From the Formula of Concord - Election

http://en.wikipedia.org/wiki/Alexander_Nevsky_Cathedral,_Sofia

13] Therefore, if we wish to think or speak correctly and profitably concerning eternal election, or the predestination and ordination of the children of God to eternal life, we should accustom ourselves not to speculate concerning the bare, secret, concealed, inscrutable foreknowledge of God, but how the counsel, purpose, and ordination of God in Christ Jesus, who is the true Book of Life, is revealed to us through the Word, 14] namely, that the entire doctrine concerning the purpose, counsel, will, and ordination of God pertaining to our redemption, call, justification, and salvation should be taken together; as Paul treats and has explained this article Rom. 8:29f ; Eph. 1:4f , as also Christ in the parable, Matt. 22:1ff , namely, that God in His purpose and counsel ordained [decreed]:


15] 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.


16] 2. That such merit and benefits of Christ shall be presented, offered, and distributed to us through His Word and Sacraments.


17] 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.


18] 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.


19] 5. That He will also sanctify in love those who are thus justified, as St. Paul says, Eph. 1:4.


20] 6. That He also will protect them in their great weakness against the devil, the world, and the flesh, and rule and lead them in His ways, raise them again [place His hand beneath them], when they stumble, comfort them under the cross and in temptation, and preserve them [for life eternal].


21] 7. That He will also strengthen, increase, and support to the end the good work which He has begun in them, if they adhere to God's Word, pray diligently, abide in God's goodness [grace], and faithfully use the gifts received.


22] 8. That finally He will eternally save and glorify in life eternal those whom He has elected, called, and justified.


23] And [indeed] in this His counsel, purpose, and ordination God has prepared salvation not only in general, but has in grace considered and chosen to salvation each and every person of the elect who are to be saved through Christ, also ordained that in the way just mentioned He will, by His grace, gifts, and efficacy, bring them thereto [make them participants of eternal salvation], aid, promote, strengthen, and preserve them.


24] All this, according to the Scriptures, is comprised in the doctrine concerning the eternal election of God to adoption and eternal salvation, and is to be understood by it, and never excluded nor omitted, when we speak of God's purpose, predestination, election, and ordination to salvation. And when our thoughts concerning this article are thus formed according to the Scriptures, we can by God's grace simply [and correctly] adapt ourselves to it [and advantageously treat of it].


25] This also belongs to the further explanation and salutary use of the doctrine concerning God's foreknowledge [predestination] to salvation: Since only the elect, whose names are written in the book of life, are saved, how, we can know, whence and whereby we can perceive who are the elect that can and should receive this doctrine for comfort.

26] And of this we should not judge according to our reason, nor according to the Law or from any external appearance. Neither should we attempt to investigate the secret, concealed abyss of divine predestination, but should give heed to the revealed will of God. For He has made known unto us the mystery of His will, and made it manifest through Christ that it might be preached, Eph. 1:9ff ; 2 Tim. 1:9f.

http://ichabodthegloryhasdeparted.blogspot.com/2012/05/formula-of-concord-xi-election-solid.html

Martin Chemnitz, served as the senior editor of the Book of Concord.
http://www.studiumexcitare.com/content/73

The ELS Cannot Grasp Justification by Faith, The Chief Article

Eduard Preuss wrote a similar statement.
See what Peterson said about that essay below.

Brett Meyer has left a new comment on your post "What is a Lutheran? | Evangelical Lutheran Synod. ...":

Can someone explain the difference between this ELS confession of Justification and Universalism?

“In our ELS Explanation of Luther’s Catechism under the chapter heading The Forgiveness of Sins we have this question and answer which sums it up well: How can God declare sinners righteous? God can declare sinners righteous because, on the basis of the redemptive work of Christ, he has acquitted all men of the guilt and punishment of their sins, and has imputed to them the righteousness of Christ; He therefore regards them in Christ as though they had never sinned (general or objective justification). (ELS Catechism p. 154) “Through faith” designates faith as the empty hand that reaches out and accepts the forgiveness of sins.” Page 8-9

Quoted directly from the ELS essay files, The Birth that gave Rebirth to the Doctrine of Justification by W.W. Peterson :

http://www.blts.edu/wp-content/uploads/2011/06/WWP-Rebirth.pdf 

***

Did everyone catch that?
The "orthodox" Synodical Conference position is not even
found in the Book of Concord.

GJ - Peterson's long essay is a laborious rehash of all the UOJ talking points. UOJ Enthusiasts are so dishonest that they deny the very things they claim in writing. After denying justification by faith, they creep back and claim it as their own, but only after arguing the opposite. As someone said about one style of Synodical Conference sermon, "You are all a bunch of worthless slugs (20 minutes), but (conclusion) thanks be to God, Jesus forgave your sins. Amen. The peac..."

Just below the statement quoted by Brett Meyer, Peterson referred to E. Preuss' work as "a monumental treatise." Everyone is supposed to gasp with awe when they think about Preuss' monumental work, a small booklet, but not think about how he afterwards joined the Church of Rome as a theologian. That is never mentioned when preaching Preuss into Who's Who in Lutheran Theology.

Quoting me, quoting Cascione, since the incriminating page has been removed from Cascione's websty:

GJ:
Let me turn back the time machine for the Lutheran Orthodoxy of "The Fort." Here is a quotation from Robert Preus, which Jack Cascione and others have reproduced to show how orthodox UOJ the president of the seminary was (1981): 

Robert Preus:
All this is put beautifully by an old Lutheran theologian of our church, "We are redeemed from the guilt of sin; the wrath of God is appeased; all creation is again under the bright rays of mercy, as in the beginning; yea, in Christ we were justified before we were even born. For do not the Scriptures say: ‘God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them?'’ This is not the justification which we receive by faith...That is the great absolution which took place in the resurrection of Christ. It was the Father, for our sake, who condemned His dear Son as the greatest of all sinners causing Him to suffer the greatest punishment of the transgressors, even so did He publicly absolve Him from the sins of the world when He raised Him up from the dead." (Eduard Preuss, "The Justification of a Sinner Before God," pp. 14-15) [GJ - Eduard Preuss turned Roman Catholic, so he was not exactly an old Lutheran theologian!] Source - Reclaiming Knapp. 

I sympathize with Cascione in removing this quotation. Read by itself, cold sober, without experiencing a UOJ high, the statement by E. Preuss is utter nonsense. To quote it with approval shows a decided lack of discernment.

But Cascione reproduced the essay to prove that Preus did teach UOJ, a fact I have never denied. Cascione mistakenly offered evidence that Preus changed his position over the years. No matter what people argue, the essay cited and Justification and Rome have two opposing positions.

