Extra Nos: UOJers are Huberites, their denials are futile

Extra Nos: UOJers are Huberites, their denials are futile:

UOJers are Huberites, their denials are futile

In the book Theses Opposed to Huberism, by Dr. Aegidus Hunnius, translated by Rev. Paul A. Rydecki from the Latin, here is what the translator says about Dr. Samuel Huber, the Reformed/Calvinist turned Lutheran who ended up being dismissed by well known orthodox Lutherans of his day,...

Rev. Rydecki writes in the preface:

Most  notably,  reacting to  Calvinism's  double predestina tion, Huber began to teach that God had elected all men in eternity to salvation  ("universal  election"), and  that  God had  not only redeemed the entire human race through the substitutionary death of Christ  (which  the  Lutheran theologians also  taught), but  that God, for the sake  of the merits of Christ,  had also  justified  the entire  human race,  apart from  faith  ("universal  justification").   In spite  of his teachings of universal election and  justification,  Huber appears never to have reached the conclusion of modern  Universalism  that the entire  human  race will eventually be received into eternal  life.  He continued  to insist  that  faith was essential for obtaining eternal salvation and that a person who rejected the Gospel would thereby forfeit the justification already pronounced upon the human race.

When  Huber's  novel terminology  and  doctrine  were  re jected by the faculty atWittenberg,  Huber then  began to accuse his colleagues, especially Leyser andHunnius, of Calvinism. When no reconciliation  could be achieved even after theintervention of foreign theologians,  Huber was dismissed  from his professorship atWittenberg and banished  from the country in 1595.   Nevertheless, his polemicalwritings and public accusations against the fac­ ulty at Wittenberg continued  forseveral  years, prompting  inter­ mittent  responses by both Leyser and Hunnius 

Observe the UOJer's position:

a.) They deny they are universalist, just like Huber.

b.) They affirm that the human race have been justified universally, apart from faith, just like Huber. See their synodical statements, you will find they teach in effect that God has declared the world already righteous in Christ. Just ask them if man by virtue of Romans 4:25 (their favorite mishandled verse) have been declared righteous already, apart from faith.

c.) When confronted of making faith of no consequence, they deny that too, and like Huber insist on faith, and its lack forfeit the one stated in b.)

Observe further, UOJers call pejoratively their critics as Calvinists, just like Huber!  Observe too how UOJers insists on UOJ/OJ/SJ terminology! Even Robert Preus, prior to his Justification and Rome book insisted on these categories and terms too! You can read their blabbering on this terminology - just wander of at Steadfast Lutheran (Waltherian) blog.

Now ask yourself the question, if Huber (and  by extension UOjers)  was correct on justification, why did the signers and editors of the Book of Concord banish him from their company?

Of course, when you tell UOJers they are Huberites they find this truth hard to swallow and so they deny they are. They play blind. 

Isn't there truth in the saying, if something walks like a duck, quacks like a duck and swims like a duck, it is a duck?

Now please do not get me started on Hunnius' Thesis #1, because the more there the UOJer will be indicted by that thesis and their denial will show they are exercising sophistry.

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Thirteenth Sunday after Trinity. Luke 10:23-37. The Good Samaritan

The Thirteenth Sunday after Trinity, 2012

Pastor Gregory L. Jackson

http://www.ustream.tv/channel/bethany-lutheran-worship

Bethany Lutheran Church, 10AM Central Time

The Hymn # 281     The Savior Calls               1:29

The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual       

The Gospel              

Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed             p. 22

The Sermon Hymn #259            Flung to the Heedless Winds 1:64 

The Good Samaritan Is Jesus

The Communion Hymn # 308 Invited, Lord, by Boundless Grace                    1:63

The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn # 464     Blest Be the Tie That Binds            1:39 

KJV Galatians 3:15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. 16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. 19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20 Now a mediator is not a mediator of one, but God is one. 21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

KJV Luke 10:23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: 24 For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. 25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? 26 He said unto him, What is written in the law? how readest thou? 27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 28 And he said unto him, Thou hast answered right: this do, and thou shalt live. 29 But he, willing to justify himself, said unto Jesus, And who is my neighbour? 30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, 34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. 36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? 37 And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

