Sunday, May 2, 2021

The Church Growth Movement Has Done Its Magic! Seminary Graduates Are Fewer and Fewer. But Look at Their Beautiful Empty Buildings!
And Their Trojans - Trojan Horses



This past week  Concordia Seminary, St. Louis issued Calls to 59 Pastoral Candidates.
Also Concordia Seminary, Ft. Wayne issued Calls to 33 Pastoral Candidates.    

This makes a total of 92 Pastoral Candidates available to parishes in the LCMS in the Spring of 2021. As one ELDONUT pastor said, "There's Ft. Wayne and the other one."


The Same Schools Next Year - Maybe 70 Calls Total?

Concordia Seminary, St. Louis assigned 38 seminarians for vicarage and Concordia Seminary.
Ft Wayne assigned 32 seminarians for vicarage.  

This makes a total of 70 vicars available this year to LCMS parishes.



I contend that the Church Growth Movement in LCMS-WELS-ELS has nothing to do with increasing numbers or saving souls. It continues to be nothing more than Trojan Horses to infiltrate Objective Justification, Universalism, Calvinism, and Unionism into their inbred sects.

The Roman Catholics are just as keen about Church Growth as the deceiving, lupine Protestants are. They are equally successful in advancing what is wrong by anyone's standards.

Three things prove my case:
1. Church vocations are collapsing in all of the church bodies, mainline, Lutheran "conservative," and Roman Catholic.
2. Numbers in worship have become catastrophic, and mask removal will make little difference.
3. The ELCA-hugging, priest wannabees on the ALPB Online Forum address the problems with sociology, marketing, and peeking into other denominations' numbers. 

When He comes, the Holy Spirit will convict the world of resisting change and bad numbers? That is the part in the movie where we walked in - odd couple Waldo Werning and Kent Hunter screaming that everyone had to graph their church numbers and fix the problem!

 "Porkers! Everyone meet at Fuller Seminary to prevent losses and increase money and members. Holy Mother Thrivent will pay part of it! Fuller is failing too? Willow Creek has blown up? Let's go to the Crystal Cathedral? What? It is Catholic? OK, OK, HerChurch - they are on the cutting edge. Sorry, that was insensitive, a bad pun, if you ever lost someone to bacon or pulled pork."


Cantate, The Fourth Sunday after Easter. The Passage Lutherans Forgot.
The Holy Spirit Will Convict the World of Sin, Because They Do Not Believe on Me


The video for Cantate Sunday is linked here. The Holy Spirit will convict the world of sin, "because they do not believe on Me."


Cantate, The Fourth Sunday after Easter, 2021


Pastor Gregory L. Jackson




The Hymn #458        
Our Father – Luther                    
The Confession of Sins
The Absolution
The Introit p. 16

Oh, sing (cantate) unto the Lord a new song: 
for He hath done marvelous things.
The Lord hath made known His salvation: 
His righteousness hath He openly showed in the sight of the heathen.
Psalm. His right hand and His holy arm hath gotten Him the victory.

The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19

O God, who makest the minds of the faithful to be of one will, grant unto Thy people that they may love what Thou commandest and desire what Thou dost promise, that among the manifold changes of this world our hearts may there be fixed where true joys are to be found; through Jesus Christ, Thy Son, our Lord, who liveth, etc.

The Epistle and Gradual 

Hallelujah! Hallelujah!
V. The right hand of the Lord is exalted: 
the right hand of the Lord doeth valiantly. Hallelujah!
V. Christ, being raised from the dead, dieth no more: 
death hath no more dominion over Him. Hallelujah!
    
The Gospel              
Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn #462      I Love Thy Kingdom           

The Spirit/Word Convicts the World of Unbelief


The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn #657                        Beautiful Savior                     




In Our Prayers -
  • Treatment and recovery - Mary and Lori Howell, Christina Jackson. Pastor Jim Shrader.
  • Prayers - Alec Satin's brother and another person's brother.
  • Pray for our country as the major trials continue. Victory is around the corner for the duly elected President.
  • "The Bethany Lutheran Hymnal texts are finished. All the hymns have their own pages. Norma A. Boeckler is providing art for them. Typo alerts are welcome." That was one year ago! - 16,000 views have been recorded, as of today. 

