Mistaken Notions about Faith

UOJ Storm Troopers from LutherQuest,
Relaxing after Another Mission

The UOJ Storm Troopers enjoy attacking faith. They rail against faith. One LCMS pastor even signed his UOJ post, "An Unbeliever."

They are not the first to think that hyperbole is the same as orthodoxy. George Major decided that good works were necessary for salvation. After all, Luther emphasized that good works necessarily follow justification by faith. Amsdorf, just as earnest, concluded that good works were injurious to salvation. Luther dedicated many of his published efforts to denouncing the Roman concept of faith plus good works (fides formata), so Amsdorf must have felt justified. The Formula of Concord had to dispose of both errors.

The UOJ fanatics train future pastors to think they are:

1. Avoiding "intuitu fidei," the historic fad of treaching that people are saved "in view of their faith."
   
2. Avoiding Calvinism's Limited Atonement, that Christ died only for the elect.
   
3. Protecting the Gospel, a hilariously wrong attitude borrowed from a Walther disciple.

As a result, many good and thoughtful young pastors are misled by their illiterate professors.

Justification by faith is the only justification of the Scriptures, the Book of Concord, and the great Lutheran theologians. Bifurcation is a wiley trick of the Evil Foe, getting people to focus on this justification (without faith) and that justification (with faith). As long as people are stuck on two justifications, they can be seduced into Universalism or perhaps complete apathy and cynicism. That has always been the danger of too much church history or comparative dogmatics. The only cure is the study of the Scriptures and a few good books.

Faith means trust in God, in His goodness, in the Gospel Promises. Luther makes this point about faith - We do not brag about our faith. The Gospel is like a gold coin, which is the same whether it is held in a piece of paper or locked in a vault. The coin does not change its value. It is the same coin, whether held in a child's hand or a theologian's hand. Therefore, justification by faith means possessing Christ and all His benefits. Justification by faith emphasizes the object of faith, not faith itself.

The best way to increase this trust is to proclaim the Promises of God, not to preach about faith itself. For instance, one of the most moving statements of Luther is this about the Good Shepherd: "He is just as anxious for me as I am for Him."

The fruits of the Gospel can only come from the joyous proclamation of forgiveness as a gift from God through His beloved Son. Nevertheless, ministers are tempted to increase and quicken the yield by scaring people with the Law, by burdening them with guilt, by manipulating their emotions.

ELCA Joins Revival Fad, Copying WELS

Saturday Night Live's Buckwheat,
Played by Eddie Murphy

ELCA NEWS SERVICE

November 6, 2007

FEATURE: Lutherans Bring Back the 'Revival'
07-185-MRC

CHICAGO (ELCA) -- Over the summer a white, circus-sized tent appeared on the grounds of St. Timothy Lutheran Church, Troy, N.Y., garnering looks of interest from all who passed by, according to Marilyn Dyer. Although known throughout the cmmunity for its "innovative approach to ministry," St. Timothy reached a high point in its aspiration for doing things differently by organizing a "revival" or "renewal" -- an evangelism and worship trend currently making its way across the
Evangelical Lutheran Church in America (ELCA).

Although the congregation heard plans for the revival for more than a year, there seemed to be general skepticism, said Greg Whitney, member of St. Timothy and chair of the committee that organized the revival. Amid the skepticism, the committee proceeded with its plans and publicized the revival through public service announcements, newspaper articles and ads, securing food donations, music and more.

"God is the one who made the revival happen," said Whitney. Members of the church who had expressed some skepticism attended the revival and "not only did they come, but they were blessed and felt God's presence. I think revivals will catch on more in the church once people move beyond their preconceived notions about what are revivals. Once we experience it we'll learn more and take part in worship as a way of listening more to God," he said.

"The word 'revival' has a reputation for being fundamental," said Dyer, but the revival at St. Timothy "was a very moving, lovely experience. Those who attended learned that the word 'revival' is not to be feared and can, in fact, be an unexpected spiritual reawakening."

Dyer, a member of St. Timothy for more than 30 years, said that "stepping out of the box in worship allows for new expressions of faith, a new understanding that different doesn't mean bad or weird. Faith comes in all shapes and sizes, and we know that Christ called the unusual to be his disciples."

More than 100 people attended each day of St. Timothy's three-day revival in August. "The planning and execution of the revival was a remarkable blessing for the congregation. New leaders emerged, and the energy and excitement following the revival has led to plans for increased outreach in the community, so that all will know God's love," said the Rev. Kimberly R. Cottingham, St. Timothy.

St. Timothy is one of more than 20 congregations of the ELCA that have organized a revival, but the "numbers are much higher because congregations have partnered with three to as many as six Lutheran churches in their community for one revival," said the Rev. Kathryn I. Love, director for prayer and renewal, ELCA Evangelical Outreach and Congregational Mission.

Love said revival in the ELCA is "quite different from what you would experience with the 'Billy Grahams' of the world, who are seeking for people to become saved or to do some kind of great confession." She said revivals are not new in the Lutheran
church and date back to the day of Martin Luther -- a 16th century German monk whose teachings founded the Lutheran tradition.

Lutherans "are using revival services as a safe place to pray for spiritual renewal, share stories and our testimonies," said Love. "When the intercessor at the revival asks, 'How can I pray for you,' I'm surprised that about 75 percent of the time (prayers) are not for the individual but for someone else. God is moving in our church through prayer. We are realizing that God is doing things through people, and this is our window of opportunity to assist in the ministries of the ELCA, equipping others to train, lead and support the promotion of the Gospel, so that people who do not understand the love of God may become rich in the knowledge of God's love for them and their communities," she said.

"'Revival' is a word that makes some Lutherans nervous because it has a history, especially associated with the 'Great Awakenings,' that seems to suggest that worship is about a gathering of individuals experiencing or coming to terms with
their faith individually. In other words, it's people in the presence of other people but the communal dynamic can be lost in talk of a decision related to faith in God rather than what it means to be called and gathered into the people of God," said the Rev. Michael Burk, executive director, ELCA Worship and
Liturgical Resources.

"So when it comes to a word like 'revival,' Lutherans often say, 'let's talk about renewal instead of or in addition to,' whereas maybe it's healthier to think that 'revival' is a word we too can claim," said Burk.

Revival in the ELCA is defined as "the work of the Holy Spirit, invigorating, molding and shaping congregations to do the will of God," said Love. "In Lutheran revival we desire God's spirit to rekindle in us the spirit of joy, hope, peace and love. In Lutheran revival services, we ask that these gifts be stirred up for the sake of mission and ministry, equipping our congregations as places where witnessing to the Good News is a way of life."

A fear among Lutherans, when they think about a revival, is "losing who we are as Lutherans," said Love. But "it seems to me that after every revival service people become excited about it, particularly after seeing the resources we've produced about
Lutheran revivals. The resources have been instrumental in breaking down the barriers, the fears that (exist) in the beginning, and offer an opportunity for Lutherans to talk with one another about what revival really means to Lutherans."

Love said Lutheran revivals are centered on the sacraments, such as Holy Communion and the Word. "We have dipped ourselves into who we are as Lutherans, using the sacraments and services to fashion revivals that can be acceptable in the Lutheran
Church," she said.

The resources include a DVD with companion booklet that shares the story of Lutheran revival, seasons of renewal and the Holy Spirit. Insights from the Rev. Mark S. Hanson, presiding bishop of the ELCA, are featured.

The book "Renewing the Passion: A Guide to Spiritual Renewal" offers several revival worship models and outlines on how to plan a prayer event, conference, retreat and more.

The resources were developed as a result of the ELCA's evangelism strategy -- "Sharing Faith in a New Century: A Vision for Evangelism in the Evangelical Lutheran Church in America." Adopted by the 2003 ELCA Churchwide Assembly, the strategy has three overall objectives -- call the church to prayer, prepare and renew evangelical leaders, and teach discipleship.

Love said the third objective of the strategy contains the directive for congregations to "'host a variety of inspirational evangelical mass rallies, gatherings or revivals.'"

