sin, and desires that the wicked have no rest, as the prophet Isaiah says, Isaiah48:22: “There is no peace, saith Jehovah, to the wicked.”

Therefore where God does not internally disturb sinners, he will wipe out sin by fire and water, that they can have no peace from without. When such sins are to be punished, the officers, judges and people should think thus:

Oh God! although I myself am a poor sinner and a much greater one than this person, and a much greater thief and adulterer than this one; still I will execute my office and leave him no rest in his sins and belabor him; for this is thy divine command. Concerning this I have said more on other occasions, especially in my book on the Civil Government, which you can road yourself; for the present let this suffice, and pray God for grace.

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Luke by El Greco.


ELEVENTH SUNDAY AFTER TRINITY   


This sermon appeared in place of the preceding sermon in Edition c of Luther’s Works.

SECOND SERMON — LUKE 18:9-14.

CONTENTS:

THE PHARISEE AND THE PUBLICAN.
The contents of this Gospel. 1-2.

I. OF THE PHARISEE AND THE PUBLICAN IN GENERAL.

1. The kind of people the Pharisees and the publicans were. 3-4.

2. How and why it is surprising that Christ places the Pharisee and publican together, and passes such different sentences upon them. 5.

II. OF THE PHARISEE AND THE PUBLICAN IN PARTICULAR.

A. Of the Pharisee.

1. How the Pharisee can boast of a fine life. a. According to the first Table of the law. b. According to the second Table of the law. 7-8.

2. How the Pharisee far surpasses the publican in holiness.

3. Why God condemns the Pharisee. a. In general, because he relied upon himself and despised others. 10- 12. b. In particular. (1) Because he greatly sinned against the first Table of the law. 13-15. (2) Because he greatly sinned against the second Table of the law. 16f.

It is a very infamous vice to rejoice over the misfortune of your neighbor. 17-20.

4. How a hideous devil is concealed in the Pharisee, who robes himself with the appearance of good works.

5. How the Pharisee is given as an example of what man can do by his own powers. 22.

B. Of the publican.

1. How the publican humbled himself in the knowledge of his sin. a. Before God. b. Before his fellow men.

2. How the publican offers a very special prayer. a. Where the publican learned this prayer. 25f. b. How and why reason could not have conceived this prayer, and how it belongs to the school and theology of the Christians. 26-28. How and why it is difficult to grasp the preaching of the Gospel. 29-30. The judgment of God and the judgment of the world are very different.

c. What persons repeat this prayer, but with no right to do so. (1) The first class.

(2) The second class. 33-35. d. What persons have a right to repeat this prayer. 36-38. e. How and why we should rightly learn and grasp this prayer. 39-40.

3. How the publican is a fine example of true repentance and faith, a. In what Is the publican an example, 41. The difference between the false and the true church. b. How and why we should follow this example. (1) In this, that we acknowledge our sins and lay hold of the grace of God.

To which sinners God Is gracious and to which he is not gracious.

(2) (2) In this, that we forsake our sins.

How Satan tempts Christians on the right hand and on the left.

1. This Gospel brings two extraordinary persons to our notice, or two kinds of people from the multitude called the people of God, who would be God’s servants and come before him seeking righteousness. And the two kinds of righteousness, which are found on earth, are also represented; the one, which makes a great show before all the world and in the eyes of men, and yet before God it amounts to nothing, and is therefore condemned; the other, which is not known among men, and yet before God it is called righteousness and is pleasing in his sight. The one is that of the beautiful, proud saint, the Pharisee; the other, that of the poor, humble, sorrowing sinner, the publican.

2. We also hear two wonderful, strange sentences of judgment, wholly and entirely opposed to human wisdom and the whims of reason, hard and terrible to all the world, which condemns the great saints as unjust, and declares the poor sinners acceptable, righteous and holy. But, as the text itself shows, he speaks of such saints who trusted in themselves to find a righteousness in their own lives and works, which God was bound to respect; and again of such sinners, who from their hearts desired to become? free from their sins, and long for forgiveness and the grace of God. For nothing is said here of that other great multitude in the world, who are like neither this publican nor this Pharisee, who care nothing at all, either for sin or grace, but continue in security and wickedness, without inquiring after any God, heaven or hell.

3. Of the two kinds of persons among the Jews, the Pharisees and publicans, we have sufficiently heard in another place, namely, that the name Pharisee means the very first, most upright and pious people, who with all earnestness endeavored to serve God, and to keep the law, as St.