   
        

Fourth Sunday After Easter

Lord God, heavenly Father, who didst through Thy Son promise us Thy Holy Spirit, that He should convince the world of sin, of righteousness, and of judgment: We beseech Thee, enlighten our hearts, that we may confess our sins, through faith in Christ obtain everlasting righteousness, and in all our trials and temptations retain this consolation, that Christ is Lord over the devil and death, and all things, and that He will graciously deliver us out of all our afflictions, and make us forever partakers of eternal salvation, through the same, Thy Son, Jesus Christ, our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

The Epistle
KJV James 1:16 Do not err, my beloved brethren. 17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. 18 Of his own will begat he us with the Word of Truth, that we should be a kind of firstfruits of his creatures. 19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: 20 For the wrath of man worketh not the righteousness of God. 21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted Word, which is able to save your souls.

The Gospel
KJV John 16:5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? 6 But because I have said these things unto you, sorrow hath filled your heart.

7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 9 Of sin, because they believe not on me; 10 Of righteousness, because I go to my Father, and ye see me no more; 11 Of judgment, because the prince of this world is judged. 12 I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. 14 He shall glorify me: for he shall receive of mine, and shall shew it unto you. 15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

John 16
και ελθων εκεινος ελεγξει τον κοσμον περι αμαρτιας και περι δικαιοσυνης και περι κρισεως
περι αμαρτιας μεν οτι ου πιστευουσιν εις εμε
10 περι δικαιοσυνης δε οτι προς τον πατερα μου υπαγω και ουκ ετι θεωρειτε με
11 περι δε κρισεως οτι ο αρχων του κοσμου τουτου κεκριται

The Spirit/Word Convicts the World of Unbelief


Background for John 16:5ff
"Receive with meekness the engrafted Word, which is able to save your souls." James 1:16ff

Throughout the Bible, the Word is always at work through the Spirit, and the Spirit is at work through the Word. Sometimes the Bible emphasizes the Spirit, at other times the Word. That is similar to the two natures in Christ, human and divine, but often with one or the other nature emphasized. In the past, heretics rejected the human nature of Christ - now they reject His divine nature.

This Biblical teaching of the Word/Spirit together means the Word always has the power of God. That is true of Creation in Genesis 1, the explanation of Creation in John 1, and the comparison of the Word being like the rain and snow from heaven, always productive, always accomplishing His will, always prospering His will - Isaiah 55:8ff.

James gave us a short parable - the engrafted Word. The rose bushes are budding and blooming here, but some of the roots are wild, producing dark red blooms once a year. To give the rose two natures, a hybrid rose is grafted onto the wild rose roots, shown by its lumpy graft. The rose is wild and hybrid, so we are both utterly human - capable of any sin - but grafted onto Christ through the Word/Spirit. We receive this with meekness because no person can become a believer in Jesus Christ without the power of the Gospel/Spirit. The Gospel must be spoken or taught (included in infant baptism) and this Gospel plants faith in Christ in our hearts.

God gave birth to us as members of His family through the Spirit at work in the Gospel (James). So we not only know this to be true, as taught throughout the Bible, but we have also experienced this a truth. God's only published book, the Holy Bible, teaches us this Good News and expands our concept of His will, making the Scriptures "The Book of the Holy Spirit," as Luther wrote.

Many have passed by this central, foundational teaching, because denominational leadership has abandoned it, avoided it, and mocked it as as contrary to their own anointed, holy, and inerrant human will. If you listen to a faithful sermon, sing a Gospel hymn, read or remember the Scriptures, the Spirit is at work teaching the Gospel and its fruits.

KJV John 16:5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? 6 But because I have said these things unto you, sorrow hath filled your heart. 7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

This harmonizes so well with Acts and Pentecost, the sending of the Holy Spirit  to all believers. This lesson is part of Jesus' farewell sermons, where He taught what was coming. In the Bible, farewell sermons are treated with special respect because of their importance. He knew that the disciples could barely hold onto a Word, since they were so grieved He was going. But they were thinking of an ending entirely separate from what was clearly predicted by Jesus. 

8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 9 Of sin, because they believe not on me; 10 Of righteousness, because I go to my Father, and ye see me no more; 11 Of judgment, because the prince of this world is judged. 

26. These are the three parts we have in this Gospel lesson: Sin is unbelief; righteousness is faiththe judgment is the holy cross.

Sin is hardly ever defined this way. Those today who would deny that "sin is unbelief" are the outwardly religious, just as in the time of Jesus. The Pharisees were certainly locked into their righteousness of works, but the vast majority of nominal Christians are no different.

