False Claims about WELS - from WELS Immaculata

The Wisconsin Synod makes a number of claims about itself. One by one, they are found to be false.


Claim - WELS believes in the inerrancy of Scriptures.

False - Although inerrancy is the historic position of the entire Christian Church, WELS has turned away from it to join the apostate, mainline denominations in selling Murdoch's New NIV to the masses. Even more than the old unionistic NIV, the New NIV:

• invents new concepts, 
• adds or subtracts significant words,
• imposes the feminazi agenda, 
• ignores the traditional manuscripts,
• teaches universal absolution - all have sinned and all are justified.

WELS holds a quia subscription to the Book of Concord.

False - WELS is in love with its own Wauwatosa dogma, which advocates setting aside the Confessions in favor of whatever they invent. The seminary calls Lutheran orthodoxy "legalism" and justification by faith "misleading."

Wayne Mueller reproduced the ravings of another WELS drone, doubling down on his argument that the Book of Concord confessors wanted subsequent generations to invent new doctrine. Therefore, it is Confessional to be against the Confessions.

Normally they commit people who hear voices in their heads and talk that way, but WELS promotes them and lovingly installs their PDFs in the Holy of Holies, the WELS Essay Files.


WELS is in fellowship with the Evangelical Lutheran Synod alone.

False - WELS has worked together with ELCA and the Missouri Synod for decades, first in Lutheran World Relief and supporting the United Nations, later in various worship and evangelism projects with ELCA and everyone else.

WELS began sending its leaders to Fuller Seminary and other hives of Enthusiasm no later than the 1970s. Starting with SP Naumann, Church Growth was openly endorsed, funded, and promoted at all levels. Mischke, Gurgle, and Shredder have continued the process, opening WELS up to all denominations, isms, and dogmas through its addiction to Thrivent loot.

The more unionistic a WELS pastor is, the more he will be promoted, protected, and rewarded. The entire Church and Change operation is testimony to their reward system for apostasy.


WELS Teaches the Gospel.

False - WELS teaches against justification by faith, and that remains their one, solitary, fight-to-the-death dogma.

Their precious UOJ is not the Gospel - it is AntiGospel in thought, word, and deed.

Even the lukewarm Intrepid Lutherans refuse speak as one in favor of the Chief Article of the Christian Faith, but bow to the leadership of Wayne Mueller, who solemnly declared UOJ to be the Chief Article.


WELS practices church discipline.

False - WELS does just the opposite. If a synod-buddy is caught in adultery, child molestation, embezzlement, or teaching false doctrine, the organization jumps to that person's defense.

• William Tabor participated with his mistress in the murder of his wife. Pow. In the parsonage. He moved to a new call in Escanaba and escaped the hoosegow altogether. Can you imagine a synod letting a known adulterer and murderer serve a parish? 
• Al Just stabbed his wife to death with a steak knife, in their own bed, and got VP James Huebner's father to defend his character in court in Arizona. WELS clergy still claim Al was innocent, even though he confessed his sin in another venue.
• Joel Hochmuth was caught in swapping man/boy rape files, but he served as the Director of Communications for WELS, for five years. As soon as he was arrested, Shredder got on the Net and absolved Hochmuth of his sin, even though Joel was already pleading not guilty. 
• District President Ed Werner was known for molesting girls in his congregation. His behavior was noted in public too, at church baseball games. WELS kept re-electing him until he went to state prison. When Werner was arrested, Keith Free's father immediately spread a false story to cover up what had been happening for many, many years.
• WELS has kicked out pastors for criticizing the NIV and UOJ, but not for false doctrine.

Wayne Mueller was seminary professor, head of Perish Services, and First VP:
denying Church Growth in WELS and loving UOJ.
Son Adam is a Church and Changer, and death on justification by faith. They all support 
Church and Change Your Gender.

From Appleton to Arizona, Some Dry Humor in Graphics

CrossWalk should teach about bearing the cross, teaching the truth,
instead of copying Babtist Rick Warren.
Some background articles.

Rev Timothy Glende

St Peter LC – North Campus Appleton WI

CrossWalk Lutheran Ministries Laveen AZ Pastor

4/28/2

Jeff Gunn is still at Crosswalk? - 

https://www.linkedin.com/in/jeff-gunn-a77ba127/

 Stetzer had a chart on being diciples, so I have fun with that.

 Jeff Gunn is with the Jeske Crime Family - Church and Change?

Karl Barth and His Hawt Commie Babe Co-Author. They Are the Foundational Theologians for Fuller Seminary and the Lutheran Dolts Brainwashed There. Published in 2012

Charlotte Kirschbaum was the Commie babe who bedded Barth in his own home, moving in shamelessly. Many Barthians claim she was a major contributor to the gaseous Church Dogmatics that Barth claimed as his own. Note the Church Growth parallels with adultery, apostasy, and plagiarism.

Karth Barth was so cute in his Swiss Army uniform - I had to post this photo for laughs. It looks like a scene from Laugh In.

My friend from Yale explored Barth's love for Marxism and his known affinities with the red cause. Barth-Kirschbaum is the official theologian for Fuller Seminary, where most of the leaders of WELS, Missouri, the ELS, and ELCA have attended.

Here ve haff da luffly Barth family, Karl mit Charlotte, und Kinder, und Frau Barth way over on da outside right. Das machen me schniffle ein bischen. Zo touching und varm. Der kleine Hans hat two mommies - eine Hausfrau und eine va-va-voom Commie. [Translated into German to keep the caption G-rated.]

Carl Braaten, the son of missionaries, latched onto Leftist theologians, incorporating Barth-Kirschbaum and Tillich (another adulterer) into Lutheran theology. Barth's $1,000 set now sells for $99. Tillich is a has-been, known chiefly for his promiscuity and sadistic fetishes.

Note the catchy subtitle, which came from an orthodox Lutheran.
The UOJ dimwits use that phrase in all their essays attacking justification by faith.

Carl  Braaten, Justification, 1990:

We cannot hold a universalism of the unitarian kind. People are not too good to be damned. There is no necessity for God to save everybody nor to reject anyone. God is not bound by anything outside of himself. He is not bound to give the devil his due. If we take into account God's love, he would have all to be saved. If we reckon with his freedom, he has the power to save whomsoever he pleases. This does not lead to a dogmatic universalism. But it does mean that we leave open the possibility that within the power of God's freedom and love, all people may indeed be saved in the end. This follows as a possibility from the fact that God is free from all external factors in making up his mind. (p. 139)

...

Then Why Evangelize? (heading, Braaten, p. 140)

...

Barth's doctrine is radically objective. [Bratten now quotes Barth-Kirschbaum verbatim.]

There is not one for whose sin and death he did not die, whose sin and death he did not remove and obliterate on the cross...There is not one who is not adequately and perfectly and finally justified in Him. There is not one whose sin is not forgiven sin in Him, whose death is not a death which has been put to death in Him...There is not one for whom he has not done everything in His death and received everything in His resurrection from the dead. (Barth, Church Dogmatics, IV, 1, 638)

In the face of literally hundreds of such beautiful passages, evangelicals understandably ask, Then what is the point of evangelism? If the heathen are already saved in Christ, and nothing more needs to be added, then where is the urgency in world evangelization? (Braaten, p. 140)


Universalism-Denying
The parallels with WELS, Jon Buchholz, Jay Webber, and Don Patterson are obvious. They deny they are Universalists while confessing the basics of Universalism. Texas WELS even featured an essay where someone read from the Universalist creed and said, "See - we are not Univesalists." The truth hurts.

The language is borrowed the Halle's Knapp, because Halle was pivotal in the transition from a Biblical Pietistic school to a Rationalistic university.

Earlier, Samuel Huber taught the same way, but the Wittenberg theologians crushed him like a bug. The same kind of Enthusiasm came back via Pietism, since that movement was allergic to orthodox confessions but overly fond of unionism. Spener was the first union theologian, but not the last.

UOJ makes anything possible (except rejection of UOJ). Take money from unrepentant adulterers? No problem? Plagiarize the false doctrine of Fuller Seminary? That is spoiling the Egyptians. Engage in child porn file swapping? You are forgiven because you are sorry you got caught again.

---

From Wikipedia and George Hunsinger:

Relationship with Charlotte von Kirschbaum

When Barth first met Charlotte von Kirschbaum in 1924 he had already been married for 12 years to his wife, Nelly, with whom he had also had five children.^[14] In 1929, von Kirschbaum, with Barth's consent, moved into the Barth family household. This arrangement–described by one scholar as "convoluted, extremely painful for all concerned, yet not without integrity and joys"–lasted for 35 years.^[15]

A kind of household of three relationship developed between Barth, von Kirschbaum and Barth's wife, Nelly. The long-standing situation was not without its difficulties. "Lollo",^[16] as Barth called the 13-year-younger von Kirschbaum, once wrote to Barth's sister Gertrud Lindt in 1935, where she expressed her concern about the precarious situation:

"The alienation between Karl and Nelly has reached a degree which could hardly increase. This has certainly become accentuated by my existence."^[17]

The relationship caused great offence among many of Barth's friends, as well as his own mother.^[18] Barth's children suffered from the stress of the relationship.^[18] Barth and von Kirschbaum took semester break vacations together.^[18] While Nelly supplied the household and the children, von Kirschbaum and Barth shared an academic relationship. Barth has fallen victim to criticism for his relationship with Charlotte von Kirschbaum. One critic has written: "Part of any realistic response to the subject of Barth and von Kirschbaum must be anger."^[19] Hunsinger summarizes the influence of von Kirschbaum on Barth's work: "As his unique student, critic, researcher, adviser, collaborator, companion, assistant, spokesperson, and confidant, Charlotte von Kirschbaum was indispensable to him. He could not have been what he was, or have done what he did, without her."