Thirteenth Sunday After Trinity

Lord God, heavenly Father, we most heartily thank Thee that Thou hast granted us to live in this accepted time, when we may hear Thy holy gospel, know Thy fatherly will, and behold Thy Son, Jesus Christ! We pray Thee, most merciful Father: Let the light of Thy holy word remain with us, and so govern our hearts by Thy Holy Spirit, that we may never forsake Thy word, but remain steadfast in it, and finally obtain eternal salvation; through Thy beloved Son, Jesus Christ, our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

The Good Samaritan, by Norma Boeckler
http://www.normaboecklerart.com

The Good Samaritan Is Jesus

I remember the feeling, when this lesson came up in church – Now we are going to get it for not being good Samaritans.

There are so many law sermons on this lesson that one could build a complete set of books: The Good Samaritan Condemns You, Four Volumes.

This Gospel does not start with condemnation, but with blessing instead. And that blessing applies to us.

KJV Luke 10:23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: 24 For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

Every single person who hears the Word of God is blessed. In those days they were able to see and hear the Savior. Now we hear His words and see Him in the Sacraments.

It is always a blessing because God’s Word is always effective. Those who listen attentively and sincerely will receive divine wisdom and guidance from the Holy Spirit. Also, those who reject it will be hardened and blinded by it, just as those who mishandle electrical power will be harmed by their careless attitude toward something both life-giving and death-causing.

There are many occasions when someone has obstinately resisted the Word but is so disturbed that another visitation creates a moment of conversion, insight, and rebirth. We cannot judge when that will happen, so the Word is carelessly sown, knowing the results are always good.

Verse 24 should remind us that we are more privileged than many prophets and kings. Before the Savior’s public ministry, many leaders longed for the salvation of mankind. They desired forgiveness and peace. They looked for the truth. One could say that the entire history of philosophy has been a search for the truth. Most philosophers today (in academic life) are atheists, so they cannot grasp the basics of truth. They may dance around us in circles with their arcane knowledge, but Jesus said we need the faith of a little child, not the library of a learned philosopher  - to enter the Kingdom of God.

Analogy of Faith

When we grasp the Analogy of Faith, the Scriptures come alive with an endless supply of insights.

Someone asked me about the Analogy of Faith. I forgot the term since I never use the words themselves. But I often bring up that ancient truth of the Scriptures.

Here it is – Since the Word of God is infallible and inerrant, the Scriptures present a unified truth where no contradictions are present. The Bible is the Book of the Holy Spirit, with many human authors but only one divine author, God. Because of that, the unity and harmony we find is the quality given to it by the Holy Spirit. I have emphasized that in all the sermons and Bible lessons. Hebrews uses an exotic set of images and aims at a Jewish group persecuted and discouraged, but the author does not argue against Paul. He teaches justification by faith with different words and images at times, but the same doctrine revealed by God.

Therefore, every verse is connected to every other verse in the Bible. The simpler and more obvious passages can be used to explain the ones that seem more obscure to us. The fault is not with God’s Word but with our understanding of the moment. At times, for instance, people had no trouble with divinity of Jesus, but they could not accept His birth from a mere woman, a sinful woman. Many errors came from that attitude – not from the Scriptures but from man’s culture at the moment. Now people (in general) have no trouble with the humanity of Christ, but they seek to remove the divinity of Jesus. Thomas Jefferson did that with his heavily edited Bible, which reduced Jesus to a teacher of morality.

It is good to note that liberals always pixelate the Bible. They find one passage, one part of one sentence, and magnify that to be the entire message of the Word of God. They magnify it to such an extent that no one can recognize it in context. And they make their newest insight The Law, The Truth. One well known scholar made Jesus the leader of a sacred mushroom cult. I know – I missed that in the Bible, too. I laughed when I read that the mushroom starring in the book did not grow in that area. But the book sold well for a few weeks.

The Analogy of Faith also means that we must teach the Word of God with all aspects in balance, in proper proportion. To emphasize the Sacraments at the expense of the Word (as the Romanists do) is bound to create problems. The Holy Spirit’s work should not be neglected, but it should not be the only element in all teaching, as if the Trinity has only one Member.