Sin was redefined during the Social Gospel Movement, which made activist politics "the Gospel." At the same time, the last and chief promoter - Walter Rauschenbusch - made political activism the mark of a Christian. Although the clergy were clever about hiding this, the activism became their "Gospel" and they shared the same rationalistic views as Rauschenbusch. Rationalism meant Jesus was divine only in showing us the divine. Miracles are stories that made us stand back in astonishment (not divine, but internal). The Kingdom of God, for them, was wherever Christians established a new order for society. The agenda of the Brotherhood of the Kingdom, a small secretive group, was federal control of wages, work conditions, food and drugs, roughly the agenda of the Franklin Roosevelt administration. These activists got their principles adopted by the Federal Council of Churches (renamed the National Council of Churches).

One basic idea with all this was universal forgiveness and salvation - their idea of grace. To talk about faith in Christ is outmoded and prejudicial. These nominal Christians consider themselves all grace and often are utterly lacking in faith in Jesus Christ. This represents the vast majority of the Protestants and Catholics.
They have all called for mutual cooperation and merger, which means they covet the buildings, endowments, and pensions of the minority believers.

That is why the vast majority of clergy do not teach faith in Jesus Christ, because that has been bleached out of the colleges and seminaries, out of their vocabulary, out of their way of thinking. That is why the Lutherans are united through Thrivent as the Pan-Lutheran Association of Nonbelievers - PLAN.

If sin is unbelief, then righteousness is faith.
That should tell everyone why Luther is either ignored or openly loathed by the clergy. That is also why a Catholic nun said to me, "Why is the writing of a man from 500 years ago going right to my heart today?" I said, "Because he simply explained the Bible as it is.

If part of this is wrong, then all of it is. This sermon announces the program of the Christian Church forever into the future. The main job is preaching (which is entirely ignored and fake sermons are copied promiscuously and presented as original). To oppose that in some quarters is reason for excommunication.

The foundational sin is unbelief. The cure is not physical suffering, as some practice, or monetary suffering, as the giving counselors suggest. This is so radical that people build up all kinds of explanations that avoid that harrowing word for them - faith.



Is this not the exact opposite of what Luther wrote? 


Faith in God means acknowledging His Book, and that treasury of truth is something we can never empty. My latest Old Testament class-member wrote, "I knew about part of the Old Testament relating to the Gospel.  Now I know that the entire Old Testament is the basis for the Gospel."

Another wrote, "I have studied the Old Testament my whole life, but I never knew what was taught in this class."

All I do is teach what Luther and his associates published.

This passage in John 16 counters all the errors I have seen among the "conservative Lutherans" and ELCA too. I found it difficult to comprehend the full meaning of it for a period of time. I learn more every time we celebrate Cantate. I look forward to it then feel like my fingers and tongue are tied up.

The judgment is the holy cross

If sin is unbelief, and righteousness is faith, then judgement is the holy cross.

We have to give credit to the Son of God - this passage is so simple that we have trouble with the universal causes and effects. As Lenski says, we are not to pick this apart and find fault with it. The Word is the fact of God's revelation, so we look at how this changes our blurred view instead of changing the proclamation itself. There are a thousand ways to distort and ruin the the Gospel, but the Holy Spirit has 100,000 ways to blast through our hard hearts.

This does not sound right, that people should both believe the Word of God and confess the truth to others - and have terrible results - insults, job loss, attacks on our families, the worst lies passed along to delight nominal Christians. That is the cross. Jesus is the only person who was without sin, and He was countered and attack at every opportunity. Some thought He free food, and others imagined He was the forerunner of Medical for All. If He healed on the Sabbath, He was attacked. If He performed a miracle no one else could imagine - the Miraculous Feeding - they demanded another miracle. 

If He taught the truth, John 6, the crowds who came to see Him said, "This is a hard saying. Who can endure it? And they walked away forever. They did not like Him as the Bread of Life, even though He did on His own what Moses obtained only by asking God.

Every aspect of Holy Week was horrible, from betrayal and arrest, to abandonment, torture, and the cross. Jesus said repeatedly, "Expect the cross. If you cannot take up the cross daily, you are not fit to follow Me."
Joel 2:13 And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.
God's peace is not mankind's peace, so the true cross is not accepted by many. But if God has blessed it personally through His Son, there must be a good reason for it. The Prince of this world is judged, so he will work his fury upon anyone who trusts in Jesus Christ and sees the Scriptures as God's Word. The time is short for Satan, the Opposer, and he will concentrate on whoever is left. 