1. ^ George Hunsinger's review of S. Seliger, Charlotte von Kirschbaum and Karl Barth: A Study in Biography and the History of Theology.
2. ^ Hunsinger
3. ^ Eberhard Busch, Karl Barths Lebenslauf, München: Kaiser, 177ff.
4. ^ Karl Barth: Gesamtausgabe, Teil V. Briefe. Karl Barth – Eduard Thurneysen: Briefwechsel Bd. 3, 1930–1935: einschließlich des Briefwechsels zwischen Charlotte von Kirschbaum und Eduard Thurneysen, eds. Caren Algner; Zürich: TVZ, Theologischer Verlag, 2000, p. 839.
5. ^ ^a b c Busch, Karl Barths Lebenslauf, 199 = Karl Barth: His Life from Letters and Autobiographical Texts (Fortress Press, 1976), 185-6.
6. ^ S. Seliger, Charlotte von Kirschbaum and Karl Barth; quoted in K. Sonderegger's review.

---

http://www3.ptsem.edu/Content.aspx?id=1933&menu_id=72

	Hazel Thompson McCord Professor of Systematic Theology Department of Theology 102 Hodge Hall Phone: 609.252.2114 Fax: 609.497.7728 Email: george.hunsinger@ptsem.edu (Presbyterian)
Profile
George Hunsinger is Princeton Theological Seminary’s Hazel Thompson McCord Professor of Systematic Theology. He earned his B.D. from Harvard University Divinity School and his M.A., M.Phil., and Ph.D. from Yale University. He served as director of the Seminary’s Center for Barth Studies from 1997 to 2001. He has broad interests in the history and theology of the Reformed tradition and in “generous orthodoxy” as a way beyond the modern liberal/conservative impasse in theology and church. An ordained Presbyterian minister, he was a major contributor to the new Presbyterian catechism. He teaches courses on the doctrine of the Holy Spirit in the Reformed tradition, the theology of the Lord’s Supper, the theology of John Calvin, and classical and recent Reformed theology. He is the founder of the National Religious Campaign Against Torture. --- http://www.theopedia.com/George_Hunsinger George Hunsinger is an ordained Presbyterian minister and theologian. He is currently the Hazel Thompson McCord Professor of Systematic Theology at Princeton Theological Seminary in Princeton, NJ. Hunsinger was the director of the Center for Barth Studies at Princeton from 1997 - 2001. Hunsinger received a BD from Harvard University Divinity School and an MA, MPhil, and PhD from Yale University. His work has focused primarily on the theology of Karl Barth. Hunsinger was the recipient of the 2010 Karl Barth Prize and joins previous prize recipients Eberhard Jüngel, Hans Küng, John W. de Gruchy, Johannes Rau, Bruce McCormack, and others. Hunsinger has also been associated with the postliberal movement and is an authoritative interpreter of Hans Frei. He has a long history of anti-war and human rights activism and is also an open critic of the war in Iraq. Since 2003 he has been active in the Ecumenical movement through the Faith and Order commission and recently completed a book on The Eucharist and Ecumenism: Let Us Keep the Feast, published by Cambridge University Press in 2008. --- http://libweb.ptsem.edu/collections/barth/reviews/CharlotteKirschbaum.aspx?menu=296&subText=468&disclaimer=668 Charlotte von Kirschbaum and Karl Barth: A Study in Biography and the History of Theology Suzanne Selinger, Charlotte von Kirschbaum and Karl Barth: A Study in Biography and the History of Theology (University Park, PA: Pennsylvania State University Press, 1998), viii + 206pp. $29.00 Reviewed by: George Hunsinger When Charlotte von Kirschbaum first heard Karl Barth lecture in 1924, she was 24 years old, financially almost destitute, and in poor health. Deeply religious and a voracious reader with a keen interest in theology, she had already devoured Barth's 1919 Römerbrief, at the recommendation of her pastor, shortly after it had appeared, and then avidly kept up with Barth's work through the journal Zwischen den Zeiten. At a time when only a tiny fraction of the general population, virtually all male, went on for a university education, she had been trained for a career as a Krankenschwester or Protestant nurse. It was George Merz, her pastor, who first recognized her intellectual gifts. After guiding her through confirmation in the Lutheran church, Merz included her in the intellectual circle he had gathered around him in Munich, which included Thomas Mann. It was also Merz, by then editor of Zwischen den Zeiten and godfather to one of Barth's children, who had taken her with him to that lecture, and who introduced her to Barth afterwards. Barth invited them both for a visit to his summer retreat, the Bergli, in the mountains overlooking Lake Zurich. Merz and von Kirschbaum went to the Bergli that summer and returned the next. Von Kirschbaum made a very good impression. She was drawn into the circle of theological friends who spent their summers at the chalet. Pastor Eduard Thurneysen, Barth's closest friend, and Gerty Pestalozzi, owner with her husband of the Bergli, took an interest in furthering her education. (Becoming a Krankenschwester had required no special academic training or higher degrees.) Ruedi Pestalozzi, Gerty's husband and a wealthy businessman, paid for her to receive secretarial training, after which she became a welfare officer at Siemans, a large electronics firm in Nuremburg. In October 1925 Barth switched university teaching appointments from Göttingen to Münster. His wife and family remained behind until a suitable residence could be found. In February 1926 von Kirschbaum visited Barth for a month in Münster, shortly before his family was to join him, but while he was still living alone. Barth's situation at this time is worth noting. He was 39 years old, had been married to Nelly (then aged 32) for nearly 13 years, and had five young children. The marriage, not a particularly happy one, had by his own account left him feeling resigned to loneliness. After his parents had prevented him in 1910 from marrying Rösy Münger, whom he deeply loved and never forgot -- and who died in 1925 -- he had submitted in 1911 to an engagement and then in 1913 to a marriage, with Nelly, that had in essence been arranged by his mother. (Barth always carried a photograph of Rösy with him for the rest of his life, sometimes wept when looking at it, and would continue over the years to visit her grave.) Although we do not know exactly what happened between Barth and Charlotte von Kirschbaum in that fateful encounter of 1926, we do know that from that point on they were in love with each other, that Barth immediately gave her manuscript after manuscript for advice and correction, and that she committed herself henceforth to doing everything she possibly could to advance his theological work. After spending a sabbatical at the Bergli in the summer term of 1929, with von Kirschbaum at his side as his aide, Barth announced in October that she would be moving into the family household to be a member of it. This arrangement -- convoluted, extremely painful for all concerned, yet not without integrity and joys -- lasted for nearly 35 years until 1964 when von Kirschbaum had to be admitted to a nursing home with Alzheimer's disease. These were exactly the years of Barth's most productive intellectual life. As his unique student, critic, researcher, advisor, collaborator, companion, assistant, spokesperson, and confidant, Charlotte von Kirschbaum was indispensable to him. He could not have been what he was, or have done what he did, without her. The reverse would also seem to have been true. Von Kirschbaum was a strong, noble and unconventional woman who made her own choices and willingly bore their great costs. The costs of the arrangement with Barth were many, not least a total rejection by most of her own family, and a thousand constant humiliations from church, society, and the larger Barth clan (not excluding Barth's mother, who eventually tempered her harsh disapproval). Many real exits opened up along the way (such as a proposal of marriage from the philosopher Heinrich Scholz), but she never took any of them. What she once wrote in particular to a friend would seem to hold true of her whole life: "It is very clear to me that Karl had to act in this way, and that comforts me whatever the consequences." From her first encounter with his theology in her youth to the very end of her life, she felt gripped by a sense of the greatness of Barth's contribution, an excitement that she once described simply with the words, "This is it!" During one of Barth's last visits to her in the nursing home, she said, "We had some good times together, didn't we?" We may well wonder also where Nelly Barth was in the midst of all this. There is undoubtedly much we will never know. But we do know that in her own way she never ceased to believe in her husband and his work. We know that the two of them experienced a reconciliation after Charlotte departed the household, that she and Karl both visited her at the nursing home on Sundays, that she continued those visits after Karl died in 1968, and that when Charlotte herself died in 1975, Nelly honored Karl's wishes by having Charlotte buried in the Barth family grave. Nelly herself died in 1976. Visitors to the Basel Hörnli cemetery today can see the names of all three together engraved one by one on the same stone. The book by Suzanne Selinger is not the first to cover this territory, nor will it be the last. As a study in the history of theology, it succeeds reasonably well. The sections on how Barth and von Kirschbaum respectively viewed male/female relationships as bearing the image of God are interesting and worth reading. As a biographical study, however, the book seems less successful. The author seethes with so much resentment toward Karl Barth that as I closed the book I had an image of him as St. Sebastian. At the level of adjectives, he takes a lot of hits. Unfortunately, Charlotte von Kirschbaum fares little better. The author unwittingly undermines her purposes of sympathy and compassion -- unless one can persuade oneself that it is not demeaning to scorn the life that Charlotte von Kirschbaum actually chose for herself and openly affirmed, as opposed to one that could not have been and never was. --- http://www.psupress.org/books/titles/0-271-01824-0.html --- http://www.jstor.org/discover/10.2307/1465536?uid=3739536&uid=2129&uid=2&uid=70&uid=4&uid=3739256&sid=47698978832417

UOJ and Justification by Faith - From Megatron

Click here for the Schwabach Articles on Justification by Faith

The Intrepid Lutherans would be the best ones to contact about this, apart from Pastor Rydecki himself. I remember Doug Lindee defending justification by faith against Jay Webber, who defends the Halle exegesis of Rambach (as Marquart does).

http://www.intrepidlutherans.com/

I leave those URLs out in the open, because Mequon graduates cannot find them and subsequently accuse me (behind my back). I would not mind if they apologized behind my back, too.

Christian News has print, online, and hybrid subscriptions:

http://www.christiannewsmo.com/category_s/24.htm

I am going to list links related to various topics. My left column is rather full, so I will just have a sticky post on the left for these. Be warned in advance - I am embedding these links, so use the mouse to click on them.

Links about Justification by Faith 

and Justification without Faith (UOJ)

Pastor Rydecki's blog

Luther's Galatians endorsed by reader

Luther's Galatians on Gnesio Lutherans

Roman Catholic adjunct Jack Kilcrease as Humpty Dumpty

Calov, quoted by Robert Preus, repudiated the UOJ position of WELS

Kilcrease, the McCain tutor, equivocates.

