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ICHABOD, THE GLORY HAS DEPARTED - explores the Age of Apostasy, predicted in 2 Thessalonians 2:3, to attack Objective Faithless Justification, Church Growth Clowns, and their ringmasters. The antidote to these poisons is trusting the efficacious Word in the Means of Grace. John 16:8. Isaiah 55:8ff. Romans 10. Most readers are WELS, LCMS, ELS, or ELCA. This blog also covers the Roman Catholic Church, Eastern Orthodoxy, and the Left-wing, National Council of Churches denominations.
Friday, May 26, 2023
Seminex Won - Get Over It - The Proof Is Everywhere in the LCMS-WELS-ELS-CLC, LutherQuest, Christian News, and the ALPB Ovaltines
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| "For radiant health." More Ovatine! |
The LCMS-WELS-ELS-CLC, LutherQuest, Christian News, and the ALPB Ovaltines
As their Father Below would say, in an ironic twist - "That they may be one, all mine."
Some of us remember Seminex, 1974 - when the established LCMS professors at Concordia Seminary, St. Louis, and most of the students started their own synod. They vowed they would win - and they did.
Look at the virtues of Seminex then and see how they are today.
- Seminex used the same formula as the ELCA - rejecting the Chief Article of Christianity, Justification by Faith and embracing Objective Faithless Justification. Everyone is forgiven and saved.
- Seminex included a gay professor who had been arrested in a St. Louis park. Deppe and the Seminex profs joined the LSTC. Seminex became the official seminary of the Metropolitan Community Church, and former WELS professor Jungkuntz was chairman of the Seminex board. He was also a rabid promoter of Objective Faithless Justification.
- Jack Preus, LCMS, was good at driving Seminex advocates wild about the objective truths of the Bible. Jonah was a key point. Now all the groups vary between Romanism, Fuller boosterism, and outright denial of the Scriptures. Given their disgust with the Traditional, Apostolic New Testament text, the various groups love every "translation" except the KJV, every version of the Tischendorf-Westcott-Hort amalgamation but not the 5,000 traditional witnesses of the New Testament.
- Seminex had no trouble with their men wanting to be women and teaching the Scriptures, and their women wanting to be pastors and bishops. Many Seminex veterans became key leaders in the LCA/ALC, and they worked as one, a miniature version of the Jesuits. If three Seminexers were at a local LCA conference, they sat together!
- When Seminex itself was broke, the professors moved north to mooch off the Lutheran School of Theology in Chicago, always voting as a block. Thus Seminex and their AELC mini-synod became an essential part of the ELCA merger, having a greater voice in the discussions than their total membership allowed.
Daily Luther Sermon Quote - Pentecost - The Fifth Promise - "Be of Good Cheer; I Have Overcome the World; That Is To Be Your Peace."
Luther's Sermons - John 14:23-31.
The Festival of Pentecost, Third Sermon
V. THE FIFTH PROMISE.
83. This is bidding them a friendly good night. Christ was willing and able to speak with his disciples in the most loving manner. Well, I must away, he says, and cannot speak much more with you, therefore ye have my good night, and let it be well with you. I wish and give you nothing else but peace, that is, that it may be well with you. (For, according to the Hebrew language, “peace” means nothing else than to give and to bestow all good.)
That is to be my last farewell. Ye shall suffer no hurt nor want because of my departure. I will richly repay you, for ye shall have from me, in my stead, the best that ye can wish, the peace and good of the fact that in my Father ye have a merciful God, whose thoughts toward you are those of a father’s heart and love. And in me ye shall have a good, faithful Savior, who will do you all good, and not forsake you in any need, will defend and stand by you against the devil, the world and all wickedness, and in addition will give you the Holy Spirit, who shall so rule your hearts that you find in me true comfort, peace and joy.
84. That is what is meant when he says, My peace is given you and left with you. Not as the world gives peace; for it is not able to give such peace and blessing, all its peace and good being not only transient but also uncertain and changing with each hour. The world bases peace and comfort only upon transient things — gold, possessions, power, honor, the friendship of men etc. When these are gone, then peace and confidence and courage are gone. Though it were in the power of the world to give and preserve all these, yet it has not, nor can it have, true eternal peace, so that a heart enjoys God’s favor and is certain of his grace and of everlasting life.
85. But since this is not the world’s peace, the holy cross is laid upon it; then, measured by reason and by our feelings, it means no peace, but dissensions, anguish, terror, fear and trembling. Christ says in John 16:33: “In the world ye have tribulation: but be of good cheer; I have overcome the world;” that is to be your peace. Therefore, ye are not to think that ye will have a kingdom and power and ease in the world, or that men will receive your preaching, since ye do not proclaim and bring to it what it seeks and enjoys. But only hold fast to my Word, then ye shall have peace against the devil and the world. This they shall not take from you with their dissensions.
86. Observe, thus Christ has secured and satisfied his Church with peace, a peace that abides in the midst of thorns and briars, that is, of tribulation and temptation. The devil and the world, for the sake of the Word and of confession of Christ, will sting, torture and plague you; so that, as the Word is a Word of grace, love and of the peace of God and Christ toward us, so is it here in the world a Word of wrath and trouble. Therefore, when the heart feels oppressed, in anguish and even terrified and as if a fugitive before God on account of the devil’s suggestion, this peace must be fixed in faith, the heart may inclose and secure itself in the Word of Christ and say: I know, nevertheless, that I have God’s pledge and the witness of the Holy Spirit, that he wants to be my kind Father and is not angry. with me, but assures me of peace and all good through Christ, his Son If he is my friend, then let the devil and the world, so long as they do not want to smile, be angry and rave with their affliction. “Let not your heart be troubled, neither let it be fearful.”
87. This is the real, friendly, personal voice of the faithful Savior; he would gladly write upon the hearts of his Christians that they should have and expect from him nothing else but peace and every good. He well knows how difficult it is to retain this peace and comfort of the heart, and how the devil opposes here; even if a man is courageous and able to despise and overcome the wrath and enmity of all the world, Satan tries to drive him into terror and fear before God. Yes, Christ knows this well — that natural flesh and blood shudders and that no one laughs when it goes ill with him, when all that he has is taken and he is delivered to the hangman; much less when the devil actually seizes the timid heart and mangles it between the spurs, so that it can scarcely get its breath for anguish.
88. But hear ye well, he wishes to say, what I say unto you for the sake of my Father, that he does not want you to be fearful, nor are ye to be concerned about any affliction or fear. Ye are to know that it is only the miserable spirit of lies, the devil, who wishes to make you fearful, and who, under the name and appearance of God, wants to blind and deceive pious hearts. As a devil he does nothing publicly, for he knows that where he is known his cause is already lost. Therefore let not your heart be taken, but be only the stronger and the more undismayed, and this from love and obedience to my Father and myself, but for the confusion and vexation of the devil and the world.
89. If one could believe these words, and could see how they are the words of Christ the Lord, he would surely be comforted, and be able to despise what all hell may do to terrify him. For whom should he fear who knows that Christ, and God through him, together with the Holy Spirit, give him the pledge of grace and peace, and command him to be joyful and without fear? It is only because of our weakness that we are not able here to believe Christ, and that our flesh and blood, feeling their unworthiness, believe the devi1 and his false fears rather than the true and gracious Word, in which God if only we begin to believe on Christ, announces unto us forgiveness of sin and perfect salvation. “Ye heard how I said unto you. I go away and I come unto you. If ye loved me, ye would have rejoiced, because I go unto the Father for the Father is greater than I.”
90. All is intended richly to comfort the disciples and to strengthen them in view of his departure; therefore he speaks very plainly with them, saying: “If ye loved me” etc., and yet he means it beyond measure most kindly, even as the dearest friend would feel toward another. I have told you, says he, and it is true, that I must leave you. Ye do not like to hear this, for ye know that, so long as I am with you, joy is your only portion in me. But, my dear disciples, if ye have heard the one message, then hear the other likewise, and listen to what is said, that I will again come to you with better and greater ‘comfort and joy than ye so far have had in me.
91. Yes, if ye rightly loved me, as ye think, ye should be glad that I now go away from you, for it is in truth to your best interest, and from the heart ye should be pleased, both for your sake and mine, and should not want to see it otherwise. For my departure does not mean that ye will lose me, or that I or ye shall suffer any hurt; but it is alone for your sake that I should enter into my glory, in my Father’s kingdom, and, sitting at the right hand of the Father, should become a mighty Lord over everything in heaven and upon earth, where I can protect and help you against everything that seeks to injure you. This I cannot do now, upon earth, in my humility and littleness, where I have been sent to suffer and die.