Paul also boasts of himself, that before his conversion he was one of them, Philippians 3:5.

4. Again, the name “publican” among them meant a man living in open sin and vice, and served neither God nor man, and was only busy to rob, to oppress and harm his neighbor, as they were forced to do in their occupation which they bought from the Romans for great sums of money, if they desired fully to take advantage of it. In short, they were people who were regarded as no better than public, godless heathen, even though they were Jews by birth, as Christ also compares them to Gentiles, Matthew 18:17: “And if he refuse to hear the church also, let him be unto thee as the Gentile and the publican.”

5. It is indeed wonderful that Christ brings two such persons together, who are so entirely different and the farthest removed from each other; and still more wonderful, and even offensive, that he expresses such weighty Judgments, wholly condemning the Pharisee and declaring the publican just. Although he plainly speaks thus of both, nevertheless he shows that he does not reject, nor desire to have rejected such works of which the Pharisee here boasts; for he represents and sets him forth as a beautiful saint, with works that are neither to be rebuked nor punished, but that are good and worthy of praise, On the other hand he can neither boast of nor praise the publican for his life and works, for he is himself forced to confess before God, and to condemn himself as a sinner, and can think of no good he has done. And yet Christ thus searches, proves and examines both, and finds nothing good in the holy Pharisee, although he did many costly works, not on account of the works, which in themselves are not wrong; but because the person was not good but full of iniquity. While on the other hand in the publican who hitherto had been a public, condemned sinner, he now finds a real good tree and good fruit, although he does not shine forth with the great works of the Pharisee. Wherefore let us in brief consider both persons.

6. First of all you must properly magnify and adorn the Pharisee, as Christ presents him with his beautiful life; for here you have a man who dares to stand before God, and praise his life in the divine presence. This can never be intended as a false praise, but is meant in all earnestness and truth. He appeals to himself as a witness, and is willing to announce himself before God and be found in the true worship, and give an account of his entire life, that it is spent in obedience to God. He begins with the highest and first commandment, and shows himself as one who worships the true and only God, and seeks first of all his kingdom and his will; he confesses that he has everything from God, what he is and lives, he brings all back to him and thanks him for all he has given him, especially for. this particular grace and kindness that he preserves him from sin and shame, that he is not like the public sinners and publicans, and prays that God may preserve him in this, and further grant unto him his grace and goodness. Here you see nothing but beautiful works of the first table of the law, of all three commandments; for hereby he also observes the Sabbath, because he goes into the temple only to seek God and to pray.

7. He later goes further into the second table, and purifies his conscience before God and the world, in that he is not unjust, a robber, adulterer, like the great major. ity of people. Here the other five commandments are taken together, so that he is a man who can boast of himself before all the world, that he has done no one wrong, violence or pain, nor oppressed or offended against the fifth, sixth and eighth commandments, and in this connection he dares to defy everyone to prove anything different against him. Besides he has strictly kept the sixth commandment, he has not committed adultery or led an unchaste life, but kept his body in subjection and discipline, and also fasted twice every week, which was not a false fasting, as that of our priests and monks chiefly is, but a real fasting as the Jews observed from morning until evening, to the going down of the sun.

Above all this, that he was not only not unjust, nor an extortioner of his neighbor’s goods and honor, but gave the tenth of all he had honestly and fairly earned, and by this also yields his obedience to God, and gives for the support of divine worship and the priestly office of all that God gave him, and does not lay up anything in a niggardly or miserly spirit.

8. Here you view all the commandments together, and he appears to the world a paragon of godliness, a fine, pious, godfearing and holy man, who is to be applauded as a mirror and an example for the whole world, that they might well desire, and it would indeed be well to desire, and the world would be very lovely if it had many such people.

9. Now contrast the publican with this picture, and you will see there is no resemblance to the holy Pharisee; for even his name at once indicates that little virtue or honor can be found in him, and no one could regard him as inquiring much after God or his commandments; and he does not only fail to give any of his goods for the service of God, but even publicly robs and steals from his neighbor; and in short he is a man who with his sinful life is a public and known example; as the Pharisee also informs him, that he is depraved and godless, his conscience is depraved, and there is no good to hope from him.