Churches don't have to pitch a tent, "but some congregations want to feel like they're in revival," said Love. Most revivals take place inside a church building, are organized by three or more congregations in the same town or extended community, and can take place over the course of three days. Most include meals served either before or after the revival. When three congregations are involved in a revival, each congregation hosts a day and/or evening in its church building.

***

WELS Revival Pioneer Keith Tullberg

"Last Fall we did try to 'pander' to the black community in which we are located. We had a Revival = 'a stirring up of religious faith' (Webster) about 150 visitors were in church and 8 have since joined who were at the big revival. I think Siloah is the first WELS church to try a Revival (as far as I know) Gospel songs, testimonials, and singing on the church lawn with a trumpet accom. all went with the service. It was so inspiring that we are having Revival #2 the last Sun in Oct, 1990. Maybe if Wather (sic) had used Revival meetings to spread the Gospel in the last century the WELS would have more than 3 black pastors in the U.S., and so few blacks in the pew. Just food for thought."
Pastor Keith Tullberg to Gregory L. Jackson, 4-19-90 Siloah Evangelical Lutheran Church and School, 3721 N 21st Street Milwaukee, WI 53206.

***

GJ - Here are some comments and quotations from my "ready-to-go database" (Larry Olson):

Henry Melchior Muhlenberg (1711-1787), came to America from Halle as a Pietist and organized the Pennsylvania Ministerium. His motto was ecclesia plantanda, the church must be planted, so he worked to establish Lutheranism in many locations. For many years this Pietistic Lutheranism leaned toward generic Protestantism and considered union with the Reformed. Many Lutheran-Reformed union congregations were formed in Pennsylvania, then divided legally in the 20th century. ELCA then began creating new union churches. The Muhlenberg tradition divided after the Civil War, when the confessional General Council formed and left the revivalistic, unionistic, and Temperance loving General Synod. The General Council built a seminary in Philadelphia. The Muhlenberg tradition came together again when the General Council, General Synod, and United Synod of the South merged in 1918 to create the United Lutheran Church in America.

"The pietism and unionism of Muhlenberg and his colaborers was the door through which, in the days of Wesley and Whitefield, revivalism had found an early, though limited, entrance into the Lutheran Church."
F. Bente, American Lutheranism, 2 vols., The United Lutheran Church, General Synod, General Council, United Synod in the South, St. Louis: Concordia Publishing House, 1919, II, p. 78

Benjamin Kurtz (1795-1865), edited the General Synod Lutheran Observer, advocating the temperance movement and revival meetings. Many General Synod congregations had a "mourner's bench" near the altar to land anxious sinners in need of a public confession and grace. Children were expected to have a Pietistic crisis of faith during their adolescence. Needless to say, General Synod congregations were short on the liturgy, Lutheran hymns, the Creeds, and Lutheran doctrine.

William A. Passavant (1821-1894), was the greatest of all Lutheran leaders in the Muhlenberg tradition. As a young pastor he was involved in the worst excesses of revivalism, but he repented and became a confessional leader of remarkable accomplishments. He helped found the General Council, established charitable institutions and schools. His independent paper, The Lutheran, supplanted the name of the revivalistic synod paper. ELCA's magazine is still The Lutheran, but it is not Passavant's in substance or style. Passavant's energies were conservative in nature. He did not promote Reformed doctrine in the name of love, but orthodoxy in the name of Christ Jesus. He was deeply loved and respected in all synods, including the Augustana Synod, which was guided in its early days by his example of orthodoxy and charitable work.

"Fuller Theological Seminary was founded in 1947. It was brought into being through the efforts of Charles E. Fuller of the 'Old Fashioned Revival Hour.' He secured the services of Harold John Ockenga, then minister of the Park Street Church in Boston, as president of the fledgling institution. The school opened its door with four faculty members: Wilbur Moorehead Smith, Everett F. Harrison, Carl F. H. Henry, and myself."
Harold Lindsell, The Battle for the Bible, Grand Rapids: Zondervan, 1976, p. 106.

"Mrs. Barnhill looked at me and said, with such a loving look in her gray eyes, 'Oh, Grace, Christ said, 'No man cometh unto the Father but by Me,' and, my dear, you have no way of approach to a holy God unless you come through Christ, His Son, as your Saviour.' "The Scripture which she quoted," Mrs. Fuller continues, "was the Sword of the Spirit, and at that moment Unitarianism was killed forever in my heart. I saw the light like a flash and believed at that moment, though I said nothing. She had quoted God's Word, the Spirit had used it, and, believing, I instantly became a new creation in Christ Jesus. She might have talked and even argued with me about it, but instead she just used the Word."
[conversion of Mrs. Grace Fuller, wife of Charles Fuller, Old Fashioned Revival Hour broadcast, founder of Fuller Seminary]
J. Elwin Wright, The Old Fashioned Revival Hour and the Broadcasters, Boston: The Fellowship Press, 1940, p. 54.

***

GJ - Grace Fuller was converted to the Christian faith by the efficacy of the Word alone. I wish the Fuller Seminary graduates would study their own history a little. They might study the history of Lutherans in America as well. The Pietism of the General Synod led to the Unitarianism and Paganism of ELCA today.

The Tullberg argument, used so many times before, is that that revivals "work," especially among Blacks.

The LCMS had a powerful Black ministry long before the liberals thought about it. They did not pander to Blacks. They taught Lutheran doctrine, Lutheran liturgy, Lutheran hymns. Missouri's Black ministry is so old that I found a booklet about it printed in German. Can anyone imagine a Fuller graduate being able to read or comprehend German?

Black Catholics and Lutherans are offended by the notion that the only way to reach them is through revivals and emotionalism. That is why I posted the photo of "Buckwheat," the Saturday Night Live icon for that patronizing attitude.

Luther on the Wandering Shepherds

Shepherd and Sheep, by Norma Boeckler

KJV Galatians 5:7 Ye did run well; who did hinder you that ye should not obey the truth?

"At the same time remember what human nature and free will are like if God withdraws His hand; then remember what people will do when they lack the good services of shepherds, since the Galatians, who were so great in Christ, fell away so quickly and so grievously when Paul was absent. Away now with those who want to be shepherds of many places, yes, shepherds of many shepherds; and let them glory in their own power, though meanwhile they fail to provide pasture even for themselves!"
Luther, M. (1999, c1964). Vol. 27: Luther's Works, vol. 27 : Lectures on Galatians, 1535, Chapters 5-6; 1519, Chapters 1-6 (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works. Saint Louis: Concordia Publishing House.

Rude, Lutheran, To Be Ordained

Gay pastor tests celibacy rule

LUTHERAN ORDINATION |

She's becoming a minister at Lake View church but won't take vow

November 7, 2007

BY SUSAN HOGAN/ALBACH Religion Reporter/shogan@suntimes.com

The new bishop in the Chicago Metropolitan Synod faces his first test case on the celibacy requirement for gay clergy in the nation's largest Lutheran denomination.

Resurrection Lutheran Church in Lake View plans to ordain Jen Rude as its associate pastor in a 2 p.m. public ceremony Nov. 17. She's a lesbian who won't vow a lifetime of celibacy because she considers the rule discriminatory.

Jen Rude is to be ordained a pastor of Resurrection Lutheran Church in Chicago on November 17.

(Richard A. Chapman/Sun-Times)

Heterosexual pastors can marry in the Evangelical Lutheran Church in America. Rude said she isn't in a committed relationship now, but remains hopeful about finding a life partner.

"God is the actor in all of this," said Rude, 27, whose father and grandfather are ELCA pastors.

Bishop Wayne Miller, who took office in September, didn't return phone calls Tuesday. He's previously said he felt torn by his desire to have the celibacy rule lifted and his vows as bishop to uphold church policies.

***

Extraordinary Candidacy Project - ELCA's version of Church and Change.

More information on the ordination.

Extraordinary Lutheran Ministries (formally Lutheran Lesbian and Gay Ministries and the Extraordinary Candidacy Project) will officially launch on Reformation Day (Oct. 31, 2007) marking the 490 year anniversary Luther’s posting of the 95 theses.