92. For what he says — the Father is greater than I — is not said of the personal, divine essence of his own nature nor of his Father’s as the Arians have falsely interpreted this passage, not wishing to see why or whereof Christ so speaks here; but concerning the difference between the kingdom which he shall have with his Father and his service or servile state in which he was before his resurrection. Now I am small, he wishes to say, in my work and station as a servant; as he says in Matthew 20:28: “The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” That is making one’s self little, and, as St. Paul says in Philippians 2:8, humbling one’s self, or casting one’s self beneath all things and letting sin, death, devil and world tread upon one. But this littleness shall not continue, he says, for that would be a complete undoing; it shall only be a passageway, the way and means by which I come to the Father, where I shall no longer be little, but great and powerful, as he is, and where I shall rule and reign with him forever.
93. That this is the plain, simple meaning of this text appears from the fact that he is speaking here properly of that which he calls going unto the Father. It is not a change in his person or essence. In that sense we do not say of him that he goeth unto the Father, or that he went forth and was separated from the Father, for he is and remains one with the Father, in one divine essence, without beginning or end, to eternity; he dare not ascend higher nor grow greater. But he is speaking concerning the change of office, from his state of service to that of glory and eternal dominion.
94. Therefore, what is said here about going to the Father and about the Father’s being greater, means nothing else than the glorification of Christ, and is said that it may appear what and who he is; not what he in his person should or could be, for that he was already and from eternity, though it was not yet revealed and could not be known, since he was still in the servile, suffering, dying state. The Father was greater than he; not according to the essence of the two persons, by which God is Father and Christ is the Son, but according to dominion and glory. As the schools state it: not by the first act but by the second etc.
95. Therefore, he says, ye should much prefer to see me lay aside this little, humble state and this form of a servant and enter into my own dominion in the character of ruler, which I have enjoyed with my Father from eternity.
For this present state upon which I entered through my incarnation of the virgin, necessitates suffering and abasement; but there I shall enjoy supreme authority, with all things under my feet.
96. Now this was said not alone to the disciples, but also to all Christians; for the experience of the apostles is that of Christendom at all times.
Christians find themselves in fear and anguish, without comfort and help; with the apostles, such a state would be called a going away of Christ.
Such going away grieves in truth; and doubtless the apostles were sorely hurt; they fell into such despair that they all denied Christ and were scattered. This is the hour of deep mourning, when laughter and joy are precious, and there is nothing but need and misery. Here, says Christ, we should rejoice and be glad. Yes, if any one could do it. Flesh and blood, of course. cannot. St. Paul confesses in 2 Corinthians 7:5, that in the flesh he had no rest even though he rejoiced in spirit and in faith and boasted o/f tribulation and of his weakness. And Christ himself says concerning this, in Matthew 26:41: “The spirit indeed is willing, but the flesh is weak.”
The flesh cannot judge nor think otherwise than it feels, and it prefers not to feel, but to get rid of all that oppresses and torments it.
97. If you would learn the art of dominating your feelings and living above them, you must listen, and hear and grasp the word which Christ utters:
Dear Christians, do believe me, it will not be to your injury, but for your good. My departure does not mean that ye will be forsaken by me, but that I, through this going away, shall conquer, and that ye may experience my power and might as I, seated at the right hand of the Father, rule over your sin and over your enemies, the devil, death and hell; then none of these shall touch you by a hair’s breadth, except at my will, and shall not hurt you, but rather serve and benefit you.
Therefore, do heed my Word above your feelings. If I have told you the truth, saying that I shall go away, which ye shall now be able to prove, so also will I not deceive you in the other matter of my coming again; ye shall be able to say: I did not believe that my Lord Christ would be so near to me and would have helped me in such a wonderful manner; now I could not wish that he had not gone from me.
98. Behold what comfort it is in the hour of greatest need, when Christ seems altogether lost, that one may have the victory if he still holds on to the Word of Christ as to a life saving plank, until he gets out of danger!
Thus, he does not sink when the flood of trouble overwhelms horse and wagon. That is what it means, then, to rejoice over the departure of Christ; according to the flesh, altogether a weak and very secret joy. Yet, in so far as faith holds fast to the Word, it is nevertheless joy, until faith overcomes and the experience follows that Christ has not forsaken us, but, seated at the right hand of the Father, protects and helps us out. But none can know this except he experiences it. As the saying is, when the water runs into his mouth, he must learn to swim. “And now I have told you before it come to pass, that, when it is come to pass, ye may believe.”
99. This, of course, is said concerning experience. I, indeed, say it to you now in words, but it does not at all enter into you, nor become effective, as yet. I say it in order that ye may, nevertheless, have a little comfort when ye think of it and recall that I had told you beforehand that thus it must be; when ye have once been helped, your faith will be strengthened and ye may also contend further and overcome. “I will no more speak much with you, for the prince of the world cometh: and he hath nothing in me; but that the world may know that I love the Father, and as the Father gave me commandment, even so I do. Arise, let us go hence.”
100. Come, then, says he; now we must part. The devil is coming on. He will seize me and think that if he only gets me, then it will be a sorry case with you. As prince and lord of the world, he has destroyed so many that he thinks to continue lord and prince over you. He will also get me between the spurs and undertake to vanquish me. But he shall fail and shall find me to be another than he supposed. With others, he has indeed a claim upon them; he finds them in sin and guilty of eternal death. But in me he has no right of claim and thereby he passes judgment upon himself that, with death and hell, he must lie at my feet, and, moreover, secure nothing from those who are mine.
101. Thus, in the hour of his greatest conflict, he gathers courage and boldness for himself from the strength of his innocence and his advantage over the devil and death, wherein they must meet their ruin by him and forfeit their claim upon those who believe in him and for whose sake he surrenders himself. Thus, by his blood and his death, he takes revenge on the devil for all other blood and death. This blood, which cries for vengeance, is, as the Epistle to the Hebrews says (Hebrews 12:24), far different blood from that of Abel, which cried to God against the murderer.
That is a type of this blood which pronounces condemnation upon the devil and death for all the shed blood of his believers since the beginning of the world. Thus Christ seeks, not alone by his divine power, but also by the weakness of his suffering and death, to despoil the devil of his power and dominion over the Christians, so that he must be cast out, as he says in John 12:31, and leave him the prince and captain of salvation.
102. Why, now, does he do and suffer these things? The devil has no claim upon him and he could easily escape him or could vanquish him. But it must be done, says he, that the world may realize that I love the Father and fulfill his commandment. This is the comforting word by which he reveals to us the Father’s will and heart, that we may see all this which he does and suffers for our sakes was so determined by the Father’s good will; that thus he, as the true, faithful mediator, might appease all of the wrath and displeasure of God, and assure our hearts of his fatherly grace and love.
For how should God yet be angry with or condemn us, since he has so earnestly commanded his Son to divest himself of all his divine glory and might and, for our sakes, cast them under the feet of the devil and of death? But oh, Christ says, if the world but knew and believed that I do not do this of myself, but out of great love, giving my body and life remains of the old birth, still rough and uncouth, is being out of obedience to my Father! Whoever can believe that, is saved already, rescued from the devil and death.
83. This is bidding them a friendly good night. Christ was willing and able to speak with his disciples in the most loving manner. Well, I must away, he says, and cannot speak much more with you, therefore ye have my good night, and let it be well with you. I wish and give you nothing else but peace, that is, that it may be well with you. (For, according to the Hebrew language, “peace” means nothing else than to give and to bestow all good.)
That is to be my last farewell. Ye shall suffer no hurt nor want because of my departure. I will richly repay you, for ye shall have from me, in my stead, the best that ye can wish, the peace and good of the fact that in my Father ye have a merciful God, whose thoughts toward you are those of a father’s heart and love. And in me ye shall have a good, faithful Savior, who will do you all good, and not forsake you in any need, will defend and stand by you against the devil, the world and all wickedness, and in addition will give you the Holy Spirit, who shall so rule your hearts that you find in me true comfort, peace and joy.
84. That is what is meant when he says, My peace is given you and left with you. Not as the world gives peace; for it is not able to give such peace and blessing, all its peace and good being not only transient but also uncertain and changing with each hour. The world bases peace and comfort only upon transient things — gold, possessions, power, honor, the friendship of men etc. When these are gone, then peace and confidence and courage are gone. Though it were in the power of the world to give and preserve all these, yet it has not, nor can it have, true eternal peace, so that a heart enjoys God’s favor and is certain of his grace and of everlasting life.
