Can the WELS/Chicanery Marriage Be Saved? Let's Hope Not!

The WELS/Chicanery marriage cannot last much longer.

Anonymous has left a new comment on your post "Reformation Is Possible When Lutherans Lead With D...":

You are right. I love to hear our Pres. Schroeder and all he has to say about the Doctrine of the Cross and keeping WELS on the confessional straight and narrow. What I don't understand is how the Church and Change group is allowed to meet and assemble to basically do the opposite and undermine what Pres. Schroeder just reported at the convention this past summer. It's all very confusing and it makes the WELS look like they are speaking out of both sides of their mouth. It's one way or the other- either/or. You cannot have both factions under the same tent or umbrella. The question is.... which is it? Which way will the lot be cast?

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Another WELS layman:

I wonder what Mequon is teaching future pastors about faith and works. The Shrinkers hate Ichabod because you quote Luther, the book of concord, and other confessional Lutherans (notice I did not say synodical Lutherans). We have the Word and plenty of the above mention to quote. They instead quote every thing or everybody that is not Lutheran. They are the enemy within. They really hate their own synod. Notice how they drop the Lutheran name whenever given the chance. Names like pilgrim, crosswalk, the core. SP Schroeder has his work cut out. How this comes out in the next few years will be something to watch. I guess the question should be will synodical (WELS) Lutherans turn back to confessional Lutheranism or go the way of ELCA and the Anglicans. Join Rome or they become non denominational (Baptist like).

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Anonymous has left a new comment on your post "Can the WELS/Chicanery Marriage Be Saved? Let's Ho...":

Ditto.

In my opinion, just by virtue of the fact that the Church and Change crew would choose to continue to hold its alternative convention, it's a slap in the face and a thumb of the nose to everything Pr. Schroeder is trying to accomplish. There are only two options. Yes, either you agree that our synod should strive to be a confessional Lutheran church, holding to Christ's teaching as recorded in the Holy Bible or you don't. It's black and white.

***

GJ - Confessional Lutherans should part with a few dollars and attend the Enthusiasm convention hosted by Church and Change this week. If the Southern Baptists had a parachurch group devoted to promoting infant baptism, the Real Presence, and the efficacy of the Word in the Means of Grace, the smell of boiling tar would chase that opposition group out of town.

I wrote before - do not look for officials to do the right thing - do it yourself with polite but firm emails, letters, phone calls, and conversations with the false teachers and with their enablers, the Doctrinal Pussycats.

At the same time, encourage those who are applying the Word of God and the Confessions.

A Comment So Clueless, It Deserves a Special Post

Why are there no objections about false doctrine from WELS leaders?

Anonymous has left a new comment on your post "Characteristics of False Teachers":

Did you get permission to use the wolf in sheep clothing picture? It's not your own creation, copy and paste works well for you huh? (<--English 101 needed) The site it came from also contains sexually explicit material. Thought your readers might like to know where you find your images from.

***

The picture is clearly credited, unlike the sermons of the WELS Chicaneries: Ski, Kelm, Parlow, Doebler, et al. I imagine the print was hard to see, with a beam lodged in one's eye - eh, Anonymous?

Most photos are PhotoShopped by me or by stealthy contributors. Most people accept that as a new creation. No one outside of the Shrinker movement has complained. From them I get threats of lawsuits, etc. Ho hum.

I obtained the previous photo from putting "wolf in sheep's clothing" in Google images. I have several that I use from time to time, to illustrate the crafts and assaults of Church and Change. Almost all my photos come from adding "funny" to a particular image name. That is how I found the LolCats site and the parallel dog site. They are also marked at the bottom.


This clueless Pharisee seems to know a lot about StrangeCosmos. He may do as much for that URL as the MLC did for Fire Island. But no, I never go to that site. Sorry to disappoint his prurient interests.

Many Lutheran images will now show up in Google as pointing to Ichabod. That probably drives traffic, since I also look up sites using images I want to kelm.

My BoyScout detector reads the following for his comment:
1. Former WELS school student? - Yes.
2. Expelled from NWC for excessive drinking? - Was that even possible?
3. Son of a Shrinker? - Very probable.
4. Name? - They are all pretty much the same.

Characteristics of False Teachers

God wants His church to grow, seriously. I will show you how.
It will take a lot of money, trust me.

Luther says this about false teachers:

False Doctrine Tolerated

"And such false teachers have the good fortune that all their folly is tolerated, even though the people realize how these act the fool, and rather rudely at that. They have success with it all, and people bear with them. But no patience is to be exercised toward true teachers! Their words and their works are watched with the intent of entrapping them, as complained of in Psalm 17:9 and elsewhere. When only apparently a mote is found, it is exaggerated to a very great beam. No toleration is granted. There is only judgment, condemnation and scorn. Hence the office of preaching is a grievous one. He who has not for his sole motive the benefit of his neighbor and the glory of God cannot continue therein. The true teacher must labor, and permit others to have the honor and profit of his efforts, while he receives injury and derision for his reward."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 110f. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9. Psalm 17:9.

God Punishes Ingratitude by Allowing False Teachers

"In the second place such teachers are disposed to bring the people into downright bondage and to bind their conscience by forcing laws upon them and teaching works-righteousness. The effect is that fear impels them to do what has been pounded into them, as if they were bondslaves, while their teachers command fear and attention. But the true teachers, they who give us freedom of conscience and create us lords, we soon forget, even despise. The dominion of false teachers is willingly tolerated and patiently endured; indeed, it is given high repute. All those conditions are punishments sent by God upon them who do not receive the Gospel with love and gratitude."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 111. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9. John 5:43.

False Teachers Flay Disciples to Bone

"In the third place, false teachers flay their disciples to the bone, and cut them out of house and home, but even this is taken and endured. Such, I opine, has been our experience under the Papacy. But true preachers are even denied their bread. Yet this all perfectly squares with justice! For, since men fail to give unto those from whom they receive the Word of God, and permit the latter to serve them at their own expense, it is but fair they should give the more unto preachers of lies, whose instruction redounds to their injury. What is withheld from Christ must be given in tenfold proportion to the devil. They who refuse to give the servant of truth a single thread, must be oppressed by liars."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 111f. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9.

Avarice in False Teachers

"Fourth, false apostles forcibly take more than is given them. They seize whatever and whenever they can, thus enhancing their insatiable avarice. This, too, is excused in them."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 112. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9.

They Lord It Over Us

"Fifth, these deceitful teachers, not satisfied with having acquired our property, must exalt themselves above us and lord it over us...We bow our knees before them, worship them and kiss their feet. And we suffer it all, yes, with fearful reverence regard it as just and right. And it is just and right, for why did we not honor the Gospel by accepting and preserving it?"
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 112. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9.

We Are Dogs and Foot-Rags

"Sixth, our false apostles justly reward us by smiting us in the face. That is, they consider us inferior to dogs; they abuse us, and treat us as foot-rags."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 112. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9.