Buchholz is anti-Luther

Pastor Bickel on Tossing Rydecki Under the Bus

Church and Changer Jeff Gunn and His Mequon Class of Shrinkers

Paul McCain and Jon Buchholz - Bedfellows of Apostasy

Abraham Is the Common Theme in Justification - Justification by Faith

Pastor Rydecki's Account of His Suspension - October 9th

Intrepid Account October 6th- Pastor Rydecki Suspended

LutherQuest (sic) Opposes Justification by Faith

Warming Up the Tar and Feathers on LutherQuest (sic)

Pastor Bickel Answers Jon Buchholz

Kokomo Statements - WELS UOJ - JP Meyer

Jack Kilcrease Showing Signs of Stress

Dr. Lito Cruz and Brett Meyer Dispatch the UOJ Stormtroopers on Extra Nos

Latest Links

DinoLutheran Asks Impertinent Questions

Clarification from David Becker

Three Comments from Sola Fide

Otten Celebrates Rydecki's Removal: Two Front-Page Stories

Mixed Messages from LutherQuest (sic)

Departing from the Confessions - Berean

Loyalist-Conservatives and Holy Mother Synod

Jack Cascione Dusts Off Iron Maiden

Wauwatosa Influence in WELS

Mighty in the Scriptures - Luther Sermon Passage

False Claims by WELS

UOJ Is Pavlov's House

Reu on Unionism 

"#305. Why do you say in this article: I believe in the Forgiveness of Sins? Because I hold with certainty that by my own powers or through my own works I cannot be justified before God, but that the forgiveness of sins is given me out of grace through faith in Jesus Christ. For where there is forgiveness of sins, there is also true justification. Psalm 130:3-4; Psalm 143:2; Isaiah 64:6; Job 25:4-6 (Q. 124)."

Kleiner Katechismus, trans. Pastor Vernon Harley, LCMS, St. Louis: Concordia Publishing House, 1901, p. 164ff.   

Connect the dots: UOJ means Antinominan apostasy.

                                               

"Reparation is one of the four kinds of prayer. Reparation is making satisfaction or atonement to God for sins committed against God by ourselves and others. Every sin is an offense against God and justice demands that we make satisfaction to God. Reparation is repairing the damage done to God...Each time we say an Act of Contrition we are making reparation to God." Father Robert J. Fox, The Marian Catechism, Washington, New Jersey: AMI Press, 1983, p. 105f.                                                     

"In this declaration of false security, we have the beginning of Luther's new gospel, which, needless to say, is directly and openly opposed to the Gospel of Jesus Christ. As a theologian, he should have realized that his notion of the absolute assurance of salvation imparted by faith was as false as it was unsound, and as a professor of Scripture, he should have realized that faith alone is barren and lifeless apart from the meritorious works which are necessarily connected with and founded on it."

Msgr. Patrick F. O'Hare, The Facts About Luther, Rockford, Illinois: TAN Books and Publishers, 1987, p. 98. Introduction dated 1916                                                    

"In her Council of Trent (1545-1563) she condemned, as was her right, the new-fangled teaching of Luther and warned her subjects against its entanglements and dangers. Then she proclaimed anew, for the enlightenment of all, the heavenly teaching committed to her keeping from the beginning and insisted that whilst faith is necessary to dispose the sinner to receive grace, it alone is not sufficient for justification."

Msgr. Patrick F. O'Hare, The Facts About Luther, Rockford, Illinois: TAN Books and Publishers, 1987, p. 103. Introduction dated 1916                                                     

"In her Council of Trent (1545-1563) she condemned, as was her right, the new-fangled teaching of Luther and warned her subjects against its entanglements and dangers. Then she proclaimed anew, for the enlightenment of all, the heavenly teaching committed to her keeping from the beginning and insisted that whilst faith is necessary to dispose the sinner to receive grace, it alone is not sufficient for justification."

Msgr. Patrick F. O'Hare, The Facts About Luther, Rockford, Illinois: TAN Books and Publishers, 1987, p. 103. Introduction dated 1916                                                     

"Concerning the article on the justification of the poor sinner in God's sight, we believe, teach, and confess on the basis of God's Word and the position of our Christian Augsburg Confession that the poor, sinful person is justified in God's sight--that is, he is pronounced free and absolved of his sins and receives forgiveness for them--only through faith, because of the innocent, complete, and unique obedience and the bitter sufferings and death of our Lord Jesus Christ, not because of the indwelling, essential righteousness of God or because of his own good works, which either precede or result from faith. We reject all doctrines contrary to this belief and confession."

Jacob Andreae, Confession and Brief Explanation of Certain Disputed Articles, Robert Kolb, Andreae and the Formula of Concord St. Louis: Concordia Publishing House, 1977, p. 58.                                                  

"That is enough on the first article concerning which the theologians of the Augsburg Confession have quarreled with each other. Although it was a very scandalous controversy, nonetheless God, who lets nothing evil happen if He cannot make something good out of it, has produced this benefit for His church through the controversy: The chief article of our Christian faith, on which our salvation depends, has been made clear, so that there is not a passage in the Old or New Testament which has not been considered and discussed."

Jacob Andreae, The First Sermon, On the Righteousness of Faith in God's Sight, Robert Kolb, Andreae and the Formula of Concord St. Louis: Concordia Publishing House, 1977, p. 76.                                                    

"Indeed, it has been proved more than sufficiently from the Scriptures of the prophets and apostles in the Old and New Testaments that the righteousness which avails in God's sight, which poor sinners have for comfort in their worst temptations, cannot and should not be sought in our own virtues or good works; nor will it be found there, as was proved above against the papists. Instead, it should be sought only in Christ the Lord, whom God has made our righteousness and who saves all believing Christians and makes them righteous through knowledge of Him."

Jacob Andreae, The First Sermon, On the Righteousness of Faith in God's Sight, Robert Kolb, Andreae and the Formula of Concord St. Louis: Concordia Publishing House, 1977, p. 67.                                                   

"A final point to remember is that Jesus died for all men, not just for those who are saved. In 1653 Pope Innocent X condemned as heretical the proposition that Christ died for the salvation of the predestined only."

Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1982, II, p. 298. Pope Innocent X                                                       

"But what did the Council [of Trent] mean by 'faith'? It certainly rejected the Lutheran notion of 'fiducial faith,' which is a confident trust in God through the saving merits of Jesus Christ. In Luther's view, that was all that was required. In the Catholic view, faith, in addition to being an act of trust in God, also has a dogmatic content that the mind must give assent to. Thus, for Catholics faith consists in the firm acceptance of the divine truths of revelation on the authority of God who has revealed them. And Trent declared that fiducial faith alone is not sufficient to justify the sinner."

Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1982, III, p. 61.                                                   

"Another error of the sixteenth-century Reformers was that fiducial faith alone is sufficient for justification and eternal salvation. The Catholic Church in the Council of Trent rejected that position. The Church teaches that even though faith (properly understood) is indispensable, still other virtuous acts are required for justification. The other needed dispositions of soul are spelled out by Trent: fear of divine justice, hope in the mercy of God, beginning to love God, hatred for sin and the intention to receive Baptism. This is very much in accord with the Bible which requires other acts of preparation for the coming of God's grace: the fear of God (Prov. 14:27), hope (Sirach 2:9), love of God (Lk. 7:27), sorrow for sin and penance (Acts 2:38; 3:19). So faith is absolutely essential, but it must be accompanied by other acts, such as hope and love."

Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1982, III, p. 61f.                                                

"For example, the Reformers said that the justified have an absolute certainty about their justification that excludes all possible doubt. The point here is the degree of certainty that we can attain about whether or not we are in the state of grace. Luther and Calvin said that we have absolute certainty. That does not square with the clear teaching of Holy Scripture on the subject. For St. Paul says: 'Work out your salvation in fear and trembling' (Phil 2:12) and, 'My conscience does not reproach me at all, but that does not prove that I am acquitted: the Lord alone is my judge' (1 Cor. 4:4)."

Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1982, III, p. 75f. Philippians 2:12; 1 Corinthians 4:4.                                                   

"Calvin taught that it is impossible for the justified to lose the state of grace; Luther said that it can be lost only by the sin of unbelief. In opposition to those erroneous views, the Council of Trent said that the state of grace is lost by every mortal sin, and not just by the sin of unbelief...." Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1982, III, p. 76.                                                        "If it is a strict right in justice, then Catholic theology calls it de condigno merit (the English word is 'condign,' which means 'deserved'). If it is a question simply of appropriateness or liberality on the part of the one giving the reward,it is called de congruo merit (the English word is 'congruous' or 'suitable')...The teaching of the Catholic Church is that, by his good works, the person in the state of sanctifying grace really merits a supernatural reward from God."

Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1982, III, p. 78. see Chemnitz, Exam, I, p. 463                                                   

"The justified person can merit congruously for others what he can merit for himself, for example, actual graces. So we can offer good works for others and also pray for them. St. James offers us good advice on this point: 'Pray for one another, and this will cure you; the heartfelt prayer of a good man works very powerfully' (James 5:16)."

Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1982, III, p. 86. see Chemnitz, Exam, I, p. 463 James 5:16.                                                    

"But if forgiveness comes first, if it is always there, if it is true whether I believe it or not, I do not need to know whether I have faith or not before I can cling to God's promise. I know that my sins are forgiven whether I feel forgiven or unforgiven. I know that my iniquity is pardoned whether I believe it or not. And when I know that, then I know also that I am a believer."

Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated                                                       

"Three of the four [Kokomo] statements, because of their lack of clarity, tend to confuse the issue. But since the disciplined laymen used them to advance their false doctrine, it was understandable that the congregation should also use them in its rejection of the falsehood being advocated. I do not consider any of the four statements to be false doctrine, but I would rather not use the language used in the first, second, and fourth." [conclusion of paper]

Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated                                                      

"Every one of the statements can be understood correctly, even though one must swallow a little hard to accede to the fourth [Kokomo Statement]."

Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated                                                          

"The first three statements are taken verbatim from WELS sources."
Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated                                                           

"The forgiveness comes first. Faith is merely the response to the message."
Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated                                                          

"The doctrine of universal justification is often ridiculed with the argument that if God really forgives sins prior to faith then the Lutheran doctrine of justification by faith becomes meaningless. Such conclusions demonstrate a rationalistic spirit that consciously or unconsciously refuses to be guided by Scriptures alone."

Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated                                                       

"The two terms are relatively modern. They are not used in the Lutheran Confessions. They are also not really synonymous. 'Universal justification' is a term denoting the doctrine that God has forgiven the sins of all men. Strictly speaking, the term 'objective justification' expresses the thought that the sins of a man are forgiven by God whether he believes it or not. Objective justification is not necessarily universal, but if justification is universal it must of necessity be objective."

Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, p. 1.                                                     

"If anyone says that justifying faith is nothing else than trust in divine mercy, which remits sins for Christ's sake, or that it is this trust alone by which we are justified, let him be anathema [damned to Hell]." [Session Six, Canon XII]

Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 460.                                                       

"The Scholastics philosophize all too crassly about man doing what is in him, about adequate merit (de merito congrui), about grace which makes acceptable, about deserving merit (de merito condigni). And concerning justification they dispute without the Scripture in no other way than as if they were philosophizing in the school of Aristotle about natural impulses."

Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 463. see Baker, Fundamentals, III, p. 78                                                    

"For the papalists understand the word 'justify' according to the manner of the Latin composition as meaning 'to make righteous' through a donated or infused quality of inherent righteousness, from which works of righteousness proceed. The Lutherans, however, accept the word 'justify' in the Hebrew manner of speaking; therefore they define justification as the absolution from sins, or the remission of sins, through imputation of the righteousness of Christ, through adoption and inheritance of eternal life, and that only for the sake of Christ, who is apprehended by faith."

Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 467.                                                  

"And, in short, the meritum condigni is the Helen for which the Tridentine chapter concerning the growth of justification contends. For they imagine that the quality, or habit, of love is infused not that we may possess salvation to life eternal through this first grace but that, assisted by that grace, we may be able to merit eternal life for ourselves by our own good works. For concerning the meritum condigni Gabriel speaks thus: 'The soul shaped by grace worthily (de condigno) merits eternal life.'" [Kramer note - Scholastics taught that the good works of the unregenerate had only meritum congrui; the good works of the regenerate rewarded as meritum condigni, merit worthy with being rewarded with eternal life.]

Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 541. see Baker, Fundamentals, III, p. 78                                                

"Faith means to give assent to the whole Word of God that is set before us, and in it to the promise of the gratuitous reconciliation bestowed for the sake of Christ the Mediator."

Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 567.                                                       

"For we do not approve the opinion of the Marcionite Apelles, who, in Eusebius, argues that it does no harm if someone either simply does not believe or corruptly believes the other parts of the Word of God which belong to the foundation, so long as he believes in Christ crucified."

Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 567.                                                      

"If anyone says that a man is absolved from sins and justified because of this that he confidently believes that he is absolved and justified, or that no one is truly justified except he who believes that he is justified, and that through this faith alone absolution and justification is effected, let him be anathema [damned to Hell]." [Sixth Session, Canon XIV]

Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 551.                                                     

"Yet these exercises of faith always presuppose, as their foundation, that God is reconciled by faith, and to this they are always led back, so that faith may be certain and the promise sure in regard to these other objects. This explanation is confirmed by the brilliant statement of Paul in 2 Corinthians 1:20: 'All the promises of God in Christ are yea and amen, to the glory of God through us,' that is, the promises concerning other objects of faith have only then been ratified for us when by faith in Christ we are reconciled with God. The promises have been made valid on the condition that they must give glory to God through us."

Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. 495. 2 Corinthians 1:20                                                

"Therefore God, 'who is rich in mercy' [Ephesians 2:4], has had mercy upon us and has set forth a propitiation through faith in the blood of Christ, and those who flee as suppliants to this throne of grace He absolves from the comprehensive sentence of condemnation, and by the imputation of the righteousness of His Son, which they grasp in faith, He pronounces them righteous, receives them into grace, and adjudges them to be heirs of eternal life. This is certainly the judicial meaning of the word 'justification,' in almost the same way that a guilty man who has been sentenced before the bar of justice is acquitted."

Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. 482. Ephesians 2:4                                                

"But when we are speaking of the subject itself, it is certain that the doctrine of gracious reconciliation, of the remission of sins, of righteousness, salvation, and eternal life through faith for the sake of the Mediator is one and the same in the Old and in the New Testament. This is a useful rule which we must retain at all costs: The doctrine, wherever we read it, in either the Old or New Testament, which deals with the gracious reconciliation and the remission of sins through faith for the sake of God's mercy in Christ, is the Gospel."

Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. 459.                                                   

"Thus when we say that we are justified by faith, we are saying nothing else than that for the sake of the Son of God we receive remission of sins and are accounted as righteous. And because it is necessary that this benefit be taken hold of, this is said to be done 'by faith,' that is, by trust in the mercy promised us for the sake of Christ. Thus we must also understand the correlative expression, 'We are righteous by faith,' that is, through the mercy of God for the sake of His Son we are righteous or accepted." [Melanchthon, Loci Communes, The Word Faith]

Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. p. 489.                                                  

"Therefore this apprehension or acceptance or application of the promise of grace is the formal cause or principle of justifying faith, according to the language of Scripture."

Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. 502.                                                        

"We must note the foundations. For we are justified by faith, not because it is so firm, robust, and perfect a virtue, but because of the object on which it lays hold, namely Christ, who is the Mediator in the promise of grace. Therefore when faith does not err in its object, but lays hold on that true object, although with a weak faith, or at least tries and wants to lay hold on Christ, then there is true faith, and it justifies. The reason for this is demonstrated in those lovely statements in Philippians 3:12: 'I apprehend, or rather I am apprehended by Christ' and Galatians 4:9: 'You have known God, or rather have been known by God.' Scripture shows a beautiful example of this in Mark 9:24: 'I believe; help my unbelief.'"

Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. 503. Philippians 3:12; Galatians 4:9; Mark 9:24                                               

"But because not doubt but faith justifies, and not he who doubts but he who believes has eternal life, therefore faith teaches the free promise, which relies on the mercy of God for the sake of the sacrifice of the Son, the Mediator, and not on our works, as Paul says in Romans 4:16: 'Therefore it is of faith, that the promise might be sure according to grace.'"

Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. 507. Romans 4:16                                                    

"For we are not justified because of our faith (propter fidem), in the sense of faith being a virtue or good work on our part. Thus we pray, as did the man in Mark 9:24: 'I believe, Lord; help my unbelief'; and with the apostles: 'Lord, increase our faith,' Luke 17:5."

Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. 506 Mark 9:24; Luke 17:5                                                     

"If anyone says that Christ Jesus was given to men by God as a redeemer in whom they should believe, and not also as a lawgiver whom they should obey, let him be anathema [damned to Hell]." Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 617.                                                       

"Scripture therefore uses these words, 'We are justified by faith,' to teach both: 1) What the reason (or merit) for justification is, or what the blessings of Christ are; to wit, that through and for the sake of Christ alone we are granted forgiveness of sins, righteousness and eternal life; and 2. How these should be applied or transferred to us; namely, by embracing the promise and relying on Christ by faith alone."

David Chytraeus, A Summary of the Christian Faith (1568), trans., Richard Dinda, Decatur: Repristination Press, 1994. p. 107.                                                     

"Christian righteousness is the forgiveness of sin, the imputation of the righteousness of Christ and acceptance to eternal life. It is free, not the result of any virtues or works but is given solely because of Christ, the Mediator, and apprehended by faith alone."

David Chytraeus, A Summary of the Christian Faith (1568), trans., Richard Dinda, Decatur: Repristination Press, 1994. p. 106.                                                       

"How is a person justified before God? This occurs solely by faith in the Son of God, Jesus Christ; that is, freely, not because of any works or merits of one's own but only because of the one Mediator, Jesus Christ, who became the sacrificial victim and propitiation on our behalf. By this sacrifice, man obtained forgiveness of sins and became righteous; that is, God-pleasing and acceptable. His righteousness was imputed to man for Christ's sake, and man becomes an heir of eternal life when he believes with certainty that God gives him these blessings for the sake of His Son."

David Chytraeus, A Summary of the Christian Faith (1568), trans., Richard Dinda, Decatur: Repristination Press, 1994. p. 105.                                                   

"In normal Biblical and ecclesiastical usage the terms 'justify' and 'justification' refer to the ('subjective') justification of the individual sinner through faith (Romans 4:5, 5:1, etc.; AC IV, 3; FC SD III 25). But because theologically justification is the same thing as the forgiveness of sins (Romans 4:1-8; Ap IV, 76; FC Ep III, 7), it is Biblically and confessionally correct to refer to the great sin-cancelling, atoning work of the Redeemer as the 'objective' or 'universal' justification of the whole sinful human race. (John 1:29; Romans 5:6-18; 2 Corinthians 5:19; Colossians 2:14-15; 1 Timothy 3:16; Ap IV, 103-105; LC V, 31, 32, 36, 37; FC SD III, 57)

Commission on Theology and Church Relations "Theses on Justification" St. Louis: May, 1983, #4.                                                    

"Subjective justification or reconciliation is this same forgiveness as it is received, appropriated by, and applied to the individual sinner through God-given faith alone (sola fide)." Commission on Theology and Church Relations "Theses on Justification" St. Louis: May, 1983, #6.                                                           "It is contrary to Scripture and the pure Gospel to teach: That forgiveness and justification before God do not involve each other, or that justification and reconciliation are entirely different from each other, as though a person can be reconciled without being justified or justified without being reconciled."

Commission on Theology and Church Relations "Theses on Justification" St. Louis: May, 1983, #3.                                                        

"Here the panel feels itself compelled to distinguish between form and content. While the form of the Four Statements is inadequate, the doctrine of objective justification it grapples with is Scriptural. The Four Statements have served to show that there is a doctrinal difference between Faith Congregation and the appellants." Report of the WELS Review Committee, Hartman, Pohlman Appeal, June 30, 1980.

Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 133.                                                     

"Nowhere in the bible is any man constituted or declared righteous without faith, before faith; all asservations and argumentations to the contrary nothwithstanding." Lenski, Romans, p. 382?

Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 86.                                                         

"So, then, we are reconciled; however, not only we, but also Hindus, and Hottentots and Kafirs, yes, the world. 'Reconciled', says our translation; the Greek original says: 'placed in the right relation to God'. Because before the Fall we, together with the whole creation, were in the right relation to God, therefore Scripture teaches that Christ, through His death, restored all things to the former right relation to God." F. R. Eduard Preuss, 1834-1904, Die Rechtfertigung der Suender vor Gott.

Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 24.                                                    

"The chief differences between the contestants [Norwegians and Augustana] seems to have been in the essence rather than in the effect of Absolution. Both agreed that the Gospel offered the forgiveness of sins, but the one side held that it was given only to those who in faith received it, while the other side said that it was given also to unbelievers, though they did not accept it. Both agreed that unbelievers received no benefit from such an absolution." J. Magnus Rohne, Norwegian Lutheranism up to 1872, New York, Macmillan, p. 231.

Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 20.                                                    

"The fact of the redemption and reconciliation of the entire human race through Christ, and with it the forgiveness of all sins for all men on God's part--which, indeed, is precisely what the Gospel proclaims, presents and gives--can by no means become a lie through the unbelief of men...even when the unbelievers don't receive it, but reject it for themselves and for this reason--indeed, for this reason alone--are lost." Walther's colleague, Theodore Brohm, 1808-1881

Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 16.                                                    

"In answer to a question, Walther made it clear that we are not to absolve those we know will refuse to believe the good news absolution proclaims, but only because this would be a misuse of the Gospel, 'and not for some other reason, as if the Word would not be bringing forgiveness if it is spoken over an impenitent.'"

Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 14.                                                      

"If anybody, therefore, is not sure that he is forgiven, he denies that God has sworn to the truth; a more horrible blasphemy than this cannot be imagined." (Apol. XIII, 94)

Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 14.                                                        

"It is God's command and the Gospel itself that they should be sure that their sins are forgiven freely for Christ's sake, not doubting that they are forgiven them personally. If anyone doubts, he makes the divine promise a lie. (Apol. XIII, 88)

Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 13.                                                       

"What else is the refusal to believe absolution but the accusation that God is a liar? If the heart doubts, it maintains that God's promsises are uncertain and inane. (Apol. XIII, 62)

Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 13.                                                        

"If somebody doubts that his sins are forgiven, he insults Christ because he thinks that his sin is greater and stronger than the death and promise of Christ. (Apol IV, 149)

Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 13.                                                        

"The law would seem to be harmful since it has made all men sinners, but when the Lord Jesus came He forgave all men the sin that none could escape." (Apol. IV, 103)

Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 13.                                                        

"Here again there is great need to call upon God and pray, 'Dear Father, forgive us our debts.' Not that He does not forgive sin even without and before our prayer; and He gave us the Gospel, in which there is nothing but forgiveness, before we prayed or even thought of it. But the point here is for us to recognize and accept this forgiveness." (LC III:88)

Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 13.                                                      

"It must be admitted that when our Lutheran Confessions speak of justification they speak almost exclusively of that facet of justification we usually call 'subjective' justification, which has also been called 'special' or 'personal' justification. But the Confessions also show us that the basis for this justification is the justification that precedes faith."

Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 13.                                                      

"The teaching of the Wisconsin Synod is this, that in and with the universal reconciliation, which has occurred in Christ for the whole world--even Judas; the world--even Judas--has been justified and has received the forgiveness of sin. Therefore, according to Luther's clear words ("for where there is forgiveness of sins, there is also life and salvation"), (even Judas) has become a child of God and an heir of heaven." Quotation from Gottfried Fritschel, "Zur Lehre von der Rechtfertigung," Theologische Monatshefte, vol 4, 1871, (1-24), p. 7.

Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 2.

Wisconsin Synod of the old Norwegian Synod - Charge made by Hasselquist                                                   [Attempt to use Calov to support two justifications]

Theodore Engelder, Objective Justification, Concordia Theological Monthly, 1933, Ft. Wayne: Concordia Seminary Press, n.d. p. 567. 2 Corinthians 5:18-20                                                         

Professor Lenski: "2 Corinthians 5:18-20 is badly bungled by many, notably Missourians. Preconceived notions violate the highly significant tenses." May, The Pastor's Monthly, "The Mediator of the New Testament,"

Theodore Engelder, Objective Justification, Concordia Theological Monthly, 1933, Ft. Wayne: Concordia Seminary Press, n.d. p. 507. 2 Corinthians 5:18-20                                                       

Professor Lenski: "What has been made of this famous passage? [2 Corinthians 5:18-20] This, that on Easter morning God forgave all sins to every individual sinner in the world, those then already damned in hell, those not yet born; and that this, an actus simplex, is the only justification there is!" May, The Pastor's Monthly, "The Mediator of the New Testament,"

Theodore Engelder, Objective Justification, Concordia Theological Monthly, 1933, Ft. Wayne: Concordia Seminary Press, n.d. p. 508. 2 Corinthians 5:18-20                                                     

"Does Missouri teach 'that this, an actus simplex, is the only justification there is'? Yes and no. We do not teach that the objective justification of Easter morning is the only justification there is...But most readers of the Pastor's Monthly know that Missouri teaches that there is a) an objective justification and b) a subjective justification."

Theodore Engelder, Objective Justification, Concordia Theological Monthly, 1933, Ft. Wayne: Concordia Seminary Press, n.d. p. 514. 2 Corinthians 5:18-20                                                     

"As to the doctrine in general, he [Lenski] repudiates and ridicules the teaching that on Easter morning God forgave, really forgave, all the world all its sins, really and truly justified the world. He protests against making objective reconciliation, general justification, mean that God on Easter morning did actually pronounce the world, all individuals making up the world, really innocent of all sin and guilt."

Theodore Engelder, Objective Justification, Concordia Theological Monthly, 1933, Ft. Wayne: Concordia Seminary Press, n.d. p. 508. 2 Corinthians 5:18-20                                                     

"Penance is often considered making satisfaction for one's personal sins. Reparation, while including satisfaction for one's own sins, is much wider.. We make satisfaction to God for the sins of the world and for the conversion of sinners."

Father Robert J. Fox, The Marian Catechism, Washington, New Jersey: AMI Press, 1983, p. 109.                                                        

"Therefore, the fulfillment of this promise to Abraham is in no way to be interpreted to mean that Abraham's seed became righteous and saved without individual faith."

Johann Gerhard, A Comprehensive Explanation of Holy Baptism and the Lord's Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas: Repristination Press, 2000, p. 167.                                                        

"The entire Scripture testifies that the merits of Christ are received in no other way than through faith, not to mention that it is impossible to please God without faith, Hebrews 11:6, let alone to be received into eternal life. In general, St. Paul concludes concerning this [matter] in Romans 3:28: Thus we hold then that a man becomes righteous without the works of the Law--only through faith."

Johann Gerhard, A Comprehensive Explanation of Holy Baptism and the Lord's Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas: Repristination Press, 2000, p. 165. Hebrews 11:6; Romans 3:28                                                    

"When Christ arose, He brought with Him complete righteousness. For He arose for the sake of our righteousness, Romans 4:25. So then, when you, in a similar fashion, arise from sin through true repentance, you are justified from sins, for faith lays hold of this completed righteousness in Christ, by which we are enabled to stand before God."

Johann Gerhard Eleven Easter and Pentecostal Sermons, Malone: Repristination Press, 1996, p. 80. Holy Easter Day VI Romans 6:3-4; Romans 4:25                                                     

"This doctrine of general justification is the guarantee and warranty that the central article of justification by faith is being kept pure. Whoever holds firmly that God was reconciled to the world in Christ, and that to sinners in general their sin was forgiven, to him the justification which comes from faith remains a pure act of the grace of God. Whoever denies general justification is justly under suspicion that he is mixing his own work and merit into the grace of God.

[George Stoeckhardt, Concordia Theological Quarterly, April, 1978, p. 138.]

Pastor Vernon Harley "Synergism--Its Logical Association with General Justification," 511 Tilden, Fairmont, Minnesota 56031, August, 1984, p. 1.                                                    

"The resurrection is God's public absolution of the entire world: 'Your sins are forgiven, all sins of all human beings; and there is no exception.' This is the meaning of the technical term 'objective justification.' The objective justification is central to the doctrine of salvation and derives logically from the facts that God's reconciliation, forgiveness, and declaration of 'not guilty' in no wise depend on the attitude or behaviour of human beings. If objective justification is denied, then it must follow that those who are declared righteous in some way have contributed to God's change of heart; justification is then no longer solely the result of God's grace." [Theodore Mueller, Concordia Theological Quarterly, January, 1982, p. 29.]

Pastor Vernon Harley, "Synergism--Its Logical Association with General Justification," 511 Tilden, Fairmont, Minnesota 56031, August, 1984, p. 3.                                                  

"The entire Pauline doctrine of justification stands and falls with the special article of general justification. This establishes it beyond peradventure that justification is entirely independent of the conduct of man. And only in this way the individual can have the assurance of his justification. For it is the incontrovertible conclusion: Since God has already justified all men in Christ and forgiven them their sins, I, too, have a gracious God in Christ and forgiveness of all my sins." [Quoted with approval by Theodore Engelder, from George Stoeckhardt, Commentary on Romans, p. 264.]

Pastor Vernon Harley, "Synergism--Its Logical Association with General Justification," 511 Tilden, Fairmont, Minnesota 56031, August, 1984, p. 2.                                                    

"The chief purpose, however, is to keep this article (general justification) before the people for its own sake. It cannot be presented and studied too often. Its vital relation to the subjective, personal justification by faith, cannot be stressed too strongly. It forms the basis of the justification by faith and keeps this article free from the leaven of Pelagianism. Unless the sinner knows that his justification is already an accomplished fact in the forum of God, he will imagine that it is his faith, his good conduct, which moves God to forgive him his sins. And unless he knows that God had him personally in mind in issuing the general pardon on Easter morning, he will have no assurance of his justification." [Theodore Engelder, Concordia Theological Monthly, July/August/September, 1933. Reissued by the seminary printshop, Ft. Wayne, 1981.]

Pastor Vernon Harley, "Synergism--Its Logical Association with General Justification," 511 Tilden, Fairmont, Minnesota 56031, August, 1984, p. 1f.      