85. But since this is not the world’s peace, the holy cross is laid upon it; then, measured by reason and by our feelings, it means no peace, but dissensions, anguish, terror, fear and trembling. Christ says in John 16:33: “In the world ye have tribulation: but be of good cheer; I have overcome the world;” that is to be your peace. Therefore, ye are not to think that ye will have a kingdom and power and ease in the world, or that men will receive your preaching, since ye do not proclaim and bring to it what it seeks and enjoys. But only hold fast to my Word, then ye shall have peace against the devil and the world. This they shall not take from you with their dissensions.
86. Observe, thus Christ has secured and satisfied his Church with peace, a peace that abides in the midst of thorns and briars, that is, of tribulation and temptation. The devil and the world, for the sake of the Word and of confession of Christ, will sting, torture and plague you; so that, as the Word is a Word of grace, love and of the peace of God and Christ toward us, so is it here in the world a Word of wrath and trouble. Therefore, when the heart feels oppressed, in anguish and even terrified and as if a fugitive before God on account of the devil’s suggestion, this peace must be fixed in faith, the heart may inclose and secure itself in the Word of Christ and say: I know, nevertheless, that I have God’s pledge and the witness of the Holy Spirit, that he wants to be my kind Father and is not angry. with me, but assures me of peace and all good through Christ, his Son If he is my friend, then let the devil and the world, so long as they do not want to smile, be angry and rave with their affliction. “Let not your heart be troubled, neither let it be fearful.”
87. This is the real, friendly, personal voice of the faithful Savior; he would gladly write upon the hearts of his Christians that they should have and expect from him nothing else but peace and every good. He well knows how difficult it is to retain this peace and comfort of the heart, and how the devil opposes here; even if a man is courageous and able to despise and overcome the wrath and enmity of all the world, Satan tries to drive him into terror and fear before God. Yes, Christ knows this well — that natural flesh and blood shudders and that no one laughs when it goes ill with him, when all that he has is taken and he is delivered to the hangman; much less when the devil actually seizes the timid heart and mangles it between the spurs, so that it can scarcely get its breath for anguish.
88. But hear ye well, he wishes to say, what I say unto you for the sake of my Father, that he does not want you to be fearful, nor are ye to be concerned about any affliction or fear. Ye are to know that it is only the miserable spirit of lies, the devil, who wishes to make you fearful, and who, under the name and appearance of God, wants to blind and deceive pious hearts. As a devil he does nothing publicly, for he knows that where he is known his cause is already lost. Therefore let not your heart be taken, but be only the stronger and the more undismayed, and this from love and obedience to my Father and myself, but for the confusion and vexation of the devil and the world.
89. If one could believe these words, and could see how they are the words of Christ the Lord, he would surely be comforted, and be able to despise what all hell may do to terrify him. For whom should he fear who knows that Christ, and God through him, together with the Holy Spirit, give him the pledge of grace and peace, and command him to be joyful and without fear? It is only because of our weakness that we are not able here to believe Christ, and that our flesh and blood, feeling their unworthiness, believe the devi1 and his false fears rather than the true and gracious Word, in which God if only we begin to believe on Christ, announces unto us forgiveness of sin and perfect salvation. “Ye heard how I said unto you. I go away and I come unto you. If ye loved me, ye would have rejoiced, because I go unto the Father for the Father is greater than I.”
90. All is intended richly to comfort the disciples and to strengthen them in view of his departure; therefore he speaks very plainly with them, saying: “If ye loved me” etc., and yet he means it beyond measure most kindly, even as the dearest friend would feel toward another. I have told you, says he, and it is true, that I must leave you. Ye do not like to hear this, for ye know that, so long as I am with you, joy is your only portion in me. But, my dear disciples, if ye have heard the one message, then hear the other likewise, and listen to what is said, that I will again come to you with better and greater ‘comfort and joy than ye so far have had in me.
91. Yes, if ye rightly loved me, as ye think, ye should be glad that I now go away from you, for it is in truth to your best interest, and from the heart ye should be pleased, both for your sake and mine, and should not want to see it otherwise. For my departure does not mean that ye will lose me, or that I or ye shall suffer any hurt; but it is alone for your sake that I should enter into my glory, in my Father’s kingdom, and, sitting at the right hand of the Father, should become a mighty Lord over everything in heaven and upon earth, where I can protect and help you against everything that seeks to injure you. This I cannot do now, upon earth, in my humility and littleness, where I have been sent to suffer and die.
92. For what he says — the Father is greater than I — is not said of the personal, divine essence of his own nature nor of his Father’s as the Arians have falsely interpreted this passage, not wishing to see why or whereof Christ so speaks here; but concerning the difference between the kingdom which he shall have with his Father and his service or servile state in which he was before his resurrection. Now I am small, he wishes to say, in my work and station as a servant; as he says in Matthew 20:28: “The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” That is making one’s self little, and, as St. Paul says in Philippians 2:8, humbling one’s self, or casting one’s self beneath all things and letting sin, death, devil and world tread upon one. But this littleness shall not continue, he says, for that would be a complete undoing; it shall only be a passageway, the way and means by which I come to the Father, where I shall no longer be little, but great and powerful, as he is, and where I shall rule and reign with him forever.
93. That this is the plain, simple meaning of this text appears from the fact that he is speaking here properly of that which he calls going unto the Father. It is not a change in his person or essence. In that sense we do not say of him that he goeth unto the Father, or that he went forth and was separated from the Father, for he is and remains one with the Father, in one divine essence, without beginning or end, to eternity; he dare not ascend higher nor grow greater. But he is speaking concerning the change of office, from his state of service to that of glory and eternal dominion.
94. Therefore, what is said here about going to the Father and about the Father’s being greater, means nothing else than the glorification of Christ, and is said that it may appear what and who he is; not what he in his person should or could be, for that he was already and from eternity, though it was not yet revealed and could not be known, since he was still in the servile, suffering, dying state. The Father was greater than he; not according to the essence of the two persons, by which God is Father and Christ is the Son, but according to dominion and glory. As the schools state it: not by the first act but by the second etc.
95. Therefore, he says, ye should much prefer to see me lay aside this little, humble state and this form of a servant and enter into my own dominion in the character of ruler, which I have enjoyed with my Father from eternity.
For this present state upon which I entered through my incarnation of the virgin, necessitates suffering and abasement; but there I shall enjoy supreme authority, with all things under my feet.
96. Now this was said not alone to the disciples, but also to all Christians; for the experience of the apostles is that of Christendom at all times.
Christians find themselves in fear and anguish, without comfort and help; with the apostles, such a state would be called a going away of Christ.
Such going away grieves in truth; and doubtless the apostles were sorely hurt; they fell into such despair that they all denied Christ and were scattered. This is the hour of deep mourning, when laughter and joy are precious, and there is nothing but need and misery. Here, says Christ, we should rejoice and be glad. Yes, if any one could do it. Flesh and blood, of course. cannot. St. Paul confesses in 2 Corinthians 7:5, that in the flesh he had no rest even though he rejoiced in spirit and in faith and boasted o/f tribulation and of his weakness. And Christ himself says concerning this, in Matthew 26:41: “The spirit indeed is willing, but the flesh is weak.”
The flesh cannot judge nor think otherwise than it feels, and it prefers not to feel, but to get rid of all that oppresses and torments it.
97. If you would learn the art of dominating your feelings and living above them, you must listen, and hear and grasp the word which Christ utters:
Dear Christians, do believe me, it will not be to your injury, but for your good. My departure does not mean that ye will be forsaken by me, but that I, through this going away, shall conquer, and that ye may experience my power and might as I, seated at the right hand of the Father, rule over your sin and over your enemies, the devil, death and hell; then none of these shall touch you by a hair’s breadth, except at my will, and shall not hurt you, but rather serve and benefit you.
Therefore, do heed my Word above your feelings. If I have told you the truth, saying that I shall go away, which ye shall now be able to prove, so also will I not deceive you in the other matter of my coming again; ye shall be able to say: I did not believe that my Lord Christ would be so near to me and would have helped me in such a wonderful manner; now I could not wish that he had not gone from me.
98. Behold what comfort it is in the hour of greatest need, when Christ seems altogether lost, that one may have the victory if he still holds on to the Word of Christ as to a life saving plank, until he gets out of danger!
Thus, he does not sink when the flood of trouble overwhelms horse and wagon. That is what it means, then, to rejoice over the departure of Christ; according to the flesh, altogether a weak and very secret joy. Yet, in so far as faith holds fast to the Word, it is nevertheless joy, until faith overcomes and the experience follows that Christ has not forsaken us, but, seated at the right hand of the Father, protects and helps us out. But none can know this except he experiences it. As the saying is, when the water runs into his mouth, he must learn to swim. “And now I have told you before it come to pass, that, when it is come to pass, ye may believe.”