Extraordinary Lutheran Ministries is a national non-profit that credentials and rosters openly gay, lesbian, bisexual, and transgender people for ministry; supports these pastors by working with congregations that will call them and providing mission grants to support their ministry; and provides a network of support to the congregations and pastors. Fourteen ELCA and two independent Lutheran congregations are served by Extraordinary Lutheran Ministries pastors.

Rude’s ordination will be the 12th “Extraordinary Ministry” in the seventeen years since the first ordination of openly gay pastors Jeff Johnson, Ruth Frost and Phyllis Zillhart in San Francisco, CA.

Where Have All the Lutherans Gone?

Donald McGavran, Disciples of Christ Guru to WELS/ELS/LCMS

Where Have All the Lutherans Gone?
(Tune - Where Have All the Flowers Gone? Background here.)

Where have all the Lutherans gone, long time passing?
Where have all the Lutherans gone, long time ago?
Where have all the Lutherans gone?
Gone to Fuller everyone.
When will they ever learn?
When will they ever learn?

Where have all D.Mins gone, long time passing?
Where have all the D.Mins gone, long time ago?
Where have all the D.Mins gone?
To the best calls everyone.
When will we ever learn?
When will we ever learn?

Where have all the best calls gone, long time passing?
Where have all the best calls gone, long time ago?
Where have all the best calls gone,
Gone apostate everyone.
When will Missouri learn?
When will Missouri learn?

Where do all apostates teach, long time passing?
Where do all apostates teach, long time ago?
Where do all apostates teach?
Fuller Sem is Number One!
When will WELS ever learn?
When will WELS ever learn?

Comment on Evangelical Opposition to CGM Fads

Lawrence Otto Olson's Nickname in WELS:
Our Staff Infection

rlschultz has left a new comment on your post "Slice of Laodicea":

Sometimes I wonder if there is not more opposition to the Church Growth Movement outside of Lutheran circles than from within. Based upon the approval of the CGM by synodical leaders, the evidence certainly points in that direction. Slice of Laodicea is one of many such websites which I believe can be extremely valuable when looking for exposure and opposition to the latest offerings from the CGM. A majority of these websites will never argue from a Confessional Lutheran point of view, like Ichabod does. However, many of the CGM fads are so atrocious that one can build an argument against them almost exclusively using human reason. There is another aspect of this as well. Let us consider the timing of the acceptance of the CGM fads by synodical CGM gurus. Most of the time, the WELS is a day late and a dollar short. If you keep your finger on the pulse of the CGM, you can usually be ready for it when it hits your local congregation. Forewarned is forearmed. I understand that this may well fall under the category of technique. I was caught off guard several years ago when the Purpose Driven Life was sweeping through the churches in this country. Most of all, we have the scriptural admonition to test the spirits.

***

GJ - I can understand why there is almost no opposition to CGM apostasy in WELS/ELS/LCMS. One layman put it this way, "They all want to be on a board, and no one wants to say anything that will keep that from happening."

Doctrinal discipline in those bodies (for 30 years) has been:

1. Eject the critics of Church Growth,
   
2. Label confessional Lutherans as legalists,
   
3. Promote the Fuller graduates.

Being on a board means having influence, visibility, and a chance for a better call or a free trip to Europe and Russia. The studious, hard-working parish pastors do not get those perks. The illiterate political pastors do.

Several WELS pastors opined that "Larry Olson is no threat to WELS. No one takes him seriously. Everyone knows he is a heretic." Nevertheless, Olson (D. Mini., Fuller) runs a Staff Ministry program at Martin Luther College (nee Dr. Martin Luther College, aka Northwestern College in Exile). He and the other Fuller graduates are the key players in all conferences and agendas.

Slice of Laodicea

Pastor Rick Warren, Saddleback Church.
Like Lawrence Otto Olson, he has earned a D.Min. from Fuller Seminary.

There are many interesting apostasy posts on Slice of Laodicea.

The newest post concerns Rick Warren's Purpose-Driven Saddleback Church. Purpose-Driven was the rage until Church Growth started Becoming Missional. Hillary will appear at Saddleback to discuss AIDS and the church. I would go except that is laundry day for me.

UOJ Short Circuits

Johnny5, Star of the movie Short Circuit:
"More input."

Universal Objective Justification

UOJ is this opinion, expressed in the 1932 LCMS Brief Statement:

Scripture teaches that God has already declared the whole world to be righteous in Christ, Rom. 5:19; 2 Cor. 5:18-21; Rom. 4:25; that therefore not for the sake of their good works, but without the works of the Law, by grace, for Christ's sake, He justifies, accounts as righteous, all those who that is, believe, accept, and rely on, the fact that for Christ's sake their sins are forgiven.

Why the strange words in bold? Walther's Easter absolution sermon became an article of faith, reprinted to support this false doctrine. According to Walther's Easter sermon, God absolved the whole world of sin when Jesus rose from the dead. The ELS loves this sermon and teaches this strange opinion. The ELS is just as fanatical as the Wisconsin sect in promoting UOJ. Missouri has done the same, but tries to hide the UOJ behind justification by faith. The 1987 Theses of Abomination are an example of this verbal trickery.

If the Brief Statement had said, "Christ has already died for the sins of the world," the sentence would have been Biblical and orthodox. Atonement is not justification by faith. Redemption is not justification by faith. Reconciliation is not justification by faith.

The Moravian Pietists began with the Gospel and then addressed the Law. UOJ came from Pietism via Walther and is very similar in expression to Moravian Pietism. Earlier statements reminded me of this. For instance, one pastor said he told people who came to confess their sins, "You were already forgiven, before you came here." Gospel first, Law second = Moravian Pietism. All American Lutherans have been profoundly influenced by Pietism. Notice how this Pietism is conducive to works-righteousness on one hand (orthodoxy proven by synod membership and DNA) and riotous hedonism on the other hand (Don't worry, my beautiful music director, we were already forgiven before we stopped at the Off-Ramp Inn.)

Short circuit 1: What does UOJ do for confession and absolution when everyone is already absolved?

Short circuit 2: If everyone is already forgiven, why would anyone be in Hell? This was Neuhaus' contention - that Hell is empty. Christian News often reprinted the Neuhaus statement, which makes sense given the assertions of UOJ, taught at the seminary they attended at the same time (Concordia, St. Louis). The recent WELS AnswerMan file is labeled: "Forgiven sinners in Hell."

Short cicuit 3: If WELS, Missouri, and the ELS are so far from ELCA, why are they teaching the same thing about salvation? Granted there are variations in how the clergy express themselves, from the Pentecostal to the crypto-Unitarian. Nevertheless, how is it different to have ELCA say everyone is forgiven and to have WELS/LCMS/ELS say God has declared the world righteous?

Chemnitz was wise in saying that we need to set aside all confessions and return to the Scriptures. Of course, Chemnitz was quoting others who recognized the problem of comparing confessions and avoiding the sources. People say, "Return to the sources," but they often mean a pathetic essay printed or posted on the synodical website.

The sources can only be the Scriptures. They are the revelation of God's will. If someone cannot deal with the unified message of God's Word, then all the conference and faculty papers mean nothing. Ultimately, everyone must face these issues and not ask for some authority figure to substitute for the thinking process.

Short circuit 4: If everyone is absolved, believers and unbelievers alike, then why does God's wrath abide on unbelievers?

KJV John 3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

If UOJ advocates cannot deal with this one verse of Scripture, their entire scheme falls apart. They cannot, so they avoid John 3:36. They cannot explain forgiven sinners roasting merrily in Hell. They cannot describe how someone is justified twice, first objectively, then subjectively.

Lutherans have engaged in idolatry for over 100 years, and that has not helped matters. Once a revered figure has stated a thesis, that proposition is defended as if it is the very Word of God. Could Walther, Pieper, J. P. Meyer, Sig Becker, Valleskey and Kelm all be correct in all their statements? Why does death confer infallibility? The Scriptures are bent and twisted by synod idolators to make certain verses fit synodical theses.

