Gottesdienst Typo - Tailor Made

 

David Kenilworth 4 years ago · 0 Likes

  

May Otten burn in hell for the discord that he sewed in the church for decades.

Question from Pastor Name Withheld - "Does the New, 15% Luther's Large Catechism Teach Objective (Faithless) Justification?"

 

Installation of Andrew Preus, Trinity, New Haven, Missouri, 2021. Sam Nafzger is on the far left, back row. Walter Otten is almost on the far right, back row. Andrew is flanked by his brother and his father Rolf, front row. Herman Otten died in 2019, closely tied with the Robert Preus clan but not with the Jack Preus side.

The Scriptures, Luther, and the Book of Concord teach Justification by Faith, the Chief Article of Christianity, but the LCMS and Sam Nafzger do not.

As Nafzger (Harvard PhD) must know, CFW Walther learned Objective (Faithless) Justification from his Pietistic Bishop, Martin Stephan. Walther never deviated from that dogma, lovingly repeated and quoted by the ELS below -

Walther's "make a decision for world absolution" was taken from his syphilitic bishop via Halle University Pietism, a misinterpretation of 1 Timothy 3:16.

Luther's Large Catechism, 2022 (sic) includes an essay from Sam Nafzger, which begins with the typical distorted Objective (Faithless) Justification:

Running through the writings of the sixteenth-century Lutheran confessors is a constant theme: God declares sinners right with Him by His grace alone (sola gratia) through faith alone (sola fide), p. 395.

This is clever double-talk, because LCMS, WELS, ELS, and CLC (sic) are delighted by their OJ agreement. They use ambiguity to cloak their agenda. The OJists love the Walther approach, so they soften the stupidity so the sheep may be slaughtered and scattered.

As WELSians like to say, "The Nafzger quotation ca-a-a-a-a-an be taken the right way."

It only takes a page turn to see Wiley E. Nafzger spring the trap -

After years of struggling with this problem, Luther finally was led to see through his study of Holy Scripture that God's justification of sinners is not a process but rather His declaration that the sins of the world have been forgiven on account of Jesus' substitutionary death on the cross, p. 396.

Nafzger is perfect ELCA, perfect Rambach, perfect Halle Pietism, perfect Stephan - but not Scriptural, not Book of Concord.

Rolf Preus used to declare "raised for our justification" by itself until I repeated Romans 4:24 with 4:25...many times. He seems to have stopped mentioning Justification and Rome too.

Nafzger's problem comes from merging the Atonement of Christ with Justification by Faith, the result of trying to merge Justification by Faith with Calvinism and Pietism, ignoring the Means of Grace and the efficacy of the Word.

Daily Luther Sermon Quote, Jubilate Sunday

 

The background is roses, but the foreground is a photo of some of the damage from the 2011 Joplin tornado and storm, which howled and thundered all night, 50 miles away from us in Bella Vista.

Link to Complete Luther Sermon for Jubilate Sunday

4. "A little while," he says, "and ye behold me no more," for I shall be taken prisoner and they shall deliver me to death. But it will not last long, and during this short time ye shall be sorrowful, but only remain steadfast in me and follow me. It will soon have an end. Three days I will be in the grave; then the world will rejoice as though it had gained a victory, but ye shall be sorrowful and shall weep and lament. "And again a little while, and ye shall see me; and, Because I go to the Father." That is, on the third day I will rise again; then ye shall rejoice and your joy no man shall take from you, and this will not be a joy of only three days, like the joy of the world, but an eternal joy. Thus the Evangelist John most beautifully expresses the death and resurrection of Christ in these words, when Christ says, "A little while, and ye behold me not; and again a little while, and ye shall see me; and, Because I go to the Father."

5. An example is here given us, which we should diligently lay hold of and take to heart; if it went with us as it did in the time of the apostles, that we should be in suffering, anxiety and distress, we should also remember to be strong and to rejoice because Christ will arise again. We know that this has come to pass; but the disciples did not know how he should be raised, or what he meant by the resurrection, hence they were so sorrowful and so sad. They heard indeed that they should see him, but they did not understand what it was or how it should come to pass. Therefore they said among themselves, "What is this that he saith to us, A little while? We know not what he saith." To such an extent had sadness and sorrow overcome them, that they quite despaired, and knew not what these words meant and how they would see him again.

6. Therefore we must also feel within us this "a little while" as the dear disciples felt it, for this is written for our example and instruction, so that we may thereby be comforted and be made better. And we should use this as a familiar adage among ourselves; yea, we should feel and experience it, so that we might at all times say, God is at times near and at times he has vanished out of sight. At times I remember how the Word seems neither to move me nor to apply to me. It passes by; I give no heed to it. But to this "a little while" we must give heed and pay attention, so that we may remain strong and steadfast. We will experience the same as the disciples. We cannot do otherwise than is written here; even as the disciples were not able to do otherwise.