12 I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. 14 He shall glorify me: for he shall receive of mine, and shall shew it unto you. 15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

These Holy Spirit sermons are really a marvel, because they teach so much in a few words. I see nothing about getting a corner lot on a busy highway, switching to coconut oil for the popcorn to outdo the Pentecostals in gaining visitors, etc

God's Holy Spirit will guide us and show us the future.
He will glory Jesus Christ, just as the Son glorifies the Father.
All the spiritual wealth of the Father and Son will be transmitted by the Spirit.

Miracles? This week we had two miracles in our house. #1 A strong, charming, loving girl who should not have lived, born premature two years ago. #2 Her father, who had a raging cancer in his leg, could have lost it (standard practice).
His wife said, "The pastor said we already had one miracle. We can have another." He walked in, his leg healed by every art of man and God's will.

God performs miracles all the time, and the greatest one of all is speaking to our hearts, converting and guiding us through the Word/Spirit, and preparing a place for us.

James 2:18 Of his own will begat he us with the Word of Truth, that we should be a kind of firstfruits of his creatures.





Saturday, May 1, 2021

Luther's Best Sermon - Christianity's Biggest Blind Spot

Jesus washes the disciples' feet,  by Norma Boeckler.


CANTATE - FOURTH SUNDAY AFTER EASTER
Martin Luther's Sermon


Text: John 16:5-15. But now I go unto him that sent me; and none of you asketh me, Whither goest thou? But because I have spoken these things unto you, sorrow hath filled your heart.

Nevertheless I tell you the truth: It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I go, I will send him unto you. And he, when he is come, will convict the world in respect of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, because I go to the Father, and ye behold me no more; of judgment, because the prince of this world hath been judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, shall come, he shall guide you into all the truth; for he shall not speak from himself; but what things soever he shall hear, these shall he speak; and he shall declare unto you the things that are to come. He shall glorify me: for he shall take of mine, and shall declare it unto you. All things whatsoever the Father hath are mine; therefore said I, that he taketh of mine, and shall declare it unto you.





1. The meaning of this Gospel lesson we have also often heard elsewhere; the only trouble is, the words have not generally been understood to have the meaning of things with which we are familiar. Therefore we will explain it a little, in order that one may see that the same teaching is contained in these words, that is found in all the other Gospel lessons. It is a fine Gospel, but it also requires fine students. We will omit the first part and consider what the Lord says, that the Holy Spirit is to convict the world in respect of sin, and of righteousness, and of judgment, and will see what the meaning of all this is.

2. In the first place, we see here that the world is accused of blindness and ignorance. All those who are without the Holy Spirit, however wise they may be in matters pertaining to the things of this world, are, before God, fools and blind. They do not like to hear this; and when they are told that their doings are of no account before God, it displeases them and makes them angry, because they insist that they are in possession of reason and the natural light, which God created in them. But what does this matter to us? There are the Scriptures and the Word of God plain and clear, that the Holy Spirit is to come to ‘convict the world, because it does not know what sin, righteousness and judgment are. Thus it is determined, there it stands; let be angry who will, Christ does not care.







3. It is much to be deplored that the world is convicted, not only because of its sin and want of righteousness, not being able to judge rightly, but that it does not acknowledge nor see this, to say nothing of its endeavor to alter the matter. Oh, how completely the praise of all comes to naught, who, while they endeavor to make other people pious, know not themselves what sin is! Let us take, for example, at the present day, all the schools of learning and the learned men and see whether they can tell us what that one little word “sin” is? For who has ever heard that not to believe in Christ is sin? They say, it is sin if one speaks, desires or does something against God’s will and commandment. But how does that correspond with this saying of Christ: It is sin because they do not believe on me? Therefore, they are easily convicted of the fact that they know not what sin is; and if they be ever so learned, they will not be able to explain this text.

4. In like manner, they are not able to know what “righteousness” is. For who has ever heard that a man should become pious and just because Christ ascended to heaven or goes to the Father and we see him no ,more?

There we must say, a fool has thus spoken and not a wise man. For they say, righteousness is a virtue, which teaches man what he owes others.

This is true, but the trouble is, they do not understand their own words, such blind fools they are. Therefore, one needs not be surprised that they rage so much against the Gospel and persecute the Christians. How could they do otherwise? They know no better.






5. Neither do they know what “judgment” or right is, that is, a right judgment, a correct good opinion and sense, or whatever you may call it.