Short circuit 5: Why all the deception? I have found the UOJ Storm Troopers eager to deceive and play tricks to maintain their imagined orthodoxy. They have lied about UOJ being in the Scriptures, the Book of Concord, J. Gerhard, and Calov. I have yet to find a Gerhard citation supporting UOJ. Robert Preus quoted Quensted and Calov to exclude anything other than justification by faith.

Short circuit 6: Look at the bitter fruits of UOJ! The Lutheran Church has declined precipitously since 1932. There are no signs of health at all. Doctrinal indifference and unionism prevail; apostates are rewarded without shame or reluctance. The cited heroes of conservative Lutherans, the very people quoted today with approval, if not awe, are: Waldo Werning, C. Peter Wagner, Donald McGavran, Kent Hunter, Leonard Sweet, and Reggie McNeal.

Questions for the UOJ Fanatics

Not everyone who uses the term UOJ is a UOJ fanatic. The vast majority who use the term are clergy who were trained in this nonsense in seminary. The synods realize that their UOJ system does not bear scrutiny, so they avoid real discussion about this new doctrine. This leaves many clergy suspended in mid-air, somewhere between the teaching of the Bible/Book of Concord and the real UOJ agenda.

For example, I used OJ and SJ in the first edition of Catholic, Lutheran, Protestant. My understanding then was close to Joe Abrahamson's, expressed in the previous post. I learned the OJ/SJ distinction from Pieper, but I associated the terms with the Atonement of Christ (OJ) and justification by faith (SJ). Extensive conversations with Lutheran laity moved me to study the entire UOJ issue and to deal with it in Thy Strong Word.

UOJ is another example of Lutherans abandoning their trust in the efficacy of the Word in the Means of Grace.

Here are my questions for the UOJ fanatics:

1. Why do you have God declaring the entire world righteous, without faith?
   
2. Why bother with evangelism and worship if "everyone is already saved", as WELS proclaimed in its failed evangelism campaign.
   
3. If forgiveness equals salvation, why are there "forgiven sinners in Hell" in the Wisconsin sect? FIC AnswerMan.
   
4. If Baptist decision theology is wrong, why does the Wisconsin sect insist that people must "accept OJ" to be forgiven?
   
5. If Lutherans always taught UOJ, then why is the terminology so new?
   
6. If Lutherans always taught UOJ, why is it missing from the Book of Concord?
   
7. If Lutherans always taught UOJ, why are Luther, Melanchthon, Chemnitz, J. Gerhard, and others silent on this blessed insight?
   
8. If Missouri always taught UOJ, why did they fail to teach it until the Brief Statement of 1932?
   
9. If Lutherans call separating the Holy Spirit from the Word of God Enthusiasm, why do UOJ fanatics embrace Enthusiasm with their strange opinions?
   
10. Why are Church Growth gurus like Bivens and Valleskey so keen on UOJ?
    
11. Why do the UOJ Stormtroopers deceive people about the novelty, confusion, and Enthusiasm of their position?

Robert Preus, Again - Extensive Comment

Word and Sacrament, by Norma Boeckler
Joe Abrahamson has left a new comment on your post "Robert Preus, Again":

[GJ - I will answer each question separately, within brackets.]

Dear Pr. Jackson,

I'm trying to understand your own understanding of UOJ. Do you make a distinction between the sinners whose debt Christ paid, on the one hand, and the sinners that are forgiven through faith, on the other hand?

[GJ - We are all sinners. Justification by faith means that those who believe in Christ are declared righteous. There is no statement of "God declaring the world righteous" in the Scriptures, the Book of Concord, or the major Lutheran theologians.]

My own understanding is that UOJ is the debt Christ paid and Subjective Justification is a term used to distinguish those who benefit only through faith in Christ's vicarious atonement through the Means of Grace alone.

[GJ - UOJ is so fatuous that people are allowed to believe it is a synonym for the Atonement. Your sentence immediately above does that. I thought so too when I first read Pieper. A system of dual justification, UOJ and SJ, did not exist until the late 19th and early 20th centuries.]

Is it true that "God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. (II Cor. 5:19) My understanding of "world" is everyone. that is, Christ paid the debt of every sinner.

[GJ - One should not confuse reconciliation with justification. Justification by faith is the only justification in the Word of God. The UOJ system means that everyone is forgiven twice.]

Is it true that "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life." (John 3:16) My understanding of "world" is the same as just stated.

[GJ - John 3:16 says that God loved the world, not that He declared the world righteous. This is another clear passage about justification by faith being founded upon the universal Atonement of Christ. The Promises of God create faith in the listener. The believer receives and enjoys what the Gospel offers. Thus the invisible Word and the visible Word are called the Means of Grace. Grace without means = Enthusiasm.]

Is it true that "But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons." (Galatians 4:4-5) My understanding of "those who were under the law" is all of sinful mankind, just as Paul writes "Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God." (Romans 3:19) By this I understand in context that the whole world is guilty under the Law, because even if they didn't have the written Law of God they still had their imperfect conscience, which bears witness against them. Therefore all are under the Law of God, and because in Galatians he states "those who were under the law" therefore all are paid for, "redeemed." That is not to say that all benefit. It is just to say that Christ's sacrifice was sufficient for every sinner who has lived or ever would live. The benefit is only through faith, which has been historically described under the locus of Subjective Justification or Personal Justification.

[GJ - Redemption is not justification. Redemption is one English word for two Greek verbs. One Greek verb means release. The other means paying the price. In both cases redemption is a synonym for Atonement.]

Is what Luther wrote on the 5th petition in his Larger Catechism true? "88] Therefore there is here again great need to call upon God and to 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." My understanding of this is that "without and before our prayer" means that the price of forgiveness has been paid whether or not a person benefits from it (my understanding of Objective Justification), and that praying the Lord's prayer is a confession of faith in that forgiveness (Subjective Justification). Though the Lord's Prayer may be uttered by a hypocrite, it does not invalidate neither the sufficiency of Christ's sacrifice nor the promise of forgiveness available to the unrepentant.

[GJ - The above example is typical in confusing Atonement with justification by faith. It is important to emphasize the efficacy of the Atonement apart from works or merit, which is what Luther taught in the example above. Even the most ardent UOJ advocates have to admit that there is no UOJ in the Book of Concord. Yes, this passage is used from time to time, but the attempt to retrofit UOJ into the Book of Concord fails.]

Christ gives an example of Himself when he says "But if you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back. But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil. Therefore be merciful, just as your Father also is merciful." (Luke 6:32-36) Christ's explicit implication is that he paid for all, even those who would not believe and rejected him. Salvation is not "in view of faith." Because faith does not originate with sinful mankind. But the clear implication of Christ's words is that He did pay for every sinner, even if they would not benefit through faith.

[GJ - Once again Atonement is confused with justification by faith. Christ paid for the sins of the world when He died on the cross. The Gospel justifies those who believe and moves people to glorify God through good works. The statement about "in view of faith" does not make sense to me. I know UOJ advocates have used that episode and Limited Atonement from Calvinism to support their arguments, but the effort is futile. Faith comes from the preached Word, which is effective both in converting and damning. Those who reject the Gospel harden their hearts against the Word of God.]

Furthermore, Paul writes "For when we were still without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life." (Romans 5:6-10) Is it true, then, as Paul writes, that our sins were paid for before we were brought to faith through the word and sacrament? Paul distinguishes between the payment for all sin (termed UOJ by some theologians) and what is called Subjective Justification in the same Lutheran theologians, that is, salvation through faith alone.

[GJ - Romans 5 is central to the issue of justification. The entire passage should be quoted, starting with "Therefore, since we are justified by faith..." I do not find Paul stating anywhere, "Therefore, since we are justified without faith, without the Word, without the Means of grace..." The section of Romans 5 selected above is a clear statement of the universal Atonement. What better way to create faith than to remove any notion of merit?]