The UOJ gurus will not deal seriously with Justification and Rome. I doubt whether they have the spiritual discernment.

Once the UOJ philosophy is adopted, everything sticks to it, like gold and silver adhering to mercury. Every article of faith is poisoned by the UOJ slant. Besides that, the Synodical Conference (tm) leaders cannot admit that a single essay might be wrong.

Isn't it odd, to have the Book of Concord develop over a 34-year period (Luther's death, 1546, to publication in 1580), and then to have an essay by a propagandist raised to canonical status? Every UOJ essay trumps the Bible and the Book of Concord.

Jungkuntz became ELCA. E. Preuss Roman Catholic.
They are still worthy of being quoted because they spouted UOJ.

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LPC has left a new comment on your post "The ELS Cannot Grasp Justification by Faith, The C...":

No matter what people argue, the essay cited and Justification and Rome have two opposing positions.

According to Jack Cascione, R. Preus said this Nor is objective justification "merely" a "Lutheran term" to denote that justification is available to all as a recent "Lutheran Witness" article puts it – although it is certainly true that forgiveness is available to all. Nor is objective justification a Missouri Synod construct, a "theologoumenon" (a theological peculiarity), devised cleverly to ward off synergism (that man cooperates in his conversion) and Calvinistic double predestination, as Dr. Robert Schultz puts it in "Missouri in Perspective" (February 23, 1981, p. 5) – although the doctrine does indeed serve to stave off these two aberrations. No, objective justification is a clear teaching of Scripture, it is an article of faith which no Lutheran has any right to deny or pervert any more than the article of the Trinity or of the vicarious atonement.

I would say that Preus at the very least, contradicted his past assertions in the Justification and Rome book, I will go for that assertion at a minimum. One would expect in Chapter 11 of that book objective justification discussed but in fact, it is not there as a phrase or the term. In UOJ the object is the justification that has already occurred on or for you. Preus' exposition of this chapter contradicts that and shows he contradicts himself's earlier pronouncements.

LPC

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Brett Meyer has left a new comment on your post "The ELS Cannot Grasp Justification by Faith, The C...":

(W)ELS continues to preach UOJ - faithless forgiveness of sins.

http://www.elctempe.org/site/cpage.asp?cpage_id=180038237&sec_id=180001623

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GJ - Dr. Cruz, if people cannot tell the difference between the earlier Preus work and Justification and Rome, they should go back to school, as long as it is not a Synodical Conference (tm) school.

Brett, that sermon is an abomination. I think he made it up while he was getting his robe on. There is no effort to deal with the text, a common problem today. There is also a major effort to make every feel superior because they are not suffering from liberalism - even though the sermon is aimed at destroying Lutheran doctrine. His weapon is a pea-shooter, but even a child's weapon can do damage in time.

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Pastor emeritus Nathan Bickel has left a new comment on your post "The ELS Cannot Grasp Justification by Faith, The C...":

Ichabod -

According to Robert Preus - before his last book:

<<<<<<<< All this is put beautifully by an old Lutheran theologian of our church, "We are redeemed from the guilt of sin; the wrath of God is appeased; all creation is again under the bright rays of mercy, as in the beginning; yea, in Christ we were justified before we were even born. For do not the Scriptures say: ‘God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them?'’ This is not the justification which we receive by faith...That is the great absolution which took place in the resurrection of Christ. >>>>>>>

With all due respect for Dr. Preus, I believe that he gets into trouble when he talks about justification "before we were even born" and then he goes on to talk about the "great absolution." It seems that he trips himself up attempting to enjoin the two, while talking about God in Christ, "reconciling the world unto Himself."

I don't care how great a theologian, someone is, as I contend that it is both preposterous and presumptuous to know the time frame of when a person is justified. What did Christ say to Nichodemus in the Gospel of John, chapter 3:?

John 3:8 - "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." [KJV]

Call "it" the "new birth," "regeneration," "coming into the Faith," "conversion," "begotton of God," "born of the Spirit," etc. - however, when the Holy Spirit does His thing in the individual, there is genuine belief in Christ. That's the blessed, bottom line.

Nathan M. Bickel - pastor emeritus

www.thechristianmessage.org

www.moralmatters.org 

Venerable Plagiarism - Poor Bede

From Aardvark Alley - Apparently the original version.


Today marks the heavenly birthday of Bede (pronounced BĒD). Since his commemoration often falls near the end of Eastertide, it's quite likely that many Christians have close familiarity with one of Bede's best known (and one of this Aardvark's favorite) hymns, the Ascension anthem "A Hymn of Glory Let Us Sing."

Bede (673-735) was the last of the early church fathers and the first to compile the history of the English church.

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From Cyberbrethren - Paul McCain


Today marks the heavenly birthday of Bede (pronounced BĒD). Since his commemoration often falls near the end of Eastertide, it’s quite likely that many Christians have close familiarity with one of Bede’s best known (and one of this Aardvark’s favorite) hymns, the Ascension anthem “A Hymn of Glory Let Us Sing.”

Bede (673-735) was the last of the early church fathers and the first to compile the history of the English church. (Gives AA as "source" but no link, at the bottom)

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From Weedon's blog - Friend of McCain and the new Court Chaplain at the Purple Palace


Today our Synod commemorates the Venerable Bede. Be sure to check out the Treasury on page 1299. Here's some info from Synod's website (also listed in Treasury):

Bede (673-735) was the last of the early church fathers and the first to compile the history of the English church.

LCMS Wikidpedia

Does anyone know what this Treasury is? Everyone seems to be dipping in without leaving an I.O.U.

***

Bede is a Catholic saint.
The Catholics are a little more original.

GJ - The lifeless robotic copying serves little good. Copycats do not learn anything. They just pass on what they found, mindlessly, effortlessly.

Apart from tickling the Smells and Bells crowd, what good does it do? I can picture the chapel service with everyone nodding solemnly about Venerable Bede. "Great hymn. Favorite. We need more like him."

A synod that cannot teach justification by faith should not be digressing into obscure history. They should look at the real history of their own founder, Martin Stephan STD, and his enforcer, C. F. W. Walther.

Justification by Faith Is the Chief Article - Not UOJ. The ELS Is a Quasi-Christian Sect, Not Christian and Not Lutheran

AC V has left a new comment on your post "What is a Lutheran? | Evangelical Lutheran Synod. ...":

If the question is "What is a Lutheran?" then give references, please, from the the OFFICIAL Lutheran confession of faith, the BOOK OF CONCORD, to substantiate that ELS confession:

Through this completed work of Jesus, God the Father sees the whole world as not guilty, or justified. This teaching of “justification” is the central truth of the Bible.