99. This, of course, is said concerning experience. I, indeed, say it to you now in words, but it does not at all enter into you, nor become effective, as yet. I say it in order that ye may, nevertheless, have a little comfort when ye think of it and recall that I had told you beforehand that thus it must be; when ye have once been helped, your faith will be strengthened and ye may also contend further and overcome. “I will no more speak much with you, for the prince of the world cometh: and he hath nothing in me; but that the world may know that I love the Father, and as the Father gave me commandment, even so I do. Arise, let us go hence.”
100. Come, then, says he; now we must part. The devil is coming on. He will seize me and think that if he only gets me, then it will be a sorry case with you. As prince and lord of the world, he has destroyed so many that he thinks to continue lord and prince over you. He will also get me between the spurs and undertake to vanquish me. But he shall fail and shall find me to be another than he supposed. With others, he has indeed a claim upon them; he finds them in sin and guilty of eternal death. But in me he has no right of claim and thereby he passes judgment upon himself that, with death and hell, he must lie at my feet, and, moreover, secure nothing from those who are mine.
101. Thus, in the hour of his greatest conflict, he gathers courage and boldness for himself from the strength of his innocence and his advantage over the devil and death, wherein they must meet their ruin by him and forfeit their claim upon those who believe in him and for whose sake he surrenders himself. Thus, by his blood and his death, he takes revenge on the devil for all other blood and death. This blood, which cries for vengeance, is, as the Epistle to the Hebrews says (Hebrews 12:24), far different blood from that of Abel, which cried to God against the murderer.
That is a type of this blood which pronounces condemnation upon the devil and death for all the shed blood of his believers since the beginning of the world. Thus Christ seeks, not alone by his divine power, but also by the weakness of his suffering and death, to despoil the devil of his power and dominion over the Christians, so that he must be cast out, as he says in John 12:31, and leave him the prince and captain of salvation.
102. Why, now, does he do and suffer these things? The devil has no claim upon him and he could easily escape him or could vanquish him. But it must be done, says he, that the world may realize that I love the Father and fulfill his commandment. This is the comforting word by which he reveals to us the Father’s will and heart, that we may see all this which he does and suffers for our sakes was so determined by the Father’s good will; that thus he, as the true, faithful mediator, might appease all of the wrath and displeasure of God, and assure our hearts of his fatherly grace and love.
For how should God yet be angry with or condemn us, since he has so earnestly commanded his Son to divest himself of all his divine glory and might and, for our sakes, cast them under the feet of the devil and of death? But oh, Christ says, if the world but knew and believed that I do not do this of myself, but out of great love, giving my body and life remains of the old birth, still rough and uncouth, is being out of obedience to my Father! Whoever can believe that, is saved already, rescued from the devil and death.
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| This is one of Luther's greatest statements. People ask for the "rose quotation" because it deals with spiritual reality, not the peace of this world but the peace that reminds us Christ is the Lord and Savior, our Good Shepherd protecting the flock, the ewes, and the lambs. KJV Isaiah 40:11 He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. |
Why Galway Plays Danny Boy at Each Concert
"If any of you have ever read his book about his life story, he tells about why he plays this song at every performance. It is his prayer of thanks back to God for giving him the gift of playing the flute. He says every single note is a prayer he sends straight to God. No wonder it is filled with such passion and emotion!"
Apples Prevent Frailty in the Geezer Population
Flavonol-rich foods like apples and blackberries can lower chances of developing frailty
Eating plant-based foods that contain dietary compounds called flavonols can lower your chances of developing frailty.
Foods like apples and blackberries that contain flavonoids called quercetin may be the most important for frailty prevention.
Approximately 10% to 15% of older adults experience frailty, a geriatric syndrome that leads to a greater risk of falls, fractures, disability, hospitalization, and mortality. Current dietary recommendations for frailty prevention primarily focus on protein intake. However there are many other foods that may have health benefits
"There may be some validity to the old saying, an apple a day keeps the doctor (or frailty) away," said the authors. "Our findings suggest that for every 10 mg higher intake of flavonols per day, the odds of frailty were reduced by 20%. Individuals can easily consume 10 mg of flavonols intake per day since one medium sized apple has about 10 mg of flavonols."
"Although there was no significant association between total flavonoid intake and frailty, higher flavonols intake (one of the subclasses of flavonoids) was associated with lower odds of developing frailty. Specifically, higher quercetin intake was the flavonoid that had the strongest association with frailty prevention. This data suggests that there may be particular subclasses of flavonoids that have the most potential as a dietary strategy for frailty prevention," said co-author Shivani Sahni, Ph.D., of Department of Medicine, Beth Israel Deaconess Medical Center, Harvard Medical School, and the Hinda and Arthur Marcus Institute for Aging Research, Hebrew SeniorLife; and Courtney L. Millar, Ph.D., of the Department of Medicine, Beth Israel Deaconess Medical Center, Harvard Medical School, and the Hinda and Arthur Marcus Institute for Aging Research, Hebrew SeniorLife.
Thursday, May 25, 2023
No Sizeable Lutheran Synods Are Left - They Nestled into Romanism or Calvinism, Hating the Bible and Luther with One Accord
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| More than half of the ELCA bishops are women, great strides toward giving minority status to men. Several of these bishops told a newspaper that the Holy Spirit was in the closet but raring to get out. |
The ELCA path is easy to follow. LCA President James Crumley pursued the Pope with letters that were published and sent to every LCA pastor. They adopted the bishop and presiding bishop titles, becoming more dictatorial, in spite of their claims otherwise. Worship events catered to Roman costumes and hats, incense, high church, and the Society of the Holy Trinity (STS for the Latin). One ELCA pastor posted 10,000 times on the American Lutheran Publicity Bureau's Online Forum (the Ovaltines). However, not one Ovaltine noted that he was arrested and given a cell to call his own - very Roman. I wonder if he has kept his STS dues paid up. "That's my last incense coated on the cell. I scraped but cannot clean it off so well."
From LCA's James Crumley on - LCA/ALC/AELC merging into ELCA - the merger has been a disaster, except for the deluxe C. M. Almy purchases. |
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| Liz Eaton was a Harvard Divinity student when Ohio Bishop Ken Sauer was in office. She was already an ELCA bishop when she defended the ELCA 2009 vote for radicalism. She mocked those who "felt threatened." ELCA has lost 50% of its members. Sauer left the ELCA with five other bishops, all conveniently retired. |
The "Conservative" Lutheran Synods Are Not Lutheran: Calvinism Thrives
Bless their flinty little hearts, the "conservative" Lutheran synods have rushed to the Calvinists with the same fervor as ELCA jumping into bed with Rome.
This love for Calvinism and Pietism began with their leader convicted - Martin Stephan - taking his cult with him to America. CFW's circle of pastors suddenly realized that the man they made a bishop was a predator. The cult conveniently took Bishop Martin Stephan's gold, property, land, and books, forcing him at gunpoint to escape to Illinois.
Walther's acolytes - teaching Objective Faithless Justification - include the LCMS, WELS, ELS, CLC (sic), and ELDONA, plus a few other shavings off the dead stump. Walther's dogma harmonizes with Halle University's Pietism/Calvinism and with Calvinism today.
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| Read this slowly, because Zwingli spouted this nonsense and Calvin later made it look more elegant. The Lutherans today are Zwinglians when they are not copying the Church of Rome. The Church Growth Movement was a way for poorly educated WELS-LCMS clergy to steal millions from the church to pay for their DMins. They could call themselves Doctor as soon as the ink dried on their diplomas, but they only engaged in c-gasms every time they discovered "a new Church Growth principle!" |
Daily Luther Sermon Quote - Pentecost - "He Shall Teach You All Things."
Luther's Sermons - John 14:23-31.
The Festival of Pentecost, Third Sermon
IV. THE FOURTH PROMISE.
“These things have I spoken unto you, while yet abiding with you. But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you.”
72. These, now, are closing words which Christ speaks to his disciples — a conclusion to his sermon, his utterances of comfort. He wishes to part from them; he thus takes his leave and directs them to further future comfort, when the Holy Spirit shall be given them, who shall teach them to understand all these things and to experience this comfort in very deed. As if he would herewith say: So far I have been with you, and have done for you what I should and could do. I have given you my Word, and have comforted you by word of mouth, to which you are to hold when I depart from you. It is true that the comfort of the words which I have spoken is indeed great and sublime; but while I am still with you, you do not take them to heart that you experience their sweetness and power. They remain only as the Word that I speak to you, and are as yet nothing more.