10. Now how does it happen so contrary, that the Pharisee is condemned of God and the publican is justified? Will God now speak and decide against his own law, which justly prefers those who live according to it, to those who live opposed to it in open sin? Or does God delight in those who do no good and are nothing but robbers, adulterers and unjust? By no means, but we have here quite another and higher law than the world or flesh and blood understand, which looks deeper into the hearts of both these persons, and finds in the Pharisee a great evil principle which destroys all that otherwise might be called good, which the Evangelist calls, to trust in self and despise others.

11. Such is the reproach of this fine man and rogue, who is great before the world. Would to God that this one were the only one, and he had not left so many children and heirs. For the whole world with the best there is in it, is altogether drowned in this vice; it will not and cannot forsake it. Where it knows of any good it possesses, it exalts itself, and despises others who have it not, and exalts itself above God and man; and even though they pretend to keep God’s commandments they transgress them, as St. Paul says of his Jews, Romans 9:31, that they truly, in striving after the law of righteousness, have not attained to righteousness.

What a wonderful thing it is, that those who diligently hold to the law, and worship God to a great extent, are not those who keep the law, as Paul in Galatians 6:13 says: “For not even they who receive circumcision do themselves keep the law,” etc. Those are strange saints indeed, who even in doing according to the law, do not keep it but violate it. Who then are those who keep it?

12. This Pharisee and those like him, with their fine discipline and honor, which is truly an excellent, glorious and beautiful gift, which must be praised and esteemed in the world above everything else as the greatest gift of God, more beautiful than all other beauty and ornament, gold and silver, yea, than even the light of the sun. Of him, I say, the sentence is spoken, that before God he is worse than a robber, a murderer and an adulterer.

Whither shall we now go with this doctrine among the great multitude of this world, whom we ourselves condemn on account of their public contempt of God and all wickedness against God and the people, which also cries to heaven and drowns everything that the earth can scarcely bear it?

13. Well, I said before, that the Pharisee is neither censured nor condemned because he does the works of the law, or else we would have to condemn God’s gift and his law, and praise the contrary. Yet this I say, that here the person is placed before the judgment seat of God, and finds it different there than before the judgment of this world, that although he has indeed some beautiful, praiseworthy gifts, yet a great blot of shame cleaves to them, because he misuses these gifts, and in God’s sight is entirely destroyed by them.

For with these gifts he is here accused of transgressing against both God and man, against both tables of the law. For in the first commandment especially and in the highest terms, presumption is forbidden, that a man should not trust in himself or in his own gifts, or take pleasure in himself; as this work righteous person does, who struts forth and is tickled with the gifts he has received from God, and makes an idol of them and worships himself, as though he were the excellent holy man, whom alone God is bound to respect and honor.

14. This is already the great sin and vice where he runs counter against God himself, of course blind and hardened, like an unbelieving heathen or Turk, who knows nothing of God, is without repentance, and on account of his great holiness will know nothing of sin, and fears not the wrath of God. Fie presumes to stand firm by his own works, and does not see that he and all men, even the true saints themselves with all their own righteousness and life, cannot stand before God; but are guilty of his wrath and condemnation, as David testifies in <19D003> Psalm 130:3: “If thou, Jehovah, shouldest mark iniquities, O Lord, who could stand?” And <19E302> Psalm 143:2: “Enter not into judgment with thy servant; for in thy sight no man living is righteous.” Therefore he does not seek either grace or forgiveness of sins, nor does it occur to him that he stands in need of them.

15. Now since he sins so monstrously against the first and highest commandment, in shameful and horrible idolatry, presumption and defiance, depending on his own holiness, and as there is here no fear of God, neither trust nor love, but he seeks only his own honor and praise, we must conclude that he does not honestly and from the heart observe any of the other commandments, and all is false and lies that he pretends with his prayers and worship, and thereby in the highest degree misuses and disgraces the name of God to adorn his lies, and thereby only brings down upon himself God’s wrath and severe condemnation; as God has declared that whoever taketh his name in vain shall not go unpunished.

For what-else is it, but to blaspheme and defy the lofty majesty of God, when he prays and says: I thank thee, God, that I am so holy and good, that I never need thy grace; but I find so much in myself, that I have kept the law, and you cannot accuse me of anything, and i have deserved so much, that you are bound to repay and reward me again for it in time and in eternity, if you would keep your own honor, and be a just and truthful God.

