Wednesday, June 5, 2019

A Reader from Out East Comments on LutherQuest (sic).
He Outshines the Lutheran Seminary Faculties

 The UOJ Stormtroopers read very little, and do not comprehend what they have read.


From a Reader Out East:
If I might take a moment to comment on the goings-on at Luther Quest.

I find their posts against you and the Lutheran doctrine of “justification by faith alone” to be unseemly, especially coming from members of the clergy and from laymen who present themselves as stalwart Lutherans. As you've noted, the Missouri and Wisconsin synods adopted the peculiar doctrine of “universal justification without regard to faith” and elevated it to a status where it supersedes the Bible and the Lutheran symbolic documents. The Luther Quest posters declare “Let him be anathema” to anyone who doesn't subscribe to their position. It appears that they don't see the irony of a group of Lutherans pronouncing an “anathema” (the action taken by the Council of Trent against Martin Luther) against other Lutherans who don't accept their non-scriptural doctrine.

Their behavior reminds me of discussions I've had with Roman Catholics concerning beliefs they hold that are not based in the Bible. For example, when I would note that “purgatory” is not found in the Bible, a Roman Catholic would refer me to a Bible verse that vaguely mentions judgment or fire. When I reply that the verse doesn't say what he claims it says and furthermore he is taking the verse out of context, the Roman Catholic falls back and tells me that I first must read the collected works of St John of the Cross, and then I will see that the vague, out of context verse really does confirm the existence of purgatory.

Those who profess “universal justification without regard to faith” work the same way. One may point out that the Bible teaches “justification by faith alone”. They respond by presenting Bible verses they claim support their position. When one points out that the verses don't say what they claim they say, or they took the verses out of context, or mis-translated them, they fall back and say that one must first read the collected works of Franz Pieper and C.F.W. Walther, and then one will understand that the verses really do confirm “universal justification without regard to faith”.
  
I don't accept this method of scriptural interpretation. Men inspired by the Holy Spirit wrote the Bible in clear, straight-forward prose. The Bible is its own dictionary, any unclear (to our understanding) passages should be interpreted in light of clear passages. We should not subject the Bible to private interpretation. We should not create theories out of whole cloth regarding what we think the Bible says, or what we think it ought to say.
  
It has been claimed that Martin Luther believed ''universal justification without regard to faith”. As far as this use of Luther is concerned, I find it objectionable that people would resort to twisting Luther's words to support their doctrine. Dr Luther was straight-forward in his communications. If he believed that all people were “justified without regard to faith”, then he certainly would have said so, in just so many words.

Thanks for all you do.


The Path To Understanding Justification - Now Being Processed by Janie Sullivan

 Janie Sullivan

Janie Sullivan does wonderful work turning the almost final effort into a book for Amazon, an ebook for Kindle, and a PDF for free distribution.

Norma A. Boeckler designed the covers and interior art. The book will be full-color only.

As soon as the PDF is done, I will make it free for everyone.

Virginia Roberts did some editing for the book. I decided on speed rather than perfection for this, because of upcoming conventions.

One researcher provided invaluable information on the switch from Justification by Faith to Objective Justification. He named names and provided the actual wording used. If you do not know German, you can still see the change in language.

The sainted Pastor Vernon Harley worked on this issue (and is quoted in the book) but Missouri chose to trash him rather than listen. Fraudsters continue the fraud.

 The clown Patterson in WELS has his counterpart in Missouri - Matt the Fatt.
 Kudu Don Patterson (his own name on email) needs all kinds of synod support for free staff but likes to shoot vegetarian deer in Africa.

The Great Swindle
It is time to acknowledge that Missouri and WELS deliberately and dishonestly switched from the Chief Article to the bilge of Calvinism and Pietism - Objective Justification. Both doctrinal stances are in their literature, but largely lost to those who do not own the copies or know German.

No one will ever describe how it happened, but the evidence is there in print, with dates provided. The free pdf of the book will be posted soon, and everyone can distribute it freely - because the The Path is public domain, non-profit.