73. But they are not to continue simply as my words and speech, but are also to become a part of your own experience; not a mere empty sound or echo, but a living comfort in your hearts. This however cannot be so long as I am with you, for ye now possess only the bodily and physical comfort of my presence; therefore, I must be taken from you, in order that this comfort may become effective in you and that the Holy Spirit may teach you these things. When ye have lost me and are left alone in danger, need and fear, then, for the first time, ye will realize the need of comfort and of praying for it. Then will the Holy Spirit find you to be really teachable pupils. He will prove to be your helper and reminder. Through his aid you may perceive to what end I said these things. Then shall your hearts experience the comfort and power of the fact that I manifest myself and the Father unto you, and so abide in you that others may also learn of this comfort through your word.
74. And note well this text, how Christ here binds the Holy Spirit to his Word, and fixes his limit and measure, so that the Spirit may not go further than his Word. Everything which I have said he shall remind you of, publishing it further through you. Thereby he shows that in the future nothing else shall be taught through the Holy Spirit in all Christendom than what the apostles had heard from Christ, but which they did not yet understand, until the Holy Spirit had taught them. So the teaching may always proceed from the mouth of Christ, then be transmitted from one mouth to another, and yet always remain the Word of Christ. The Holy Spirit is thus the school-master who teaches these things and brings them to remembrance.
75. Secondly, it is shown here that this Word precedes or must be spoken beforehand, and that afterwards the Holy Spirit works through the Word.
One must not reverse the order and dream of a Holy Spirit who works without the Word and before the Word, but one who comes with and through the Word and goes no farther than the Word goes.
76. Thirdly, the example of the apostles show how Christ rules his Church in her weakness; the Holy Spirit does not dwell in Christians at all times, nor so soon as they have heard the Word does he come with such power and effectiveness as to enable them to believe it all and rightly to understand and grasp it. And in our case there is a great difference between hearing the Word and feeling in it the power and effect of the Holy Spirit.
For although the apostles are so far advanced — the Holy Spirit working so much in them — as to hear Christ’s Word willingly and to have begun to believe, yet even they can not take these words of comfort to heart until the Holy Spirit teaches them after the departure of Christ.
77. So it is at present. We hear God’s Word, which is in fact the preaching of the Holy Spirit, who is at all times present with it, but it does not always at once reach the heart and be accepted by faith; yea, in the case of those who are moved by the Holy Spirit and gladly receive the Word, it does not at once bear fruit. One may not, indeed, for a long time feel that he has been made any better or comforted and strengthened, especially where as yet he has experienced no fear and danger, but only peace and rest. This was the case with the apostles before Christ was taken from them; they thought of nothing more than of preserving bodily comfort. Therefore, it must, in our case, come to this: In need and danger we look about and sigh for comfort; then the Holy Spirit can perform his office of teaching the heart arm bringing to its remembrance the Word preached.
78. It is then profitable always to hear the Word and to train one’s self there with, even if it does not at once reach the mark, in order that in time of need the heart may recall what it has heard, and may begin rightly to understand it, and to feel its power and comfort. As an illustration, the embers that have lain under the ashes for a time will burn again and kindle if one stir and blow upon them. One should, therefore, not look upon the Word as ineffective or as having been preached in vain, nor seek for another because its fruit is not at once apparent.
79. It is not worth while here to answer the papists, who, in this text “He shall teach you all things” etc., want to find support for their figment and so foolishly say that Christ has not taught the apostles all that they needed to know, but has left and reserved much for the Holy Spirit to teach them.
Such drivel is sufficiently destroyed by the text itself, which declares in clear, plain words: “The Holy Spirit shall teach you all things, and bring to your remembrance all that I said unto you.” So, also, before this, he directed them everywhere to his Word alone, as he says: “If a man love me, he will keep my Word.” Likewise, in John 16:14, he says concerning the Holy Spirit: “He shall not speak from himself but he shall take of mine, and shall declare it unto you.”
80. But it is a sin and a shame to hear and suffer such pretension in Christendom as this, that the Holy Spirit should teach — I will not say something adverse only, such as the pope, as the live Antichrist, with the open abominations of his doctrine, teaches, things directly against Christ, namely, those things which the pope urges most as merit of personal work, the offering of the mass, denial of the cup, celibacy, calling upon departed saints, lies of purgatory and fictitious power — but that he should teach something different and better than Christ the Son of God has taught, who himself is the teacher, sent from heaven for that purpose. Or that Christ should have omitted something more needful, which it was necessary to reveal and teach by means of the councils. Excepting the first councils, wherein the Scriptures established against the heretics the one doctrine concerning the deity of Christ and of the Holy Spirit, the councils dealt only with the lesser matters of doctrine, which pertain merely to things of human arrangement and ordinances, for which the Holy Spirit’s power is not needed, either to promise or to give anything. Ah! he has much higher things to teach and to reveal, things concerning which human councils can neither order nor establish anything: how one may escape God’s wrath, conquer sin and death, trample the devil under foot. Christ alone teaches these things and he says that whoever would accomplish them must keep his Word.
81. If these perverted, shameful glosses of the papists were not otherwise faulty, one should condemn and curse them as the devil’s poison and lies because they tear hearts from the Word of Christ. If one thinks Christ has not taught everything, then eyes and ears are at once wide open to gaze and listen elsewhere and one thinks: Oh, there must be still something great, not taught by Christ, which the Holy Spirit is still to teach! Oh, if I could but hear and know this, then I should surely be saved!
82. The result of this is harm and mischief: one does not attach importance to the Word of Christ, and when he afterwards hears anything new, he deems it a precious thing and necessary unto salvation. Christ, in order to warn us against everything that is not his Word, as if against the devil’s poison, not only binds the Holy Spirit to his Word, that he should not teach anything else, but he, himself, in his preaching appeals to his Father’s command and says: It is not mine, but my Father’s Word. How, then, can one sanction councils in teaching or ordering some new thing when they can never present any authority for such action? The apostles have the command from Christ and the Holy Spirit that they should teach nothing but the Word of Christ, as they, themselves, testify; hence; councils and all men are in duty bound to abide by the same command and to show that what they teach is the same doctrine. “Peace I leave with you; my peace I give unto you: not as the world giveth, give I unto you.”
“These things have I spoken unto you, while yet abiding with you. But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you.”
72. These, now, are closing words which Christ speaks to his disciples — a conclusion to his sermon, his utterances of comfort. He wishes to part from them; he thus takes his leave and directs them to further future comfort, when the Holy Spirit shall be given them, who shall teach them to understand all these things and to experience this comfort in very deed. As if he would herewith say: So far I have been with you, and have done for you what I should and could do. I have given you my Word, and have comforted you by word of mouth, to which you are to hold when I depart from you. It is true that the comfort of the words which I have spoken is indeed great and sublime; but while I am still with you, you do not take them to heart that you experience their sweetness and power. They remain only as the Word that I speak to you, and are as yet nothing more.
73. But they are not to continue simply as my words and speech, but are also to become a part of your own experience; not a mere empty sound or echo, but a living comfort in your hearts. This however cannot be so long as I am with you, for ye now possess only the bodily and physical comfort of my presence; therefore, I must be taken from you, in order that this comfort may become effective in you and that the Holy Spirit may teach you these things. When ye have lost me and are left alone in danger, need and fear, then, for the first time, ye will realize the need of comfort and of praying for it. Then will the Holy Spirit find you to be really teachable pupils. He will prove to be your helper and reminder. Through his aid you may perceive to what end I said these things. Then shall your hearts experience the comfort and power of the fact that I manifest myself and the Father unto you, and so abide in you that others may also learn of this comfort through your word.
74. And note well this text, how Christ here binds the Holy Spirit to his Word, and fixes his limit and measure, so that the Spirit may not go further than his Word. Everything which I have said he shall remind you of, publishing it further through you. Thereby he shows that in the future nothing else shall be taught through the Holy Spirit in all Christendom than what the apostles had heard from Christ, but which they did not yet understand, until the Holy Spirit had taught them. So the teaching may always proceed from the mouth of Christ, then be transmitted from one mouth to another, and yet always remain the Word of Christ. The Holy Spirit is thus the school-master who teaches these things and brings them to remembrance.
75. Secondly, it is shown here that this Word precedes or must be spoken beforehand, and that afterwards the Holy Spirit works through the Word.
One must not reverse the order and dream of a Holy Spirit who works without the Word and before the Word, but one who comes with and through the Word and goes no farther than the Word goes.
76. Thirdly, the example of the apostles show how Christ rules his Church in her weakness; the Holy Spirit does not dwell in Christians at all times, nor so soon as they have heard the Word does he come with such power and effectiveness as to enable them to believe it all and rightly to understand and grasp it. And in our case there is a great difference between hearing the Word and feeling in it the power and effect of the Holy Spirit.