This digression helps explain how we need to read this famous but greatly abused Parable of the Good Samaritan –

25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

It was and continues to be a Jewish tradition to have the teacher answer questions after giving a lesson. One of the interesting parts about this is trying to stump the teacher. That is a great tradition, because it makes the hearers more eager to excel and it challenges the teacher. Just the opposite is the papal attitude – that the teacher is perfect and everyone must bow to his authority just because he has that title. Abusive cults thrive on that attitude.

So we have a valid question, which Jesus turned into a question.

26 He said unto him, What is written in the law? how readest thou?

The lawyer has to answer his own question, which is good. This is good diagnostic work. He may be right or wrong. One can build on either answer.

27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 28 And he said unto him, Thou hast answered right: this do, and thou shalt live.

It is no accident that the answer given is the famous summary of the Law, where there is widespread agreement. The rabbis taught this. Jesus taught this. Luther called it the Two Tables or the two relationships. The first relationship is faith, our relationship to God. The second is our relationship to our neighbor. The Law (better – the Doctrine of the Bible) is summed up in those two relationships.

For the Law salesmen, Jesus’ answer is a god-send. As one said to me, Jesus told us – Do this. It is in doing.

If they could stop there, they might make a Law fortress out of this lesson. But Jesus’ answer is ironic, something lost on those with no sense of humor. Is it possible to do this at all times, perfectly? Giving the fallen nature of man, no – it is not, so there must be another answer.

The lawyer revealed his attitude toward the Word when he said this –

29 But he, willing to justify himself, said unto Jesus, And who is my neighbour?

Or, we might say – eager to justify himself. He was waiting for an answer that he had done all he could do to inherit eternal life. His answer to the question came in the form of the great parable. Love your neighbor? Who is your neighbor? We can see at the end that the neighbor is Jesus, the Good Samaritan.

30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

“A certain man” means this is a parable, a short story, fiction, with a heavenly meaning.

This is a common occurrence in travel, a common fear. When cash is relatively scarce, clothing is quite valuable. In fact, there are scams today to collect clothing in the name of charity, because of its value. This man was robbed and beaten, left for dead on the road.

31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

Jesus gave two examples of men who avoided helping their neighbor. The priest and Levite crossed over to the opposite side of the road, to pretend they saw nothing. The roads were fairly narrow, certainly by our standards, so this was a pretense.

There are many priests and Levites today. They see a confessional pastor in trouble. They cross over to the other side of the road. They do not see it. Or they phone and say, “This is all your fault for causing trouble.” They do not help and they shun the fellow-pastor who is robbed, beaten, and left for dead on the road. The willfully blind do not see it.

33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,

Notice that the word “good” is lacking in the text. That has become part of the title, leading us to think this is about good people (who perfect themselves in the Law) and bad people (who are the target of a given Law sermon).

The certain Samaritan is Jesus. His example shows that He alone is the Savior.

He saw the man and had compassion on him. The prime quality of God is compassion, mercy. We have great collects that say God’s power is shown chiefly in His mercy.

34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.

When we are half-dead and unable to help ourselves, Jesus comes to us with the Gospel. We do not have the strength to come to Him. He comes to us in the Word and the Sacraments.

Look at the many steps taken for this this man:

1. Went to him – God pursues us with His Word, He comes to us.
2. Bound up his wounds – Forgiveness of sin, justification by faith
3. Poured on oil and wine – Oil is Gospel forgiveness, wine is the Law.
4. Set him on his beast – God provides continuing help.
5. Brought him to an inn – He created the church for the Means of Grace.
6. Took care of him – The care and compassion are continuous.

As Luther said about Galatians and Paul’s greeting – grace and peace are two great words. Grace comes from God – it is the forgiveness that takes away our sins. Peace is the result of this forgiveness, which we receive through faith.

Even better, this forgiveness is not for tiny sins but for great sins, not for conquered sins (because no one can conquer his own sins) but for nagging sins.

This forgiveness is for many, for all sins.

The wounded does not deserve healing. The wounded needs healing. As we know from many medical shows, the healing needs to start early.

We are not forgiven because we deserve forgiveness. The healing begins with the Gospel, because without forgiveness the wounds continue to fester and worsen. There are many stories of ancients who had one wound and died as a result. One man kicked a stone in frustration and died later from the infection that began from that injury.