16. In like manner see how he rumbles and blusters also in the second table of the law against his neighbor; for neither is there here any Christian love or faithfulness by which one could trace that he sought and favored his neighbor’s honor and salvation; but he basely goes to work and tramples him under his feet by his shameful contempt, and does not consider him worthy to be regarded as a human being; yea, when he should help and serve his neighbor, so that no wrong or harm be done him, he himself does him the greatest wrong. For when he sees and knows that his neighbor sins against God, he does not think how he can convert and save him from the wrath of God and condemnation, that he may reform; he has no mercy or sympathy in t, is heart for the distress and affliction of a poor sinner, and thinks that he is rightly and justly served, in that he is left in his condemnation and destruction, and withdraws from him all the duties of love and service God has commanded him to perform, that above all things he might bring his neighbor from his sins and condemnation into the kingdom of God by teaching, admonition, rebuke and reformation, etc. ; and what is the worst of all, he is glad and of good courage, because his neighbor is under the power of sin and the wrath of God. Thus one can indeed trace what desire and love he has for God’s law, and how much of an enemy he is to vice.

17. For of what use can such a man be in the kingdom of God, who can still rejoice, yea, laugh and be heartily pleased at the sins and disobedience of the whole world against God; and who would be sorry if anyone were good at heart and observed God’s commandments, and even if able he would be unwilling to help him in the least to this, or prevent the evil and condemnation of his neighbor? What good should we seek or hope for in him who is so wicked as not to desire the salvation of his neighbor?

The heathen themselves know of no greater wickedness, or how to paint a more wicked man, than he who is so hateful and envious, as only to delight and rejoice when his neighbor meets adversity. Like some who are so wicked that they willingly suffer harm themselves, if only another thereby suffer greater injury. Such devilish, hellish wickedness cannot be greater in anyone than in such false saints, who alone want all honor before God and the world and wish to be pure and holy, and all others to be obnoxious and filthy.

18. If in bodily ills it be said of a physician who claims to be an honorable and good man, who when he visits a person sick unto death, instead of giving him good advice and helping to restore him to health, does nothing but laugh and make fun of the wretched man; who would not take him for the most desperate villain that walks the earth, in that he not only withdraws his assistance from an unfortunate person in his greatest distress, but even laughs at his sufferings and wreaks out his anger upon him? How much greater villainy is that of a false saint, who sees his neighbor’s soul in danger and in the fear of eternal condemnation, whose duty it would be to risk his body and life to save him; but he refuses not only to do this when he could save him only with one word or a sigh of sympathy, but instead casts it up against him and as much as he is able gladly plunges him still deeper into condemnation.

19. What should such a man do or wish to him who is his enemy, or who has done him some wrong, whom nevertheless he is in duty bound to love and assist as far as he permits him. How would he in this case burst out with anger, curses, blows, so that he would not consider murder as a sin but as holiness, especially in him who would not admit that he was good and holy, like the good brother murderer Cain did with his brother Abel, and his children at all times still do, as Christ himself says of such, John 16:2: “The hour cometh, that whosoever killeth you shall think that he offereth service unto God.”

20. Just as little will you find that such a person observes in his heart any other commandment; for just as little would he try to prevent the disgrace of his neighbor’s wife or child, or assist to preserve their honor; yea, when it is lost he would be glad of it and laugh in his sleeves, or had he an opportunity he would do it himself, or even lend a hand. That he avoids such public evil work, is not out of his love to virtue or to obedience to God; for if he does not try to prevent the loss and distress of his neighbor’s soul, how can you expect him to protect his honor or the honor of his family? Much less would he lament or think to prevent harm to his neighbor’s goods, that they be not robbed, stolen, or otherwise destroyed, but would rather rejoice over it and say: It served him right. I will say nothing of his duty to help him in his poverty with his own property, or gratuitously aid him with money. He will neither guard his neighbor’s good name when he hears it slandered and belied, nor try with his own honor to cover and adorn his dishonor; but will rather rejoice and help to belie him and make him out the worst, as such saints especially are accustomed to do, as this one here before God and other people belie this poor publican, whom he in truth cannot accuse of anything.

21. Now see, what a disgraceful, monstrous devil is in such a beautiful saint, who can cover himself with a thin appearance of a few works which he performs before the eyes of the people, and what he does in his worship, thanks and prayers, whereby he blasphemes and dishonors the high majesty with outrage and defiance in the open public, that he dares to boast before God of such scandalous vices, and be so brave as though God were bound to treat him as a model saint, and as a debt and duty give him heaven and everything he might ask. Or if he knew that God would not do it, and accept the poor publican in preference to himself, he would be so enraged with anger and hatred against God, as to publicly take the word out of God’s mouth and say, that he is not God but the devil from hell, and would gladly if he could, thrust him down from his throne red usurp his seat. And in all this he will not suffer himself to be punished by any one and will claim he did just right; whereas he deserves more than all other blasphemers, that God should at once open the earth and devour him alive.