Reformation Is Possible When Lutherans Lead With Doctrine and Honesty

WELS President Mark Schroeder

WELS elected Mark Schroeder as Synod President over two years ago. I am skeptical about elections and conventions, especially since Gurgle was the dream candidate of the conservatives about 16 years ago.

Gurgle retired suddenly and resurfaced at the Headquarters of Church and Change/South, paid from the reduced salaries of staff at Holy Word. Who says Don Patterson isn't a nice guy?

Schroeder has shown himself to be a doctrinal leader. Many high-flying Shrinkers have had their wings clipped for good. When Schroeder speaks, confessional Lutherans take heart and Changers squirm.

Parish pastors know that their influence does not really take hold for about five years. Institutional leaders seem to have more immediate impact, but they probably feel like the captain of the Titanic, trying to remedy a situation with too little time left.

If the synod studies the Bible and the Book of Concord for the next few years, applying the lessons learned, great blessings will follow. Enthusiasm cannot exist side by side with the Means of Grace. One must expel the other, as the Shrinkers have shown with their excuses for having no communion services - not to mention their cloaking and deceiving about being Lutheran.

The lowpoint of WELS will be remembered as the time when the word Lutheran was dropped from WELS Lutherans For Life, the new hymnal, the magazine, campus ministries like Point of Grace, the TV show starring Mark and Avoid Jeske, and many new congregations. The issue is not the word itself, but the spirit of Zwingli behind it. The Shrinkers want the worldly success of those frauds they covet and emulate. The Chicaneries are so possessed by carnal desires that they copy verbatim the sermons--even the emails--of their Reformed heroes.

Luther and Zwingli cannot co-exist as doctrinal leaders. "Du hast einen anderen Geist," (Translation for Mequon graduates - "You have another spirit.") Luther said, when he refused to shake Zwingli's hand. Zwingli rejected the Real Presence while Luther emphasized the Biblical teaching of the efficacy of the Word.

Luther did not start the Reformation. The Word of God ignited the underbrush that had accumulated for centuries. Luther proclaimed the Word and accepted the consequences. Thirteen years after the 95 Theses, he was advised not to be present at the Diet of Augsburg, because he might have been seized and burned at the stake. I wonder how many Lutheran pastors today would live with a death sentence over their heads for 13 minutes, let alone 13 years.

The same problem has repeated itself in each generation. Lutheran pastors were forced to accept the Prussian Union - denial of the efficacy of the Word, the Real Presence, baptismal regeneration - all for the sake of outward peace and unity.

The Definite Synodical Platform and "American" Lutheranism were new versions of the same old compromises with the Reformed.

Church and Change is a WELS institution set up to promote Zwinglian doctrine. One only has to look at its stars, board members, and parachurch offshoots to see the bitter fruit of such endeavors. The Shrinkers charge money to have people come to have their doctrine changed to Zwingli's and Calvin's. WELS members even paid to hear space cadet Leonard Sweet, a United Methodist New Ager.

November 5-7, Church and Change wants to Regain the Momentum lost since their man Gurgle was ousted, the horse and his rider tossed into the sea. What a beautiful way to celebrate the Reformation - to have a conference devoted to Reformed doctrine and practice.

Just look at their Resources.

Or Post-Modernism.

Comparative Theology is still misspelled. Check it out.

Various Enthusiasm projects, including Doebler's Church From Scratch.

Try the Link Suggestion. I suggested the Book of Concord site, leaving this note: "This is a book you have never opened, or, if you did, you tossed it. Maybe you buried it under your Zwinglian books. The Book of Concord is our best manual for studying the Bible. All your theories and practices are thoroughly rejected by the Concordists. Repent and believe in the Gospel."

Many want to mark and avoid this conference. But even an old hidebound Bronze Age Missourian like Pieper said it was proper to go and observe false teachers at work. How else can one write effectively about them?

At the Changer conference, I would count the Doctrinal Pussycats in attendance. They are the enablers and protectors of the Shrinkers. I would do a census of Jeske Corp - Ski, Bishop Katie, Lampe, Becker, and His Grace. I would look for the foxes of Appleton - Parlow, Kelm, Glende, Ash, Witte. I would observe the reactions of the audience and the content of the presentations.

The strength of this blog is not my writing, but the information supplied from across the US. Lutherans know they can raise issues here without getting Sisera Counseling from their brothers in the faith. In many cases, one person will be cut off from the Shrinker source but another one will supply the same materials. Stealth works both ways. I imagine Shrinker meetings now invoke secrecy more frequently than the Holy Trinity. WELS once pronounced anathemas on leakers after I sent Corky's 1992 essay to Christian News for publication.

KJV Judges 4:21 Then Jael Heber's wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died. 22 And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will shew thee the man whom thou seekest. And when he came into her tent, behold, Sisera lay dead, and the nail was in his temples.

Reason Enough To Post

John has left a new comment on your post "Two Study Bibles, Almost Identical Titles":

Rev. Jackson,

I am not a learned person.

I am drawn to many of your posts, especially those on Justification. You back most posts up with thoughtful references that a reader can checkout for himself.

You speak of Justification in exactly the same terms as I was taught it in my youth.

You are, however totally missing the mark regarding THE LUTHERAN STUDY BIBLE.

Your posts on TLSB are simply digs at both the LCMS and the ELCA, and show that you have not cracked the cover of either The Lutheran Study Bible or Lutheran Study Bible.

The blog is, of course yours. You are free to post anything on it that you like and anyone who doesn't agree can take a hike. I get it.

What I am saying is that I respect your posts because you indicate your research and experience in most of them. That equals credibility.

Your comments on the two different Lutheran study Bibles, however show a total lack of any research into either of the books and give no insight to your readers who may be wondering about them.

We Lutherans have had to put up with reformed study Bibles forever, depending on our pastors to sort out the drek (sic - Dreck). Two 'Lutheran' study Bibles come out in the same year. I, for one was hoping for your usual, studied, informed comments. We get only sarcasm directed at ELCA and LCMS.

Again, this is your blog and you are certainly free to print anything you wish. In this instance, though I shall seek the counsel of one who has actually researched these two Bibles and is able to speak from that perspective.

I pray that you will bring your assessment of these two books up to the same level as your assessment of subjects such as Justfiication (sic).

God bless!!

Jack

***

GJ - I do not need to do any research on ELCA publications, especially Biblical ones. ELCA has a consistent Unitarian perspective on everything, so there is no need to do research there. They owned a number of copyrights they were glad to get rid of - Lenski, Sasse. The scholarly publications of Fortress used to make a big impact on the academic world, because they were well done (Barth, Tillich biographies) but that was decades ago. If John/Jack wants to buy the ELCA version and mail it to me, I will look it over and use it later for kindling.

I find the constant promotion of the Translation Du Jour wearisome. The English language does not change every week, so we hardly need 500 translations of the same Bible. How does anyone sort out the differences in text and language?

I linked a review to the CPH effort a few weeks ago. Paul McCain has not sent me my free review copy, so I have not seen his version. The blogger who had his own copy said the pages were so thin the print showed through - not good planning for someone "abolutely" crazy about fonts, etc (McCain). 