Luther pointed out – the oil represents the healing of the Gospel, the wine the antiseptic qualities of the Law.

God’s care is continuous. It is not an instant of forgiveness and “never do this again” but a life-long relationship. Abiding on the True Vine – as Jesus explained in John 15. Note the Analogy of Faith.

Christ created the church by sending the Holy Spirit, the Means of Grace for our life as Christians. He also continues to care for each every one of us.

35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.

This is perfect example of how God works through the Gospel, because the earlier steps were not only adequate but far beyond human efforts. On top of those previous ways to help the man, the Christ-figure speaks to the inn-keeper and says, “Here is money for the rest of his recovery. If you spend more, I will pay you back.”

We could see the inn-keeper as those of us within the church who care for others. Whatever we spend in time and money on others will be paid back, when “He comes again.” There are many examples in the teaching of Jesus to show that what is spent or taken away from us will be returned to us many times over (Analogy of Faith again).

Man looks at this as balancing accounts. Why help a stranger? I will be out some money, risk something, and never get paid back, never thanked even. The true Gospel message is to help without expect pay, rewards, or thanks. That is why the visible church is breaking down. Career-minded clergy put their own accounts first and will not risk anything for someone beaten, robbed, and left half-dead on the road.

36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? 37 And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

Love your neighbor, first of all, means love and trust in Christ. John 16:8ff teaches without any doubt – sin is not believing in Christ.

This is not a Law parable but a Gospel parable. The Law salesmen never realize that good works come from a good person. Faith in Christ makes us good, so forgiveness leads to good works as the fruit of faith.

Thirteenth Sunday after Trinity

Covenant and Grace

"The Old Testament dealt with the promises of God to the chosen people. Thereby God placed Himself in 'covenant' relation to Israel (berith). This relation, like the promises and the gifts of God to Israel, is always onesided. It is always God's covenant, not Israel's, and not a mutual agreement, not a suntheke. This promise and covenant indeed obligates Israel, and Israel assumes these obligations, but the covenant emanates entirely from God."

            R. C. H. Lenski, The Interpretation of the Epistle to the Hebrews, Columbus: Lutheran Book Concern, 1938, p. 235. Hebrews 7:22;        

"To be sure, Baptism is so great that if you turn from sins and appeal to the covenant of Baptism, your sins are forgiven. Only see to it--if you sin in this wicked and wanton manner by presuming on God's grace--that the judgment does not lay hold of you and forestall your turning back. And even if you then wanted to believe and trust in your Baptism, your trial might by God's decree, be so great that faith could not stand the strain. If they scarcely remain in the faith who do no sin or who fall because of sheer weakness, where will your brazen wickedness remain, which has challenged and mocked God's grace? Let us, therefore, walk with care and fear that we may hold fast the riches of God's grace with a firm faith and joyfully give thanks to His mercy forever and ever. Amen."

            Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 57. Treatise on Baptism, 1519  

"And, in a word, it remains eternally true what the Son of God says, John 15:5: Without Me ye can do nothing. And Paul, Philippians 2:13: It is God which worketh in you both to will and to do of His good pleasure. To all godly Christians who feel and experience in their hearts a small spark or longing for divine grace and eternal salvation this precious passage is very comforting; for they know that God has kindled in their hearts this beginning of true godliness, and that He will further strengthen and help them in their great weakness to persevere in true faith unto the end."

            Formula of Concord, Thorough Declaration, II. 14. Free Will Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 885. Philippians 2:13; John 15:5      

"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. 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."            Formula of Concord, Thorough Declaration, III 10 Righteousness Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 919.        

"Moreover, neither contrition nor love or any other virtue, but faith alone is the sole means and instrument by which and through which we can receive and accept the grace of God, the merit of Christ, and the forgiveness of sins, which are offered to us in the promise of the Gospel."

            Formula of Concord, Thorough Declaration, III 31 Righteousness Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 925. 

Suzanne Barr, Obama Administration Official, Resigns Amid Misconduct Claims

Suzanne Barr, Obama Administration Official, Resigns Amid Misconduct Claims:

WASHINGTON — A senior Obama administration political appointee and longtime aide to Homeland Security Secretary Janet Napolitano resigned Saturday amid allegations of inappropriate sexual behavior lodged by at least three Immigration and Customs Enforcement employees.