I know that Luther was a sinful human capable of error, but in trying to clearly understand what you are teaching regarding UOJ what do you think of the following quote from Luther: "Christ did indeed suffer for the whole world; but how may are there who believe and cherish this fact? Therefore, although the work of redemption itself has been accomplished, it still cannot help and benefit a man unless he believes it and experiences its saving power in his heart (Plass #2203)

What I understand as UOJ is what Luther describes as "Christ did indeed suffer for the whole world." What I understand as Subjective Justification is, in Luther's words "it still cannot help and benefit a man unless he believes it and experiences its saving power in his heart."

[GJ - Lutherans would be better off if they dropped the SJ/UOJ business. The two paragraphs above are consistent with the Book of Concord and the Scriptures, except there is no declaration of the world being righteous (Brief Statement). Therefore, UOJ is a fantasy from the Pietism of Walther.]

I believe that you are rightly reacting to an abuse of the doctrine of UOJ. And that abuse of this doctrine can mislead people into carnal security. But so far, what I have seen of your writings does not object to the Bible's teaching that Christ has paid for all sin and every sin.

[GJ - My objections are to the false doctrine of UOJ. The effects of UOJ are obvious in the ELS, WELS, LCMS, and ELCA.]

I sincerely want to understand you correctly and to avoid logomachy.

And I want you to know that you and your family are continually in my prayers. Thank you for your work.

[GJ - Thank you. All the materials are posted or linked on this blog. The biggest concentration is in the justification chapter of Thy Strong Word.]

Sincerely,

Joe Abrahamson (Marty's classmate)

[GJ - I remember. God's blessings to you as you continue to study the Word and the Confessions.]

Robert Preus, Again

From Catholic, Lutheran, Protestant:

However, Preus clarified the true meaning of justification in his final book, Justification and Rome, which was published posthumously. Preus wrote this definitive comment:

But the imputation of Christ's righteousness to the sinner takes place when the Holy Spirit brings him to faith through Baptism and the Word of the Gospel. Our sins were imputed to Christ at His suffering and death, imputed objectively after He, by His active and passive obedience, fulfilled and procured all righteousness for us. But the imputation of His righteousness to us takes place when we are brought to faith.

Preus immediately followed the statement above with a quotation from Quenstedt, one of his favorite orthodox Lutheran authors:

It is not just the same thing to say, “Christ’s righteousness is imputed to us” and to say “Christ is our righteousness.” For the imputation did not take place when Christ became our righteousness. The righteousness of Christ is the effect of His office. The imputation is the application of the effect of His office. The one, however, does not do away with the other. Christ is our righteousness effectively when He justifies us. His righteousness is ours objectively because our faith rests in Him. His righteousness is ours formally in that His righteousness is imputed to us.

Preus also quoted Abraham Calov with approval:

Although Christ has acquired for us the remission of sins, justification, and sonship, God just the same does not justify us prior to our faith. Nor do we become God's children in Christ in such a way that justification in the mind of God takes place before we believe.

Justification by faith, in the original sense, was taught in the official catechism of the Missouri Synod, and then was gradually changed:

#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).

***

GJ - I prefer Preus' final work to the WELS AnswerMan.

WELS UOJ - Refuted by Luther

C. Peter Wagner, Pentecostal Baptist, Fuller Seminary Professor. Once you grasp UOJ, you will be a Pete Wagner fan, too!

WELS AnswerMan

The file on the WELS website for this Q and A was titled: Forgiven Sinners in Hell!

Q. Hi, I have a question regarding a recent question and answer regarding limited atonement. WELS states that even a person that has died and in hell had his sins atoned and had his sins forgiven. Atonement, no problem, but I really disagree that a person in hell had his sins forgiven. How can a forgiven sinner possibly be in hell when there is no forgiveness without repentance? It absolutely makes no sense. Please comment, Thank you

-----------------------------------------

A: The statement you are criticizing is what the Bible says. These are not statements that WELS has come up with. In 2 Corinthians 5:19 the Bible says God has reconciled the world to himself by not counting their sins against them. Not charging sins is the same as forgiving them. The Bible says Christ is the Savior of all men, especially of those who believe (1 Timothy 4:10). It is not WELS but the Bible that says that God has declared the sins of everyone forgiven in Christ.

What you are saying in your comment is that what Scripture says makes no sense to you. However, there really is no problem here. It's just that you are not letting everything that Scripture says stand together. Scripture says that God has declared the sins of the whole world forgiven and that Christ is the Savior of everyone. It also says that that to benefit from this declaration one has to accept it in faith. We let both of these statement stand together. Luther did also. It was Luther who said

Even he who does not believe that he is free and his sins forgiven shall also learn, in due time, how assuredly his sins were forgiven, even though he did not believe it ... He who does not accept what the keys give receives, of course, nothing. But that is not the key’s fault. Many do not believe the gospel, but this does not mean that the gospel is not true or effective. A king gives you a castle. If you do not accept it, then it is not the king’s fault, nor is he guilty of a lie. But you have deceived yourself and the fault is yours. The king certainly gave it. (LW 40, 366f)

WELS has simply echoed this.

***

GJ - Note this statement, which is perilously close to Baptist decision theology and certainly is not Lutheran Means of Grace theology:

It also says that that to benefit from this declaration one has to accept it in faith.

I must not have the newest feminist NIV, because my Bible does not say there are guilt-free saints in Hell. Let me Wawautosi a little and quote the Word of God rather than a random volume of Luther and dog notes from J. P. Meyer (yellowed and cracked with age).

KJV John 3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

KJV John 16:8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 9 Of sin, because they believe not on me;

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.

KJV Ephesians 5:6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.

WELS declared in an evangelism campaign: "I am saved, just like you." Enthusiasm is defined as abandoning the Means of Grace, separating the work of God the Holy Spirit from His appointed instruments, the Word and Sacraments. As Luther pointed out, foul errors will follow any form of Enthusiasm. In the Wisconsin sect, Universalism is being taught in the guise of UOJ and Luther!

Luther is just a rabbit's foot for the former members of the Synodical conference. No leader takes Luther's doctrine seriously today.

***

A reader sent me material from Luther's Works, vol. 40. The context is the Office of the Keys. Note this significant section:

Even he who does not believe that he is free and his sins forgiven shall also learn, in due time, how assuredly his sins were forgiven, even though he did not believe it. St. Paul says in Rom. 3[:3]: “Their faithlessness nullify the faithfulness of God.” We are not talking here either about people’s belief or disbelief regarding the efficacy of the keys. We realize that few believe. We are speaking of what the keys accomplish and give. He who does not accept what the keys give receives, of course, nothing. But this is not the key’s fault. Many do not believe the gospel, but this does not mean that the gospel is not true or effective. A king gives you a castle. If you do not accept it, then it is not the king’s fault, nor is he guilty of a lie. But you have deceived yourself and the fault is yours. The king certainly gave it.

Luther, M. (1999, c1958). Vol. 40: Luther's works, vol. 40 : Church and Ministry II (J. J. Pelikan, H. C. Oswald & H. T. Lehmann, Ed.). Luther's Works. Philadelphia: Fortress Press.

Was Luther a UOJ Fanatic?

Anonymous: This isn't related to the above post, but I wanted to ask you something.

Here's what Martin Luther wrote:

"Even he who does not believe that he is free and his sins forgiven shall also learn, in due time, how assuredly his sins were forgiven, even though he did not believe it" (LW 40, 366f)

Was Luther a "UOJ fanatic" and heretic like the LCMS and WELS are? Or do you want to rethink your condemnation of UOJ?

***

GJ - I have answered this around 20 times already.
1. I do not have that volume, so I cannot check the context of the quotation.
2. All the efforts to find a UOJ citation in the Book of Concord have failed miserably. The Concordists, in harmony with Luther, did not teach forgiveness without faith, without the Word, apart from the Means of Grace.
3. We do not subscribe to all of Luther's works, whether the American edition or the Weimar or the Lenker sermon set. The Anonymous argument would support praying to Mary, which Luther offered in his Magnificat commentary.
4. There are several quotations of Luther where he spoke of being "already forgiven" as an expression of the universal Atonement. This is the treasure which lies in one heap until it is distributed by the Holy Spirit through the Means of Grace. The repeated asking of this UOJ question is a sign of Lutherans being illiterate in doctrine, especially Luther's doctrine.
5. The centerpiece for UOJ is the Brief Statement of the LCMS. People often admit that the Missouri Synod went downhill from that time on. Cause and effect? I think so. UOJ paved the way for Gospel reductionism, the Bible being a man-made book, and the various forms of Pentecostalism and Church Growthism rampant today. There are many fine pastors and congregations in the LCMS, WELS, and ELS today, but their synods are overcome by Enthusiasm and papism.