Nevertheless, much more is involved than the history of doctrine. The only path to truth is often discussed but seldom followed - Biblical studies where the Scriptures truly are the ruling norm.


 My monitor is wavering as tears well up in my eyes, tears of laughter.



 This cover, designed by the Ichabod Art Studios, was hastily scrapped at the last minute, for being too honest.



Greek Lesson Mark 5:1 - 20 - Gadarene Swine

 Enrollment day, Fuller Seminary.


Parser - tells us the I.D. of the word

Lenski's Mark Commentary - download as a PDF



ΚΑΤΑ ΜΑΡΚΟΝ 5


και ηλθον εις το περαν της θαλασσης εις την χωραν των γαδαρηνων

και εξελθοντι αυτω εκ του πλοιου ευθεως απηντησεν αυτω εκ των μνημειων ανθρωπος εν πνευματι ακαθαρτω

ος την κατοικησιν ειχεν εν τοις μνημειοις και ουτε αλυσεσιν ουδεις ηδυνατο αυτον δησαι

a = not; a-theist; a-moral; a-loose

δια το αυτον πολλακις πεδαις και αλυσεσιν δεδεσθαι και διεσπασθαι υπ αυτου τας αλυσεις και τας πεδας συντετριφθαι και ουδεις αυτον ισχυεν δαμασαι

και διαπαντος νυκτος και ημερας εν τοις ορεσιν και εν τοις μνημασιν ην κραζων και κατακοπτων εαυτον λιθοις

ιδων δε τον ιησουν απο μακροθεν εδραμεν και προσεκυνησεν αυτω

και κραξας φωνη μεγαλη ειπεν τι εμοι και σοι ιησου υιε του θεου του υψιστου ορκιζω σε τον θεον μη με βασανισης

mega-phone, note the very exalted title Son of God the Most High

ελεγεν γαρ αυτω εξελθε το πνευμα το ακαθαρτον εκ του ανθρωπου

και επηρωτα αυτον τι σοι ονομα και απεκριθη λεγων λεγεων ονομα μοι οτι πολλοι εσμεν

CN writer - my name is Legion.

10 και παρεκαλει αυτον πολλα ινα μη αυτους αποστειλη εξω της χωρας

παρεκαλω - please in Mod Greek
Lenski Mark - " "Out of the country" is explained by Luke's "into the abyss." The idea expressed is not that the demons wanted to stay in this particular country of the Gerasenes and not in some other country. For what dif ference would there be between one country and an other? Why would Jesus order them from one terri tory to another? The demons feared to be sent out of the country in the sense of being ordered to enter the abyss and to stay there now, before the final judgment (Matt. 8:29). The imperfect vapfKoka holds us in sus pense as to the outcome of this entreaty."

11 ην δε εκει προς τα ορη αγελη 
χοιρων μεγαλη βοσκομενη


12 και παρεκαλεσαν αυτον παντες οι δαιμονες λεγοντες πεμψον ημας εις τους χοιρους ινα εις αυτους εισελθωμεν

13 και επετρεψεν αυτοις ευθεως ο ιησους και εξελθοντα τα πνευματα τα ακαθαρτα εισηλθον εις τους χοιρους και ωρμησεν η αγελη κατα του κρημνου εις την θαλασσαν ησαν δε ως δισχιλιοι και επνιγοντο εν τη θαλασση

14 οι δε βοσκοντες τους χοιρους εφυγον και ανηγγειλαν εις την πολιν και εις τους αγρους και εξηλθον ιδειν τι εστιν το γεγονος

15 και ερχονται προς τον ιησουν και θεωρουσιν τον δαιμονιζομενον καθημενον και ιματισμενον και σωφρονουντα τον εσχηκοτα τον λεγεωνα - και εφοβηθησαν

16 και διηγησαντο αυτοις οι ιδοντες πως εγενετο τω δαιμονιζομενω και περι των χοιρων

17 και ηρξαντο παρακαλειν αυτον απελθειν απο των οριων αυτων

18 και εμβαντος αυτου εις το πλοιον παρεκαλει αυτον ο δαιμονισθεις ινα η μετ αυτου