Suzanne Barr, chief of staff to ICE Director John Morton, said in her resignation letter that the allegations against her are "unfounded." But she said she was stepping down anyway to end distractions within the agency. ICE, a division of the Homeland Security Department, confirmed Barr had resigned. The Associated Press obtained a copy of Barr's letter.

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GJ - She could become a WELS mission counselor after two weeks at Fuller Seminary. I'll text her about that.

Book Review of Theses Opposed to Huberianism (UOJ).

http://en.wikipedia.org/wiki/Egidius_Hunnius

Book Review by Pastor Gregory L. Jackson, PhD

Theses Opposed to Huberianism:

A Defense of the Lutheran Doctrine of Justification. By Aegidius Hunnius.

Translated by Paul A. Rydecki, Repristination Press, Malone, Texas, 2012.

ISBN 978-1475186543

http://www.amazon.com/Theses-Opposed-Huberianism-Lutheran-Justification/dp/1475186541

Blogger Paul McCain’s heart is broken, because people all over Lutherdom are discussing and debating justification by faith. Thus we see that Universal Objective Justification has reached the third stage of false doctrine. As Augustine wrote, paraphrased by Krauth, in the first stage, false doctrine is a minority view. “We are weak and harmless. We should have our say.” Next they ask for an equal say in all matters. Finally, when in control, the opponents of sound doctrine tolerate no dissent whatsoever.

Those who want to understand this conflict should buy and study this excellent little book, which consists of two parts. The first one deals with election. The second part concerns justification.

WELS Pastor Paul Rydecki has provided a clear, readable translation.  Readers will be astonished beyond measure about the way Hunnius seems to be dealing with the UOJ advocates of today. Hunnius provides the justification arguments while Huber offers an early version of UOJ.

This is how the conflict began. Samuel Huber had a background in Calvinism, but  agreed with Lutheran doctrine and joined the faculty of Wittenberg University in 1592. Polycarp Leyser and Aegidius Hunnius were already on the faculty. Leyser was an editor of the Book of Concord. Although Huber subscribed to the Book of Concord, he began teaching against it. He was so disruptive that the faculty discussed the matter and removed him from his teaching post.

Therefore, UOJ has its roots in Calvinism. Justification by faith is the correct Biblical, Lutheran teaching.

I am going to quote some useful theses and discuss them in light of the war against justification by faith. The doctrine of the Means of Grace is the peculiar glory of the Lutheran Church, but UOJ is the peculiar shame of the Synodical Conference, thanks to the syphilitic bishop Martin Stephan, and his loyal pupil, C. F. W. Walther.

Part I – Election

Thesis 27

Secondly, since Dr. Huber is not content to say that God elected all men to life in Christ, he either explicitly applies this appendix as a phrase to be declared in addition, or he implicitly teaches it as something that is to be understood, that, in fact, all men have been elected to life, whether they believe in Christ or not.  The question is whether this explanatory phrase (which uncovers the whole mind of the antagonist and clearly shows how he veils what he really means to say) is in agreement with the prophetic and apostolic Scriptures or not. (p. 26)

“Whether they believe or not” is the key to the UOJ leaven, taught in the LCMS, WELS, the ELS, and the fragments of the Synodical Conference. This was condemned immediately after the Book of Concord, while the key Lutheran orthodox leaders were working to preserve the orthodox doctrine of the Christian Faith.

Thesis 70

And since the whole world does not receive this Son, he, now in his consequent will, determines the decree of eternal election, expressed in these words: “…that everyone who believes in him should not perish, but have eternal life.”  And again, “Whoever believes is not condemned; whoever does not believe is condemned already, because he does not believe in the name of the only-begotten Son of God.” (p. 31)