Comfort of This Victory in Christ

"We have the comfort of this victory of Christ--that He maintains His Church against the wrath and power of the devil; but in the meantime we must endure such stabs and cruel wounds from the devil as are necessarily painful to our flesh and blood. The hardest part is that we must see and suffer all these things from those who call themselves the people of God and the Christian Church. We must learn to accept these things calmly, for neither Christ nor the saints have fared better."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 263. Sunday after Ascension, Exaudi. John 15:26-16:4.

J. M. Reu Predicted the Lutheran Rot of Today

Trinity Lutheran Seminary (ELCA) was formerly known as Capital Seminary. Lenski taught there and even has a little room named after him. Lenski's daughter Lois became famous for children's stories. My wife was a Lois Lenski fan long before I was a Professor Lenski admirer. She insisted that Roald Dahl married Lois, but he married actress Patricia O'Neal. Therefore, I erred in my human nature when I delved into Lois' biography without checking. (A. Nony Mouse is overly concerned about Lois' actual marriage partner, I think. See his sourpuss comment, true to form.)

Reu's lectures were published by the old ALC in Columbus. They published the Lenski New Testament commentaries, which are still unequaled.

"We find this attitude of tolerance quite frequently among unionists. It is often used to assuage a troubled conscience, one's own as well as that of others; for the unionist declares that every one may continue to hold his own private convictions and merely needs to respect and tolerate those of another. This attitude is totally wrong, for it disregards two important factors: (a) in tolerating divergent doctrines one either denies the perspicuity and clarity of the Scriptures, or one grants to error the right to exist alongside of truth, or one evidences indifference over against Biblical truth by surrendering its absolute validity;and (b) in allowing two opposite views concerning one doctrine to exist side by side, one has entered upon an inclined plane which of necessity leads ever further into complete doctrinal indifference, as may plainly be seen from the most calamitous case on record, viz., the Prussian Union."
J. M. Reu, In the Interest of Lutheran Unity, Columbus: The Lutheran Book Concern, 1940, p. 20.

"Doctrinal indifference is at once the root of unionism and its fruit. Whoever accepts, in theory as well as in practice, the absolute authority of the Scriptures and their unambiguousness with reference to all fundamental doctrines, must be opposed to every form of unionism."
J. M. Reu, In the Interest of Lutheran Unity, Columbus: The Lutheran Book Concern, 1940, p. 20.

Here is a link about Reu.

False Teachers' Perspective

"They [the false teachers] fared like a man who looks through a colored glass. Put before such a man whatever color you please, he sees no other color than that of the glass. The fault is not that the right color is not put before him but that his glass is colored differently, as the word of Isaiah 6:9 puts it: You will see, he says, and yet you will not see it."
What Luther Says, An Anthology, 3 vols.,
ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 644. Isaiah 6:9.

Sommer Could Not Get a Job in the Conservative Lutheran Synods Today

Founded upon the Rock, God's Word, by Norma Boeckler

"Is it possible that one who has such models as Luther, Walther, Stoeckhardt, Lochner, Sieck, C. C. Schmidt, and Wessel, etc., etc., should leave these rich pastures to feed upon such garbage heaps as those from whom I have quoted?"
Martin S. Sommer, Concordia Pulpit for 1932, St. Louis: Concordia Publishing House, 1931, p. viii.

GJ - Chill, Martin. We are supposed to spoil the Egyptians, gathering rich treasures of wisdom from Fuller Seminary, Willow Creek, and the Rosicrucians.

"It is the purpose of this volume to aid in displacing books of Reformed preachers. We would encourage the cultivation of distinctly Lutheran preaching. Therefore, we now appeal to our brethren always to consult Luther when preparing to preach. Quo propior Luthero, eo melior theologus! [The closer to Luther, the better the theologian.] Let us who are called Lutheran preachers be sure that in every one of our sermons we preach God's Word and Luther's doctrine pure. It is that preaching which God demands of us, 1 Peter 4:11. It was that preaching which conquered the Roman Goliath, Revelation 12:11. By that preaching we shall truly build the walls of Zion, not with hay, straw, and stubble, but with such stones as all the powers of hell shall never overthrow, Luke 21:15."
Martin S. Sommer, Concordia Pulpit for 1932, St. Louis: Concordia Publishing House, 1931, p. ix.

GJ - No, the closer to Pasadena, the more prosperous the career. Ask Kelm, Valleskey, Hunter, Werning, Olson, Huebner, Luecke, and Bivens.

***

"Dr. Luther, who understood the true intention of the Augsburg Confession better than any one else, remained by it steadfastly and defended it constantly until he died. Shortly before his death, in his last confession, he repeated his faith in this article with great fervor and wrote as follows: 'I reckon them all as belonging together (that is, as Sacramentarians and enthusiasts), for that is what they are who will not believe that the Lord's bread in the Supper is his true, natural body, which the godless or Judas receive orally as well as St Peter and all the saints. Whoever, I say, will not believe this, will please let me alone and expect no fellowship from me. This is final." [WA 54:155, 156]
Formula of Concord, Epitome, Article VII, Lord's Supper, 33, The Book of Concord, ed. Theodore G. Tappert, Philadelphia: Fortress Press, 1959, p. 575.

GJ - Luther could have been very influential in the WELS, LCMS, and ELS today if he had been more flexible about doctrine. They ignore him today because of his unbending attitude.

Three Stages of the Church Growth Movement

Krauth

"When error is admitted into the Church, it will be found that the stages of its progress are always three. It begins by asking toleration. Its friends say to the majority: You need not be afraid of us; we are few, and weak; only let us alone; we shall not disturb the faith of others...Indulged in this for a time, error goes on to assert equal rights. Truth and error are two balancing forces...From this point error soon goes on to its natural end, which is to assert supremacy."

Charles P. Krauth, The Conservative Reformation and Its Theology, Philadelphia: The United Lutheran Publication House, 1871, p. 195f.

**

Stage 1 - A few useful ideas. Peter Wagner is a heretic, but you will be one of his fans, too.

Stage 2 - Opponents of Church Growth are legalistic.

Stage 3 - Church and Change Conference banned in 2005, promoted from the WELS website in 2007.

Value of Polemics

Jack Preus, Former LCMS President
The unionists and apostates cannot tolerate polemics, which raise the issues they want to avoid.

The word polemic comes from the Greek word for war. Robert and Jack Preus wrote polemics about the state of the Synodical Conference. Their work forced Lutherans to face some of the issues of the day. Special congregational meetings filled with people who wanted to hear about the issues. The Missouri Synod improved and revived from facing and studying the doctrinal issues.

The General Synod in the 19th century went through a similar battle. The liberals (then as now) hated Lutheran doctrine. The tipping point was reached when a new, unionistic synod was formed within the General Synod. The General Council erupted from the General Synod, roughly a 50-50 split. By 1917 the General Council had won over the liberals and they united again as the United Lutheran Church in America. Big mistake. The apostates quickly took over again.

The apostates are not tolerant. They are not loving. They are not forgiving. Read their favorite authors, the ones they quote so often and so lovingly. That is where their treasure is. They work tirelessly to drive away all opposition. For example, WELS drove three good pastors in Toledo out of the ministry. All three dared to oppose some doctrinal aspect of the Church Growth Movement, which is now Becoming Missional among the Leonard Sweet-hearts.

***

Anonymous has left a new comment on your post "Value of Polemics":

"Three good pastors"? I suppose one of them was you?

GJ - No, but thank you for making my point.