19 ο δε ιησους ουκ αφηκεν αυτον αλλα λεγει αυτω υπαγε εις τον οικον σου προς τους σους και αναγγειλον αυτοις οσα σοι ο κυριος εποιησεν και ηλεησεν σε

eleemosynary - mercy; Kyrie eleison

20 και απηλθεν και ηρξατο κηρυσσειν εν τη δεκαπολει οσα εποιησεν αυτω ο ιησους - και παντες εθαυμαζον


Some Free E-books Edited by Alec Satin




Books You Might Like from 



LutheranLibrary.Org …



The Book of Concord. Edited by Henry Eyster Jacobs and Charles Krauth.

Henry Eyster Jacobs. Summary of the Christian Faith






Matthias Loy. The Story of My Life


Simon Peter Long. The Great Gospel

George Schodde et alWalther and the Predestination 


A full catalog of all titles is available at LutheranLibrary.org.





Books by Norma Boeckler











Gregory L. Jackson - Books Related to Justification by Faith







Dropbox Links to Free Classic Lutheran Books

Dropbox Links to a large collection of free PDFs (Lenski and Luther) and many other classic Lutheran books, plus many more URLs to Luther and the Bible (Keil-Delitsch online).




Multiple Proofs That LCMS and the Synodical Conference Switched from Justification by Faith to Justification without Faith (OJ).
Harrison, Schroeder, and Moldstadt Are Calvinist Interlopers

 Calvinist! Calvinist! Calvinist!
They constantly lie about Synodical Conference history and doctrine. Research from two SC pastors is below.

 The Long March through Lutherdom (copying Mao) is complete, but the facts are freely available for those who dig for them.

The 1896 Schwan Catechism


The 1896 Schwan Catechism correctly explained of what forgiveness consists and who receives it.  This is set forth in: English-German Edition.  A Short Exposition of Dr. Martin Luther’s Small Catechism (CPH: 1912).  Questions 196 and 197 follow:

196.  Was heißt: Gott vergibt die Sünde?
Er rechnet die Sünden nicht zu, oder, er erklärt die Sünder für gerecht. (Rechtfertignung.)
379) 2 Kor 5,21: Er hat den, der von keiner Sünde wußte, für uns zur Sünde gemacht, auf daß wir würden in ihm die Gerechtigkeit, die vor Gtt gilt.
380) Röm. 8,33: Wer will die Auserwählten Gottes beschuldigen?  Gott ist hie, der da gerecht macht.
B. G. Matth. 18,23-27. Schalksknecht.

196.  How does God forgive sins?
He does not impute their sins to sinners, or, in other words, He declares sinners righteous. (Justification.)
379) 2 Cor. 5,21: For He hath made Him to be sin for us who knew no sin, that we might be made the righteousness of God in Him.
380) Rom. 8,33: Who shall lay anything to the charge of God’s elect? It is God that justifieth,
B. H. Matth. 18,23-35. The wicked servant.

197.  Wer empfängt diese Vergebung?
Wie wohl sie für alle Menschen erworben ist, auch durch das Evangelium allen, die es hören, dargeboten wird, so werden doch der Vergebung nur diejenigen wirklich teilhaftig, welche dem Evangelium glauben und damit die Vergebung annehmen.
381) 2 Kor. 5,10: Gott war in Christo und versöhnste die Welt mit ihm selber, und rechnete ihnen ihre Sünden nicht zu und hat unter uns aufgerichtet das Wort von der Versöhnung.
382) 1 Mos. 15,6: Abram glaubte dem HErrn, und das rechnete er ihm zur Gerechtigkeit.
383) Röm. 4,5: Dem aber, der nicht mit Werken umgehet, gaubet aber an den, der die Gottlosen gerecht macht, dem wird sein Glaube gerechnet zur Gerechtigkeit.
B. G. Luk. 18,9-14. Der Zöllner.

197.  Who receives this forgiveness?
Although it has been procured for all men, and is offered by the Gospel to all that hear it, yet only those who believe the Gospel and accept this forgiveness of sins actually become partakers of such forgiveness.
381) 2 Cor. 5,19: God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them; and hath committed unto us the Word of reconciliation.
382) Rom. 4,5: To him that worketh not, but believeth on Him who justifieth the ungodly, his faith is counted as righteousness.
B. H. Luke 18,9-14. The publican.