22. Here you see what a man is and does, who is moved by his own free will or by the power of nature. For this Pharisee is set up by Christ as the highest example of what a man eau do by his own strength according to the law. And it is certain that all men are by nature and from Adam no better, and just such vices manifest themselves in them, when before God they want to be holy and better than other people; and that there is nothing but a mischievous contempt for God and all mankind, and are filled with joy and pleasure when men sin against God. Such are twofold:, yea, manifold worse than the publican and open sinners like him, because they do not only not keep God’s law, but they do not want anyone else to keep it; they do not only not help anyone or do good, but rejoice over their destruction and condemnation; and above all this they adorn themselves and pretend to be exceedingly holy, and with a condemned conscience dare to blaspheme and lie before God’s majesty, that they are not like other men, and have kept God’s law, so that heaven itself might fall to pieces before them.

23. But now see in contrast this publican, who also comes into the temple to pray, but with quite other thoughts and with a different prayer than those of the Pharisee. For in the first place he has the advantage in that he confesses himself a poor sinner, convinced by his own conscience and condemned, in that he has nothing of which he can boast or be proud before God or the world, but must be ashamed of himself; for the law has so smitten his heart that he feels his misery and distress, and is terrified and filled with anguish at the judgment and wrath of God, and sighs from his heart to be delivered, but finds no comfort anywhere for his evil plight, and can bring nothing before God but mere sin and shame. With this he is so burdened and oppressed that he dare not even lift up his eyes; for he understands and feels that he has deserved nothing else than hell and eternal death, and must condemn himself before God, as he shows and confesses this before God by smiting his breast.

In short, there is truly nothing here but sins and condemnation, as much so before God as those of the Pharisee; except that the Pharisee does not confess his filthiness, but will make purity out of it, while the publican so feels his sins that he cannot stand before them, but must confess that he daily offends God with his disgraceful unthank-fullness, contempt and disobedience for all his mercies and goodness, and that he has permitted him to live to this hour. Therefore he cannot trust in himself for comfort himself in his own works, but must wholly and entirely despair in himself, if he find not grace and mercy with God.

24. Nor can he despise any one or exalt himself above his fellow; for he feels that he alone is most deeply condemned, and regards all others as happier and better, especially this Pharisee, who in spite of this is full of pollution before God. To sum up all, you see here already the beginning of true repentance in such a person, who is heartily penitent and sorrowful over his sins, and heartily desires deliverance from them, and seeks grace and mercy from God, and besides resolves in his heart to lead a better life.

25. But mark how the publican’s word and prayer bar. monize when he says: “God, be thou merciful to me a sinner!” Where did he learn to speak thus to God, or how dare he conceive, arrange and express such words?

For according to reason and human judgment they do not agree, and no man can force such a prayer out of his own heart and thoughts, short as it is. The words of the Pharisee: “God, I thank thee, that I am not as the rest of men, extortioners, unjust,” etc., are what a pious man can truly say, and should say.

For no one dare be such a liar that his conscience does not accuse him of being a robber, adulterer, etc.; but must say the truth, and not allow the reputation of a good conscience to be taken from him, and he must be a pious man, who says this in truth. On the other hand, a villain can of course also speak these words: “God, be thou merciful to me a sinner!” as they are oftener spoken by rogues than by the truly penitent, pious people. Yet, who else would speak them but a sinful and condemned person?

Nevertheless the sentence here changes and threatens to become false on both sides, you may turn and shift it as you please.

26. But taken in a fundamental sense it is a speech and example that belongs to the schools and to the theology of Christians, which the world calls heretical. For as I said, no reason can harmonize it, nor can any man, be he as high, wise and learned as he may, harmonize what this publican has here put together, to form and construct a prayer from words entirely opposed to each other: “God, be thou merciful to me a sinner?’ Yes, surely, this is the art of a great master, which is wholly and entirely foreign, high and far above human understanding.