Thesis 73

For this reason, the Book of Concord agrees that this statement of the Savior selected from the sixth chapter of John is, without any ambiguity, to be explained as a decree of election, with this stipulation: "With these words, Christ, the only-begotten Son of God, who is in the bosom of the Father, has announced to us the will of the heavenly Father and thus also our election to eternal life: 'Repent and believe in the gospel, for the kingdom of heaven has drawn near!'  And in another place he says: 'This is the will of him who sent me, that everyone who sees the Son and believes in him should have eternal life.' And elsewhere: 'God so loved the world that he gave his only-begotten Son, that everyone who believes in him should not perish, but have eternal life.'" (p. 32)

Walther’s justification without faith (UOJ today) is in harmony with his election without faith. But the orthodox Hunnius was not so eager to leave faith behind. Walther and his disciples have continued to adopt the Calvinistic attitude toward the Arminian definition of faith – as a virtue or decision. The Waltherian crypto-Calvinists do not realize how conditioned they are to see the world in the terminology of the hyper-Calvinists, because the efficacy of the Word, the work of the Holy Spirit through the Word, and the Means of Grace are foreign concepts to them.

Thesis 77

Therefore, if you remove the cardinal question driven between us and Huber and ask, "Whom did God decree to save in the purpose of his eternal election?", there Christ and Paul answer unanimously: "Those who believe in Christ," and "no one except for them," says the Epitome of the Book of Concord. (p. 32f.)

Thus far a Christian should occupy himself [in meditation] with the article concerning the eternal election of God, as it has been revealed in God's Word, which presents to us Christ as the Book of Life, which He opens and reveals to us by the preaching of the holy Gospel, as it is written Rom. 8:30: Whom He did predestinate, them He also called. In Him we are to seek the eternal election of the Father, who has determined in His eternal divine counsel that He would save no one except those who know His Son Christ and truly believe on Him. Formula of Concord, Epitome, Election, XI, 13 – quoted in part in Hunnius, p. 32f.

We can see that Walther’s election apart from grace is the Siamese twin of justification without faith, both concepts in opposition to the Scriptures and the Confessions.

Thesis 122

But neither should it be missed that Paul writes that the believing Thessalonians are certain of their election (1 Thessalonians 1).  But how can they be certain?  Is it for this reason, that all men are certain (as was to be concluded from the principles of the Huberian doctrine)?  Not in the least, but for this reason, that the Gospel of Christ was efficacious in them.  “You know,” says the Apostle, “your election, for our Gospel went out to you not only by word, but also with power and with the Holy Spirit.” Consequently, they were certainly able, by the efficacy of faith, to discover that they were included in the number of those whom the Lord elected to salvation from the beginning. (p. 43)

Thesis 123

And what could confirm our undertaking more powerfully than what we read in 2 Timothy 2?  Here, after mentioning Hymenaeus and Philetus, who overturned the faith of some, Paul immediately, by the manifest antithesis of condemned and predestined, lays out this memorable sentence: "The foundation of God stands firm, having this seal:  The Lord knows those who are his."  It is most definitely certain that this section of Pauline text speaks of predestination, and that it describes believers only. It cannot be otherwise. It is as if he were to express it markedly in so many words: “The Lord knows his believers.” (p. 43)

This is another indication that the efficacy of the Word, taught so clearly by Paul and Luther, was foundational in the Book of Concord and afterwards. Nevertheless, the foundation has been abandoned in favor of gimmicks, entertainment, high-priced coffee bars, Babtist seeker services, and the degradation of the sermon itself.

In his Galatians Commentary, commended by the Concord editors, Luther spoke of his doctrine of faith, not his doctrine of no-faith.

Part II – Theses Concerning the Huberian Universal Justification of Believers and Unbelievers

Those who cannot get the efficacy of the Word and the Means of Grace straight will also fail in teaching the Biblical concept of justification. As one reader wrote in a comment, the key concept is imputation. When and how are sins imputed or counted as forgiven?

Thesis 1

Huber professes such a justification, for the sake of which Christ has properly, in fact and in very deed, conferred redemption on the entire human race in such a way that sins have been equally remitted to all men, including the Turks, and that all men (including unbelievers) have received remission of sins, and that the whole human race has, on that account, been received into the grace and bosom of God. (p. 57)

If someone simply hears this statement, without the mention of Huber, he will say, “That is what I learned at Mequon. Becker and Valleskey taught that.” And a graduate of Ft. Wayne would say, “So did David Scaer!” A silver-haired pastor would say, “J. P. Meyer taught that too. Three of the Kokomo Theses are right from his book. I have the new edition with the same wording, from WELS, NPH.”