For although the apostles are so far advanced — the Holy Spirit working so much in them — as to hear Christ’s Word willingly and to have begun to believe, yet even they can not take these words of comfort to heart until the Holy Spirit teaches them after the departure of Christ.
77. So it is at present. We hear God’s Word, which is in fact the preaching of the Holy Spirit, who is at all times present with it, but it does not always at once reach the heart and be accepted by faith; yea, in the case of those who are moved by the Holy Spirit and gladly receive the Word, it does not at once bear fruit. One may not, indeed, for a long time feel that he has been made any better or comforted and strengthened, especially where as yet he has experienced no fear and danger, but only peace and rest. This was the case with the apostles before Christ was taken from them; they thought of nothing more than of preserving bodily comfort. Therefore, it must, in our case, come to this: In need and danger we look about and sigh for comfort; then the Holy Spirit can perform his office of teaching the heart arm bringing to its remembrance the Word preached.
78. It is then profitable always to hear the Word and to train one’s self there with, even if it does not at once reach the mark, in order that in time of need the heart may recall what it has heard, and may begin rightly to understand it, and to feel its power and comfort. As an illustration, the embers that have lain under the ashes for a time will burn again and kindle if one stir and blow upon them. One should, therefore, not look upon the Word as ineffective or as having been preached in vain, nor seek for another because its fruit is not at once apparent.
79. It is not worth while here to answer the papists, who, in this text “He shall teach you all things” etc., want to find support for their figment and so foolishly say that Christ has not taught the apostles all that they needed to know, but has left and reserved much for the Holy Spirit to teach them.
Such drivel is sufficiently destroyed by the text itself, which declares in clear, plain words: “The Holy Spirit shall teach you all things, and bring to your remembrance all that I said unto you.” So, also, before this, he directed them everywhere to his Word alone, as he says: “If a man love me, he will keep my Word.” Likewise, in John 16:14, he says concerning the Holy Spirit: “He shall not speak from himself but he shall take of mine, and shall declare it unto you.”
80. But it is a sin and a shame to hear and suffer such pretension in Christendom as this, that the Holy Spirit should teach — I will not say something adverse only, such as the pope, as the live Antichrist, with the open abominations of his doctrine, teaches, things directly against Christ, namely, those things which the pope urges most as merit of personal work, the offering of the mass, denial of the cup, celibacy, calling upon departed saints, lies of purgatory and fictitious power — but that he should teach something different and better than Christ the Son of God has taught, who himself is the teacher, sent from heaven for that purpose. Or that Christ should have omitted something more needful, which it was necessary to reveal and teach by means of the councils. Excepting the first councils, wherein the Scriptures established against the heretics the one doctrine concerning the deity of Christ and of the Holy Spirit, the councils dealt only with the lesser matters of doctrine, which pertain merely to things of human arrangement and ordinances, for which the Holy Spirit’s power is not needed, either to promise or to give anything. Ah! he has much higher things to teach and to reveal, things concerning which human councils can neither order nor establish anything: how one may escape God’s wrath, conquer sin and death, trample the devil under foot. Christ alone teaches these things and he says that whoever would accomplish them must keep his Word.
81. If these perverted, shameful glosses of the papists were not otherwise faulty, one should condemn and curse them as the devil’s poison and lies because they tear hearts from the Word of Christ. If one thinks Christ has not taught everything, then eyes and ears are at once wide open to gaze and listen elsewhere and one thinks: Oh, there must be still something great, not taught by Christ, which the Holy Spirit is still to teach! Oh, if I could but hear and know this, then I should surely be saved!
82. The result of this is harm and mischief: one does not attach importance to the Word of Christ, and when he afterwards hears anything new, he deems it a precious thing and necessary unto salvation. Christ, in order to warn us against everything that is not his Word, as if against the devil’s poison, not only binds the Holy Spirit to his Word, that he should not teach anything else, but he, himself, in his preaching appeals to his Father’s command and says: It is not mine, but my Father’s Word. How, then, can one sanction councils in teaching or ordering some new thing when they can never present any authority for such action? The apostles have the command from Christ and the Holy Spirit that they should teach nothing but the Word of Christ, as they, themselves, testify; hence; councils and all men are in duty bound to abide by the same command and to show that what they teach is the same doctrine. “Peace I leave with you; my peace I give unto you: not as the world giveth, give I unto you.”
Wednesday, May 24, 2023
ELDONUTS Short of Two Players - At Least - But Continues To List Them
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| Papal costumes, a mitre, and superfluous masks suggest comedy, especially when tummies look overfed. |
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| Heiser was welcoming the Rolf Sect into fellowship with the ELDONUTs, when he told me in advance "We are getting rid of Rolf." |
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| Heiser also welcomed Robert Larson into fellowship, another papal pratfall. |
The Lutheran ELDONUT Herald went covert after I posted telling photos and information from its pages, three pastors having left the heaven-on-earth sect. But the Herald popped up again. Two more (1 pastor, 1 deacon) have left, according to the website of Good Shepherd in Rogers, Arkansas. Why are people allowed to imagine otherwise? Must I report the facts? Confessionalism is told to whisper low in Zion lest she be heard on the streets of Gath.
Another Approach - Since the Lutheran Synods and Archdioceses Are Failing Miserably - "Why Not Try Religion?"
This is an old journalism story.
A man wrote to Horace Greeley and said about his congregation - "We have tried everything: cookie sales, bake sales, slave days, gambling night, auctions, and we are still broke. Do you have any suggestions?"
Greeley - "Why not try religion?"
That remains the key to dealing with the sickening dread and foul odors coming from the disciples of Fuller Seminary and Rome. The Liberace clergy robes first came to ELCA, then LCMS, then the Evangelical Lutheran Diocese of Malone and Adjoining Counties. Even WELS began replacing their Geneva gowns with albs, in case people noticed their purchase of pop Calvinist hymns. The Fuller-blest marketing gimmicks have all flopped.
The appeal to popularity (in Latin ad stupidos) has left them with nowhere to turn, except for the Greeley solution, which I have updated below.
- Start with the best Lutheran hymnal, modestly called The Lutheran Hymnal.
- Mark the best Lutheran hymns by referencing The Bethany Hymnal blog - 44,457 views - illustrated by Norma A. Boeckler. The congregation should know or learn the hymns of Martin Luther, Paul Gerhardt, Matthias Loy, Nicolai, Kingo, and many other greats. They do not have to be Lutheran, but they better be emphasizing the substance of the Reformation, not the be-bop of the latest pop music fad.
- Use the constantly changing - within a framework - traditional liturgy. What is different each week? - the hymns, introit, collect, gradual, sermon, and prayers.
- Emphasize the Means of Grace, the invisible Gospel in preaching and teaching, the visible Gospel in the Sacraments of Holy Baptism and Holy Communion.
- Post, print, email, or blog the entire sermon, because the purpose of the Church is to teach faith in Jesus Christ, the Son of God, our Good Shepherd, born of the Virgin Mary, miracle worker and Teacher, Who raised the dead, atoned for our sins on the cross, rose from the dead, and ascended into Heaven.
- Visit the sick, shut-in, and dying.
- Use the King James Version, because all the other Bibles brutalize the Apostolic Text, which God has preserved.
Daily Luther Sermon Quote - Third Promise
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| Double Delight Rose |
Luther's Sermons - John 14:23-31.
The Festival of Pentecost, Third Sermon
III. THE THIRD PROMISE.
I. THE OCCASION OF THIS PROMISE.
20. Just a moment before he began with almost the same words when he said: “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself unto him.” Thereupon the pious apostle Judas asked: “Lord, what is come to pass that thou wilt manifest thyself unto us and not unto the world?” For he, together with the other disciples, was still entangled in the Jewish notion that Christ would become a secular lord and king; they hoped that they, themselves, should become great and mighty lords over lands and people, and oft had they disputed and quarreled among themselves as to who among them should be the greatest.
Therefore, Judas is astonished at this saying of Christ and cannot restrain himself. He must come out with it and ask Christ what he means by saying that he will not manifest himself to any except to them alone. His thoughts must have been these: What kind of a king will he be if he will not show himself to anyone? If he who has hitherto gone about only as a servant though he has preached publicly and wrought wonders — if he now intends to begin his kingdom in such a private and secret manner and with such doubtful plans as not to allow himself to be seen or known by any but the few who love him, what kind of a king will he be? It seems to me, his thoughts were: You should now begin to manifest yourself fully, and let yourself be seen by all, even by your enemies, in order that all may be obliged to fall down at your feet. And what does it mean, that everything depends upon our keeping your Word? What shall we accomplish thereby if we do not add something else? And who are going to be your subjects if to know and love you is left simply to the choice of individuals?