What is justification? Justification is that activity (Handlung) of God by which He out of pure grace and mercy for the sake of Christ's merits forgives the sins of a poor sinner who truly believes in Jesus Christ and receives him to everlasting life." Kleiner Katechismus,

trans. Pastor Vernon Harley, LCMS, St. Louis: Concordia Publishing House, 1901, p. 164ff.                                                                                                  

"Die Papisten. Sie differieren von der gesunden Schriftlehre in einer doppelte Weise, einmal in bezug darauf, als was der Glaube bei der Rechtfertigung in Betracht kommt, und zum andern in bezug auf die Stellung des Glaubens in der Rechtfertigung."

Adolf Hoenecke, Evangelisch-Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1912, III, p. 383.                                                      

"Identisch mit der papistischen Lehre, dass der Glaube nicht als Mittel und nicht allein rechtfertige, ist die andere papistische Lehre, dass die Werke rechtfertigen." [Note: Council of Trent, session VI, XXXII.]

Adolf Hoenecke, Evangelisch-Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1912, III, p. 386.                                                        "#306.

"The instant Christ died the whole world of sinners was changed completely. It was now a world for whose sin atonement had been made and no longer a world with unatoned sins. Let us note right here that, whereas Christ died 1,900 years ago, His death was ever effective (Revelation 13:8). His atonement and the reckoning are valid for the universe of men. Even all the damned in hell were thus reconciled to God. Not as men who were never reconciled are they damned but as men who spurned God's reconciliation through Christ."

R. C. H. Lenski, Interpretation of Romans, Augsburg Publishing House: Minneapolis, 1963 p. 353. Romans 5:10                                                    

"The danger is that by use of the term 'subjective justification' we may lose the objective divine act of God by which He declares the individual sinner righteous ex pistews pistin in the instant faith (embracing Christ) is wrought in him, leaving only the one divine declaration regarding the whole world of sinners, calling this an actus simplex, the only forensic act of God, and expanding this to mean that God declared every sinner free from guilt when Christ was raised from the dead, so many millions even before they were born, irrespective of faith, apart from and without faith. This surely wipes out 'justification by faith alone.' Only his faith is reckoned to him for righteousness."

R. C. H. Lenski, Interpretation of Romans, Augsburg Publishing House: Minneapolis, 1963 p. 85. Romans 1:17                                                 

"The article of justification is the master and prince, the lord, the ruler, and the judge over all kinds of doctrines; it preserves and governs all church doctrine and raises up our conscience before God. Without this article the world is utter death and darkness. No error is so mean, so clumsy, and so outworn as not to be supremely pleasing to human reason and to seduce us if we are without the knowledge and the contemplation of this article."

What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 703. June 1, 1537                                                    

"If the article of justification is lost, all Christian doctrine is lost at the same time. And all the people in the world who do not hold to this justification are either Jews or Turks or papists or heretics; for there is no middle ground between these two righteousnesses: the active one of the Law and the passive one which comes from Christ. Therefore the man who strays from Christian righteousness must relapse into the active one, that is, since he has lost Christ, he must put his confidence in his own works."

What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 703. Galatians lectures, 1531 Galatians.                                                  

"By the one solid rock which we call the doctrine (locum) of justification we mean that we are redeemed from sin, death, and the devil and are made partakers of life eternal, not by ourselves...but by help from without (alienum auxilium), by the only-begotten Son of God, Jesus Christ."

What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 701. Galatians lectures, 1531 Galatians.                                                      

"I often say that there is no power or means to resist the sects except this one article of Christian righteousness. If we have lost it, we cannot resist any errors or sects."

What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1225. Galatians 2:20.                                                       

"The entire world is scrambling after personal righteousness and does not want to be saved by a righteousness that is foreign. This is the devil! For God has made a different arrangement. Our Adam is tickled only by personal righteousness."

What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1234.                                                       

"First of all we must speak of the argument, that is, of the issue with which Paul deals in this epistle. The argument is this: Paul wants to establish the doctrine of faith, grace, the forgiveness of sins or Christian righteousness, so that we may have a perfect knowledge and know the difference between Christian righteousness and all other kinds of righteousness."

Martin Luther, Lectures on Galatians, 1535, ed., Jaroslav Pelikan, St. Louis: Concordia Publishing House, 1963, 26, p. p. 4                                                     

"As soon as the Word of God appears, the devil becomes angry; and in his anger he employs every power and wile to persecute it and wipe it out completely. For he is the father of lies and a murderer (John 8:44); he plants his lies in the world through false teachers, and he murders men through tyrants."

Martin Luther, Lectures on Galatians, 1535, ed., Jaroslav Pelikan, St. Louis: Concordia Publishing House, 1963, 26, p. 455. Galatians 4:29                                                    

"In justification faith and works exclude each other entirely."

What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 712. 1522 Galatians 3:23-29.                                                        

"Christ did indeed suffer for the whole world; but how many are there who believe and cherish this fact? Therefore, although the work of redemption itself has been accomplished, it still cannot help and benefit a man unless he believes it and experiences its saving power in his heart."

What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 705f. Smalcald, 1537                                                      

"This will show that 'redeem' here is a matter not of morality but of faith, that it includes faith."
Martin Luther, Lectures on Galatians, 1535, ed., Jaroslav Pelikan, St. Louis: Concordia Publishing House, 1963, 26, p. 294 Galatians 3:14                                                       

"Therefore all who cling to this flesh are blessed and are delivered from the curse."
Martin Luther, Lectures on Galatians, 1535, ed., Jaroslav Pelikan, St. Louis: Concordia Publishing House, 1963, 26, p. p. 290. Galatians 3:13                                                       

"Therefore wherever there is faith in Christ, there sin has in fact been abolished, put to death, and buried. But where there is no faith in Christ, there sin remains."

Martin Luther, Lectures on Galatians, 1535, ed., Jaroslav Pelikan, St. Louis: Concordia Publishing House, 1963, 26, p. 286. Galatians 3:13                                                      

"The second argument is that 'God desires all men to be saved' (1 Timothy 2:4), and He gave His Son for us men and created man for eternal life. Likewise: All things exist for man, and he himself exists for God that he may enjoy Him, etc. These points and others like them can be refuted as easily as the first one. For these verses must always be understood as pertaining to the elect only, as the apostle says in 2 Timothy 2:10 'everything for the sake of the elect.' For in an absolute sense Christ did not die for all, because He says: 'This is My blood which is poured out for you' and 'for many'--He does not say: for all--'for the forgiveness of sins.' (Mark 14:24; Matthew 26:28)

Luther's Works, 25 p. 375. 2 Timothy 2:10; 1 Timothy 2:4; Mark 14:24; Matthew 26:28                                                      

"The apostle says 'our,' 'our sins;' not his own sin, not the sins of unbelievers. Purification is not for, and cannot profit, him who does not believe. Nor did Christ effect the cleansing by our free-will, our reason or power, our works, our contrition or repentance, these all being worthless in the sight of God; he effects it by himself. And how? By taking our sins upon himself on the holy cross, as Isaiah 53:6 tells us."

Sermons of Martin Luther, ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VI, p. 180. Hebrews 1:1-12; Hebrews 1:3;                                                    

"In this declaration of false security, we have the beginning of Luther's new gospel, which, needless to say, is directly and openly opposed to the Gospel of Jesus Christ. As a theologian, he should have realized that his notion of the absolute assurance of salvation imparted by faith was as false as it was unsound, and as a professor of Scripture, he should have realized that faith alone is barren and lifeless apart from the meritorious works which are necessarily connected with and founded on it."

Msgr. Patrick F. O'Hare, The Facts About Luther, Rockford, Illinois: TAN Books and Publishers, 1987, p. 98. Introduction dated 1916                                                    

"Calov, following Gerhard, rightly points out the relation of Christ's resurrection to our justification as follows: 'Christ's resurrection took place as an actual absolution from sin (respectu actualis a peccato absolutionis). As God punished our sins in Christ, upon whom He laid them and to whom He imputed them, as our Bondsman, so He also, by the very act of raising Him from the dead, absolved Him from our sins imputed to Him, and so He absolved also us in Him.'" [Bibl. Illust., ad Rom. 4:25]  part two

Francis Pieper, Christian Dogmatics, 3 vols., St. Louis: Concordia Publishing House, 1951, II, p. 321. Romans 4:25                                                   

"As Christ's death lies in the past, so also our reconciliation is an accomplished fact. 2 Corinthians 5:19: 'God was in Christ, reconciling' (namely, when Christ lived and died on earth) 'the world unto Himself.' The katallassein of Romans 5:10 and 2 Corinthians 5:19 does not refer--let this fact be noted--to any change that occurs in men, but describes an occurrence in the heart of God. It was God who laid His anger by on account of the ransom brought by Christ. It was God who at that time already had in His heart forgiven the sins of the whole world, for the statement: 'God was in Christ, reconciling the world unto Himself' means--and that is not our, but the Apostle's own interpretation--that God did 'not impute their trespasses unto them.' And 'not imputing trespasses' is, according to Scripture (Romans 4:6-8), synonymous with 'forgiving sins,' 'justifying' the sinner." part 2 of paragraph

Francis Pieper, Christian Dogmatics, 3 vols., St. Louis: Concordia Publishing House, 1951, II, p. p 348. Romans 5:10; 2 Corinthians 5:19                                              

"The elite are assembled in the cloister to earn salvation or themselves by observing the consilia evangelica, devised by man, and to obtain a surplus of good works (opera supererogationis) for the benefit of others. However, since this process does not give full assurance (Trid., Sess. IV, canon 14, 9), they look to purgatory to complete their 'sanctification' (Trid., Sess. VI, canon 30)." (Footnote - "See Luther on the 'blasphemous fraud of purgatory, by which treacherous deception they have made fool of all the world' St. Louis edition, XVI:1653f.")

Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 64.                                                   

"If we held that the work of Christ did not fully reconcile God but needs to be supplemented by the 'infused grace,' the keeping of the commandments of God and the Church, as Rome teaches [note-Tridentinum, Sess. VI, canon 11, 12, 20], or by 'the reshaping of man's life into its divine form,' as the modern Protestants teach, we should thereby divest the Christian religion of its specific character and reduce it to the level of the religions of the Law; and the assurance of grace and of the sonship with God would be replaced by the monstrum incertitudinis [monster of uncertainty]."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, I, p. 36.                                                   

"If we held that the work of Christ did not fully reconcile God but needs to be supplemented by the 'infused grace,' the keeping of the commandments of God and the Church, as Rome teaches [note-Tridentinum, Sess. VI, canon 11, 12, 20], or by 'the reshaping of man's life into its divine form,' as the modern Protestants teach, we should thereby divest the Christian religion of its specific character and reduce it to the level of the religions of the Law; and the assurance of grace and of the sonship with God would be replaced by the monstrum incertitudinis [monster of uncertainty]." Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, I, p. 36.                                                   

"In the Papacy we have the most pronounced and greatest imaginable 'falling away' from the Christian religion. Christians know that man is justified and saved only by faith in Christ, without the deeds of the Law."

Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 465. Jn 8:31 2 Thessalonians 2:3ff; 1 Peter 4:11; 1 Timothy 6:3f; Matthew 28:20.                                                      

"The monstrum incertitudinis exists only where faith is made to deal, not with the Gospel alone, but with the Gospel and the Law or the entire Scripture, or where faith is held to be not only the product of God alone, but also a moral achievement. It must be admitted that doubts do arise in the believer's heart, but such doubt, which originates in the flesh, must not be treated as something commendable, as is done by the Papists and synergists, but must be denounced as wickedness."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, II, p. 445. also applies to synergists 1 John 5:10.                                                 

"Now, then, if the Father raised Christ from the dead, He, by this glorious resurrection act, declared that the sins of the whole world are fully expiated, or atoned for, and that all mankind is now regarded as righteous before His divine tribunal. This gracious reconciliation and justification is clearly taught in Romans 4:25: 'Who was delivered for our offenses and was raised again for our justification.' The term dikaiosis here means the act of divine justification executed through God's act of raising Christ from the dead, and it is for this reason called the objective justification of all mankind. This truth Dr. Walther stressed anew in America. He taught that the resurrection of Christ from the dead is the actual absolution pronounced upon all sinners. (Evangelienpostille, p. 160ff.)" part one

Francis Pieper, Christian Dogmatics, 3 vols., St. Louis: Concordia Publishing House, 1951, II, p. 321. Romans 4:25                                               

"The resurrection of Christ is, as Holy Writ teaches, the actual absolution of the whole world of sinners. Romans 4:25: 'Who was raised again for our justification.' At that time we were objectively declared free from sin."

Francis Pieper, Christian Dogmatics, 3 vols., St. Louis: Concordia Publishing House, 1951, II, p. 348 Romans 4:25                                                        

"Scripture teaches the objective reconciliation (o.r. in italics). Nineteen hundred years ago Christ effected the reconciliation of all men with God. God does not wait for men to reconcile Him with themselves by means of any efforts of their own. He is already reconciled. The reconciliation is an accomplished fact, just like the creation of the world. Romans 5:10: 'We were reconciled to God by the death of His Son.' When Christ died, God became reconciled." pt. 1 of paragraph

Francis Pieper, Christian Dogmatics, 3 vols., St. Louis: Concordia Publishing House, 1951, II, p. 347f. Romans 5:10                                                   

"There is but one way by which the Reformed theology can escape the doctrine of works--by accepting Lutheranism. And the Reformed actually take this step when they, including Calvin, at the last direct those who are troubled by grave doubts of their election to the universal grace as it is attested in the means of grace."

Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 169.                                                     

"But the imputation of Christ's righteousness to the sinner takes place when the Holy Spirit brings him to faith through Baptism and the Word of the Gospel. Our sins were imputed to Christ at His suffering and death, imputed objectively after He, by His active and passive obedience, fulfilled and procured all righteousness for us. But the imputation of His righteousness to us takes place when we are brought to faith." [procured in italics in text]

Robert D. Preus Justification and Rome, St. Louis: Concordia Academic Press 1997, p. 72.                                                       

Abraham Calov: "Although Christ has acquired for us the remission of sins, justification, and sonship, God just the same does not justify us prior to our faith. Nor do we become God's children in Christ in such a way that justification in the mind of God takes place before we believe." [Apodixis Articulorum Fide, Lueneburg, 1684]

Robert D. Preus Justification and Rome, St. Louis: Concordia Academic Press 1997, p. 131n.                                                      

[Translation of Gottfried Fritschel article on Justification] ed., Thedore Tappert, Lutheran Confessional Theology in America, 1840-1880, New York: Oxford University Press, 1972,                                                             "Thus you see plainly that there is here no work done by us, but a treasure which He gives us, and which faith apprehends; just as the Lord Jesus Christ upon the cross is not a work, but a treasure comprehended in the Word, and offered to us and received by faith. Therefore they do us violence by exclaiming against us as though we preach against faith; while we alone insist upon it as being of such necessity that without it nothing can be received nor enjoyed."

The Large Catechism, Part Fourth, Of Baptism. #37. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 741. Tappert, p. 441. Heiser, p. 207.                                                    

"Therefore also it is vain talk when they say that the body and blood of Christ are not given and shed for us in the Lord's Supper, hence we could not have forgiveness of sins in the Sacrament. For although the work is accomplished and the forgiveness of sins acquired on the cross, yet it cannot come to us in any other way than through the Word. For what would we otherwise know about it, that such a thing was accomplished or was to be given us if it were not presented by preaching or the oral Word? Whence do they know of it, or how can they apprehend and appropriate to themselves the forgiveness, except they lay hold of and believe the Scriptures and the Gospel? But now the entire Gospel and the article of the Creed: I believe a holy Christian Church, the forgiveness of sin, etc., are by the Word embodied in this Sacrament and presented to us."

The Large Catechism, Sacrament of the Altar. #31-32. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 759. Tappert, p. 450. Heiser, p. 211.                                               

"It is, therefore, needful to maintain that the promise of Christ is necessary. But this cannot be received except by faith. Therefore, those who deny that faith justifies, teach nothing but the Law, both Christ and the Gospel being set aside."

Apology Augsburg Confession, IV. #70. Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 141. Tappert, p. 116. Heiser, p. 37f.                                                       

"The Third Article the adversaries approve, in which we confess that there are in Christ two natures, namely, a human nature, assumed by the Word into the unity of His person; and that the same Christ suffered and died to reconcile the Father to us; and that He was raised again to reign, and to justify and sanctify believers, etc., according to the Apostles' Creed and the Nicene Creed."
Apology of the Augsburg Confession, III. #52. Of Christ, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 119. Tappert, p. 107. Heiser, p. 32. Romans 4:25; 2 Corinthians 5:19ff.                                                    

"Faith is that my whole heart takes to itself this treasure. It is not my doing, not my presenting or giving, not my work or preparation, but that a heart comforts itself, and is perfectly confident with respect to this, namely, that God makes a present and gift to us, and not we to Him, that He sheds upon us every treasure of grace in Christ."

Apology of the Augsburg Confession, IV. #48. Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 135. Not in Tappert. Heiser, p. 36.                                                      

"Now we will show that faith [and nothing else] justifies."{that faith justifies italicized}
Apology of the Augsburg Confession, IV. #69. Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 141. Tappert, p. 116. Heiser, p. 37.                                                         

"But to believe is to trust in the merits of Christ, that for His sake God certainly wishes to be reconciled with us."

Apology of the Augsburg Confession, IV. #69. Of Justification, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. p. 141. Tappert, p. 116. Heiser, p. 37.                                                         

"But since we receive remission of sins and the Holy Ghost by faith alone, faith alone justifies, because those reconciled are accounted righteous and children of God, not on account of their own purity, but through mercy for Christ's sake, provided only they by faith apprehend this mercy."
Apology of the Augsburg Confession, IV. #86. Of Justification, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 147. Tappert, p. 119. Heiser, p. 39.                                                       

"We do not believe thus {that faith is just a beginning of justification} concerning faith, but we maintain this, that properly and truly, by faith itself, we are for Christ's sake accounted righteous, or are acceptable to God. And because 'to be justified' means that out of unjust men just men are made, or born again, it means also that they are pronounced or accounted just. For Scripture speaks in both ways. [The term 'to be justified' is used in two ways: to denote, being converted or regenerated; again, being accounted righteous.] Accordingly we wish first to show this, that faith alone makes of an unjust, a just man, i. e., receives remission of sins."

Apology of the Augsburg Confession, IV. 71, Of Justification Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 141. Tappert, p. 116f. Heiser, p. 38.                                                  

"In the Epistle to the Romans, Paul discusses this topic especially, and declares that, when we believe that God, for Christ's sake, is reconciled to us, we are justified freely by faith."

Apology of the Augsburg Confession, IV. 87, Of Justification Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 147. Tappert, p. 119f. Heiser, p. 39. 2 Corinthians 5:19ff.                                                        

"The Gospel teaches that by faith we receive freely, for Christ's sake, the remission of sins and are reconciled to God."

Apology of the Augsburg Confession, XV. #5. Human Traditions, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 317. Tappert, p. 215. Heiser, p. 96.                                                         

"Also they teach that the Word, that is, the Son of God, did assume the human nature in the womb of the blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably conjoined in one Person, one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was crucified, dead, and buried, that He might reconcile the Father unto us, and be a sacrifice, not only for original guilt, but also for all actual sins of men."

Augsburg Confession, III. 1. Of the Son of God, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 45. Tappert, p. 29. Heiser, p. 12.                                                     

"Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake, who, by His death, has made satisfaction for our sins. This faith God imputes for righteousness is His sight. Romans 3 and 4."

Augsburg Confession, IV. Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 45. Tappert, p. 30. Heiser, p. 12f. Romans 3; Romans 4                                                     

"The third controversy which has arisen among some theologians of the Augsburg Confession is concerning the righteousness of Christ or of faith, which God imputes by grace, through faith, to poor sinners for righteousness."

Formula of Concord, SD III. #1. Righteousness of Faith. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 917. Tappert, p. 539. Heiser, p. 250.                                                         

"Therefore it is considered and understood to be the same thing when Paul says that we are justified by faith, Romans 3:28, or that faith is counted to us for righteousness, Romans 4:5, and when he says that we are made righteous by the obedience of One, Romans 5:19, or that by the righteousness of One justification of faith comes to all men, Romans 5:18. 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."