An ELS pastor would agree, “I heard that everyone in Hell is forgiven of all sins.”

Thesis 2.

Hence he says that all those to whom the Gospel is proclaimed are designated as “elect, justified by God, sanctified, redeemed,” and some of these are said to be “believing and converted.” (p. 57)

Thesis 3.

This universal justification of the entire human race he considers (even without respect to faith in Christ) to be fully completed, sins having been remitted on account of the satisfaction made by the Son of God and swallowed up in his own blood and wounds. These things he says concerning his justification. (p. 57)

That sounds just like DP Jon Buchholz in his convention essay. Everyone is saved, finished, complete. Those who teach such nonsense are authors of confusion and sponsors of Church and Change.

Thesis 5.

This notwithstanding, we most willingly grant that there is a righteousness that avails before God for the entire human race, a righteousness that has been gained and acquired through Christ, so that if the whole world were to believe in Christ, then the whole world would be justified. With respect to this, Paul writes in Romans 5 that “through one man’s justification (dikaioma), the gift has spread toward all men for justification (dikaiosis) of life.” Nevertheless, no one is justified nor does anyone receive remission of sins from this acquired universal righteousness without the imputation of this acquired righteousness of Christ11. But the imputation of righteousness does not take place except through faith. (p. 58)

This is a statement that all justification by faith, Means of Grace, efficacy of the Word, Holy Spirit working through the Word laity and pastors would accept gladly accept and teach. The UOJ Hive clearly opposes this statement, because they tear apart lives and murder souls with their Easter absolution, which is often taught as Good Friday absolution. That is how confused and contradictory their dogma is. The same person will often teach both dates, with no proof for either fantasy.

The reason is – as Enthusiasts they merge, conflate, and amalgamate the atonement and justification. After inventing a justification without faith they plead that they really do teach justification by faith too – that is the one that really works.

Thesis 6.

Hence Paul, when he expressly discusses justification in Romans 3 and 4, does not know of a justification apart from faith, and especially as Galatians 2 plainly says, “Man is not justified except by faith in Jesus Christ.” (p. 58)

Everyone needs to ask – “If this was so clear to the Wittenberg faculty, with the Book of Concord newly published, why are Lutherans insisting on the opposite view, the opinion of Samuel Huber?”

Hunnius condemns the UOJ Enthusiasts with the theses following.

Thesis 7.

Outside of faith in Christ and without it, man remains in condemnation, according to John 3, “Whoever does not believe has already been judged.” And again, “Whoever does not believe in the Son will not see life, but the wrath of God remains upon him.” And Mark 16, “Whoever does not believe will be condemned.” If such a one has already been judged, if the wrath of God remains upon him, if he will be condemned, then in what beautiful way has he been justified? In what splendid manner have his sins been remitted unto him? Indeed, where sins have truly been remitted, there all wrath and condemnation are gone (Rom. 8). “Blessed are they whose sins have been remitted” (Psalm 32). Now then, are all men blessed? Even unbelievers? Turks? Reprobate Jews?

Thesis 8.

Therefore, it is certain that no one receives remission of sins for the sake of Christ except the one who believes in him (Acts 10). Nor is anyone justified from his sins except the one who believes in Christ (Acts 13).

Thesis 9.

But let Huber explain to us the mystery of this universal justification of his, and let him set forth in detail when these unbelievers, who have never believed and are not going to believe in the Son of God, ever received the remission of sins and were justified before God?

Thesis 10.

Now, was it perhaps from eternity in that (as he imagines) universal election? In that case, they are said to be born into this world justified, that is, with a universal justification having taken

place before they came into existence12. Thus they will be proclaimed to be born sons, not of wrath, but of grace, for whom original sin does not matter at all before God, since it was already forgiven from all eternity, even without faith.

Thesis 11.

How then will Christ’s statement in John 3 stand? “Truly, truly I tell you, unless someone is born of water and the Spirit, he cannot enter the kingdom of heaven; what is born of flesh is flesh.”

Thesis 12.