That may be the definition and central teaching of an ELS Lutheran, but it isn't of a Book of Concord Lutheran.

What is a Lutheran? | Evangelical Lutheran Synod. Central Teaching of the Bible Is Universal Absolution. Ah, The Righteous Guilt-free Saints of Sodom Again

What is a Lutheran? | Evangelical Lutheran Synod:

Through this completed work of Jesus, God the Father sees the whole world as not guilty, or justified. This teaching of “justification” is the central truth of the Bible.

ELS Pastor Jay Webber is the J. P. Meyer Professor of UOJ.
According E. Preuss, those babies were born forgiven.

'via Blog this'

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Pastor emeritus Nathan Bickel has left a new comment on your post "What is a Lutheran? | Evangelical Lutheran Synod. ...":

Ichabod -

Re: The pic of ELS Pastor Jay Webber - and, especially the caption below:

"According E. Preuss, those babies were born forgiven."

So, then, I understand, that it doesn't matter if these babies spend the whole of their lifetimes, denying their baptisms, by living like the devil, - they still will end up in heaven with all the faithful and martyrs.

It seems to me that I read somewhere that top WWII Nazi leader, Hermann Goering, was baptized as an infant. According to theory of UOJ - (universal objective justification) he will be in heaven waiting to greet adults, who, as infants, during their whole lifetimes, denied their baptisms, while allowing themselves to be captive to the devil's continual bidding.........

Nathan M. Bickel

www.thechristianmessage.org

www.moralmatters.org




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Brett Meyer has left a new comment on your post "What is a Lutheran? | Evangelical Lutheran Synod. ...":

Actually Rev. Bickel the version of UOJ taught by the (W)ELS doesn't teach that, although declared to have been imputed Christ's righteousness before faith, they are saved eternally without believing that they in fact are saved eternally.

This is one of the Satanic aspects of UOJ - the teaching that a person is not eternally saved even though they have been imputed, by the omnipotent God, Christ's righteousness for the forgiveness of all sin, justification and adoption as a child of God.

Other Satanic versions of the (W)ELS chief article of their religion - UOJ - teach that unbelievers are condemned to Hell because they are guilty of the sin of Unbelief. So, either God didn't forgive that universal sin when He forgave all sins, Christ's imputed righteousness doesn't cleanse men of the sin of unbelief or Christ did not die and pay for the universal sin of unbelief. And since UOJ teaches faith is an empty and withered beggars hand which does nothing, outstretched to simply receive what was already declared to be true, then the whole world remains eternally guilty of unbelief and the whole world will be damned to Hell.

Now if the various versions of UOJ held by individuals in the Lutheran Synods teach that Christ indeed died for the sin of unbelief and that His righteousness imputed before and without faith cleanses the sin of unbelief then they are in fact pure Universalists because if the very sin of not believing in Christ has been forgiven by God prior to faith then faith becomes inconsequential to the eternal salvation of the individual. Regardless of what the UOJist will then claim - their doctrine teaches universal imputation of Christ's righteousness for eternal life.

This is the point where another Satanic aspect of UOJ comes into play. If the unbelieving world is not saved eternally even though the omnipotent God has imputed Christ's righteousness to them - but God still requires they believe (UOJ's version of faith) they've already been imputed Christ's righteousness then it makes "faith" an aspect of the Law and not Gospel - for to establish a requirement for eternal salvation of someone who has Christ's righteousness and therefore has been declared by God to be guiltless is to make that requirement Law. Faith in the doctrine of UOJ is Law - the requirement to believe that you have already been imputed Christ's righteousness, declared by God to be sinless so that you can benefit from it.

What utter darkness there is in the Lutheran Synods and churches that these heinous doctrines are being taught and violently defended!

***

GJ - The WELS/ELS gloss is "forgiven but it does not count." If it does not count, then why is it so glorious, as E. Preuss claimed?

Our Pentecostal Sunday Homework from Luther. "The Closer to Luther, The Better the Theologian" - Walther

Luther's Sermon for Pentecost Sunday is found here.


Text: John 14:23-31 Jesus answered and said unto him, If a man love me, he will keep my Word: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my words: and the word which ye hear is not mine, but the Father’s who sent me.

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. Peace I leave with you: my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be fearful. Ye heard how I said to 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. And now I have told you before it come to pass, that, when it is come to pass, ye may believe. 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.


9. In the first place, the Jews celebrated the festival because the Law had been given them in writing; but we ought to celebrate it because God’s Law is given to us spiritually. St. Paul aims to make this plain. In the second Epistle to the Corinthians, chapters 3 and 4, he speaks of two kinds of preaching. And just as there are two kinds of preaching, so also there are two kinds of people.


10. First, the written Law is that which God has commanded and embodied in writing. It is called “written” because it proceeds no further and does not enter the heart, nor do any works follow, except mere hypocritical works; the Law has only an outward significance. The people also, in this sense, remain altogether written. Since the Law has existed only in writing, in letters, it has been dead, and its influence has been deadening. It has ruled a dead people, for the hearts were dead which did not willingly do God’s commandment. If every man were allowed his own free will, to do as he pleased without fear of punishment, none would be found who would not rejoice in exemption from the Law.


11. Man’s nature is to follow his desire, but he is compelled to do otherwise. He thinks: God will punish me and cast me into hell if I do not keep his commandment. Since it is his nature to obey reluctantly and with displeasure when his will is opposed, man becomes hostile to God because of the penalty; he knows that he is a sinner and not in harmony with God, that he does not love God, yea, rather he would there were no God. Such hatred of God is hidden in the heart, no matter how finely nature adorns herself outwardly. Hence we see that the Law, as long as it is merely written, a Law in letters, makes no one righteous, for it enters not the heart. On this theme we have preached and written a great deal.

Many people think of Pentecost as exclusively Christian, but this festival is still celebrated today in Judaism. It marks the giving of the Ten Commandments on Mt. Sinai.

The spiritual law is different. The prophet predicted that it would be written on hearts rather than engraved in stone. That change marks the ministry of the Holy Spirit, Who communicates the Gospel in Word and Sacrament. All sound preaching is the preaching of the Holy Spirit, and chief aim of that preaching is to condemn the world of unbelief in Christ.

On the Day of Pentecost the apostles preached with such power, through the Holy Spirit, that thousands were converted that day.