Formula of Concord, SD III. #12. Righteousness of Faith. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 919. Tappert, p. 541. Heiser, p. 251. Romans 4:5; Romans 3:28; Romans 5:19                                                 

"For when man is justified through faith [which the Holy Ghost alone works], this is truly a regeneration, because from a child of wrath he becomes a child of God, and thus is transferred from death to life, as it is written; When we were dead in sins, He hath quickened us together with Christ, Ephesians 2:5. Likewise: The just shall live by faith, Romans 1:17; Habakkuk 2:4."

Formula of Concord, SD III. #20. Righteousness of Faith. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 921. Tappert, p. 542. Heiser, p. 251. Ephesians 2:5; Romans 1:17; Habakkuk 2:4                                                      

"Here belongs also what St. Paul writes Romans 4:3, that Abraham was justified before God by faith alone, for the sake of the Mediator, without the cooperation of his works, not only when he was first converted from idolatry and had no good works, but also afterwards, when he had been renewed by the Holy Ghost, and adorned with many excellent good works, Genesis 15:6; Hebrews 11:8. And Paul puts the following questions, Romans 4:1ff.: On what did Abraham's righteousness before God for everlasting life, by which he had a gracious God, and was pleasing and acceptable to Him, rest at that time?

Formula of Concord, SD III. #33. Righteousness of Faith. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 927. Tappert, p. 545. Heiser, p. 252. Romans 4:3; Romans 4:1ff; Genesis 15:6; Hebrews 11:8                                                  

"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.) And concerning this article especially Paul says that a little leaven leaveneth the whole lump."

Formula of Concord, SD III. #6, Righteousness of Faith. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 917. Tappert, p. 540. Heiser, p. 250.                                                  

"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, SD, III 10, Righteous of Faith before God, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 919. Tappert, p. 541. Heiser, p. 250.                                                    

"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 us in the promise of the Gospel."

Formula of Concord, SD, III 31, Righteous of Faith before God, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 925. Tappert, p. 544. Heiser, p. 252.                                                       

"...it has been unanimously taught by the other teachers of the Augsburg Confession that Christ is our righteousness not according to His divine nature alone, nor according to His human nature alone, but according to both natures; for He has redeemed, justified, and saved us from our sins as God and man, through His complete obedience; that therefore the righteousness of faith is the forgiveness of sins, reconciliation with God, and our adoption as God's children only on account of the obedience of Christ, which through faith alone, out of pure grace, is imputed for righteousness to all true believers, and on account of it they are absolved from all their unrighteousness."

Formula of Concord, SD, III. #4. Righteousness of Faith. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 917. Tappert, p. 539f. Heiser, p. 250.                                                   

"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." Dr. Luther

Formula of Concord, SD. III. #6. Righteousness of Faith. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 917. Tappert, p. 540. Heiser, p. 250.                                                        

"Therefore there is here again great need to call upon God and pray: Dear Father, forgive us our trespasses. Not as though He did not forgive sin without and even before our prayer (for He has given us the Gospel, in which is pure forgiveness before we prayed or ever thought about it). But this is to the intent that we may recognize and accept such forgiveness."

The Large Catechism, The Lord's Prayer, Fifth Petition, #88, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 723. Tappert, p. 432. Heiser, p. 202f. Matthew 6:12                                                     

"Their feigning a distinction between meritum congrui and meritum condigni [due merit and true, complete merit] is only an articifice in order not to appear to Pelagianize. For, if God necessarily gives grace for the meritum congrui [due merit], it is no longer meritum congrui, but meritum condigni [a true duty and complete merit]. But they do not know what they are saying. After this habit of love [is there], they imagine that man can acquire merit de condigno. And yet they bid us doubt whether there be a habit present. How therefore, do they know whether they acquire merit de congruo or de condigno [in full or in half]?"

Apology Augsburg Confession, IV. #19. Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 125. Tappert, p. 109f. Heiser, p. 34.                                                  

"Now, that faith signifies, not only a knowledge of the history, but such faith as assents to the promise, Paul plainly testifies when hesays,Romans 4:16: 'Therefore it is of faith, to the end the promise might be sure.' For he judges that the promise cannot be received unless by faith. Wherefore he puts them together as things that belong to one another, and connects promise and faith."

Apology of the Augsburg Confession, Article IV, Justification, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 135. Tappert, p. 114. Heiser, p. 36. Romans 4:16.                                                      

"These things are so plain and so manifest that we wonder that the madness of the adversaries is so great as to call them into doubt. The proof is manifest that, since we are justified before God not from the Law, but from the promise, it is necessary to ascribe justification to faith."
Apology of the Augsburg Confession, III. #177. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 205. Tappert, p. 153. Heiser, p. 60.                                                        

"Scripture thus uses the term 'faith,' as the following sentence of Paul testifies, Romans 5:1: 'Being justified by faith, we have peace with God. Moreover, in this passage, to justify signifies, according to forensic usage, to acquit a guilty one and declare him righteous, but on account of the righteousness of another, namely, of Christ, which righteousness of another is communicated to us by faith...1 Corinthians 1:30. 2 Corinthians 5:21. But because the righteousness of Christ is given us by faith, faith is for this reason righteousness in us imputatively, i. e., it is that by which we are made acceptable to God on account of the imputation and ordinance of God, as Paul says, Romans 4:3, 5: Faith is reckoned as righteousness."

Apology of the Augsburg Confession, III. #184. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 205f. Tappert, p. 154. Heiser, p. 60. Romans 5:1; 2 Corinthians 5:21; 1 Corinthians 1:30; Romans 4:3,5                                                 

"Accordingly, the word justify here means to declare righteous and free from sins, and to absolve one from eternal punishment for the sake of Christ's righteousness, which is imputed by God to faith, Philippians 3:9. For this use and understanding of this word is common in the Holy Scriptures of the Old and the New Testament. Proverbs 17:15: He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. Isaiah 5:23: Woe unto them which justify the wicked for reward, and take away the righteousness of the righteous from him! Romans 8:33: Who shall lay anything to the charge of God's elect? It is God that justifieth, that is, absolves from sins and acquits."

Formula of Concord, SD III. #17. Righteousness of Faith. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 921 Tappert, p. 541f. Heiser, p. 251. Philippians 3:9; Proverbs 17:15; Isaiah 5:23; Romans 8:33                                                

"For good works do not precede faith, neither does sanctification precede justification. But first faith is kindled in us in conversion by the Holy Ghost from the hearing of the Gospel. This lays hold of God's grace in Christ, by which the person is justified. Then, when the person is justified, he is also renewed and sanctified by the Holy Ghost, from which renewal and sanctification the fruits of good works then follow." Formula of Concord, SD, III 41, Righteous of Faith before God, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 929. Tappert, p. 546. Heiser, p. 253.                                                     

"1. That the human race is truly redeemed and reconciled with God through Christ, who, by His faultless [innocency] obedience, suffering, and death, has merited for us the righteousness which avails before God, and eternal life. 2. That such merit and benefits of Christ shall be presented, offered, and distributed to us through His Word and Sacraments. 3. That by His Holy Ghost, through the Word, when it is preached, heard, and pondered, He will be efficacious and active in us, convert hearts to true repentance, and preserve them in the true faith. 4. That He will justify all those who in true repentance receive Christ by a true faith, and will receive them into grace, the adoption of sons, and the inheritance of eternal life." ..."God in His purpose and counsel ordained [decreed]:

Formula of Concord, SD, XI. #15. Of God's Eternal Election. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1069. Tappert, p. 619. Heiser, p. 288. 2 Corinthians 5:19ff                                               

"The theology of most Protestant sects (especially the fundamentalists) rests on the belief that we are saved by faith alone, and that good works do nothing toward helping us get to heaven. Once one has 'accepted Jesus Christ as his Savior,' he or she is saved. Period. This contrasts starkly with Catholic teaching, which holds that both faith and works are necessary for salvation." William M. Vatavuk, Catholic Twin Circle, December 3, 1989, Christian News, December 18, 1989 Ephesians 2:8-9.                                                        

"For God has already forgiven you your sins 1800 years ago when He in Christ absolved all men by raising Him after He first had gone into bitter death for them. Only one thing remains on your part so that you also possess the gift. This one thing is--faith. And this brings me to the second part of today's Easter message, in which I now would show you that every man who wants to be saved must accept by faith the general absolution, pronounced 1800 years ago, as an absolution spoken individually to him."
C. F. W. Walther, The Word of His Grace, Sermon Selections, "Christ's Resurrection--The World's Absolution" Lake Mills: Graphic Publishing Company, 1978 p. 233. Brosamen, p. 138. Mark 16:1-8                                                  

"Christ's Glorious Resurrection from the Dead the Actual Absolution of the Entire Sinful World Here I would point out two things: 1. That This Is Certain And True, and 2. That Therefore Every Man Who Wants To Be Saved Must By Faith Accept This General Absolution As Applying Also To Him,"
C. F. W. Walther, The Word of His Grace, Sermon Selections, "Christ's Resurrection--The World's Absolution" Lake Mills: Graphic Publishing Company, 1978 p. 230. Brosamen, p. 138. Mark 16:1-8                                                   

"At the time of the resurrection of Christ, God looked down in hell and declared Judas, the people destroyed in the flood, and all the ungodly, innocent, not guilty, and forgiven of all sin and gave unto them the status of saints."

(Pastor Charles Papenfuss) WELS, Kokomo Four Statements, 1979.                                                            

"When God reconciled the world to Himself through Christ, He individually pronounced forgiveness to each individual sinner whether that sinner ever comes to faith or not."

(J. P. Meyer, Ministers of Christ, p. 109) WELS, Kokomo Four Statements, 1979.                                                            

"After Christ's intervention and through Christ's intervention God regards all sinners as guilt-free saints." (J. P. Meyer, Ministers of Christ, p. 107) WELS, Kokomo Four Statements, 1979.                                                            

"Objectively speaking, without any reference to an individual sinner's attitude toward Christ's sacrifice, purely on the basis of God's verdict, every sinner, whether he knows it or not, whether he believes it or not, has received the status of saint."

(J. P. Meyer, Ministers of Christ, p. 103) WELS, Kokomo Four Statements, 1979.