Jay Webber Essay, First Part
The Term Justification and the Double Justification of OJ
and SJ.
The essay
begins with the routine, practiced dishonesty of the crowd who took over the
Synodical Conference and sold its members down the river to mainline apostasy
and union with the ELCA. Nothing is more appropriate than to have Jay Webber
write - an advocate for open communion with ELCA. Moreover, as a Lutheran missionary
in the Ukraine, Webber was happy to work with and obtain money from Floyd
Luther Stolzenburg, Church Growth advocate extraordinaire in Columbus, Ohio –
unfaithful in marriage and doctrine, expelled from the LCMS but embraced by
WELS/ELS.
The essay
is not about justification but the pet dogma of the mainline Protestants, CFW
Walther, and Martin Stephan – universal absolution without faith. Webber
chooses to call this “an aspect” of justification in focusing on Objective
Justification. But for the heirs of rationalistic Pietism, Objective
Justification is the Gospel and faith is only an afterthought. Yes, their
Gospel message is – “The entire world has already been forgiven and saved,
without faith.” Their afterthought is, “But you have to believe this for it to
matter for your sin-free, guilt-free soul.” This afterthought is called
Subjective Justification, which has also been demoted by Webber to an “aspect
of justification.”
These
peculiar labels, Objective Justification and Subjective Justification, have a
history, but one outside of the Lutheran Church. Long ago, when few theology
books were printed, Georg Christian Knapp published his Halle University
lectures in German. He was considered the last of the old fashioned Pietists at
Halle, which was established to promote Pietism. The university rapidly became
rationalistic, and some of that certainly rubbed off on Knapp. He denied that
the Christian Church’s definition of the Holy Trinity was in harmony with the
Bible. But Knapp was old-fashioned for his time, and his book was translated by
the Calvinist Woods in America. Knapp was already established as a famous and
traditional theologians for all Protestants, so this translation was published
well before the Stephanites landed in New Orleans in 1839. However, the group
remained German speaking for many decades and doubtless relied on the German
edition of Knapp. The Calvinist translator explained Knapp’s opaque language in
a footnote -
"This
is very conveniently expressed by the terms objective and subjective
justification. Objective justification is the act of God, by which he proffers
pardon to all through Christ; subjective, is the act of man, by which he
accepts the pardon freely offered in the Gospel. The former is universal, the
latter not (Woods, p. )."
“His [Woods'] translation of
Georg Christian Knapp's Christian
Theology (1831-1833) was long used as a text-book in American theological
seminaries.” (http://www.1911encyclopedia.org/Leonard_Woods)
The terms, conveniently expressed, did not come from
Confessional Lutherans, but from a famous Calvinist with no Lutheran training.
The impact of the English Halle lectures made itself felt when the two terms
were adapted in Germany and pleased Walther, who approved their use. This does
not make them orthodox or Lutheran, although the soothsayers would have us
believe that. Instead, the adoption of Objective Justification reveals the
common thread of Halle Pietism and rationalism in America. All the Lutheran
groups were Pietistic to some extent and this Pietism soon displaced their loyalty
to any Confessions, whether Calvinistic or Lutheran. The spirit of Pietism—which
favors cooperation over sound doctrine—makes it easy for the LCMS, WELS, and
ELS to work with the ELCA – especially through Thrivent. Their own LCMS/WELS pastor, Mark Jeske sits
on the Thrivent board.
Halle Rationalistic Pietism
We should never underestimate the power and influence of
Halle University and its rationalistic Pietism. The founder of the ULCA/LCA
tradition was Henry Melchior Muhlenberg, who taught at the Franke Foundation
orphanage at Halle. The real founder of the Missouri Synod, Martin Stephan,
attended but did not graduate from Halle University. In fact, Stephan never
graduated from a university and was not qualified to be a pastor. His position
as a Bohemian and Pietist gave him the credibility to be called to the Pietist
congregation, which was closely allied with the Pietist Zinzendorf. The Pietist
Stephan attracted the attention of the Pietistic Walther group of clergy, who
gravitated to Stephan when their Pietist guru - Johann Gottlieb Kuehn - suddenly
died.
The
main theologian of the Wisconsin Synod, Adolph Hoenecke, graduated from Halle
University in 1859. His mentor Tholuck was a Universalist. Thus we should not
be too shocked that Hoenecke wrote about General Justification, a misleading
translation of the German term – algemeine Rechtfertigung – Universal
Justification (every single one, no exceptions, as in Universal Conscription).
As one theological student asked, “What happened to
Subjective Justification in the mainline denominations like ELCA?” The best
explanation comes from the meaning of the term – not faith in Christ, but faith
in Universal Justification – “the former is universal, “as the Calvinist Woods
translated. The nature of Subjective Justification dooms it to make faith
irrelevant, as Webber’s essay has demonstrated with countless, stolid,
prolixic, redundancies.