12. The other Law is spiritual. It is not written with pen and ink, nor spoken by word of mouth like the Law on the stone tablets handled by Moses, but, as we see in Luke’s narrative, the Holy Spirit falls from heaven and fills all the company assembled together, manifesting itself upon them in cloven and fiery tongues, causing them to preach boldly and with a power they had not before, so that all the people were pricked in their hearts and marveled. The Holy Spirit streams into the heart and makes a new man, one who now loves God and gladly does his will. Such is the Holy Spirit himself, or rather the work he does in the heart. He writes in fiery flame on the heart and makes it alive, causing it to find expression in fiery tongue and active hand; a new man is made, who is conscious of a reason, heart and mind unlike he formerly had. Everything is now alive: He has a live reason; he has light and courage and a heart which burns with love and delights in whatever pleases God. This is the real difference between the written and the spiritual laws of God; and such is the work of the Holy Spirit.


13. Therefore, the great art is to preach aright concerning the Holy Spirit.

16. But in addition to what is thus preached, something else is needed; for even though I hear the preaching, I do not at once believe Therefore, God adds his Holy Spirit, who impresses this preaching upon the heart, so that it abides there and lives, It is a faithful saying that Christ has accomplished everything, has removed sin and overcome every enemy, so that through him we are lords over all things. But the treasure lies yet in one pile; it is not yet distributed nor Invested. Consequently, if we are to possess it, the Holy Spirit must come and teach our hearts to believe and say: I, too, am one of those who are to have this treasure. When we feel that God has thus helped us and given the treasure to us, everything goes well, and it cannot be otherwise than that man’s heart rejoices in God and lifts itself up, saying Dear Father, if it is thy will to show toward me such great love and faithfulness, which I cannot fully fathom, then will I also love thee with all my heart and be joyful, and cheerfully do what pleases thee. Thus, the heart does not now look at God with evil eyes, does not imagine he will cast us into hell, as it did before the Holy Spirit came, when it felt none of the goodness, love, or faithfulness of God, but only his wrath and disfavor.

Since the Holy Spirit has impressed upon the heart that God is kind and gracious toward it, it believes that God can no more be angry, and grows so happy and so bold that, for God’s sake, it performs and suffers everything possible to per form and to suffer.

This treasure figure is used more than once by the Book of Concord, so we clearly confess with Luther that there is a difference between the atonement (propiation, expiation, redemption, reconciliation) and justification by faith. That Christ has paid for the sins of the world is the treasure of the Gospel.

Therefore, the initial work of the Holy Spirit is not to absolve the entire unbelieving world, but to condemn the world for unbelief. Secondly, the work of the Holy Spirit is to convey Christ to people and plant the living Word of the Gospel in their hearts. Infants hear the Gospel during their baptism and believe. 

17. In this way you are to become acquainted with the Holy Spirit. You may know to what purpose he is given and what his office is, namely, to invest the treasure — Christ and all he has, who is given to us and proclaimed by the Gospel; the Holy Spirit will give him into your heart so that he may be your own. When he has accomplished this, and when you feel Christ in your heart, you will be constrained to cry: Is this the idea, that my works are of no avail but the Holy Spirit must perform all? Why then do I punish myself with works and the Law? Thus all human works and laws vanish, yea, even the law of Moses; for such a being is superior to all law. The Holy Spirit teaches man better than all the books; he teaches him to understand the Scriptures better than he can understand from the teaching of any other; and of his own accord he does everything God wills he should, so the Law dare make no demands upon him.

No one should despise the study of the Scriptures, because the Bible is the Book of the Holy Spirit, the only book God has written - and it is an all-time best seller. I have heard ministers saying, "I studied under..., or I studied at..." only to discover they heard a lecture from the famous man or attended an event at that campus. But any man, woman, or child can say, "I read and continue to read the only book written by God, and I have learned a lot.

19. In all this, however, we ought to exercise sense and wisdom, understanding that a man receiving the Holy Spirit is not at once perfect, insensible to the Law and to sin, pure in all respects. For we do not preach, concerning the Holy Spirit and his office, that he has completed and finished his work, but that he has only begun it and is now constantly engaged in it, and that he is ceaselessly progressing; consequently, you will not find a man who is without sin and without sorrow, full of righteousness and full of joy, and so perfect that he is never needlessly concerned about anything, and who serves everybody freely. The Scriptures indeed tell us that the office of the Holy Spirit is to redeem from sin and fear; but that does not say that this is altogether accomplished.

20. Therefore, a Christian must at times feel his sin and the fear of death, and be concerned about all else that troubles a sinner. Unbelievers may be sunk so deeply in their sins that they do not feel them; but believers do feel them, yet they possess a helper, the Holy Spirit, who comforts and strengthens them. However, if he had finished and made an end of his office, they would experience none of these fears.

The trouble with UOJ advocates is they have no concept of sin - except their constant condemnation of everyone else. UOJ Enthusiasts have no problems with breaking all the Commandments, because they have convinced themselves they are born forgiven, somehow "know" they are sinners but also "know" they are already forgiven.

As Medium Rare observed, they are engaged in constant blasphemy against the Holy Spirit - not only for denying the clear teaching of the Scriptures, but also for teaching the gullible that the Holy Spirit pronounced grace upon them without the Means of Grace.

Luther counters the attitude of "cannot do anything wrong" with this:

21. Therefore, I say that we must be wise and take care that we do not boast of the Holy Spirit too confidently and joyously, that we may not become too secure and imagine that we are perfect in all respects. For a pious Christian still is flesh and blood like other people, but he fights against sin and evil lust and feels what he would rather not feel — Romans 7:15ff. The unbelievers are indifferent and make no such fight.

22. It makes no difference that we feel evil lusts if we only battle against them. Therefore, the Christian must not judge according to his feelings, believing because of them that he is lost, but he must labor all his life with the remaining sin of which he is conscious and must permit the Holy Spirit to work, groaning without ceasing, to be rid of sin. Such groaning never ceases in believers, but is more profound that can be uttered, as St. Paul declares to the Romans 8:26. But there is a precious listener, the Holy Spirit himself, who deeply feels our longing and also comforts our consciences.

23. The two must always be mingled, in our feelings — the Holy Spirit and our sin and imperfection. Our case must be like that of a sick man who is in the hands of the physician; presently he will be better. Therefore let no one think: Such a one possesses the Holy Spirit, consequently he must be altogether strong, without infirmities, and do only precious works. No, not yet. The Gospel is not a proclamation for everybody. It is a proclamation exceedingly gracious, but a coarse, hard heart may hear it without receiving any good; rather are such made more audacious and careless, imagining they need not war against the flesh, because they do not feel their sin and misery. The Holy Spirit is given to none except to those who are in sorrow and fear; in them it produces good fruit. This gift is so precious and worthy that God does not cast it before dogs. Though the unrepentant discover it themselves, hearing it preached, they devour it and know not what they devour. The hearts which receive it with profit are such as feel their evil lust but are unable to escape from it. There must be struggling if the Holy Spirit is to abide in the heart, and let no one dare think it will be otherwise.