I brought up Missouri and ELCA working together because the issue is serious, not something to be overlooked by jaded moderns. I am afraid that Missouri now wants to be the LCA of the past - ordination of women, open communion, anything goes doctrine,  and welcoming Masons if they can find one under the age of 80, but none of that crazy stuff. Twenty years ago, the son of a pro-life LMCS activist was told never to bring up the abortion issue when he was a Missouri vicar. John Johnson, Otten's old pal at Our Lady of Sorrows, St. Louis, told vicars never to mention open communion, women leading worship, Pentecostalism, etc. Paul McCain did not want to hear that ELCA women seminarians were consecrating Holy Communion and baptizing babies at LCMS congregations. (How do I know? I stumbled upon the annual vicar boasts at Trinity Seminary, Columbus.)

In 1912, the captain of the Titanic wanted to earn a name for himself by crossing the Atlantic in record time, his last trip before retiring. He ignored all the warnings and ran full speed into an iceberg. Some think by reversing engines at the last minute he made matters worse. He did make a name for himself. People still talk about "rearranging the deck chairs on the Titanic." That is precisely what most Lutheran leaders are doing at the moment.

Nils A. Dahl studied under Bultmann and defended his dissertation in Norway under Nazi occupation.

I had a great opportunity to study Biblical literature under Nils Dahl, Abraham Malherbe, and Robert Wilson at Yale. All three men emphasized the text of the Bible rather than the sterile Historical-Critical Method theories that still drive ELCA exegesis. HCM is a relic of the 19th century.

I would have more respect for CPH if Missouri had not published an NIV commentary where one of the editors (Hoerber) was not only anti-Lutheran but also HCM. I read his letters to Otten where he said, "Now that I am retired from the seminary, I can say anything I want." Another seminary professor, still active, told me when Johnson was the president, "Now we can teach anything we want."

Instead of demanding that I write a blog their way, some readers should start their own and use their real names. Ichabod is not required reading for anyone, but I hear it is read everywhere.

Do Babies Believe and Comprehend?

rlschultz has left a new comment on your post "From Someone in WELS":

There are also other little odd variants of UOJ which emanate from the Reformed camp, naturally. One that I heard was some nonsense called "salvific knowledge". Some Babtists use it as just another reason to withhold the Sacrament of Holy Baptism from infants. Their reasoning is that since infants are not developed intellectually, therefore they cannot know that they are saved, even if they are baptized. The Means of Grace are given short shrift, as comprehension is made a factor in salvation. It is akin to the false doctrine of the age of accountability. If it all sounds confusing, you are correct. It is.

***

GJ - When the daughter of a Baptist asked me about babies being able to believe, I asked her:
"Have you witnessed me baptizing babies?"
"Yes."
"What often happens when I hold the baby for the baptism itself?"
"He cries."
"Why?"
"He doesn't trust you."
"And when I hand him back to his mother? What happens then?"
"He stops crying."
"Why?"
"He trusts his mother."
"So you are saying that tiny babies know enough to trust their mothers and not trust a stranger, but they are unable to trust God?"
"I see."

Luther said to some adults who claimed that babies could not reason, "You can reason and you still don't believe."

Comprehension is an interesting concept with babies. They are born with a PhD in psychology, as proven by the expert way they handle their parents. This capacity is lost just in time to raise children, unfortunately.

I have known a number of late-talking children. Tis funny how everyone wants children to behave according to norms. Late-talking babies are usually boys, often math and computer geniuses. Thomas Sowell's son was one, so he wrote two books about the phenomenon. One late-talking boy unleashed a torrent of words once he began to talk, making his mother laugh. She was all worked up about norms before that. One late-talking girl was clearly able to talk but always resisting while showing a definite streak of mischief. She did very unusual tricks on the computer as a tiny child, once erasing a program while two of us were at computer but busy talking. I looked down the hall as the files disappeared and said, "Did you do that?" She doubled over laughing.

Baptists deny the astonishing capacity of babies to know, understand, comprehend, and believe, not just the same as adults, but better in many ways. Most troubling is how "conservative" Lutheran leaders have jumped in the sack with the Baptists - Rick Warren, C. Peter Wagner, Ed Stetzer, Andy Stanley.

Babies do not believe, these leaders of Lutheran lupines claim, but Jesus said, "Unless you believe as a child, you shall not enter the Kingdom of God."

WELS Salvation Army?

Anonymous has left a new comment on your post "Two Study Bibles, Almost Identical Titles":

A blessed Reformation to you.

Question:
Should I be bothered by this? Is this a form of unionism?

http://www.stmatthewsonline.org/News%20and%20Notes.htm

Salvation Army Bell Ringers

From Pastor Enderle:

We have been asked as a church if we could supply enough people to man the Salvation Army Bell Ringers Stand in front of Wal-Mart on Friday, November 27th from 5:00pm to 9:00PM and Sunday, November 28th from 11:00AM to 9:00PM. 80% of all money raised stay in this community for:

Families First

St. Claire Health Mission

Local Police Department

My questions to you:

1. Is there anyone who would be offended by this?

2. Would we be able to come up with enough people to staff the two bells at Wal-Mart for two days?

Your thoughts and comments are very much appreciated.

---

GJ - The Salvation Army is a church. Someone just asked about them. I hope the congregation publishes photos of the WELS Bells. I cannot get the image of Guys and Dolls out of my mind.

NICELY
I got the horse right here
The name is Paul Revere
And here's a guy that says that the weather's clear
Can do, can do, this guy says the horse can do
If he says the horse can do, can do, can do.
(Benny starts singing his part at this time, while Nicely continues:)
Can do - can do - this guy says the horse can do
If he says the horse can do - can do, can do.

(Rusty starts singing his part as the time, while Nicely and Benny continue:)
For Paul Revere I'll bite
I hear his foot's all right
Of course it all depends if it rained last night

Likes mud, likes mud, this X means the horse likes mud
If that means the horse likes mud, likes mud
Likes mud.

I tell you Paul Revere
Now this is no bum steer
It's from a handicapper that's real sincere
Can do, can do, this guy says the horse can do.
If he says the horse can do - can do - can do.
Paul Revere. I got the horse right here.

BENNY
I'm pickin' Valentine, 'cause on the morning line
A guy has got him figured at five to nine
Has chance, has chance, this guy says the horse has chance
if he says the horse has chance, has chance, has chance

I know it's Valentine, the morning work looks fine
Besides the jockey's brother's a friend of mine
Needs race, needs race, this guy says the horse needs race
If he says the horse needs race, needs race, needs race.
I go for Valentine, 'Cause on the morning line,
The guy has got him figured at five to nine
Has chance, has chance, this guy says the horse has chance
Valentine! I got the horse right here.

RUSTY CHARLIE
But look at Epitaph. he wins it by a half
According to this here in the Telegraph
"Big Threat" - "Big Threat"
This guy calls the horse "Big Threat"
If he calls the horse "Big Threat",
Big Threat, Big Threat.