These questions and answers make it quite clear that the only forgiveness that is known is that which is explicitly spelled out in question 198:
                     198. Was bekennen wir daher, mit unserer Kirche von der Vergebung der Sünden oder der Rechtfertigung?
Das wir Vergebung der Sünden erlangen und vor Gott gerecht werden nicht aus unsern Werken, sondern aus Gnaden, um Christi willen, durch den Glauben.
384) Röm. 3,23-25. Es ist hie kein Unterschied; sie sind allzumal Sünder und mangeln des Ruhms, den sie an Gott haben sollten, und werden ohne Verdienst gerecht aus seiner Gnade durch die Erlösung, so durch Christum JEsum geschehen ist, welchen Gott hat vorgestellt zu einem Gnadenstuhl durch den Glauben in seinem Blut, damit er die Gerechtigkeit, die vor ihm gilt, darbiete in dem, daß er Sünde vergibt, welche bis anher geblieben war unter göttlicher Geduld.

198. What then do we, together with our Church, confess regarding the forgiveness of sins, or justification?
That we receive forgiveness of sins and are justified before God, not by our works, but by grace, for Christ’s sake, through faith.
384) Rom. 3,22-25. There is no difference; for all have sinned, and come short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation though faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God.

Thus, no faith, no forgiveness.

In 1943, the Missouri Synod published with a newer version of the Schwan Catechism with the Bible verses from the KJV – it was also known as the blue Catechism because of its blue cover.  In 1965 CPH slightly revised the 1943 edition.  In either the 1943 or 1965 editions, the section on “The Forgiveness of Sins” did not contain the detail that the 1912 edition had.  Questions 188-191 follow (note: italics in original):

188.  How does God forgive your sins?
God no longer charges, or imputes, my sins to me, but declares me righteous. (Justification.)
486 God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them. 2 Cor. 5:19.
487 He hath made Him to be sin for us who knew no sin that we might be made the righteousness of God in Him. 2 Cor. 5:21.
488 Who shall lay anything to the charge of God’s elect? It is God that justifieth. Rom. 8:33.
489 To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness. Rom. 4:5.
Bible Narrative: The king forgave the servant all his debts. Matt. 18:33-35.

189.  What induces God to forgive your sins?
God forgives my sins, not because of my merit, or worthiness in me, but because of His grace, for Christ’s sake.
490 There is no difference; for all have sinned and come short of the glory of God, being justified freely by His grace, through the redemption that is in Christ Jesus. Rom. 3:22-24.
491 In whom [Christ] we have redemption through His blood, the forgiveness of sins, according to the riches of His grace. Eph. 1:7.
Biblical Narrative: The publican in the Temple. Luke 18:9-14.

190.  For whom has this forgiveness been obtained?
Forgiveness of sins has been obtained for all, because Christ has fully atoned for the sins of all mankind.
492 He is the Propitiation for our sins, and not only for ours only, but also for the sins of the whole world. 1 John 2:2.
493 God was in Christ, reconciling the world unto Himself, and imputing their trespasses unto them. 2 Cor. 5:19.

191.  Where does God offer you the forgiveness of sins?
God offers me the forgiveness of sins in the Gospel.
494 Repentance and remission of sins should be preached in His name among all nations. Luke 24:47.
495 [He] hath committed unto us the Word of Reconciliation. 2 Cor. 5:19.

192.  How do you accept this forgiveness of sins?
I accept this forgiveness by believing the Gospel.
496 A man is justified by faith, without the deeds of the Law. Rom. 3:28
497 [Abram] believed in the Lord; and He counted it to him for righteousness. Gen. 15:6.

It is clear in both the 1912 and 1943-1956 Catechisms that while Jesus has atoned for all, this does not give forgiveness to all.  Forgiveness only come through faith.  End of discussion.



Martin Günther, Populäre Symbolik. 1913.