For they say: Right is that which is written in books, how one is to know and distinguish things, to quiet and end quarrels. But how does Christ define it? He says: “It is right, that the world is to be judged.” Who understands such speech, and where will it go in or out, and how does it correspond with reason? Let ut see whether we can explain it so that it may be understood.

6. In the first place one must know that the Word of God does not speak only of the outward existence and appearances, but it takes hold of the heart and the depths of the soul. Accordingly it does not judge man as to his outward appearance and action, but according to the depths of his conscience. Now, everyone will experience in himself, if he wishes to acknowledge it, however pious he may be (even though he were a Carthusian or as holy as any one on earth), that in his heart he would rather do the contrary, and otherwise than what he is outwardly compelled to do.

Thus, if I were left to myself, a monk, who walks about in poverty and chastity, as they pride themselves, but were made to confess how I feel in my heart, I must say: That which I do, I would rather not do. If there were no hell and I would not feel the disgrace, I would leave my office have the misfortune, and run off. For I have no desire from the heart to do it, but am compelled thereto, and must do it in spite of hell, punishment or disgrace.

It is not possible that I should do it from choice and gladly. Such everyone who is without grace finds in his own heart. The same you will find continually in other matters. I am never from my heart kind and friendly to my enemy, for this is impossible to nature; and though I act otherwise, in my heart I think thus: If it were not for the punishment, I would have my way and not remain without revenge. Thus, I still go about before the world, and do not as I would like and feel inclined to do, for fear of punishment or disgrace. Likewise if you go through all the commandments, from the first to the last, you will find that there is no one who keeps God’s commandments from the bottom of his heart.

7. Now, against this evil God found a remedy and determined to send Christ, his Son, into this world, that he should shed his blood and die, in order to make satisfaction for sin and take it away, and that the Holy Spirit then should enter the hearts of such people, who go about with the works of the Law, being unwilling and forced to it, and make them willing, in order that without force and with joyous heart they keep God’s commandments. Otherwise there might be no means of removing the misery; for neither human reason and power, nor even an angel could rescue us from it. Thus, God has done away with the sins of all men who believe on the Christ, so that henceforth it is impossible for one to remain in sin who has this Savior, who has taken all sins upon himself and blotted them out.

8. Inasmuch as Christ has now come and commanded to preach that everything we may do, however great and beautiful it may appear, is sin, because we do nothing that is good with pleasure and willingly, and that for this reason he has stepped forward and has taken away all sin, in order that we may receive the Holy Spirit, through whom we obtain love and pleasure to do what God wants us to do, in order that we do not attempt to come before God through our own works, but through Christ and his merits, therefore it cannot be called any longer sin committed against the Law, for the Law did nothing to assist us in becoming pious, since we are not able to do anything good.

9. What sort of sin then remains upon earth? No other than that one does not receive this Savior and refuses to accept him who has taken away sin.

For if he were present, there would be no sin, since he, as I have said, brings the Holy Spirit with him, who kindles the heart and makes it willing to do good. Therefore, the world is no longer punished and condemned on account of other sins, because Christ blots them all out; only this remains sin in the New Testament, that one will not acknowledge nor receive him.

Therefore he likewise says in this Gospel: “When the Holy Spirit is come, he will convict the world in respect of sin, because they believe not on me.”

10. As if he wished to say: Had they believed on me, everything would already have been forgiven them, whatever sin they might have committed, for I know that they by nature cannot do otherwise. But because they will not receive me, neither believe that I can help them, this it is that will condemn them. Therefore, God will at the final judgment pass a sentence like this on them: Behold, thou wast in sin and couldst not free thyself from it, still I did not on this account wish to condemn thee, for I sent my only begotten Son to thee and intended to give thee a Savior, in order that he might take the sin from thee. Him thou didst not receive. Therefore, on this account alone, thou wilt be condemned, because thou hast not Christ.

11. This sentence, then, is given for the honor and glory of the high grace, which God has given us in Christ the Lord. What reason would have ever been so wise as to discover that this was done for man’s sake? Reason is not able to rise higher in its thoughts than to say: I have sinned in deeds done. I must make good by doing other deeds. I must blot out and pay for the sin, in order that I may thus obtain a gracious God. If reason comes so far, it has reached its climax. Still it is nothing but foolishness and blindness.

12. But God speaks thus: If thou wilt be rid of sin, thou must do other works wherewith to pay the price. But with all the works which thou dost, thou canst do nothing but sin, even with the works wherewith thou thinkest to reconcile me and to do penance for thy sins. How wilt thou then, thou fool, blot out sin with sin? For even in the works which thou considerest the best and which thou canst do, thou sinnest if thou dost not do them willingly and from the heart. For if thou didst not fear punishment, thou wouldst rather not do them at all. Thus thou dost no more than that thou seekest to blot out little sins by doing greater ones; or else to commit such great ones that thou mayest lay aside others.