And just a minute, boys.
I've got the feed box noise
It says the great-grandfather was Equipoise
Shows class, shows class.
This guy says the horse shows class
If he says the horse shows class
Shows class, show's class.

So make it Epitaph, he wins it by a half
According to this here in the Telegraph.
Epitaph! I got the horse right here!

Two Study Bibles, Almost Identical Titles

Lutheran Study Bible
From Wikipedia, the free encyclopedia


Lutheran Study Bible or The Lutheran Study Bible can refer to two different study bibles released in 2009 in the United States.

The Evangelical Lutheran Church in America released their Lutheran Study Bible on March 1 2009. It is published by Augsburg Fortress and uses the New Revised Standard Version of the Bible.

The Lutheran Church–Missouri Synod released their The Lutheran Study Bible on September 1, 2009. It is published by Concordia Publishing House and uses the English Standard Version of the Bible.

***

GJ - That is not very impressive, after ELCA and Missouri have spent so much time in bed together. One would hope a little pillow talk would resolve such issues. Let me guess - the two translations are almost identical. CPH has a lot of cash, I hear. Augie/Fortress is always on life support.

Reformation II, 2009

Reformation Sunday, II, November 1, 2009

Pastor Gregory L. Jackson

http://www.ustream.tv/channel/bethany-lutheran-worship

Bethany Lutheran Worship, 10 AM Central Standard


The Hymn #265 Thine Honor Save Erhalt Uns Herr
The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual Rev 14:6-7
The Gospel Matthew 11:12-15
Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn #262 A Mighty Fortress Ein feste Burg
          God Works Through His Pure Word
The Hymn #308 Invited Lord By Boundless Grace Das walt Gott
The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn #651 Be Still My Soul Finlandia

KJV Revelation 14:6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

KJV Matthew 11:12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. 13 For all the prophets and the law prophesied until John. 14 And if ye will receive it, this is Elias, which was for to come. 15 He that hath ears to hear, let him hear.

All Saints' Day
O almighty and everlasting God, who through Thine only-begotten and beloved Son, Jesus Christ, wilt sanctify all Thine elected and beloved: Give us grace to follow their faith, hope, and charity, that we together with them may obtain eternal life: through Thy Son, Jesus Christ, our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

God Works Through His Pure Word

Book of Concord, Solid Declaration, II. Free Will. Triglotta, p. 903.
54] Through this means, namely, the preaching and hearing of His Word, God works, and breaks our hearts, and draws man, so that through the preaching of the Law he comes to know his sins and God's wrath, and experiences in his heart true terrors, contrition, and sorrow, and through the preaching and consideration of the holy Gospel concerning the gracious forgiveness of sins in Christ a spark of faith is kindled in him, which accepts the forgiveness of sins for Christ's sake, and comforts itself with the promise of the Gospel, and thus the Holy Ghost (who works all this) is sent into the heart, Gal. 4:6.

55] Now, although both, the planting and watering of the preacher, and the running and willing of the hearer, would be in vain, and no conversion would follow it if the power and efficacy of the Holy Ghost were not added thereto, who enlightens and converts the hearts through the Word preached and heard, so that men believe this Word and assent thereto, still, neither preacher nor hearer is to doubt this grace and efficacy of the Holy Ghost, but should be certain that when the Word of God is preached purely and truly, according to the command and will of God, and men listen attentively and earnestly and meditate upon it, God is certainly present with His grace, and grants, as has been said, what otherwise man can neither accept nor give from his own powers. 56] For concerning the presence, operation, and gifts of the Holy Ghost we should not and cannot always judge ex sensu [from feeling], as to how and when they are experienced in the heart; but because they are often covered and occur in great weakness, we should be certain from, and according to, the promise, that the Word of God preached and heard is [truly] an office and work of the Holy Ghost, by which He is certainly efficacious and works in our hearts, 2 Cor. 2:14ff; 3:5ff.

KJV 1 Corinthians 3:6 I have planted, Apollos watered; but God gave the increase. 7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour.

The Free Will or Powers of Man section of the Formula of Concord was written for two reasons. One was the error of the Roman Catholic party. But the other was the error of some theologians of the Augsburg Confession. The passage quoted above from Free Will is a clear reference to 1 Corinthians 3:6-8.

Those errors are still prevalent today. On the Roman side, the Catholic Church teaches that man cooperates in his salvation. They also emphasize adding good works, which are required but rarely considered sufficient. Therefore, Purgatory is a long season of torture to finish the purification of the soul, making it ready for heaven. Purgatory is a semi-Hell for the partially saved.

Although Purgatory is not popular among Protestants, the other error addressed in this article is quite popular. There are many “have-to” statements among the modern Protestants, and the Lutherans often follow the errorists down the same path. Some have-to statements are:
1. You have to think exponentially. (Rick Warren, Southern Baptist) Would that be the theme of the Exponential Conference attended by WELS leaders? http://www.exponentialconference.org/
2. You have to grow in numbers.
3. You have to make disciples, who must be soul-winners.
4. You must transform lives and be relational and relevant.

This can be condensed to the cooperation of man in salvation. That sounds appealing to people, and it has appealed to millions, but the thoughts of man are not the thoughts of God (Isaiah 55:8-10)

Paul’s comparison to agriculture is devastating, because no one with experience in the field can claim, “This is what I did.”

Let’s take the planting of sweet corn. First of all, the gardener/farmer wants to have the best seed possible. Thanks to hybrids, we can select early-maturing, short, or late-maturing corn, white or yellow or bi-color. I favored Silver Queen, which tended to be short in stature but had a long growing season and famous sweetness.

Corn wind-pollinates, so it will not do to plant all varieties together. The root system is large because of the water and nutrition absorbed by the corn plant as it grows and matures. I watered corn in Midland because the plants often wanted more than the rain provided, even though I heavily mulched the corn patch with grass and newspapers. I also grew pumpkins between the rows to deter varmints and keep moisture in the ground. I planted pole beans to climb the corn stalks, too. Beans add fixed nitrogen to the soil while corn takes nitrogen compounds away to build plants.

The complications of raising corn are infinite. If the soil is too cold, sweet corn will not germinate. Pests can eat the corn. A gaudy necktie on the ground may serve to deter birds and make the neighbors wonder. Nothing short of electricity stops a squirrel. Rain can be supplemented, but too much rain causes smut, a mold problem in corn. Insects get into corn and some birds attack the corn to get the insects. If the corn is perfect, raccoons and squirrels harvest it at the perfect time. I thought I had a corn patch in Columbus. Instead, a crop of weeds grew up. They looked just like corn at first, but the produced nothing but additional weed seeds (nutgrass).

These are only some of the complications, because the entire created world works together in the formation of one crop. Soil is not dirt, but an ocean of life, comprising many different chemicals, mixes, organisms, and animals, from the tiny springtail to the prolific earthworm.

Watching a crop grow successfully is a great experience. Anyone with that experience can see the parallel created by Paul – I planted, Apollos watered, but God gave the growth. The glory does not belong to Paul or Apollos but to God.