It is an error to be constantly in despair, but also an error to go about as immune to temptation and sin.

31. Here we see clearly the Holy Spirit’s office, that he is bestowed only upon those who are sunk in affliction — and misery. For this is the import of the words when he declares: You must not think that I give you peace such as the world gives. The world considers that peace means the removal of trouble or affliction. For instance, when one is in poverty he esteems it a great affliction, and seeks to be rid of it, fancying that riches means peace.

Likewise, one who feels death near thinks: If I could live, and vanquish death, I would have peace.

32. Such peace, however, Christ does not give. He allows the affliction to remain and to oppress; yet he employs different tactics to bestow peace: he changes the heart, removing it from the affliction, not the affliction from the heart. This is the way it is done: When you are sunk in affliction he so turns your mind from it and gives you such consolation that you imagine you are dwelling in a garden of roses. Thus, in the midst of dying is life; and in the midst of trouble, peace and joy. This is why it is, as St. Paul declares to the Philippians 4:7, a peace which passeth all understanding.

This art no man can achieve with his understanding, nor fathom with his senses. Christ alone bestows it. He says to you’ Just pass down into the valley of death; there shall the Holy Spirit come to you and make you so courageous and joyful that you will not know death, yea, it will be sweet to you. The reason for this peace is that the Holy Spirit teaches one to know the great goodness and grace of Christ, making those who believe in him lords, like himself, over sin, death and all things. Therefore a Christian must possess the ability to be joyful in good or in evil fortune, whether it be sweet or bitter. Some possess it in greater degree than others, for we are not all perfect, yea, none will become so perfect as never again to experience a struggle.

We have to keep the passage above in mind from this time forward. The times are dangerous for all believers. It is tempting to give up hope and to be afraid of persecution. Many have experienced over time, and we cannot tell how long it will last. The events of the last decade or so have shown us that we should never take blessings for granted.

The closing words of this Gospel lesson are especially comforting: “Let not your heart be troubled, neither let it be fearful.”

34. These words give further hint of the work of the Holy Spirit. Again we see with whom the Holy Spirit deals, namely, they who are filled with sorrow and affliction. Because of the fear and trouble which oppressed the disciples, Christ made effort to comfort them, although the moment when they should fully realize his comfort had not yet arrived. In effect he declares’ I say to you now, with words, that you are not to be troubled, but this does not as yet help you; you do not now rejoice. I tell it to you, however, that when the Holy Spirit comes and comforts you, then you may realize my comfort and be glad. He concludes by declaring: “Ye heard how I said to you, I go away, and I come unto you. If ye loved me, y would have rejoiced, because I go unto the Father: for the Father is greater than I. And now I have told you before it come to pass, that, when it is come to pass, ye may believe.”

35. I am human, he says, and shall now die; but I come to you again, through the Holy Spirit. Therefore, if you loved me you would rejoice that I go to the Father. To love Christ is to love in him the humanity obedient to the sacred cross and which speaks only of suffering. No one can do this until the Holy Spirit comes; he alone creates this love in the heart. Christ’s meaning is’ When the Holy Spirit comes you will be glad that I went to the Father. Now you cannot understand my sacrifice and therefore you cannot appreciate it; but when I go to the Father, you will love me because I have ascended to the Father and have given you the great blessing of the Holy Spirit. My suffering and death will be comforting to you when you see that I live again and that! come to help you and to make you partakers of all the treasures I have. Therefore, we Christians are to become lords over all God’s creation, and to boastfully say of Christ: My Lord Christ, who takes my part, is lord over all things; what shall harm me? For the Father in his infinite power has made him lord over all creatures, and all things must lie at his feet.

36. Thus you perceive how this Gospel lesson constantly refers to the office of the Holy Spirit, in order that we may rightly understand that he is given to us to comfort us and to bring us to love Christ. See, then, that you do not permit yourself to be deceived and to receive other teaching concerning the Holy Spirit than you have here heard.

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LPC has left a new comment on your post "Our Pentecostal Sunday Homework from Luther. "The ...":

That is a good quote from Walther although I don't think he was (close to Luther).

LPC

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GJ - When Walther was closer to Luther, he was better. I believe in starting with Luther, using Walther as my authority, because Walther and McGavran are the only authorities recognized by the SynConference. They trump everyone else.

Selections from the Formula of Concord, SD, III. The Righteousness of Faith. Featuring Zion Lutheran Church, St. Louis

Here are some additional photos of the church.

Given to Stephan's Group - Or to Bishop Stephan?

One chalice was a personal gift to Bishop Stephan. This is the one Walther used at the congregation that his brother vacated (by death).

Things happened fast. Walther organized the mob against Stephan. Next came the Altenburg Debate. Then C.F.W. accepted the call extended by his late brother's congregation.

Some photos of Historic Trinity in St. Louis are here.

ChurchMouse and Finney's Revivals

http://www.ohiohistorycentral.org/entry.php?rec=142

churchmousec (http://churchmousec.wordpress.com/) has left a new comment on your post "Finney's Legacy Explains the Amalgamation of the E...":

A powerful post, Dr Jackson. My thanks. I might borrow some of it for a follow-up post on mine. Emphases mine below.

Thank you for quoting Charles Spurgeon, a Confessional ('Particular') Baptist (London Confessions of Faith 1689) and another Calvinist, B B Warfield, one of the 'Princeton Greats' before Princeton's seminary went Modernist. The Reformed Confessions -- the aforementioned Baptist and Westminster Confessions of Faith (1646), along with the Heidelberg Catechism (1563), Belgic Confession (1566) and Canons of Dordt (1619) -- have nothing to do with universalism, UOJ, Amyraldism, Remonstrants, Evangelicalism or Finneyism.

I am surprised that Finney never studied the Presbyterian confessions (i.e. Westminster); perhaps he was a natural rebel and bunked off Sunday School and ignored his parents. Or perhaps they were lax. If he had studied and absorbed them, he never would have set along the heretical path of Pelagianism. It seems he wanted Scripture his own way.

Many will appreciate the lesson against legalism:

'The Western half of New York became known as "the burnt-over district," because of the negative effects of the revivalist movement that culminated in Finney's work there.'