13. Wherefore, it is ever great blindness that a man does not see what sin is, nor know what good works are, but accepts sin for good works. When the Holy Spirit comes, he convicts the people and says: The works which thou hast done, as well as those which thou art still doing, are nothing but sin; therefore, it is all in vain that thou dost attempt to make satisfaction for thy sin according to thy ability. Then they feel compelled to say: Behold, this I did not know. Then says he: For this purpose I am here, in order to tell thee this. If thou hadst known it, it would not have been necessary for me to come and make it known. What wilt thou do now in order to be helped? This thou must do: Believe on the Savior, the Lord Christ, that he has taken away thy sin. If thou believest this, he is thine and thy sins will disappear; if not, then thou wilt never get rid of sin, but wilt always fall into it deeper and deeper.

14. Thus, with this passage everything has been completely overthrown that has hitherto been preached about penance and satisfaction for sin, and all else that has been practiced and urged. For this reason there have been founded many orders and masses, and on this account we have become priests and monks and have run to and fro in order best in the world, which the world considers pious and holy, to get rid of sin. Therefore, it also follows: Whatever is that is nothing but mere sin and a damnable thing.

Thus we have considered one part of this Gospel.

15. The second thought then follows: “The Holy Spirit will convict the world in respect to righteousness, because I go to the Father,” says Christ, “and ye behold me no more.” Rigtheousness means piety and a good and honorable life before God. What is this now? It is, says Christ, “because I go to the Father.” We have often said about the resurrection of Christ that it came to pass not for his sake, but for our sakes, in order that we may apply it to ourselves as a blessing which is our own. For this reason he is risen from the dead and has ascended to heaven, that he might begin a spiritual kingdom, in which he reigns in us through righteousness and truth.

Therefore, he sits above; he does not rest and sleep, does not play by himself, but, as Paul says, Ephesians 1:22, has his work here upon the earth, governing the consciences and the souls of men with the Gospel.

16. Wherever Christ is now preached and acknowledged, there he reigns in us, from the right hand of his Father, and is himself here below in the hearts of men. There he reigns with might, power and dominion over you and all your enemies, and guards you from sin, death, devil and hell. Thus is his resurrection and ascension our comfort, life, blessing, righteousness and everything in one. This is what the Lord means when he speaks of righteousness, that the people thereby should become pious and righteous, that he ascends to heaven to the Father and we see him no more. This the world does not know, therefore the Holy Spirit must come and convict the world of it.

17. How does this come to pass? Just as we have heard. Am I to become pious, it will not be enough for me to perform outwardly good works, but I must do them from the bottom of my heart, gladly and willingly, so that I may be free from the fear of sin, death and the devil; be joyous, and with a good conscience, and all confidence stand before him and know how I stand with him. This no work, no creature can give unto me, but Christ alone, who has ascended into heaven — there, where one cannot see him, but must believe that he sits yonder and wishes to help one. Such a faith makes me acceptable unto God; Christ gives me the Holy Spirit into my heart, who makes me willing and happy in the doing of every good work.

In this manner I become righteous, and in no other; for the works themselves make me more and more unwilling, the longer I occupy myself with them.

18. But the longer one is engaged in this work, the more willing it makes one’s heart; for wherever there is such knowledge, there the Holy Spirit cannot be wanting. When he comes, he makes the heart willing, joyful and happy, so that one may be free and willingly do what is pleasing to God, with joyous courage, and suffer whatever there is to suffer, yea, and even die willingly. And in proportion as this knowledge is clear and great, in that proportion the willingness and joy will also be great. Thus the commandment of God is fulfilled and everything done that one is to do, and thus thou art righteous. Who would ever have thought that this would be righteousness and that thus it should be. This question we have hitherto often heard about and considered, and although the words here be different, yet the sense and meaning are the same.

19. In the third place, the Holy Spirit is to convict the world in respect of judgment , that is that the world does not know what right is. For who has ever heard the definition of this right to be, because the prince of this world hath been judged? The prince of the world, to be sure is the devil, which one may readily see in his government.