I am astounded that so many have talked about growth and written about growth in the church, but all of them carefully avoid the clear, plain words of Scripture. Any Scripture about growth emphasizes the effective Word, not the human effort.

The Gospel is the living seed of the Church. Just like God’s created seed, it is full of potential far beyond our imagination or knowledge. Just like seed, no one knows what will happen when the Gospel is broadcast.

Someone asked once, “If God does everything, then what do we do?”

I could also ask, “If everything depends on man, how weak is God?”

The positive answer is clear – God does everything through His Word, but He allows us to share in what He does. We enjoy the accomplishments of the Word just as we enjoy the product of the garden.
Luther did not start the Reformation. The Word of God started the Reformation. Luther’s spiritual struggles and his study of the Word (doctorate, Biblical studies) enabled him to teach what was revealed in the Scriptures and teach against what was not in the Scriptures.

So many people claim they love the Church or their synod. They want their favorite institution to do well. Or they want others to share in the blessings of the Gospel.

Neither preacher nor hearer is to doubt this grace and efficacy of the Holy Ghost, but should be certain that when the Word of God is preached purely and truly, according to the command and will of God, and men listen attentively and earnestly and meditate upon it, God is certainly present with His grace, and grants, as has been said, what otherwise man can neither accept nor give from his own powers. (Formula of Concord, Free Will)

The ministers and members are not to doubt the grace and efficacy of the Holy Spirit. Those who doubt both are bound to start altering the Word to achieve the fruits they desire from their human perspective. The Pietists of yesteryear and today develop methods to accomplish what they desire. Human methods are at war with the divine Word.

KJV Ephesians 4:14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive (method – the Greek word);

KJV Ephesians 6:11 Put on the whole armour of God, that ye may be able to stand against the wiles (methods - Greek) of the devil.

False doctrine is the method of the devil, to deceive the simple and seduce the crafty ones. Those who equate worldly success with God’s blessing are bound to

Believing in God means trusting in Him completely, so His Word must accomplish His will.

One reason we do not trust His Word is that we want other results or better results. It is easy to blame someone or something for the results we do not like.

Another reason we do not trust the Word - The true Gospel brings the cross, so we shun the cross and the Word with it. That is subtle. People do not claim to be doing this, but our Old Adam recoils from paying a price. And many are glad to gloat that sincere Christians seem to have a much harder time in life. False teachers gloat that they repudiate the Word and do fabulously well anyway.

The Reformation began when the Word of God threatened the vast money scheme of the papacy, building St. Peter’s in Rome with indulgence money. In fact, the deal was more complicated. Huge loans were obtained for the construction project. The loans were paid back through indulgence sales, so the salesmen were highly motivated to get good results.

Luther’s 96 Theses asked whether the pope really had the keys to the heavenly treasure of merits. If the pope did, why not open up this treasury for the whole world to enjoy?

This threatened indulgence sales, where people could buy forgiveness in advance (pre-UOJ). The theses also attacked the tourism of the day, visiting shrines dedicated to saints in order to obtain release from some time in Purgatory. Like carbon credits, these saintly relics were bought and sold, gaining value with the pilgrims they attracted. If touching the relics did not gain release from Purgatory, then they were worthless bones.

To this day, every Roman Catholic church has a certified fragment of a saint embedded, to make it an official and approved congregation.

Christianity is the only world religion where people receive from God instead of giving to God. If people have works added to faith, they imagine they have to do various things to please God. This is contrary to the Gospel and guilt-inducing, anxiety-provoking. True, people can be motivated to do a lot through fear and the hope of a reward, but that is not what Jesus taught. It is what the Pharisees taught. The Savior taught:

John 6:27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. 28 Then said they unto him, What shall we do, that we might work the works of God? 29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

KJV John 3:14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15 That whosoever believeth in him should not perish, but have eternal life. 16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.

False doctrine always turns things around. The false teachers look for works and demand works.

The Gospel teaches that the works of God are believing in the Messiah sent by God the Father. Everyone comes into this world condemned. Those who do not believe remain in that state of condemnation. But all who believe in Christ become children of God and heirs of salvation. Good works follow naturally as the fruit of faith.

This is such a simple message, yet people rage against it, from the outside of the Church and from the inside.

Quotations

Augsburg Confession

J-525
"Also they teach that the Word, that is, the Son of God, did assume the human nature in the womb of the blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably conjoined in one Person, one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was crucified, dead, and buried, that He might reconcile the Father unto us, and be a sacrifice, not only for original guilt, but also for all actual sins of men."
Augsburg Confession, III. #1. Of the Son of God. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 45. Tappert, p. 29. Heiser, p. 12.

J-526
“Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ’s sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ’s sake, who, by His death, has made satisfaction for our sins. This faith God imputes for righteousness in His sight. Romans 3 and 4.”
Augsburg Confession, IV. #1. Of Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 45. Tappert, p. 30. Heiser, p. 12f.
Apology of the Augsburg Confession

J-527
"The Third Article the adversaries approve, in which we confess that there are in Christ two natures, namely, a human nature, assumed by the Word into the unity of His person; and that the same Christ suffered and died to reconcile the Father to us; and that He was raised again to reign, and to justify and sanctify believers, etc., according to the Apostles' Creed and the Nicene Creed."
Apology of the Augsburg Confession, III. #52. Of Christ, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 119. Romans 4:25; 2 Corinthians 5:19ff. Tapper, p. 107. Heiser, p. 32.

J-528
"Faith is that my whole heart takes to itself this treasure. It is not my doing, not my presenting or giving, not my work or preparation, but that a heart comforts itself, and is perfectly confident with respect to this, namely, that God makes a present and gift to us, and not we to Him, that He sheds upon us every treasure of grace in Christ."
Apology of the Augsburg Confession, IV. #48. Of Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 135. Heiser, p. 36.

J-529
"Now, that faith signifies, not only a knowledge of the history, but such faith as assents to the promise, Paul plainly testifies when he says, Romans 4:16: 'Therefore it is of faith, to the end the promise might be sure.' For he judges that the promise cannot be received unless by faith. Wherefore he puts them together as things that belong to one another, and connects promise and faith."
Apology of the Augsburg Confession, Article IV. #51. Of Justification, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 135. Romans 4:16. Tappert, p. 114. Heiser, p. 36.

J-530
"This faith, encouraging and consoling in these fears, receives remission of sins, justifies and quickens. For this consolation is a new and spiritual life [a new birth and a new life]. These things are plain and clear, and can be understood by the pious, and have testimonies of the Church [as is to be seen in the conversion of Paul and Augustine]. The adversaries nowhere can say how the Holy Ghost is given. They imagine that the Sacraments confer the Holy Ghost ex opere operato, without a good emotion in the recipient, as though, indeed, the gift of the Holy Ghost were an idle matter."
Apology of the Augsburg Confession, Article IV. #63. Of Justification,, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 139. Tappert, p. 115. Heiser, p. 37.

J531
"Now we will show that faith [and nothing else] justifies."
Apology of the Augsburg Confession, IV. #69. Of Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 141. Tappert, p. 116. Heiser, p. 37.