***

"Therefore, do not speak to me of love or friendship when anything is to be detracted from the Word or the faith; for we are told that not love but the Word brings eternal life, God's grace, and all heavenly treasures."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1411. Ephesians 6:10-17.

"Therefore nothing but a satanic, seductive, and sinister strategy is involved when we are called upon to yield a bit and to connive at an error for the sake of unity. In this way the devil is trying cunningly to lead us away from the Word. For if we adopt this course and get together in this matter, he has already gained ground; and if we were to yield him a fingerbreadth, he would soon have an ell."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1411f. Ephesians 6:10-17.

"However, if anything is undertaken against the Word, faith, and the honor of God, we are in no wise to preserve silence, are to bear it far less patiently. Then we should offer stubborn resistance."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1308. Sermon, 1523.

Luther to George Major...And to Conservative Lutheran Wafflers Everywhere

George Major

Martin Luther to George Major:

Luther to George Major:

"It is by your silence and cloaking that you cast suspicion upon yourself. If you believe as you declare in my presence, then speak so also to the church, in public lectures, in sermons, and in private conversations, and strengthen your brethren, and lead the erring back to the right path, and contradict the contumacious spirits; otherwise your confession is sham pure and simple, and worth nothing. Whoever really regards his doctrine, faith, and confession as true, right, and certain cannot remain in the same stall with such as teach, or adhere to, false doctrine; nor can he keep on giving friendly words to Satan and his minions. A teacher who remains silent when errors are taught, and nevertheless pretends to be a true teacher, is worse than an open fanatic and by his hypocrisy does greater damage than a heretic. Nor can he be trusted. He is a wolf and a fox, a hireling and a servant of his belly, and ready to despise and to sacrifice doctrine, Word, faith, Sacrament, churches, and schools. He is either a secret bedfellow of the enemies or a skeptic and a weathervane, waiting to see whether Christ or the devil will prove victorious; or he has no convictions of his own whatever, and is not worthy to be called a pupil, let alone a teacher; nor does he want to offend anybody, or say a word in favor of Christ, or hurt the devil and the world."
Martin Luther, quoted in Bente's Historical Introduction, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 94.

Veterans' Day

The Armistice of November 11, 1918 set the stage for World War II. Now we honor all veterans on this day, as we should.

I read military history throughout the year. Currently I am going through a book on the most significant (not always the most famous) battles in world history.

Many battles and campaigns centuries ago set the stage for events of today. When I read Gibbons' Decline and Fall of the Roman Empire or Norwich's Byzantium, the conflicts of today are previewed. Americans are called "Crusaders" from the First Crusade in 1095 AD! Muslims forget that they took Jerusalem and the Holy Land from the Christian Byzantine Empire. Muslim ships captured and enslaved pilgrims on the way to the Holy Land.

Our military men and women are the finest in the world. Many have sacrificed their lives or their health for the cause of freedom. We should be thankful to them today and every day for their leadership.

Someone asked me yesterday, "Have you seen the Tomb of the Unknown Soldier." I said, "I saw it as a child. Then we took our son to see it. Then we took our son's family there as well."

Care?-------Us?

Front View
Charis Institute

At a special meeting on August 29, 2007, the Board of Directors of the Center for the Humanities, Arts, and Religion in Society (CHARIS) voted unanimously to continue the suspension of CHARIS' operations. This decision was made because the members of the Board were unable to agree upon CHARIS'' activities during the next year.
Dr. Mark Braun
Chairman, CHARIS Board of Directors

On the same page is this triumphalist link to the Church and Change Conference.

Brethren and sistern, GA is alive and kicking in WELS. Deny the obvious and rub the obvious in the face of the opponents. How dare anyone criticize Charis! We suspended all activities and got everyone saying so. And then we launched our new project from the official WELS.net website.

O God, how sin's dread works abound!
Throughout the earth no rest is found,
And falsehood's spirit wide has spread,
And error boldly rears its head.

The haughty spirits, Lord, restrain
Who over Thy Church with might would reign
And always set forth something new,
Devised to change Thy doctrine true.

Selnecker, Concordist

Inhibited Bishop - Uninhibited Doctrine

Episcopal Bishop Bennison Ousted by Presiding Bishop

PENNSYLVANIA: Bennison will go to trial. Bishop spun lies about health of Diocese

By David W. Virtue
www.virtueonline.org
11/8/2007

Bishop Charles E. Bennison, the inhibited Bishop of Pennsylvania, has chosen to go to trial on charges that he failed to report the sexual abuse of a minor by his brother John Bennison.

VirtueOnline learned that last Friday, a day before the Diocesan Convention, Bennison traveled to the church's national headquarters at 815 2nd Ave., in New York where he met with F. Clayton Matthews, bishop for pastoral development in the Episcopal Church and Mrs. Katharine Jefferts Schori's consigliere, where he was offered an opportunity to resign as the Bishop of Pennsylvania. Bennison turned down the offer.

Bennison then returned to his office and called together a meeting of the staff. He again proclaimed his innocence and said he would fight the charges.

Following his inhibition at midnight Saturday, Bennison was officially out of the diocese. On Monday morning when the Rev. Glenn Matis, head of the Standing Committee, showed up early at diocesan headquarters to take over the day to day operations. The staff showed up later.

James A. A. Pabarue, Bennison's attorney in this matter, did not return phone calls nor did he respond to an e-mail VirtueOnline sent him requesting more information.

The Rev. Timothy Stafford, rector of Christ Church in Philadelphia, the parish Bennison's wife attends, wrote a private note to his parish which VOL obtained. It says, "I met with Charles last Thursday, and he made it clear to me his intention to proceed with the ecclesiastical trial. I offered to him the advice that he has given me on numerous occasions: 'Make all your decisions as if your successor will have to live with the consequences.' I believe that drawing out this prolonged conflict is not in the interest of our common future of our diocese. I feel that Charles, even if vindicated at trial, would never regain the trust necessary to serve this diocese as Bishop. I pray that Charles chooses what is best for both the diocese and his family."

The Standing Committee of the diocese still has their Presentment charges in place and has not withdrawn them despite the current inhibition of Bennison. Matis, said in a statement, "These allegations were not made by the Standing Committee, but having read the Presentment document carefully and discussed it with Counsel, we felt it incumbent on us to allow the process to go forward as requested by the Presiding Bishop's office.

"We believe that the allegations in the Presentment against Bishop Bennison are profoundly serious and we respect and rely on the work of the Review Committee of The Episcopal Church to have properly and thoroughly investigated these allegations," The Standing Committee has been at odds with the bishop for more than two years over concerns about how he has managed the diocese's assets. More than once in the past, the Standing Committee has called for his resignation or retirement.

Bennison also faces a number of charges in civil court brought by Fr. David. L. Moyer, the Anglo-Catholic priest of the Church of the Good Shepherd, Rosemont. If Bennison is found guilty, the bishop could have several millions of dollars to pay.

The standing committee members should consider the possibility that the diocese may be liable for any judgment that is entered. It is also possible they could become co-defendants since they now are the ecclesiastical authority.

In a letter to the diocese, Mrs. Jefferts Schori says that she talked to Bennison and also revealed Frank Griswold's role in the Presentment charges. She went ahead with the Presentment following a public forum held in the fall of 2006, led by then-Presiding Bishop Frank Griswold who passed on information about Bishop Bennison to the Title IV Review Committee. "After reviewing all the material before them, he issued a Presentment and delivered it to my office." The Title IV Review Committee is formed by the General Convention of The Episcopal Church and serves as a Grand Jury for the Church.

"Speaking with Bishop Bennison before any of this was made public, I then was obligated to Inhibit him due to the nature of the Presentment." Mrs. Jefferts Schori said she consulted with the Standing Committee of the Diocese of Pennsylvania to request their support of the Inhibition. She got it.

The Trial Court is now in the process of organization for the upcoming trial. A meeting with the Diocese is being scheduled with representatives from her office within the next few weeks according to Jefferts Schori.