20. If now I have learned to know what sin is and am free from it, and have obtained righteousness, so that now I stand in a new character and life and have become another man — have now the Lord Christ and know that something else than our works is required to get rid of sin — if these have come to pass in me, it then follows that I may have a correct judgment, having learned to judge differently before God. For, according to such understanding, I know how to discuss, conclude and judge of all things in heaven and upon earth, and to pass correct judgment; and when I have passed such a judgment, I can live accordingly. This no one else can do.

21. The world, in its holiness, maintains that righteousness means to perform good works wherewith to do penance for sin and reconcile God.

This has been taught in all the schools of learning. Such teachers think it is right and well done if only they can accomplish good works. But now comes the Holy Spirit and says: Not so. You err and are mistaken. Your judgment is wrong. Therefore there must be another judgment. You should judge thus: Everything that your reason concludes, is erroneous and false, and you are a fool and a simpleton.

22. Reason may do other things; for instance, know how to judge in worldly and human matters and affairs, how to build cities and houses, how to govern well, and the like. In such matters one may easily be able to judge and decide more wisely than another. Of this, however, we do not speak here, but of judgment in the significance of what is right or wrong before God. Here the Holy Spirit concludes thus: Every judgment of reason is false and worth nothing. Everything that is born of man and is not born from above, must be rooted out and crucified, so that no one may boast of it and depend upon it. Again, whatever the world considers as wisdom, that which it votes as wisely and intelligently devised and accomplished, is foolishness before God. In short, whatever the world does, is useless and cursed, unless it proceeds from Christ, the Lord, and is of his Word and Spirit, as he teaches us. If it does not proceed from him, it is surely mere blindness and there is no good in it.

23. Therefore everything that the world considers good is debased.

Everything is evil because it does not proceed from the Word and the Spirit, but from the old Adam, who is nothing more than a blind fool and sinner. And why? Should not your wisdom and reason be foolishness and count for nothing, since the most exalted one, who has all the power and wisdom of this world in the highest degree, is condemned? For, without doubt, there is no one in the world so wise, shrewd and rational as the devil, and no one is able to make a more pious appearance. And all wisdom and holiness that do not proceed from God, as well as the most beautiful things in the world, are found in their highest degree in the devil. Since he is a prince and the ruler of the world, the wisdom and righteousness of the world must proceed from him; here he reigns with all his power. Therefore, Christ says: Since the same prince of the world is condemned, with all that he has and can do, the world is ever blind because it considers that to be good which has been condemned already, namely his wisdom and piety.

24. We must, therefore, pass a correct judgment, such as Christ passes, if we are to guard against everything that the world considers and declares precious in order that it may appear before God prudent, wise and pious. If people who have not the Word and Spirit of Christ, desire to teach and govern, everything is already condemned; for in this way one accomplishes no more than to make the old Adam stronger and to establish him in his opinion that his works, his piety and prudence are to avail before God.

Thereby one must work himself deeper and deeper into the devil’s kingdom.

25. But now, since the prince of this world and the Holy Spirit, the kingdom of Christ and the kingdom of the devil, are directly opposed to one another, and the Holy Spirit is not willing that anyone should parade his own deeds and praise himself on account of them, the holy cross must soon follow. The world will not consent to be reprimanded for its blindness. Therefore one must willingly submit and suffer persecution. If we have the right kind of faith in our hearts, we must also open our mouths and confess righteousness and make known sin. Likewise we must condemn and punish the doings of this world and make it known that everything it undertakes, is damned. For this we must be considered heretics, and must pass through the fire. They say: This is against the holy councils and the canon of the holy father, the pope. Then you are to answer: How can I help it? Here it stands — the text does not say the Holy Spirit is to convict them and say their doctrine is error, blindness and the government of the devil. This, of course, they will not endure, but would have us call them gracious noblemen. Therefore, one must here risk his neck.

26. These are the three parts we have in this Gospel lesson: Sin is unbelief; righteousness is faith; the judgment is the holy cross. Therefore give heed and learn to consider everything that is without the Spirit as nothing and as condemned, and afterwards be prepared for the holy cross that thou must suffer on account of it. Now follows in the Gospel further: “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth.”

27. These words ought to be understood in all their simplicity, as if the Lord were to say: “These three parts which I have now related, you cannot yet fully understand, even though I were to explain them unto you. I would have to say much about them in order to explain them more fully, to make plain how things shall be, and you still stick too deep in your coarse, carnal reason to be able to comprehend it. Therefore, I will forbear now. When the Holy Spirit comes, he will enlighten your hearts, so that you will understand it, and will call to your remembrance all things, I tell you of it now, in order that you may think about it. Thus, we give these words in their simple meaning. It is as if I conversed with some one and said: I would yet have many things to say, but they are too difficult for you. You cannot yet comprehend and grasp them.