27. For there never were such words uttered since God in the beginning permitted his voice to be heard, and he spoke unto man. The Scriptures say that in Paradise God said to man, Genesis 2:17: “For in the day thou eatest thereof (of the forbidden fruit, that is, the day in which you sin against my commandment), thou shalt surely die.” On Mount Sinai when God gave the law it read as follows, Exodus 20:5: “I Jehovah thy God am a jealous God,” that is, an angry God, “visiting the iniquity of the fathers upon the children upon the third and upon the fourth generation of them that hate me.” In short that man should know that sin is condemned, and God’s wrath and punishment are declared against it.

With this it does not at all agree or harmonize that such a sinner and condemned person dare come before God and pray: “Be thou merciful to me a sinner?’ For these two, sin and mercy, are opposed to each other, like fire and water. Mercy does not belong where sin abounds, but wrath and punishment. How then does this man discover the art to unite the two and harmonize them, and how dare he desire and call for grace to cover his sins? To this belongs more than to know the law and ten commandments, which the Pharisee also knew, and it is a different art, of which the Pharisee knew nothing at all, and all men of themselves know nothing.

28. This is preaching the precious Gospel of God’s grace and mercy in Christ, which is published and offered to condemned sinners without any merit of their own. This publican must have heard of this also, and the Holy Spirit must have touched and moved his heart with it, as he feels his sins through the law, that he comes before God and offers this prayer, that he certainly believes and holds as he has heard from the Word of God, that God will forgive sins and be merciful, that is, turn away from them his wrath and eternal death for the sake of his Son, the promised Messiah.

Such faith united and bound together in this prayer these two contrary elements.

29. Now, this preaching the Gospel is indeed heard by many, and it appears an easy matter to say this; but it is not as common as men think, that everyone knows it; and no one better understands how difficult it is, than the few who study and exercise themselves in it, that they also might believe and pray like the publican. The reason of this is, because the pious rogue and hypocrite, the Pharisee, is still within us, who hinders and prevents us from thus uniting them.

30. Yea, this must also not be according to our external, worldly nature and its piety, for here we must say and teach nothing else than that grace is not for a sinner, but wrath and punishment, etc. , otherwise no one could live on earth; and God could not defend his majesty, if he would not insist that sin must be punished and good works rewarded; for then everyone would soon say: let us only boldly commit sin, for then we will receive more grace! But here in his spiritual kingdom it is altogether different, so that he who is a rogue receives grace and is declared righteous, and he who is called good is a rogue and is condemned.

31. This takes place here since God’s judgment and the judgment of the world are different, and as far apart as heaven and earth. Before the world it must be thus: If you are good, you shall enjoy it; are you a thief, you are hanged on the gallows; if you commit murder, you are beheaded. Upon this government God himself must insist, otherwise there would be no peace on the earth. But in his own government where he alone is Lord and Judge without any mediating agents, he is merciful only to poor sinners; for here there is nothing except sin, and before him no one is innocent, as the Scriptures say.

32. Yet it is also true, that sinners are not all alike, so that we must here further distinguish and picture forth those under judgment, and those under grace. For there are some gross and bold sinners, robbers, murderers, thieves, knaves, whoremongers, who act so grossly and are drunk with sin, always rush ahead and never think or ask how they may obtain mercy with God, and go about without any care, as though they were in no danger. To these St. Paul preaches, 1 Corinthians 6:9: “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” And Christ says, Luke 13:3-5: “I tell you nay; but except ye repent, ye shall all in like manner perish.” For such are not like this publican, because they are entirely without repentance and live wickedly, and do not yet belong to God’s gracious government, but to the government of this world.

33. Besides there are other rogues who try to imitate this publican, and who use the Lord’s Prayer; they have heard the words that God will be merciful to poor sinners, and have learned to repeat these words and smite their breasts, and can present themselves so humble and penitent in words and questions, that a man could swear, and they themselves would swear, that they are just like this publican, and yet it is all false and a delusion. For they are no better than the Pharisee, and God will be as merciful to them as to him, so that they do not feel his wrath, and he does not strike with his rod among them to punish them, but lets them continue in their wicked state.

These are false Christians and disturbers, false brethren, of whom there is also a great multitude in our communion, who can say the words, and can greatly praise the Gospel and God’s grace, and confess they are poor sinners; but when it comes to the test and they are attacked and rebuked, they will neither hear nor suffer it, but begin to be angry and say: their honor is offended and their conscience is troubled, or if they can do no more they will practice all kinds of bad tricks against the Gospel.