Another
Obscure Pietistic Hero
Webber
enjoys citing Pietists and baptizing them as orthodox or confessional
Lutherans. The seldom-cited Quistorp gets that treatment from Webber, which
would make church historians gasp in wonder. Strangely, Webber begins his essay
citing Professor Caroll Herman Little, who once served as president of the
seminary I attended – Waterloo Lutheran in Ontario, Canada. Robert Preus once
mentioned Little to me and doubtless taught Little as an example of a ULCA
pastor who agreed with the LCMS about doctrine. One little problem remains –
the Canada Synod was Pietistic. For example, when one of the patriarchs of the
synod visited a home and saw the boys playing cards, he said nothing. On
Sunday, old Reble delivered a blistering sermon on the evils of playing cards –
a typical Pietistic sermon for that era. Like most readers I have to wonder why
Little’s opinions about justification matter to anyone.
Misuse
of Justification as a Term
The
Objective Justification cabal has decided that their peculiar dogma is the
justification of the Reformation, the Book of Concord, and the Scriptures.
Rather than attack justification by faith directly, they simply substitute
their philosophy for Biblical doctrine, knowing well that their OJ terminology
is found no earlier than Pietism – after the Reformation – and freely witnessed
in various denominations and even in cults.
“As an objective fact, justification is
applied to the entire human race fully redeemed in Christ. [Read Rom.
5:18.] – Adventist website - http://www.jacksequeira.org/issues06.htm
“ Legal universal justification implies that all human
beings come into the world legally saved, pardoned, justified; from God's
perspective they are not lost. If it is true that every human being who has
been and will be born on this planet was present in Christ when he died and
that they all were legally justified, then those who are not yet born have already
been justified.” Adventist website –
One should not be shocked by Synodical Conference authors
praising justification in the words of Luther and switching to OJ for the rest
of the essay. Webber is almost this obvious.
Indeed, Webber on page 3
indulges himself in the usual potpourri of Scriptural citations that do not
fit. He quoted Romans 5:18 – as the Adventist did. In spite of Romans 4 being a
chapter about justification by faith, climaxing with Romans 5:1-2, Webber
fished out Romans 4:25, part of a verse, avoiding the real meaning of the
sentence, chapter, and epistle.
Romans 4:22 And therefore it was
imputed to him [Abraham] for righteousness.
23 Now it
was not written for his sake alone, that it was imputed to him;
24 But for
us also, to whom it shall be imputed, if we believe on him that raised up Jesus
our Lord from the dead;
25 Who was
delivered for our offences, and was raised again for our justification. KJV
As we see in many LCMS publications, the
citations are simply stated as if they prove a contentious point, but there is
no contention since the OJ mob does not recognize, quote, or acknowledge justification
by faith. For example, Webber studied under Robert Preus but in this essay never
mentioned the last book of Preus, Justification
and Rome, which eviscerated OJ in a series of quotations from orthodox
Lutherans.
More
Confusion – In View of Faith
As many
have observed, the second part is just as distorted and strange as Objective
Justification. Note the additional terms – Individual, Personal, and Subjective
Justification. So many terms are needed to replace justification by faith.
Webber defines this Subjective Justification as faith in Objective Justification –
“… the actual acceptance by faith in the Objective
Justification.” (p. 3)
The plot grows even shallower –
“If personal or subjective Justification is the acceptance
by faith of Objective Justification it is manifest that it does not take place ‘in
view of faith.’ Thus a synergistic view of Justification is avoided. (p. 3)
The logic is bizarre, because Webber proves his assumption
with his assumption, reasoning in a circle. Justification by faith is
synergistic or Calvinism – I can never figure those accusations out. If
justification by faith, as taught by Paul, Luther, and the Book of Concord, is
synergistic, then what is faith in OJ, as taught by Stephan, Walther, DP Ed
Werner, and David Valleskey?
This in view of faith accusation seems to
have originated in Walther’s febrile mind, where he imagined faith as a work.
And yet, the self-contradicting Walther told his gullible followers they had to
make a decision for OJ, precisely what Webber is claiming.
Naturally, one can never be accused of anything when aping
Walther, but the circle of rationalistic Pietists supporting rationalistic
Pietists is not a compelling Biblical or Concordist argument.
No
Grasp of Lutheran Doctrine
Webber
displays no grasp of Lutheran doctrine as he wanders from point to point, something
to be expected when someone starts with a Canadian-American professor of
Pietism as the ruling norm of doctrine. There are minor disagreements among the
Lutherans, say Little and Webber, but no worry. (p. 4)
One would
never imagine that this Webber essay is an extended, if bloated, attack on
justification by faith, the Bible, Luther, the Book of Concord, the
post-Concord orthodox Lutherans, Gerhard, groups within the LCMS, and
Gausewitz. Dismissing a long history of justification by faith and large
numbers of people who find OJ alarmingly foul, Webber tries to jawbone the new
Synodical Conference into an agreement that never will happen. Too many people,
when informed of the agenda of OJ, disagree with great energy and conviction.