If, however, he responds that, in the person of our first parents, sins were forgiven to their entire posterity when the absolution from sins was announced to them by the pronouncement of the promise about the seed of the woman, not even then will Huber’s doctrine be able to stand.

Thesis 13

For since those first-formed human beings were not justified nor did they obtain forgiveness of sins without faith in the promised seed, why would we affirm something different about their posterity, that sins have been indisputably remitted to them and that the righteousness of Christ has been extended to them whether they would believe in their times or whether they would not believe?

Thesis 14

For thus in this grace, in this justification their posterity are born, if they immediately received, in their first parents, the forgiveness of sins before they ever came into existence13. Nevertheless, since from Adam and Eve, not God’s grace, not remission of sins, not justification, but sin and, on account of sin, wrath and indignation, death and condemnation have spread to all men (Rom. 5), therefore, neither can this explanation stand.

Thesis 15.

If, however, Huber should then affirm that all men were justified and obtained remission of sins by strength of the merits of Christ (even without faith) when Christ, on the cross, made satisfaction for the sins of the whole world, were not, then, at the time when his Passion was taking place, even Caiaphas and other most sworn enemies of the Lord Jesus justified from sins and freed from the wrath of God? And since the indignation of God would never rise up horribly against them, they understandably felt no dread at that flagrant crime by which they crucified the Lord of glory!

Thesis 16.

But let Huber also cut this knot: do the unbelieving Jews, Turks, etc., after they were thus

justified at one time without faith, still retain this justification, or do they lose it again?

Thesis 17

If they retain it, will they then be saved with all Christians and the faithful? If, however, they lose it, then let Huber answer, how and for what reason would they lose it? This justification cannot be abolished for them through unbelief, because they are supposed to be justified without any regard to faith (which is also what makes them unbelievers).

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narrow-minded has left a new comment on your post "Book Review of Theses Opposed to Huberianism (UOJ)...":

This is a recent Kilcrease post from Steadfast Waltherans:

"Then when we explain in very clear terms how our position is not universalism, they flood us with quotations from the BoC about the importance of faith, when we’ve already explain [sic, sic?] them that you have to tap into God’s grace with faith! It’s maddening and counter-productive. Greg Jackson and his crew are like the Debbie Wasserman-Schultz of Lutheranism."

This sounds strikingly similar to Walther's Easter Sermon. Note the decision theology and the lack of the Means of Grace. Note the emphasis on man's work. Walther could just as well have said, "You just have to 'tap into' your justification." Keep calling JBFAers synergists, UOJers. 

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Pastor emeritus Nathan Bickel has left a new comment on your post "Book Review of Theses Opposed to Huberianism (UOJ)...":

Ichabod - Great posting to begin another week!

Upon first reading, this, your review; I was reminded of the following Scripture of Christ and His encounter with unbelieving Jews:

>>>>>> ........21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. 22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. 23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. 24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins...... <<<<<<<< - John 8:21-24

Surely Christ was saying that their unbelief would spiritually damn these unbelievers; regardless if these unbelievers were supposedly (as the UOJ assertion falsely contends) acquitted from the demands and eternal consequences of the Law through Christ's all encompassing Atonement for all human sin.

24 "I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins......"

Further on in this John 8 chapter, (verse 28) Jesus makes the statement that when He is crucified these unbelieving Jews would know that he is, who he claimed to be. But, that is a far cry from belief [faith] in Him.

Hunnius:

Thesis 16.

But let Huber also cut this knot: do the unbelieving Jews, Turks, etc., after they were thus
justified at one time without faith, still retain this justification, or do they lose it again?

Thesis 17

If they retain it, will they then be saved with all Christians and the faithful? If, however, they lose it, then let Huber answer, how and for what reason would they lose it? This justification cannot be abolished for them through unbelief, because they are supposed to be justified without any regard to faith (which is also what makes them unbelievers).

Nathan M. Bickel

www.thechristianmessage.org
www.moralmatters.org

How unsettling, to realize that Walther, Stoeckhardt, and J. P. Meyer
are allied with hyper-Calvinism and Pietism.

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Extra Nos article and comments.

http://ichabodthegloryhasdeparted.blogspot.com/2012/09/extra-nos-uojers-are-huberites-their.html