And, this passage explained much, since I know New England quite well and could never come to grips with their secularism and gravitation towards Unitarian 'churches':

'Despite Finney's accounts of glorious "revivals," most of the vast region of New England where he held his revival campaigns fell into a permanent spiritual coldness during Finney's lifetime and more than a hundred years later still has not emerged from that malaise. This is directly owing to the influence of Finney and others who were simultaneously promoting similar ideas.'

The New England states, even today, put much misplaced faith in the government and secularism as answers to the world's woes. Note how Harvard and Yale, former seminaries, changed since their founding.

However, as my reader Linda Kimball and the retired Anglican Bishop of Durham N T 'Tom' Wright who is now a professor at St Andrew's University, would point out (although on opposite ends of the spectrum), the Enlightenment had a significant part to play in apostasy, deism and agnosticism.

This is certainly a topic which deserves more exploration. Many would be surprised, particularly if the socio-political angle is brought into play.

Churchmouse

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GJ - Earlier revivals combined appeals to faith with social improvement. Absent the Means of Grace, these efforts followed the same downward trajectory as Pietism, which began in Biblical studies and ended in rationalistic rejection of the Bible (while teaching the Bible at Halle University).

http://en.wikipedia.org/wiki/Walter_Rauschenbusch
The cool guys among the Lutherans quoted Rauschenbusch,
the equivalent of having "Church Growth Eyes" today.

The Social Gospel Movement, which peaked with Walter Rauschenbusch's Social Gospel lectures at Yale, thought the church should use its power for social reform. That was the theology behind FDR's New Deal - the same programs too. The Social Gospel movement was extremely liberal about all Biblical doctrines, including the divinity of Christ.

The Social Gospel platform was first published in the Federal Council of Churches, which became the National Council of Churches after they were exposed as Communist led. Nothing changed except the title.

The Social Gospel became an unpopular term, but the movement continued in the mainline denominations, because they had no religion except do-goodism. Each generation has to be more extreme, so ALC/LCA/ELCA went through various fad movements and settled on homosexuality as the last frontier...for the moment.

Church Growth never claimed to be changing society. Instead they convinced the dim-witted denominational leaders that Drucker's Management by Objective and savvy marketing would make them successful.

Emergent or Missional thinking is grunge Church Growth and very close to mainline radicalism. Like Andy Stanley, the more they try to fit in with current trends, the more irrelevant they will become. WELS and Missouri are clambering aboard a sinking ship, starting emergent churches with wacky names, preparing a generation of their followers to leave the Lutheran Church altogether.

Andy has trained many WELS workers - Missouri too - I presume.
Note the faded jeans.
Andy cannot admit to being Babtist, so he serves "Northpoint Community Church."

Angel and Devil

Try Hunnius, Who Understood Samuel Huber, The Proto-UOJ Enthusiast

http://www.repristinationpress.com/Repristination_Press/Other_Works_from_the_Age_of_Orthodoxy.html

Brett Meyer has left a new comment on your post "Flop-Sweat Time for UOJ Enthusiasts - Pope Paul th...":

Any reference to Marquart’s defense of UOJ needs to be met with sincere laughter. This was the same essay in which Marquart called on a worshiper of the Antichrist and defender of the Council of Trent to support the doctrine of UOJ (“Hans Kueng, a world-class, liberal Roman Catholic New Testament scholar” [section 3. The Biblical Basis of “Objective/Subjective Justification”]). http://www.angelfire.com/ny4/djw/lutherantheology.marquartjustification.html

McCain should read Pastor Paul Rydecki’s faithful translation of Aegidius Hunnius’ Theses Opposed to Huberianism

 (http://www.amazon.com/Theses-Opposed-Huberianism-Lutheran-Justification/dp/1475186541/ref=sr_1_1?ie=UTF8&qid=1337880051&sr=8-1).

 Hunnius, an Orthodox Lutheran who signed the Christian Book of Concord and was actively committed to returning the local churches to orthodoxy, condemned UOJist Samuel Huber for his putrid central doctrine which McCain continues to masticate and force feed to anyone whose mouth is gaping in astonishment over the apostasy of modern Lutherans (in name only).

Hunnius:

Thesis 1
Huber professes such a justification, for the sake of which Christ has properly, actually and practically conferred redemption on the entire human race in such a way that sins have been equally remitted to all men, including the Turks (BM-Muslims), and that all men (including unbelievers) have received remission of sins, and that the whole human race has, in actual fact, been received into the grace and bosom of God.

Thesis 3
This universal justification of the entire human race he considers (even without respect to faith in Christ) to be fully completed, sins having been remitted on account of the satisfaction made by the Son of God and swallowed up in His own blood and wounds. These things he says concerning his justification.

Thesis 4
He was pleased to correct this foul and disgusting error in the first legal proceeding before the commissaries. But what he was at that time thought to have vomited out, he swallowed up again in his later writings,...

Thesis 5
...Nevertheless, no one is justified nor does anyone obtain remission of sins from this acquired universal righteousness without the imputation of this acquired righteousness of Christ. But the imputation of righteousness does not take place except through faith.

Thesis 6
Hence Paul, when he expressly discusses justification in Romans 3 and 4, does not know of a justification apart from faith, and especially as Galatians 2 plainly says, "Man is not justified except by faith in Jesus Christ."

Thesis 7
Outside of faith in Christ and without it, man remains in condemnation, according to John 3, "Whoever does not believe has been judged already." And again, "Whoever does not believe in the Son will not see life, but the wrath of God remains upon him." And Mark 16, "Whoever does not believe will be condemned." If such a one has already been judged, if the wrath of God remains upon him, if he will be condemned, then in what beautiful way has he been justified? In what splendid manner have his sins been remitted unto him? Indeed, where sins have truly been remitted, there all wrath and condemnation are gone(Rom. 8). "Blessed are they whose sins have been remitted" (Psalm 32). Now then, are all men blessed? Even unbelievers? (Muslims?), Reprobate Jews?

Thesis 8
Therefore, it is certain that no one receives remission of sins for the sake of Christ except the one who believes in Him (Acts 10). Nor is anyone justified from his sins except the one who believes in Christ (Acts 13).

Thesis 9
But let Huber explain to us the mystery of this universal justification of his, and let him set forth in detail when these unbelievers, who have never believed and are not going to believe in the Son of God, ever received the remission of sins and were justified before God?

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LPC has left a new comment on your post "Try Hunnius, Who Understood Samuel Huber, The Prot...":

Brett,

Also Hunnius I believe was the author of Saxon Visitation Articles, a document contra Calvinism.