J-532
"But to believe is to trust in the merits of Christ, that for His sake God certainly wishes to be reconciled with us. Likewise, just as we ought to maintain that, apart from the Law, the promise of Christ is necessary, so also is it needful to maintain that faith justifies. [For the Law does not preach the forgiveness of sin by grace.] For the Law cannot be performed unless the Holy Ghost be first received. It is, therefore, needful to maintain that the promise of Christ is necessary. But this cannot be received except by faith. Therefore, those who deny that faith justifies, teach nothing but the Law, both Christ and the Gospel being set aside.”
Apology of the Augsburg Confession, IV. #69. Of Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. p. 141. Tappert, p. 116. Heiser, p. 37.

J-533
"We do not believe thus {that faith is just a beginning of justification} concerning faith, but we maintain this, that properly and truly, by faith itself, we are for Christ's sake accounted righteous, or are acceptable to God. And because 'to be justified' means that out of unjust men just men are made, or born again, it means also that they are pronounced or accounted just. For Scripture speaks in both ways. [The term to be justified is used in two ways: to denote, being converted or regenerated; again, being accounted righteous.] Accordingly we wish first to show this, that faith alone makes of an unjust, a just man, i. e., receives remission of sins."
Apology of the Augsburg Confession, IV. #71-2. Of Justification. Concordia Triglotta. St. Louis: Concordia Publishing House, 1921, p. 141. Tappert, p. 116f. Heiser, p. 38.

J-534
"But since we receive remission of sins and the Holy Ghost by faith alone, faith alone justifies, because those reconciled are accounted righteous and children of God, not on account of their own purity, but through mercy for Christ's sake, provided only they by faith apprehend this mercy."
Apology of the Augsburg Confession, IV. #86. Of Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 147. Tappert, p. 119. Heiser, p. 39.

J-535
"In the Epistle to the Romans, Paul discusses this topic especially, and declares that, when we believe that God, for Christ's sake, is reconciled to us, we are justified freely by faith."
Apology of the Augsburg Confession, IV. #87. Of Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 147. 2 Corinthians 5:19ff. Tappert, p. 119f. Heiser, p. 39.

J-536
"These things are so plain and so manifest that we wonder that the madness of the adversaries is so great as to call them into doubt. The proof is manifest that, since we are justified before God not from the Law, but from the promise, it is necessary to ascribe justification to faith."
Apology of the Augsburg Confession, III. #177. Of Love and the Fulfilling of the Law. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 205. Tappert, p. 153. Heiser, p. 60.

J-537
"Scripture thus uses the term faith, as the following sentence of Paul testifies, Romans 5:1: Being justified by faith, we have peace with God. Moreover, in this passage, to justify signifies, according to forensic usage, to acquit a guilty one and declare him righteous, but on account of the righteousness of another, namely, of Christ, which righteousness of another is communicated to us by faith...1 Corinthians 1:30. Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. And 2 Corinthians 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. But because the righteousness of Christ is given us by faith, faith is for this reason righteousness in us imputatively, i. e., it is that by which we are made acceptable to God on account of the imputation and ordinance of God, as Paul says, Romans 4:3, 5: Faith is reckoned for righteousness."
Apology of the Augsburg Confession, III. #184. Of Love and the Fulfilling of the Law. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 205f. Romans 5:1; 2 Corinthians 5:21. Tappert, p. 154. Heiser, p. 60.

J-538
"But as the Confutation condemns us for having assigned these two parts to repentance, we must show that [not we, but] Scripture expresses these as the chief parts in repentance and conversion. For Christ says, Matthew 11:28: Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Here there are two members. The labor and the burden signify the contrition, anxiety, and terrors of sin and of death. To come to Christ is to believe that sins are remitted for Christ's sake; when we believe, our hearts are quickened by the Holy Ghost through the Word of Christ. Here, therefore, there are these two chief parts, contrition and faith."
Apology of the Augsburg Confession, Article XII (V). #44. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 263. Matthew 11:28. Tappert, p. 187. Heiser, p. 81.

J-539
“That absolution, however, is not received except by faith can be proved from Paul, who teaches, Romans 4:16, that the promise cannot be received except by faith. But absolution is the promise of the remission of sins [nothing else than the Gospel, the divine promise of God’s grace and favor]. Therefore, it necessarily requires faith. Neither do we see how he who does not assent to it may be said to receive absolution.”
Apology of the Augsburg Confession, XII. #61-62. Of Repentance. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 269. Romans 4:16. Tappert, p. 190. Heiser, p. 83.

J-540
"The Gospel teaches that by faith we receive freely, for Christ's sake, the remission of sins and are reconciled to God."
Apology of the Augsburg Confession, XV. #5. Human Traditions. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 317. Tappert, p. 215. Heiser, p. 96.
The Smalcald Articles

J-541
“Likewise: All have sinned and are justified without merit [freely, and without their own works or merits] by His grace, through the redemption that is in Christ Jesus, in His blood, Romans 3:23f. Now, since it is necessary to believe this, and it cannot be otherwise acquired or apprehended by any work, law, or merit, it is clear and certain that this faith alone justifies us, as St. Paul says, Romans 3:28: For we conclude that a man is justified by faith, without the deeds of the Law. Likewise, v. 26: That He might be just, and the Justifier of him which believeth in Christ.”
Smalcald Articles, The Second Part, Article I. #4. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 461. Tappert, p. 292. Heiser, p. 137.

J-542
“What I have hitherto and constantly taught concerning this I know not how to change in the least, namely, that by faith, as St. Peter says, we acquire a new and clean heart, and God will and does account us entirely righteous and holy for the sake of Christ, our Mediator. And although sin in the flesh has not yet ben altogether removed or become dead, yet He will not punish or remember it. And such faith, renewal, and forgiveness of sins is followed by good works.”
Smalcald Articles, The Third Part, Article XIII. #1-2. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 499. Tappert, p. 315. Heiser, p. 148.

From Someone in WELS

Working on the sequel to Night of the Lepus.


Good morning Greg,

Another amazing Ichabod! Loved all the Luther quotes. Great work.



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GJ - The "Party in the Fire Island Pines" fans seem to disagree. Is WELS divided? Yes. The Church and Changers have polarized the synod. But I hear that many young brains have not turned to mush. According to sources, the hot stuff for aging Boomers is not going over well with many college students.

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DK has left a new comment on your post "Atonement versus Justification Without Faith - The...":

Awesome post Professor! Thank you: Very enlightening.

You started by saying:

"Someone asked about the difference between the Atonement and Universal Objective Justification."

Were you referring to my question? I understand the difference between Atonement vs. Justification and completely agree with you about UOJ, but speaking to the nitty gritty semantics:

Are you suggesting that the statement "Justification by Grace, through Faith" isn't accurate or evidence of a misunderstanding about Atonement? Is "Justification by Faith" more accurate?".

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GJ - Various people ask about this and you were one of several who wanted more information.