21. But Christ answers in the same strain just for the purpose of rooting out their Jewish notions and of portraying his kingdom to them in the right light. No, my dear Judas, he would say, it will not be as you think. The world has honor and glory here on earth, and power and might. It is by means of these that the world rules in the kingdom of men; those things do not concern you and me. But it is essential that you love me and keep my Word. In such hearts I will rule, and to them alone can I manifest and show myself. For my government is not one of force and might, such as is necessary among the wicked men of the world, but I desire to rule men’s hearts, and to have my subjects come to me cheerfully and of their own will. Those who do not believe on me, will not do this.
22. God had before, often and in various ways, tried governing the Jewish people simply by the Law and under punishment; the result was that almost the whole nation was exterminated in the wilderness, and afterward the people were smitten again and again, and carried away as captives, until finally they were completely annihilated. In no way could he bring them to obey him in sincerity and to keep his commandments.
And what should they keep? In the beginning, when God spoke with them and gave them the ten commandments, they were not able to endure nor to hear him, but prayed that he might permit Moses to speak with them; him they were willing to hear. And then when Moses came and brought the ten commandments, they were not able even to look upon his face, but made a veil for him; which veil, St. Paul says, is upon their hearts to this day, so that they cannot understand, much less experience in their hearts, what God asks of them — that they should love him with all their hearts and be obedient unto him.
23. If, now, God, in the case of his own people, whom he had selected and honored above all others, was not able to bring them to himself through Moses and the prophets, how should he be able to accomplish more in another case by means of man’s instruments — law and force? If he would have loyal subjects upon earth he must employ different means in his dominion. He would not accomplish his purpose if he were simply to compel disobedient nature by means of terror and threats; although threatening may still serve a purpose in revealing the certain result of disobedience and sin, and teaching men to tremble at the wrath of God.
But love and friendship must attract before love and longing toward God are begotten.
24. And only in this way can they be begotten: In place of the terror of God’s wrath, which we have deserved by our disobedience, we must receive the Word of grace and the assurance that God is ready to withdraw his wrath and to pardon sin. Such assurances of friendship and grace Christ now gives in his Gospel. He begins his kingdom by leading hearts to learn of his love, and by teaching that he, through his suffering and death, has procured for us God’s grace and mercy as a free gift, and in addition has given the Holy Spirit. He so rules us that we continue in this kingdom of grace, the Holy Spirit working in us, so that we, on our part, begin to love God and to obey him willingly and cheerfully.
I. THE OCCASION OF THIS PROMISE.
20. Just a moment before he began with almost the same words when he said: “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself unto him.” Thereupon the pious apostle Judas asked: “Lord, what is come to pass that thou wilt manifest thyself unto us and not unto the world?” For he, together with the other disciples, was still entangled in the Jewish notion that Christ would become a secular lord and king; they hoped that they, themselves, should become great and mighty lords over lands and people, and oft had they disputed and quarreled among themselves as to who among them should be the greatest.
Therefore, Judas is astonished at this saying of Christ and cannot restrain himself. He must come out with it and ask Christ what he means by saying that he will not manifest himself to any except to them alone. His thoughts must have been these: What kind of a king will he be if he will not show himself to anyone? If he who has hitherto gone about only as a servant though he has preached publicly and wrought wonders — if he now intends to begin his kingdom in such a private and secret manner and with such doubtful plans as not to allow himself to be seen or known by any but the few who love him, what kind of a king will he be? It seems to me, his thoughts were: You should now begin to manifest yourself fully, and let yourself be seen by all, even by your enemies, in order that all may be obliged to fall down at your feet. And what does it mean, that everything depends upon our keeping your Word? What shall we accomplish thereby if we do not add something else? And who are going to be your subjects if to know and love you is left simply to the choice of individuals?
21. But Christ answers in the same strain just for the purpose of rooting out their Jewish notions and of portraying his kingdom to them in the right light. No, my dear Judas, he would say, it will not be as you think. The world has honor and glory here on earth, and power and might. It is by means of these that the world rules in the kingdom of men; those things do not concern you and me. But it is essential that you love me and keep my Word. In such hearts I will rule, and to them alone can I manifest and show myself. For my government is not one of force and might, such as is necessary among the wicked men of the world, but I desire to rule men’s hearts, and to have my subjects come to me cheerfully and of their own will. Those who do not believe on me, will not do this.
22. God had before, often and in various ways, tried governing the Jewish people simply by the Law and under punishment; the result was that almost the whole nation was exterminated in the wilderness, and afterward the people were smitten again and again, and carried away as captives, until finally they were completely annihilated. In no way could he bring them to obey him in sincerity and to keep his commandments.
And what should they keep? In the beginning, when God spoke with them and gave them the ten commandments, they were not able to endure nor to hear him, but prayed that he might permit Moses to speak with them; him they were willing to hear. And then when Moses came and brought the ten commandments, they were not able even to look upon his face, but made a veil for him; which veil, St. Paul says, is upon their hearts to this day, so that they cannot understand, much less experience in their hearts, what God asks of them — that they should love him with all their hearts and be obedient unto him.
23. If, now, God, in the case of his own people, whom he had selected and honored above all others, was not able to bring them to himself through Moses and the prophets, how should he be able to accomplish more in another case by means of man’s instruments — law and force? If he would have loyal subjects upon earth he must employ different means in his dominion. He would not accomplish his purpose if he were simply to compel disobedient nature by means of terror and threats; although threatening may still serve a purpose in revealing the certain result of disobedience and sin, and teaching men to tremble at the wrath of God.
But love and friendship must attract before love and longing toward God are begotten.
24. And only in this way can they be begotten: In place of the terror of God’s wrath, which we have deserved by our disobedience, we must receive the Word of grace and the assurance that God is ready to withdraw his wrath and to pardon sin. Such assurances of friendship and grace Christ now gives in his Gospel. He begins his kingdom by leading hearts to learn of his love, and by teaching that he, through his suffering and death, has procured for us God’s grace and mercy as a free gift, and in addition has given the Holy Spirit. He so rules us that we continue in this kingdom of grace, the Holy Spirit working in us, so that we, on our part, begin to love God and to obey him willingly and cheerfully.
Tuesday, May 23, 2023
Rain Water for the Roses Because Rain Should Arrive Tomorrow
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| Easy Does It Rose - And I - Enjoying Its Prolific Beauty |
Nothing glows so dependably as the Easy Does It rose. I watered it from the rain-barrels in the backyard and looked for other beneficiaries.
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| Enchanted Peace provides bunches of flowers that having people asking, "What is that?" |
Rain should come tomorrow, so I want a double-blessing on the best roses. Enchanted Peace is a bit sly and slow, but producing fabulous blooms at a height of 7 feet is worth the wait. I admire the rose experts who can draw a new rose out of cross-pollination, but I am in awe of the Creator for putting in so much DNA for changing colors, fragrances, and durability.
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| Maria Shriver has eclipsed JP II for being brilliantly white, fragrant, and stunning when cut for the vase. I am so glad it was not named Arnold S. because I would have to look up his last name each time. "Dot iz not fair, Maria. It vas not in dah settlement." |
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| Veterans Honor Rose wins in every category - slowly opening in the garden and the vase, lasting more than a week after being cut, offering a great fragrance. |
A Little Fact about the King James Version of the Bible
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| Clever marketing - the last "discovered" codex was designated Aleph to make it appear ancient, but it was written on beautiful white leather - like new. Fraud? Forgery? Sigh-Nigh-Tea-Us. |
After giving up on the Egyptian pyramids - too many, too old, too mysterious - I moved into the history of the British Empire. The BBC has many great narratives about kings, queens, and William Tyndale.
King James I is remarkable because he apprenticed as King of Scotland. Queen Elizabeth refused to designate a successor, so the crown fell upon James when she died. He had years of serving up north. That gave him a perspective and reputation that was much better for Britain than dragging in someone from Europe.
King James united England, Scotland, Wales, and Northern Ireland, a remarkable accomplishment. This also meant that the official Bible for reading in church services was the one ordered by King James for that purpose. The English call it the Authorized Version while we normally call it the King James Version.
Earlier the Pope commented on Queen Elizabeth, "She only rules an island, and just a part of it, but all of Europe is afraid of her." That was the beginning of the British Empire - the spread of English and the KJV all over the world. Apart from some minor editing, the KJV remained the same for 400 years, establishing the norms for English speaking people (with help from the Earl of Oxford aka Shakespeare).