34. In words and show these may pretend to be like the publican, but in reality they are like the wicked rogue and hypocrite. For they speak and present themselves thus for the reason alone, that men may be obliged to regard them as pious, and that no one dare call them anything else, until God lays hold of them only a little either by the devil, the world, or by his Word; then they are so tender that they cannot stand anything at all, and cry out against violence and injustice. And in brief, as they were previously poor sinners, they are now perfect saints, and so proud, that no one can get along with their sanctity.

35. Of such the world everywhere is to-day full, especially of the great and powerful noblemen, and the learned sophists. Even the common citizen and the farmer who learned this from our Gospel, that they wish to accept and comfort themselves with the thought that God is merciful to sinners, and yet they refuse to be rebuked and censured as sinners; while they still insist that God’s Word cannot remain silent about sin; they apply the Word of God which rebukes sin to others, and say just like this Pharisee: I am not like the rest, and whoever says so is unkind to me. And when one begins to remind them of the wrong they do, they pretend that he speaks against the government, and gives occasion to great dissension. And in brief, one must preach only what they like to hear; if not, it shall no longer be called preaching the Gospel. And such people are like all the false, hypocritical saints, who can indeed say they are poor sinners, but do not want anyone to regard it as true; for when others say it, they are offended.

36. Only these two factions can, and that very easily, harmonize these two utterances; I am a sinner, and, God be merciful unto me. But there is still a third class, who should and gladly would say it in truth, for whom it is the most difficult of all to say these two sentences at the same time from the heart and unite together such a confession and such an absolution. For, they find in themselves two great hindrances. On the one hand there is still too much in us, as I have said, of the old rogue, the Pharisee, that before God we are anxious to be good and righteous, and better than others; this would sooth the heart and be the sweetest joy for him who can bring it to pass. We all would like to have God approve what we have done and be pleased with it; and in words also thank him and confess that this is his divine gift. But there is a hindrance introduced that blocks the way, like the angel with the fiery sword at the entrance of paradise, that no one may come near and boast before God.

37. On the other hand, where the publican must come before God with only sin and shame, stripped of all his praise and full of nothing but corruption, here is anxiety and worry, so that he grasps hold and appropriates the words to himself: “Be thou merciful to me!” But here again both his own modesty and all human wisdom prevents and hinders him still more; yea, the devil himself by the law of God on which he here insists and enforces, as he ought not, to bring mankind into distress and despair.

38. Hence it is indeed an art above all human art, yea, the most wonderful thing on earth, that a man may have the grace truly to know himself as a sinner, and yet again turn round and cast away all thoughts of God’s wrath and hold to mere grace. For the heart that truly feels sin, cannot otherwise think or conclude, that God is unmerciful and angry at him. As Judas when he saw that he had betrayed Jesus unto death, immediately began to censure himself, and with heart and reason convicted himself worthy of God’s eternal wrath and condemnation. No human heart is able to escape this, for God’s command and law stand in the way, which condemn to death, while the devil drives and chases you to perdition. How is it possible to unite such words of the publican in the face of the law, of your own reason and feelings, which represent nothing else to your heart but wrath and shame. Nor can it enter any heart to confess sin, unless the ten commandments show it what sin is and why it is sin. Hence there are these two parts and they are at the same time opposed to each other; namely, to hear the ten commandments which condemn to death and to hell, and then again to lose them and struggle free from their grasp, and thus ascend from hell to heaven.

39. Therefore let him who can, learn by this high wisdom, and become a scholar of this publican, in order that he too may be able to distinguish these two parts from each other, so that wrath may not abide and cleave to sin, but lay hold of reconciliation and forgiveness; that is, that he judge not of this according to human reason or the law, but grasp by faith the comfort and doctrine of the Gospel of Christ, who alone teaches this wonderful unity, so that man can unite the two opposing words, that are farther apart than heaven and hell. For what else do the words, I am a sinner, mean than that God is my enemy and condemns me, and I have merited nothing but eternal wrath, the curse and condemnation.

40. When therefore you feel that, which you cannot force out of you by smiting on the breast and with your own good works, for it will come of itself if the law really does its work in you, this will indeed teach you how to smite the breast and to humiliate yourself. When you can do nothing else but say: O, I am a sinner! then you are lost, for the ten commandments force and plunge you straight into perdition, that your heart must say: you belong to the devil and God does not want you, and you begin to flee from him, and if you could you would run through a hundred worlds, only to escape.