The argument by Hunnius is this also - if you like Huber believe in unconditional election and you do not care that it is through faith then you are obliged to go down the path of Irressitible Grace ie. the lock stock and barrel TULIP.

As a former Calvinist, I would say yes indeed Hunnius is right because that is what it leads - a grace that is never resistible

I admire this Hunnius guy, he knew what Calvinism entailed.

The Fake Ichabod commenters are ignoramuses about this stuff because they only spew out their own propaganda. Since they are ignoramuses about Calvinism, they could not see that in themselves, could not see it while they are in it.

LPC

Flop-Sweat Time for UOJ Enthusiasts - Pope Paul the Unlearned Copies Another Post

AC V has left a new comment on your post "The Book of Concord Is a Book of Harmony, But the ...":

Paul T. McCain weighs in today.

http://cyberbrethren.com/2012/05/24/kurt-marquart-on-objective-justification/#more-15416

I would say Marquart equivocates:

Rather both must be seen as the two sides of a single truth: All men are justified in Jesus Christ and only the faithful are justified in Jesus Christ.

Please tell me how that makes any sense. Do the Confessions speak like this, let alone the Bible? Why do we Synodical Conference Lutherans think we can improve on the Book of Concord or the Bible with our philosophical terminology?

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GJ - The Preus brothers got rid of WAM II as a presidential candidate by attacking him viciously in public, beating him like a rented mule because of his emphasis on justification by faith - rather than Walther-Stephan's Easter absolution Enthusiasm.

The Robert Preus crowd was stuck with UOJ when he became Ft. Wayne's president after the beat down of Maier.

McCain always gets his facts wrong about Trinity in Bridgeport, but he seems to retreating from his recent inventions. McCain does not write - he simply copies. He is very much like Obama, always getting himself into trouble when communicating off the cuff.

The more the Enthusiasts post about UOJ, the better. Robert Preus repudiated their religion in Justification and Rome.

Justification without faith cannot be found until Samuel Huber proclaimed it, getting his evil doctrine repudiated when he was tossed from the Wittenberg faculty.

The next manifestation of justification without faith came from Pietism, taught by Knapp at Halle University, supported by Rambach, embraced by Bishop Stephan, and copied by the Great Kidnapper - Walther.

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LPC has left a new comment on your post "Flop-Sweat Time for UOJ Enthusiasts - Pope Paul th...":

Correct. When I first heard of the problems with UOJ from Ichabod, I ran to Marquart only to find the absurd statements he made. I was amazed at how he can represent the Scripture to be self- contradictory on this point. I was not impressed. The essay did not clarify but rather further obscured the central doctrine of the church.

LPC

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Brett Meyer has left a new comment on your post "Flop-Sweat Time for UOJ Enthusiasts - Pope Paul th...":

There is a good discussion of Marquart's paper here:

http://www.intrepidlutherans.com/2010/11/justification-marquart-recap.html

Finney's Legacy Explains the Amalgamation of the Evangelicals And Shrinker/Emergent Lutherans

Charles Finney was the original fake, talking his way into certification,dividing believers.

He was president of Oberlin College, which was a model of rationalistic do-goodism.

The man Oberlin was famous for good works.

Finney described his certification exam:

Unexpectedly to myself they asked me if I received the Confession of faith of the Presbyterian church. I had not examined it;—that is, the large work, containing the Catechisms and Presbyterian Confession. This had made no part of my study. I replied that I received it for substance of doctrine, so far as I understood it. But I spoke in a way that plainly implied, I think, that I did not pretend to know much about it. However, I answered honestly, as I understood it at the time
[Charles Finney, The Memoirs of Charles Finney: The Complete Restored Text (Grand Rapids: Academie, 1989), 53-54].

He went on to brag, according to this site:

"As soon as I learned what were the unambiguous teachings of the Confession of faith upon these points, I did not hesitate at all on all suitable occasions to declare my dissent from them," he boasted. "I repudiated and exposed them. Wherever I found that any class of persons were hidden behind these dogmas, I did not hesitate to demolish them, to the best of my ability" [Memoirs, 60]. The fact that Finney had obtained his own preaching credentials by professing adherence to the Confession did not faze him at all. "When I came to read the Confession of faith, and saw the passages that were quoted to sustain these peculiar positions, I was absolutely ashamed of it," he frankly stated. "I could not feel any respect for a document that would undertake to impose on mankind such dogmas as those" [Memoirs, 61].

He rejected justification by faith, the imputation of righteousness:

Finney spends a considerable amount of time in several of his works arguing against "that theological fiction of imputation" [Memoirs, 58]. Those who have any grasp of Protestant doctrine will see immediately that his attack at this point is a blatant rejection of the doctrine of justification by faith alone (sola fide). It places him outside the pale of true evangelical Protestantism. The doctrine of imputed righteousness is the very heart of the historic difference between Protestantism and Roman Catholicism. The whole doctrine of justification by faith hinges on this concept. But Finney flatly rejected it. He derided the concept of imputation as unjust: "I could not but regard and treat this whole question of imputation as a theological fiction, somewhat related to our legal fiction of John Doe and Richard Roe" [Memoirs, 60].

Finney's effect, by preaching false doctrine, led to Joseph Smith inventing the Mormon religion:


Predictably, most of Finney's spiritual heirs lapsed into apostasy, Socinianism, mere moralism, cultlike perfectionism, and other related errors. In short, Finney's chief legacy was confusion and doctrinal compromise. Evangelical Christianity virtually disappeared from western New York in Finney's own lifetime. Despite Finney's accounts of glorious "revivals," most of the vast region of New England where he held his revival campaigns fell into a permanent spiritual coldness during Finney's lifetime and more than a hundred years later still has not emerged from that malaise. This is directly owing to the influence of Finney and others who were simultaneously promoting similar ideas.


The Western half of New York became known as "the burnt-over district," because of the negative effects of the revivalist movement that culminated in Finney's work there. These facts are often obscured in the popular lore about Finney. But even Finney himself spoke of "a burnt district" [Memoirs, 78], and he lamented the absence of any lasting fruit from his evangelistic efforts. He wrote,

I was often instrumental in bringing Christians under great conviction, and into a state of temporary repentance and faith . . . . [But] falling short of urging them up to a point, where they would become so acquainted with Christ as to abide in Him, they would of course soon relapse into their former state [cited in B. B. Warfield, Studies in Perfectionism, 2 vols. (New York: Oxford, 1932), 2:24].
One of Finney's contemporaries registered a similar assessment, but more bluntly:

During ten years, hundreds, and perhaps thousands, were annually reported to be converted on all hands; but now it is admitted, that real converts are comparatively few. It is declared, even by [Finney] himself, that "the great body of them are a disgrace to religion" 
[cited in Warfield, 2:23].