Emphasizing grace is perfectly fine, and so is an emphasis upon faith. The UOJ Stormtroopers rail against faith, even though the Word of God is revealed to us so that we might believe in the Gospel as the revealed will of God. Luther encountered opposition because he said by faith alone, apart from the works of Law. The alone is understandable because of efforts to slide some form of works into the Word.

Let me try an analogy about the UOJ confusion. The Holy Spirit always works with the Word and never apart from the Word. However, we never claim that the Holy Spirit is the Word, that the Word is the Holy Spirit. The UOJ Stormtroopers identify, in a confusing way, the Atonement with justification/absolution. The Atonement is directly related to justification by faith, but they are not identical. I hope that helps.

Atonement versus Justification Without Faith - The Differences

CFW Walther and F. Pieper borrowed the two justification concept from a Halle Pietist, Knapp, who published his strange opinions in German and English before the Missouri Synod began.

Someone asked about the difference between the Atonement and Universal Objective Justification.

The Scriptures teach without contradiction that Christ died for the sins of the world and rose from the dead. The Book of Concord, Luther, Chemnitz, Gerhard, and the orthodox Lutheran theologians taught the same.

For many, Universal Objective Justification sounds like the Atonement, and many have assumed that UOJ was a synonym for an event which has several names - reconciliation, redemption (two different Greek verbs, one for purchase, one for releasing), etc.

However, UOJ is not the same. When Robert Preus still advocated UOJ, he made that point.

UOJ has confused justification by faith with the Atonement by creating two justifications. I will quote Walther on this:

"Christ's Glorious Resurrection from the Dead the Actual Absolution of the Entire Sinful World Here I would point out two things: 1. That This Is Certain And True, and 2. That Therefore Every Man Who Wants To Be Saved Must By Faith Accept This General Absolution As Applying Also To Him," C. F. W. Walther, The Word of His Grace, Sermon Selections, "Christ's Resurrection--The World's Absolution" Lake Mills: Graphic Publishing Company, 1978 J-5 p. 230. Mark 16:1-8.

"For God has already forgiven you your sins 1800 years ago when He in Christ absolved all men by raising Him after He first had gone into bitter death for them. Only one thing remains on your part so that you also possess the gift. This one thing is--faith. And this brings me to the second part of today's Easter message, in which I now would show you that every man who wants to be saved must accept by faith the general absolution, pronounced 1800 years ago, as an absolution spoken individually to him." C. F. W. Walther, The Word of His Grace, Sermon Selections, "Christ's Resurrection--The World's Absolution" Lake Mills: Graphic Publishing Company, 1978 J-5 p. 233. Mark 16:1-8.

What does Romans say, in context?

KJV Romans 4:23 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 Who was delivered for our offences, and was raised again for our justification.

The UOJ Stormtroopers like Romans 4:25, but they never mention that Romans 4 teaches Abraham as the Father of Faith, that Romans 4 reaches its climax with:

KJV Romans 5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

Ichabod:

From the English translation of Knapp's Christian Theology, which was widely read in German and English, in America and Europe, before the Missouri Synod began and throughout the 19th century -

§ 113. UNIVERSALITY OP JUSTIFICATION. 817

It is universal as the atonement itself; vid. § 111, II. If the atonement extends to the whole human race, justification must also be universal; i. e. all must be able to obtain the actual forgiveness of their sins and blessedness, on account of the atonement of Christ. But in order to obviate mistakes, some points may require explanation. Justification, then, is universal,

(1) In respect to the persons to be pardoned.

All men, according to the Bible, may partake of this benefit. It was designed for all; vid. especially Rom. 3: 23. 5: 15 (§ 111),

318 ART. X. § 113. UNIVERSALITY OP JUSTIFICATION

in opposition to Jewish exclusiveness. It is bestowed however conditionally ; certain conditions are prescribed which are indispensable. Those who do not comply with these conditions, are excluded from the enjoyment of the benefit. Justification and forgiveness are not, therefore, universal in effect (actu); and this solely through the fault of men.*

Another conclusion from the universality of justification is, that every one may be sure of his forgiveness. This certainty, however, must not be founded upon inward/ee/ing-s, which are frequently deceptive ; but upon an actual compliance with the conditions on which God will forgive sins. If any one finds in himself the signs of true faith, of sincere love to God and Christ, of a renewed heart, and of a virtuous Christian disposition, he is justified. Rom. 8: 16, " The holy, Christian temper wrought in us by God, gives us the clearest and surest proof, that we are the children of God." 1 John 3: 7. 2 Pet. 1: 9, 10. This certainty is in the highest degree necessary to our tranquility and happiness. 1 Tim. 1: 16. ICor. 6: 11. 1 John 5: 18—20.

(2) In respect to sins and the punishment of sin.

(a) As to sins; the position that all sins, without exception, are forgiven for Christ's sake, is proved partly from the power and efficacy of the atonement of Christ, which is extended to all sins (vid. § 111, and the texts there cited) ; and partly from the texts which promise forgiveness of all sins, even the greatest and blackest, to those who comply with the prescribed conditions of pardon. Ezek. 18: 21, 22. Ps. 103: 3. 1 Cor. 6: 11. Ephes. 2: 5. 1 Tim. I: 15. The sin against the Holy Ghost cannot be regarded as an exception ; vid. § 84.

(6) As to the punishment of sin ; the answer to the question whether the pardoned are exempt from all the punishments of sin, whether therefore justification is plena et perfecta, may be learned from § 111, II. The natural and physical evils which result from past sins, indeed, remain ; but they are mitigated and rendered more tolerable, and are divested of the terror of punishment, by the ces-

* [Translator - This is very conveniently expressed by the terms objective and subjective justification. Objective justification is the act of God, by which he proffers pardon to all through Christ; subjective, is the act of man, by which he accepts the pardon freely offered in the Gospel. The former is universal, the latter not.]


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In brief, the Book of Concord agrees with the Scriptures in asserting the Atonement as the great treasure of the Gospel. The Atonement is objectively true because the truth of Christ's sacrifice does not depend upon man's belief.

Justification by faith is different from the Atonement because the message of the Atonement, through Word and Sacrament, creates and sustains faith. Through this faith, individuals receive the grace promised in the Gospel: justification by faith.

Justification is God's declaration of forgiveness, because of the grace earned by His Son. To say the entire world is absolved or justified--an act of grace--without the Word, without the Means of Grace, is a travesty of Enthusiasm. When the Holy Spirit is separated from the Word, foul errors rush in, as Luther taught.

Knapp and Tholuck were considered the last believing theologians to teach at Halle University. However, neither one was an orthodox Christian, as contemporaries know. Knapp did not think the confession of the Trinity was in harmony with early Christian teaching. Tholuck was a Universalist. Do Lutherans today want to identify with Knapp and Tholuck? They do when they teach UOJ.

No one can claim that the Christian Church always taught two justifications. Nor can anyone claim that Lutherans have always taught OJ and SJ. Sig Becker had to admit they were new terms.