This is complete nonsense, and it betrays the legacy of the Gausewitz catechism for the entire Synodical Conference, where Justification by Faith is taught in simple, plain, Biblical words.


28. But our doctors and highly learned men have made use of these words in a frivolous way and said that it was necessary to have something more than the Gospel and the Scriptures; therefore one ought also to hear what the councils and the popes decree. They endeavor to prove in this way that Christ says here: “I have yet many things to say unto you, but you cannot bear them now;” therefore, because he has not told them all things, it must follow that he told them to the councils, popes and bishops, who are now to teach them.

29. Now look at these fools, what they say. Christ says: “I have yet many things to say unto you.” What does “you” mean? To whom does he speak?

Without doubt, to the apostles. To these he says: “I have yet many things to say unto you, but you cannot bear them now. Howbeit when he, the Spirit of truth, is come, he shall guide you into all truth.” Therefore, if Christ is not to lie, his Word must have been fulfilled at the time that the Holy Spirit came. The Holy Spirit must have said everything to them and accomplished everything that the Lord here refers to, and, of course, he led them into all the truth. How, then, do we get the idea that Christ should not have said everything, but should have kept much back, which the councils were to teach and to determine? With this idea his words do not at all harmonize. Christ gives to understand that soon the Holy Spirit would tell and explain to them all things, and that afterwards the apostles should carry out everything, and through them should be made known to the world what they have learned from the Holy Spirit. But, according to the councils and popes,’ it depends on what they say, teach and command, even to the end of the world.

30. Moreover, Christ says further: “He shall guide you into all the truth.”

Here we conclude: If what the councils teach be the truth, that one is to wear the tonsure and the cap and live a life of celibacy, then the apostles never came to the truth, since none of them ever entered a cloister, nor kept any of those foolish laws. Thus, Christ must indeed have betrayed us in this, that he said the Holy Spirit should guide us into all the truth, when in reality he wished to teach how we were to become priests ‘and monks and not to eat meat on certain days, and like foolish things.

31. Without doubt it is “truth” before God when one lives an upright and sincere life. But if we now look at our ecclesiasts, pope, bishops, priests and monks, we see nothing but carnival masks, who give themselves the outward appearance of being pious, but in their hearts they are villains.

What popes, bishops, and orders have ever led us into this truth, which should spring from within — out of the heart? In everything they are concerned about the outward appearance of things, in order that they may make a display before the eyes of the people.

32. Thus they have perverted this text masterfully in order to strengthen their lies; and yet we are to call them gracious lords! To hear such things is exasperating and it should grieve our hearts that we are to suffer such great outrage — should see how shamefully the people act against the precious Word of God and that they make the Holy Spirit a liar. Should not this single passage be powerful enough against the pope and the councils, even if we had no other in the Scriptures?

33. Thirdly, Christ says: “You cannot bear them now.” Here we ask: My dear, should it have been too hard for the apostles to understand or to obey such laws as abstaining from meat, and the like? They had been accustomed in the law of Moses to observe many such outward ceremonies, and had been educated therein all their life, so that it would have been child’s play for them. Moreover, they understood this better than we do. Is it such a difficult matter — that a monk must wear a black or gray cap, the pope three crowns, a bishop a pointed hat, or the manner of dedicating churches and altars and baptizing bells — are these so difficult as to make it necessary that the Holy Spirit should come from heaven to teach such things? If it is not acting the fool enough that one jests with these noble words, then I do not know how one may be a worse fool.

34. Therefore, beware of these liars and understand the words rightly, thus:

Christ wishes to speak of the inward, actual character, not of outward jugglery. He wishes to make the heart, before the eyes of God, pious and righteous in order that it, in the first place, acknowledge its sin, and in the second place, that it acknowledge him to be the one who forgives sin and suffers himself to be sacrificed upon the cross. This is that “truth” which the apostles were not yet able to hear and understand. But those outward things make no one righteous, lead no one to the truth. They make only hypocrites and a show, by which the people are deceived.







35. Thus, we have the true meaning of this passage, from which we see how fools who seek from it to bolster up their jugglery, place themselves in opposition to it and build upon the sand. There is scarcely a passage that is more strongly opposed to them than this one. We have briefly explained this Gospel lesson in order that we may see how it teaches just that which we have always preached.