B. B. Warfield cited the testimony of Asa Mahan, one of Finney's close associates,
. . . who tells us—to put it briefly—that everyone who was concerned in these revivals suffered a sad subsequent lapse: the people were left like a dead coal which could not be reignited; the pastors were shorn of all their spiritual power; and the evangelists—"among them all," he says, "and I was personally acquainted with nearly every one of them—I cannot recall a single man, brother Finney and father Nash excepted, who did not after a few years lose his unction, and become equally disqualified for the office of evangelist and that of pastor."


Thus the great "Western Revivals" ran out into disaster. . . . Over and over again, when he proposed to revisit one of the churches, delegations were sent him or other means used, to prevent what was thought of as an affliction. . . . Even after a generation had passed by, these burnt children had no liking for the fire 
[Warfield, 2:26-28].

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GJ - When justification by faith is denied, Christianity becomes a law religion. As Hoenecke said about Pietism and The CORE in Appleton -

life over doctrine, sanctification over justification, piety not as a consequence but a stipulation of enlightenment, leading to a kind of synergism and Pelagianism. 
Dogmatik, III, p. 253. Jackson Living Translation [unlike Mequon grads, I read German]

This is precisely where Werning, Kent Hunter, Valleskey, Paul Calvin Kelm, F. Bivens, Glende and Ski have led people. Why do they love the Babtists and New Agers so much? Denying justification by faith and the Means of Grace, they look for a source of comfort in their amalgamation of rationalism and subjectivism.

Missouri and WELS have fallen for these toxins because they did not teach or affirm the efficacy of the Word, the Means of Grace, and justification by faith. Their ministry is purely a ministry of condemnation, of works demanded but never sufficient to satisfy the leaders. Naturally, an emphasis upon grand effects rather than fidelity to the Word has led to criminal hypocrisy.

WELS excommunicates for questioning their Reign of Terror while publicly absolving a heinous felon shortly before he pleads innocent of all charges.

Many pastors are trembling in their offices, furtively reading this blog, knowing what they ought to do, but more afraid of spineless bullies than the Word of God.

Finney was famous for creating burnt-over districts, fertile ground for the growth of cults like Mormonism. He ruined minsters who fell by the wayside in their rationalism and infidelities.

Luther predicted it in his own lifetime.

The papal Antichrist is not persecuting Lutherans today,
but the little Antichrists (DPs and SPs) are.

Churchmouse Campanologist

Churchmouse Campanologist:

"Until a few years ago, the name Charles Grandison Finney meant nothing to me. However, many American Protestants will have been unknowingly influenced by his 19th century Pelagianism.

In 1995, Dr Michael Horton examined the long shadow of Finneyism on the American Church in ‘The Legacy of Charles Finney’, written for Modern Reformation magazine.  Horton is the J. Gresham Machen professor of apologetics and systematic theology at Westminster Seminary California (Escondido, California), a host of the White Horse Inn broadcasts and editor-in-chief of Modern Reformation magazine. He is author of many books, including The Gospel-Driven Life, Christless Christianity, People and Place, Putting Amazing Back Into Grace, The Christian Faith, and For Calvinism."

'via Blog this'

Legalistic Lutheranism (and Applied Finneyism) – Part 1 « Churchmouse Campanologist

Legalistic Lutheranism (and Applied Finneyism) – Part 1 « Churchmouse Campanologist:

"Yesterday’s post concerned the legacy of Charles Grandison Finney, one of America’s foremost evangelists — and Pelagians — of the 19th century. Even today, his legacy reaches the Protestant church in subtle ways.

The following first-person story from a Lutheran pastor explains why Finneyism is alive and well in the 21st century. The Revd Matt Richard is a regular contributor to a confessional LCMS pastors’ blog, Steadfast Lutherans (The Brothers of John the Steadfast) [see my blogroll]."

'via Blog this'

Legalistic Lutheranism (and Applied Finneyism) – Part 2 « Churchmouse Campanologist

Legalistic Lutheranism (and Applied Finneyism) – Part 2 « Churchmouse Campanologist:


Today’s post concludes with the LCMS pastor — the Revd Matt Richard’s — journey to confessional Lutheranism.

Yesterday, he detailed his Folk Lutheranism. In Part 2, he describes the four main hurdles he faced in coming to a confessional understanding of the Christian faith.  Excerpts follow, emphases mine.

Shift #1: My View Of Sin?
My Folk Lutheranism understood sin primarily as a series of actions that I did or did not do. Sure, I confessed that I was a sinner, but in all reality my belief of sin was narrowly focused on external actions alone …

I slowly began to realize that I wasn’t a sinner because of my sinful actions, but rather I was a sinner who sinned. This idea of sin was a much more serious problem than I had originally realized.

Read more on his blog.


'via Blog this'

Apology XII - Two Chief Works of God in Men: To Terrify and To Justifiy

AC V has left a new comment on your post "What Is the Gospel?":

For the two chief works of God in men are these, to terrify, and to justify and quicken those who have been terrified. Into these two works all Scripture has been distributed. The one part is the Law, which shows, reproves, and condemns sins. The other part is the Gospel, i.e., the promise of grace bestowed in Christ, and this promise is constantly repeated in the whole of Scripture, first having been delivered to Adam [I will put enmity, etc., Gen. 3:15], afterwards to the patriarchs; then, still more clearly proclaimed by the prophets; lastly, preached and set forth among the Jews by Christ, and disseminated over the entire world by the apostles. For all the saints were justified by faith in this promise, and not by their own attrition or contrition. - Apology XII (V): 53-54

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AC V has left a new comment on your post "Apology XII - Two Chief Works of God in Men: To T...":

Notice how promise jumps out at you. The Gospel is not the forgiveness of sins already applied (i.e. "You already have it. It's yours! It's in your back pocket. It's like money in your bank account right now. Just believe it.") to the world before and without faith. The Gospel is the promise of forgiveness - won by Christ on the cross and offered to the world - but not applied to anyone until and unless by faith in the promise of forgiveness.

Faith is a gift of God. It is every bit as objective as God's love, Christ's merit, and the Gospel message. Faith is not something the unbeliever in and of himself brings to the table in order to earn or remember or even receive forgiveness. Faith is "objective" in that it is given by God to those who hear the Gospel, which again is "the promise of grace bestowed in Christ."