The Bad-Bible-Boosters have mined the Scripture industry for all the loot they could grab for themselves. They brag about how good their Bibles are. Each modernist version changes the wording every few months and each has many versions of their own versions, making it impossible to know the original text. Thus we have the ever-shifting Evil Four plus One - NIV, RSV, ESV, NRSV plus the Beck.
More importantly - the Greek text of the New Testament is a hack job by the biggest liars and phonies of all time. Setting aside the 5,000 examples from the Byzantine tradition (Greek language empire, Christian), they promoted the laughable Codex Vaticanus and the inventive "discovery" of Codex Sinaiticus. Neither codex is old or reliable or genuine. Given that ever-shifting fraudulent text, no modern translation has any merit.
On the cheerful side, the KJV reigns supreme among the discerning. The Bad-Bible-Boosters may use the Word of God as a printing press for money, but they own mere slivers of a divided market.
The Lutheran synods, sects, and cell groups have more Bible versions than ever before.
Daily Luther Sermon Quote - The Festival of Pentecost, Third Sermon - The Second Promise - "Christ Assures Us in the Words Translated Desolate He Will Not Leave You Desolate"
Luther's Sermons - John 14:23-31.
The Festival of Pentecost, Third Sermon
II. THE SECOND PROMISE.
15. Of this promise, this comfort, to allay our feelings and fears, Christ assures us in the words translated “desolate” he will not leave you desolate.
The word translated “desolate” literally means “orphans.” By the use of this word Christ would intimate the condition of the Church. In the eyes of the world, and even in her own estimation, she has not the! appearance of a prosperous and well ordered organization; rather she is a scattered group of poor, miserable orphans, without leader, protection or help upon earth.
All the world laughs at her and ridicules her as a great fool in thinking that she is the Church and comprises the people of God. Furthermore, each individual is so burdened and oppressed in his need and suffering as to feel that no one else lies so low or is so far from help as he.
16. Such misery and fears grow upon one under the influence of the devil’s power, when he pierces the heart with his bitter, poisonous, murderous thrusts. Then the heart feels that it is not only forsaken by all men, but also by God himself. So it altogether loses Christ and sees no end to its misery.
Of this we have heard before in the Gospel where Christ says ( John 16:20): “Ye shall weep and lament, but the world shall rejoice; ye shall be sorrowful” etc. To be left thus, that is, to feel that all things have conspired to leave us comfortless and helpless, is to be left orphans indeed.
17. As Christ has thus told his Christians beforehand of such suffering, so also does he wish to give this comfort and consolation beforehand, and desires to teach us not to despair because of suffering, but only to hold to his Word, even if it does seem that help is being too long delayed. He desires to remind us of the promise that he will not leave us fast in misery, and that we should accord him the highest honor due to God, by holding him to be true and faithful. He says: It shall not continue forever, but only a little, a short time. And he says here: “I come unto you.” Again: “A little while, and the world beholdeth me no more.” That hour will seem to you an hour of sadness indeed, yea, an unending hour of death. “But I will see you again, and your heart shall rejoice.”
18. This is a sufficient promise of friendship and comfort. But we need only to learn to believe it, and to experience the truth that in our greatest weakness he guides his Church by wonderful divine power and protects and upholds her, so that she shall endure in spite of all. Yea, it shall be that in the greatest sadness there shall be comfort; in the greatest misery and desolation, joy and help; in death, everlasting life; until these better things come to be our possession, and the heart, having overcome all evil and being filled with the unspeakable joy of salvation, hears the bold, joyful word of victory which Christ utters: “Because! live, ye shall live also,” and as we beautifully sing in Psalm 118:15-17: “The voice of rejoicing and salvation is in the tents of the righteous. The right hand of Jehovah doeth valiantly. I shall not die, but live, and declare the works of Jehovah.”
This is what St. Paul says in 2 Corinthians 4:10 concerning comfort and help for these poor orphans: “We are always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body.”
And Christ says in Luke 12:32: “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.”
19. Observe, this is the sublime wisdom and knowledge of Christians, which the Holy Spirit has revealed to them and of which the world knows nothing whatever. The world must confess that it knows nothing of this comfort, and that, further, it is impelled by the devil to despise and resist the Holy Spirit’s preaching concerning such comfort. Therefore, Christ passes judgment upon it for the comfort of Christians: “Whom the world cannot receive; for it beholdeth him not, neither knoweth him.” Oh, that is a fearful utterance, to be told that it cannot receive the Holy Spirit. It must follow from this that the world has no part in the kingdom of God; that it is forever separated from God and must remain in the power of the devil and in the bonds of hell. But it is also a just and well-deserved punishment upon the world, for the world will not have it otherwise, since it so shamefully despises, blasphemes and persecutes Christ, the Son of God, together with his Word and the Holy Spirit. So much, then, on the office of the Holy Spirit, concerning which the chapter just before the text teaches. Upon this follows now the Gospel: “If a man love me, he will keep my word and my Father will love him.”
15. Of this promise, this comfort, to allay our feelings and fears, Christ assures us in the words translated “desolate” he will not leave you desolate.
The word translated “desolate” literally means “orphans.” By the use of this word Christ would intimate the condition of the Church. In the eyes of the world, and even in her own estimation, she has not the! appearance of a prosperous and well ordered organization; rather she is a scattered group of poor, miserable orphans, without leader, protection or help upon earth.
All the world laughs at her and ridicules her as a great fool in thinking that she is the Church and comprises the people of God. Furthermore, each individual is so burdened and oppressed in his need and suffering as to feel that no one else lies so low or is so far from help as he.
16. Such misery and fears grow upon one under the influence of the devil’s power, when he pierces the heart with his bitter, poisonous, murderous thrusts. Then the heart feels that it is not only forsaken by all men, but also by God himself. So it altogether loses Christ and sees no end to its misery.
Of this we have heard before in the Gospel where Christ says ( John 16:20): “Ye shall weep and lament, but the world shall rejoice; ye shall be sorrowful” etc. To be left thus, that is, to feel that all things have conspired to leave us comfortless and helpless, is to be left orphans indeed.
17. As Christ has thus told his Christians beforehand of such suffering, so also does he wish to give this comfort and consolation beforehand, and desires to teach us not to despair because of suffering, but only to hold to his Word, even if it does seem that help is being too long delayed. He desires to remind us of the promise that he will not leave us fast in misery, and that we should accord him the highest honor due to God, by holding him to be true and faithful. He says: It shall not continue forever, but only a little, a short time. And he says here: “I come unto you.” Again: “A little while, and the world beholdeth me no more.” That hour will seem to you an hour of sadness indeed, yea, an unending hour of death. “But I will see you again, and your heart shall rejoice.”
18. This is a sufficient promise of friendship and comfort. But we need only to learn to believe it, and to experience the truth that in our greatest weakness he guides his Church by wonderful divine power and protects and upholds her, so that she shall endure in spite of all. Yea, it shall be that in the greatest sadness there shall be comfort; in the greatest misery and desolation, joy and help; in death, everlasting life; until these better things come to be our possession, and the heart, having overcome all evil and being filled with the unspeakable joy of salvation, hears the bold, joyful word of victory which Christ utters: “Because! live, ye shall live also,” and as we beautifully sing in Psalm 118:15-17: “The voice of rejoicing and salvation is in the tents of the righteous. The right hand of Jehovah doeth valiantly. I shall not die, but live, and declare the works of Jehovah.”
This is what St. Paul says in 2 Corinthians 4:10 concerning comfort and help for these poor orphans: “We are always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body.”
And Christ says in Luke 12:32: “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.”
19. Observe, this is the sublime wisdom and knowledge of Christians, which the Holy Spirit has revealed to them and of which the world knows nothing whatever. The world must confess that it knows nothing of this comfort, and that, further, it is impelled by the devil to despise and resist the Holy Spirit’s preaching concerning such comfort. Therefore, Christ passes judgment upon it for the comfort of Christians: “Whom the world cannot receive; for it beholdeth him not, neither knoweth him.” Oh, that is a fearful utterance, to be told that it cannot receive the Holy Spirit. It must follow from this that the world has no part in the kingdom of God; that it is forever separated from God and must remain in the power of the devil and in the bonds of hell. But it is also a just and well-deserved punishment upon the world, for the world will not have it otherwise, since it so shamefully despises, blasphemes and persecutes Christ, the Son of God, together with his Word and the Holy Spirit. So much, then, on the office of the Holy Spirit, concerning which the chapter just before the text teaches. Upon this follows now the Gospel: “If a man love me, he will keep my word and my Father will love him.”
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