The following section on Justification and theses 70-76 are from Martin Günther, Populäre Symbolik. Lutherische Wegweiser zur Prüfung der verschiedenen Kirchen und religiösen Gesellschaften, Vierte, vermehrte Auflage (St. Louis: CPH, 1913), pp.222-239.

XVI.  Von der Rechtfertigung

§ 70.

Reine Lehre der evangelisch=lutherische Kirche
Der Rechtfertgung ist eine richterliche Handlung Gottes, da er einem armen Sünder, der an Christum glaubt, um Christi willen, die Sünde vergibt, ihm Christi zurechnet und ihm für gerecht erklärt.
            Apl. Von der Liebe usw. 131. 184. Konkordienf. Epit. Art. III.4. 7. 15. Decl.Art. III. 9. 17.f. 62.
Beweis aus Gottes Wort.
            Ps. 130,3.4.  So du willst, HErr, S ü n d e  z u r e c h n e n, HErr, wer wird betsehen?  Denn bei dir ist die V e r g e b u n g, daß man dich fürchte.
            Ps. 143,2. Gehe nicht ins Gericht mit deinmen Knecht; denn vor dir ist kein Lebendiger gerecht.
            Röm. 8,33.34.  Wer will die Auserwählten Gottes b e s c h u l d I g e n? Gott ist hie, der gestorben ist, ja vielmehr, der auch auferweckt ist, welcher ist zur rechten Gottes und v e r t r i t t uns. (Gericht, Richter, Anklage, Advokat, Freisprechung.)
            1 Kor. 1,30.  Christus ist uns gemacht von Gott zur Weisheit und z u r        G e r e c h t I g k e I t und zur Heilung und zu Erlösung.

§ 71.

Reine Lehre der evangelisch=lutherische Kirche
Wenn Gott die Sünde vergibt, so erläßt er auch alle Strafen, zeitliche und ewige.
            Ausgb. Konf. Art. XXV.  Apol. Art. XII, 13f.  Von der Beichte, usw. 21f. 53 f. 79 f.  konkordf.  Decl. Art. V, 21.
Beweis aus Gottes Wort.
            Röm. 8,1.  Schuld und Strafe hängen genau zusammen. Ist die Schuld vergeben, so muß auch die Straffe verlassen sein. Wo die Strafe nicht erlassen ist, ist auch dieSchuld nicht vergeben. – Von denen, die Christum als ihren Bürgen annehmen, fordert Gottes Gerechtigkeit nicht nochmalige Bezahlung. – Die Leiden derer, die Vergebung der Sünden erlangt haben, sind nicht Strafen, sondern väterliche Zurichtungen, Hebr. 12,6 f., und Prüfungen und Läuterungen, 1 Petr. 1,7.

§ 72.

Reine Lehre der evangelisch=lutherische Kirche.
            Unter Gnade wird nichts anders verstanden als Gottes gnadenvollen Wohlwollen, welches uns um Christiwillen und in Chrisrto annimmt.

§ 73.

Reine Lehre der evangelisch=lutherische Kirche
            Wir werden gerechtfertigt allen durch den Glauben, der das Verdienst Christi ergreift, aus Gnaden, ohne Verdienst der Werke.


§ 74.

Reine Lehre der evangelisch=lutherische Kirche
            Wohl kann der Glaube wachsen und zunehmen, aber nicht die Rechtfertigung; sie ist bei allen Gläubigen eine gleiche.


§ 75.

Reine Lehre der evangelisch=lutherische Kirche
            Der Gläubige kann und soll dessen gewiß sein, daß ihm um Christi willen die Sünden vergeben seien und er bei Gott in Gnaden sei. Diese Gewißheit gründet sich allein fest und unerschütterlich aud die Gnadenmittel.


§ 76.

Reine Lehre der evangelisch=lutherische Kirche
            Gerechtfertige können die Gnade wieder verlieren.