Then it is time in such a flight and terror to stop in your career, turn and say: My precious Gospel teaches me and the good publican, that before God the highest wisdom is to know and believe that God is so minded, and has founded such a kingdom through Christ, that be will be gracious to help poor, condemned sinners. And thus you can unite the two in one word and confession: I am indeed a sinner, but still God is gracious to me; I am God’s enemy, but he is now my friend; I should justly be condemned, yet I know that he does not desire to condemn me, but to save me as an heir of heaven. This is his will, which he has had preached to me, and commanded me to believe for the sake of his dear Son, whom he has given for me.

41. See, thus you have in this publican a beautiful example of true Christian repentance and faith, and an excellent masterpiece of high spiritual wisdom or theology, of which the Pharisee and those like him have never received a taste or smell. Besides you see here the proper fruits that follow faith, that he is now a different man, with a different mind, thoughts, words and works than formerly; he gives honor and praise to God alone for his divine grace; he calls and prays to him from the heart and in true confidence in his Word and promise; otherwise he could not have either thought or prayed these words; and thus he performs unto God the true and acceptable worship, and observes the true Sabbath. And now he also has a heart which is an enemy to sin and disobedience. He does not rejoice but is sorry that he has lived in violation of God’s commandments, and now he earnestly and from his whole heart seeks to forsake his evil ways, not to offend, deceive, belie, nor treat anyone unjustly or with violence, and anxiously desires that even thus everyone should live in the same way.

42. This is the picture of to-day’s Gospel, of the two kinds of persons among those called God’s people. One kind is the great faction of the false church, who nevertheless bear the appearance and the name as though they alone were the most pious and sanctified servants of God; the other, the little flock of those who are true members of the church and true children of God, although they have not praise and great reputation before the world. The difference between them is, that each party is known by its characteristics and fruits, by which the appearance and name should be distinguished from their true nature, of which you have sufficiently heard.

43. Therefore see to it, that you properly follow this publican, and become like him. Namely, in the first place, that you be not a false but a real sinner; not only in words but in reality and from the heart acknowledge yourself worthy before God of his wrath and eternal punishment, and bring before him in truth these words, “me a poor sinner;” but in the same flight lay hold of the other words: “Be thou merciful to me,” by which words you take away the point and edge of the law and thus cast and turn from you the judgment and condemnation the law seeks to force upon you.

44. From this distinction in the two kinds of sinners you are able to form a correct estimate of both sides. God is indeed unmerciful and an enemy to sinners, to those who do not want to be sinners, that is, those who do not fear the wrath of God, but who yet continue in their security and do not wish to be punished. Again, God will be merciful to poor sinners, who feel their sins, and confess that they are condemned before the judgment of God. Thus here all is turned about according to the word and judgment of God, just as the persons are; so that the ten commandments gain this interpretation, and they pass sentence upon those who wish to be holy, or do not want to be accused as sinners, and never think that such judgment strikes them. But the Gospel and sentence of grace and comfort pass upon those lying in the terror and fear of death.

45. Again, you must be like the publican in this, that you henceforth forsake sin, for it is not said of him that he continued as he was before, but went forth and applied grace to his own heart, so that God declared him righteous, as the text says: “This man went down to his house justified.”

These words do not conclude that he remained in his sin, as he did not go into the temple and pray for that; for whoever desires to continue in sin cannot pray for grace and forgiveness, but he who prays thus thinks, wishes and desires to be just and entirely free from sin. This you must know so that you do not deceive yourself. For there are many who only consider that the publican as a sinner receives grace and forgiveness, and do not think that God requires that they should forsake sin, and let the grace received be henceforth powerful in their lives. But some want to understand it as though God saves sinners in a way that they may still remain in sin and unrighteousness.

46. Hence it is necessary that Christians contend on both sides against the devil and their own flesh. For when they begin to repent and would gladly become different people, then they first feel the devil’s influence, how he excites, hinders and controls them, so that they make no progress, but remain in their old state, etc. Again, if they cannot prevent this, and in spite of the devil turn to God and call upon him, he will attack them with weak courage and cowardice. First, he makes sin so very small, and puts them so far beyond the reach of the eyes and hearts of men, that men may despise them and not desire grace, or they put off repentance. Then on the contrary, he makes sin really too great, as he can blow a fire from a spark greater than heaven and earth, so that it will again be difficult to lay hold of forgiveness, or to bring into his heart the words: “God be thou merciful to me”’ Thus indeed it is and will continue to be a great art, and we may well take this publican as our example, our teacher and doctor, and learn of him, and call upon God that we may also obtain the end of our faith.