My tentative conclusion is that Walther took over Knapp's ideas from the German edition, because Walther came from Pietistic circles and never really gave up Pietism entirely. The two justification formula arose in Pieper's Dogmatics, perhaps for the first time among Lutherans. That formulation could be explained by his or his translator's use of Knapp in English. To sort all that out, someone would have to explore all the German-American publications and make comparisons.

General or Universal Justification appears in Hoenecke, who was taught by Tholuck. Hoenecke's citation for General Justification is David Burke, the son-in-law and publishing partner with the Pietist Bengel. So far I have only found those two Pietistic sources for UOJ and the two justifications.

UOJ is inconsistent with everything else in Christian theology. What is the use of the Law when everyone is declared forgiven, absolved. Why baptize? Why repent?

The UOJ Stormtroopers have not been able to put up an argument, except for attacking anyone who remains faithful to the Book of Concord.

Justification by Faith

“...God in His purpose and counsel ordained [decreed]:

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

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

"On this account, as the Augsburg Confession in Article XI says, we also retain private absolution, and teach that it is God's command that we believe such absolution, and should regard it as sure that, when we believe the word of absolution, we are as truly reconciled to God as though we had heard a voice from heaven, as the Apology explains this article. This consolation would be entirely taken from us if we were not to infer the will of God towards us from the call which is made through the Word and through the Sacraments."

Formula of Concord, SD, XI. #38. Of God's Eternal Election, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1075.       

"The Third Article the adversaries approve, in which we confess that there are in Christ two natures, namely, a human nature, assumed by the Word into the unity of His person; and that the same Christ suffered and died to reconcile the Father to us; and that He was raised again to reign, and to justify and sanctify believers, etc., according to the Apostles' Creed and the Nicene Creed."

Apology of the Augsburg Confession, III. #52. Of Christ, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 119. Romans 4:25; 2 Corinthians 5:19ff.       

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

Apology of the Augsburg Confession, IV. 48, Of Justification Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 135.         

"Now we will show that faith [and nothing else] justifies."{that faith justifies italicized} Apology of the Augsburg Confession, IV. 69, Of Justification

Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 141.  

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

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

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

Apology of the Augsburg Confession, IV. #70. Of Justification, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 141.

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

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

"But since we receive remission of sins and the Holy Ghost by faith alone, faith alone justifies, because those reconciled are accounted righteous and children of God, not on account of their own purity, but through mercy for Christ's sake, provided only they by faith apprehend this mercy." Apology of the Augsburg Confession, IV. #86. Of Justification.

Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 147.

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

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

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

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

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

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

"This article concerning justification by faith (as the Apology says) is the chief article in the entire Christian doctrine, without which no poor conscience can have any firm consolation, or can truly know the riches of the grace of Christ, as Dr. Luther also has written: If this only article remains pure on the battlefield, the Christian Church also remains pure, and in goodly harmony and without any sects; but if it does not remain pure, it is not possible that any error or fanatical spirit can be resisted. (Tom. 5, Jena, p. 159.) And concerning this article especially Paul says that a little leaven leaveneth the whole lump."

Formula of Concord, SD, III. 6, Righteous of Faith before God, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 917.     

"These treasures are offered us by the Holy Ghost in the promise of the holy Gospel; and faith alone is the only means by which we lay hold upon, accept, and apply, and appropriate them to ourselves. This faith is a gift of God, by which we truly learn to know Christ, our Redeemer, in the Word of the Gospel, and trust in Him, that for the sake of His obedience alone we have the forgiveness of sins by grace, are regarded as godly and righteous by God the Father, and are eternally saved."

Formula of Concord, SD, III 10, Righteous of Faith before God, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 919.       

"Moreover, neither contrition nor love or any other virtue, but faith alone is the sole means and instrument by which and through which we can receive and accept the grace of God, the merit of Christ, and the forgiveness of sins, which are offered us in the promise of the Gospel."

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

"For good works do not precede faith, neither does sanctification precede justification. But first faith is kindled in us in conversion by the Holy Ghost from the hearing of the Gospel. This lays hold of God's grace in Christ, by which the person is justified. Then, when the person is justified, he is also renewed and sanctified by the Holy Ghost, from which renewal and sanctification the fruits of good works then follow."

Formula of Concord, SD, III 41, Righteous of Faith before God, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 929.        

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

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

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

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

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

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

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

Sigbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, p. 1.        [GJ - This is utter nonsense. Some say "Objective Justification" while others say "Universal Justification" and still others say "Universal Objective Justification." The original term, from Pietism, was General Justification and the German word really means Universal Justification.]

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

Sigbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated.    [GJ - I am still looking for the Scriptural citation where God teaches that we are forgiven without faith, apart from the Means of Grace. Becker's position is Enthusiasm and Universalism.]     

"The forgiveness comes first. Faith is merely the response to the message."

Sigbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated. [GJ - This claim is very close to J. P. Meyer's decision theology in Ministers of Christ.]

"The first three statements are taken verbatim from WELS sources."

Sigbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated.    [GJ - The first three Kokomo Statements are from WELS' own J. P. Meyer, from the NPH book, Ministers of Christ. But see the claim below.]

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

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

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

Sigbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated. [GJ - Becker argued that the Kokomo laymen used Meyer verbatim to advance "false doctrine," so the congregation used the same statements to refute them. Are you confused yet? Becker also stated that he did not like the language used, but that is why he came to Chicago - to defend the Kokomo Statements used to extend the Left Foot of Fellowship to two WELS families.]       

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

Sigbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated. [GJ - Did Becker mention rationalism before? This twisting and turning is beyond belief, to use a pun.]      

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

Formula of Concord, Thorough Declaration, III. 1 Righteousness Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 917. 

"If this only article remains pure on the battlefield, the Christian Church also remains pure, and in goodly harmony and without any sects; but if it does not remain pure, it is not possible that any error or fanatical spirit can be resisted."

Dr. Luther, Formula of Concord, Thorough Declaration, III. 4 Righteousness Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 917. [GJ - Pietism gave UOJ to the Synodical Conference, and UOJ gave Receptionism and Church Growth to its victims. Now the Means of Grace are movie screens, popcorn or coffee during church, and friendship networks.]

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

Formula of Concord, Thorough Declaration, III 17 Righteousness Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 921 Philippians 3:9; Proverbs 17:15; Isaiah 5:23; Romans 8:33.   

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

Formula of Concord, Thorough Declaration, III 20 Righteousness Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 921.         

"Here belongs also what St. Paul writes Romans 4:3, that Abraham was justified before God by faith alone, for the sake of the Mediator, without the cooperation of his works, not only when he was first converted from idolatry and had no good works, but also afterwards, when he had been renewed by the Holy Ghost, and adorned with many excellent good works, Genesis 15:6; Hebrews 11:8. And Paul puts the following questions, Romans 4:1ff.: On what did Abraham's righteousness before God for everlasting life, by which he had a gracious God, and was pleasing and acceptable to Him, rest at that time? Formula of Concord, Thorough Declaration, III 33 Righteousness.

Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 927. Romans 4:3; Romans 4:1ff; Genesis 15:6; Hebrews 11:8.