The following section on Justification and theses 80-94 are from Th. Engelder,
w. Arndt, Th. Graebner, and F.E. Meyer, Popular Symbolics. The Doctrines of the Churches of Christendom and of Other Religious Bodies Examined in the Light of Scripture (St. Louis, Mo: CPH, 1934), pp.63-67.  The Introduction to this volume states that it is based on “Guenther’s classical manual. Particularly the first part of the present volume is to a great extent an elaboration of the thetical material contained in Populaere Symbolik” (vi-vii).

XVI. JUSTIFICATION.

89.      Justification is a judicial act of God. The sins of the world being forgiven because of the vicarious atonement of Christ (objective justification), God pronounces the sinner righteous who by faith accepts this universal pardon offered in the Gospel, imputing to him the righteousness of Christ (subjective justification).

90.      The sinner is justified by God’s grace freely.


91.      Therefore we conclude that a man is justified by faith alone, without the deeds of the Law ...


92.      Remission of sin carries with it the remission of the punishment of sin, ...


93.      Justification is not partial nor progressive, but perfect.

94.      The believer can and should be certain that his sins are forgiven, that he is in the state of grace.








Justification, As Taught in Luther’s Small Catechism (Kleiner Katechismus), 1901

Concordia Publishing House, 1901 Edition

Translation from German by V. H. Harley





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.

Ps. 130, 3.4; Ps. 143, 2; Is. 64, 6; Job 25, 4-6 (Q.124).

306. 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.

307. How then do you become righteous before God and receive
everlasting salvation?

Not out of any merit or works or through an indwelling and infused
righteousness, but alone out of God’s grace and mercy through and on account
of the sole merit of Christ which I with true confidence of the heart have taken
hold of and appropriated to myself.
Or:
Through the most holy obedience, as also through the suffering and
death of our Lord and Savior Jesus Christ, not through any other works. This I
hold on to with unwavering faith (ungezweifeltem Glauben), and upon this I
place the full confidence of my heart.

308. With which testimonies of the Scripture do you prove this?

Rom. 3:23-25; Rom. 3:28 (Q.147); Eph. 2:8 (Q.147); 2 Tim. 1:9;
(Q. 288); Rom. 4:5 (Q. 140); Rom. 10:4 (Q.125); Ps. 32:1.2 (Cp. Rom. 4:6-8),
Gen. 15:6 (Cp. Rom. 4:3); Is. 53:11; Rom. 11:6.

309. But how can one say that we are justified alone out of grace, alone
for the sake of Christ’s merits, and alone through faith, and yet also through the
Word and Sacraments?

We become justified:

1) Out of God’s grace and mercy as the activating cause
(bewirkedende Ursache).

2) For the sake of Christ’s merit as the sole meritorius cause
(alleinigen verdienstlichen Ursache).

3) Alone through faith, as the sole instrumental cause (die einige
Mittelursache) or hand which takes hold of salvation.

4) Finally through the Word and Sacraments, as through the Means of
Grace, which partly offer and partly seal the salvation
(Gnadenmittel, die die seligkeit theils darbieten, theils
versiegeln).

310. Can and should believers be certain of their faith and of their
justification and salvation?

Yes, most certainly; because: Since the evangelical promises of the
forgiveness of sins, of perseverance in faith, and of obtaining eternal life are
1) entirely firm and certain (1 Cor. 1:20),
2) affirmed by a divine oath (Ezek. 33:11 -Q.180, Cp. Heb.
6:17.18),
3) sealed by the Holy Spirit in the hearts of the pious (2 cor.
1:21.22),
4) and affirmed through the holy Sacraments as seal
(Rom.4:11, Q.453),
therefore they can and should be certain that neither death, nor life may
separate them from the love of God which is in Christ Jesus our Lord (Rom. 8:
38.39, 2 Tim. 1:12, Q. 139).

+++++++



NOTE: The above was translated from the edition done by Dr. Johann Conrad
Dietrich, Concordia Publishing House, St. Louis, Mo.. 
This was the official Catechism of the Evangelical Lutheran Church of Missouri, Ohio and other States at the beginning of this century.


---

 Braaten is the ELCA leader of apostasy who finally left the debacle. Do not let the subtitle fool ya. He is another UOJ dabbler, modernist, apostate.