The Diocese will hold an open forum to which representatives from the Presiding Bishop's Office and the members of the Standing Committee of the Diocese of Pennsylvania will attend regarding the presentment and inhibition of Bennison. The implications of these actions will be explained and discussed at Saint Mary's, Wayne, on Sunday, November 18, 2007 at 3 p.m. A "Question and Answer" section will take place after the presentations. Those attending on behalf of the Presiding Bishop's Office are Clayton Matthews, Bishop for Pastoral Development, Office of Pastoral Development of the Episcopal Church and David Beers, Esq., Chancellor to the Presiding Bishop.

Since the announcement of Bennison's inhibition, a number of people have written to VOL recounting their experiences with Bennison over the years when he came to visit parishes. One layman wrote VOL with this story, "A couple of years ago when I was on the vestry of a local Episcopal Church, Bishop Bennison attended a vestry meeting after Mass. I probed him about theology. I told him that it was my understanding that he did not believe in the Virgin Birth of Jesus. His response was meandering with him ultimately saying that he believed that the idea that the Holy Spirit raped the Blessed Virgin Mary to conceive Jesus was an acceptable theological position to hold."

Another area of confusion is just how many congregations and communicants are in the Diocese of PA. The Diocese of PA boasts that it has 155 congregations in the five-county area with some 33,000 communicants. According to a Yahoo report on the diocese, it appears the diocese hasn't a clue how many members it has. When I logged on to Yahoo and typed in Diocese of PA the numbers revealed that it had only 22,000 members in 155 congregations. The diocesan website shows it has 53,576 baptized members, with 44,000 active, but less than 18,000 average Sunday attendance..

Parish closures continue apace. In the last ten years, Bennison, who has repeatedly said the "Diocese has never been more healthy, with growing attendance and dedicated congregations," has managed to systemically close parishes that he claimed were not worth keeping open. He has closed 14 parishes, some of these are orthodox.

His predecessor, Allan Bartlett, only closed three parishes: St. Luke's, Eddystone; St. Giles, Stonehurst Hills, Upper Darby and St. Paul's, Overbrook.

Bennison takes first prize in the amount of closures he's enforced. Here is the most recent list:

All Saints', Crescentville
Atonement, Morton
Calvary/S. Paul's, South Philadelphia
Emmanuel & Good Shepherd, Kensington
Transfiguration, West Chester
St. Aidan's, Cheltenham
St. Alban's, Olney
St. Bartholomew, Wissoniming
St. Elisabeth's, South Philadelphia
St. James-the-Less, Philadelphia
St. Martin's, Boothwyn
St. Peter's, Broomall
St. Peter's, Germantown
St. Philip's, Grays Ferry, South Philadelphia

The real tragedy of Bennison's legacy is his treatment and contempt for Fr David Ousley and the closure of St. James-the-Less, which after 160 years was forced out of their Clearfield Street property. The black community not only lost a beloved church and a church school where local children could be educated, but also a friend and pastor in Fr Ousley who worked tirelessly on their behalf. The neighborhood no longer has an Anglo-Catholic presence, thanks to Bennison.

There the Church of St. James-the-Less, stands in all its gothic splendor, empty, lifeless, like the inhabitants of its church-yard. The diocese cannot afford to maintain it, unlike the parishioners who lovingly cared and nurtured it during its 160 year history. It is sad that Fr Ousley and his parishioners have to make do with the tiny cemetery chapel at W. Laurel Hill. The Black Community surrounding S. James-the-Less have been deprived of a first rate education for their children in the local neighborhood. Nothing has replaced it---the S. James School was located in the church's Parish House---complete with its own chapel. For more than a year, it has sat empty and neglected, lacking the sounds and presence of neighborhood inner city children of all races and backgrounds.

The newly constituted Standing Committee ought to be ashamed of themselves for allowing Bennison to close this church. It would be nothing short of a miracle if the Standing Committee would allow Fr Ousley and the parish to return to their former property.

Meanwhile, the diocese is having to pay for churches that are empty, thanks to Bennison. The diocese is employing a Sexton/caretaker to look after the St. James-the-Less property, and will have to pay out huge sums for maintaining a parish church which no longer worships in the building.

It is this writer's contention that the Standing Committee made a mistake in allowing Bennison to go after Father Moyer and Fr. Eddy Rix of All Saints, Wynnewood. Bennison brought charges against Rix in Africa for officiating without a license. He was "convicted" and "sentenced" to preach the gospel. Bennison did nothing after that although he has asked the Standing Committee for permission to sue All Saints.

The Standing Committee now has a chance to redeem themselves from further embarrassment - they can do the honorable thing and give these parishes their independence, which will help the very neighborhoods and communities to which they minister.

At the recent Diocesan convention, delegates ignored the 800-pound elephant in the cathedral - Charles Bennison - the man who watched his brother seduce a 14-year old girl and did nothing about it. A public trial will reveal just how dysfunctional the bishop is. It will also reveal how dysfunctional the standing committee was throughout all this and how accountable they all will be before the whole diocese.

Wrote one angry parishioner to VOL, "This is not only a dysfunctional bishop but an equally dysfunctional diocese. The diocese carried on like there was nothing amiss with Bennison smiling his way through the day like nothing was wrong. In the area of mental disorders there is the concept of 'Non-arrestable' Criminality. This is a person who betrays trust, tries to control other people, builds himself up by tearing others down, and generally regards himself as the center of the universe around whom everything must revolve. Showing considerable arrogance and lacking empathy, this individual may be forgiven for his flaws because he is brilliant, talented, and accomplished. He may not cross the line into committing arrestable acts.

"Perhaps, he has committed crimes but has been clever enough so far not to get caught. Although not an adjudicated "criminal," he leaves a trail of injury behind -- invariably emotional injury, perhaps financial injury. From the standpoint of the harm that he inflicts on others, his conduct is criminal. He victimizes others but refuses to take responsibility for what he has done. If held accountable, he offers innumerable justifications and rationalizations. In the nomenclature of the Diagnostic and Statistical Manual of the American Psychiatric Association, he is considered to have a "narcissistic personality disorder." Getting this person to look in the mirror to recognize that he has flaws is a formidable task for any psychotherapist or counselor. This is a perfect description of Charles E. Bennison the ousted bishop of Pennsylvania. That he and his brother are not going to jail is because of the statute of limitations on the sexual abuse."

The Standing Committee has sought to assure the Clergy and people of the Diocese of Pennsylvania that it "has and will continue to exercise its canonical responsibilities in the best interests of the Episcopal Church in the Diocese of Pennsylvania," adding that the committee will work with Matthews, Rehill and diocesan leaders, both lay and clergy, "to develop and implement plans for exercising ecclesiastical authority in the absence of a diocesan bishop."

The two counts of the presentment center on accusations that Bennison, when he was rector of St. Mark's Episcopal Church in Upland, California, did not respond properly after learning sometime in 1973 that his brother, John, who worked as a lay youth minister in the parish, was having a sexual relationship with a 14-year-old member of the youth group. John Bennison was also married at the time, according to the presentment.

The bishop is accused of not taking any steps to end the sexual abuse of the girl, not providing proper pastoral care to the girl, not investigating whether she needed medical care, taking three years to notify the girl's parents, not reporting his brother to anyone, not investigating whether his brother was sexually involved with any other parishioners or other children, and seeking no advice on how to proceed. The presentment says Charles Bennison reacted "passively and self-protectively."

Bennison will continue to be paid during the time that he is inhibited. He will have an opportunity to respond to the presentment's charges. A date for the trial before the Court for the Trial of a Bishop is yet to be set.

END

Spiritual Insights from the Disciples of Christ

Alexander Campbell founded the Disciples of Christ (Christian Church) to unite all Protestant denominations. The Disciples split into four or more separate sects. Donald McGavran, co-inventor (with Satan) of the Church Growth Movement, was a Disciples of Christ missionary.

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From a Church of Christ (Cambellite) Member:

A more accurate title would be “LCMS Pastor versus the Campbellite Church”.

I once considered joining the LCMS, and I worshiped at a LCMS congregation during the Lent season last year, but I came to not believe in sola scriptura anymore, and thus I could not stay there.

At any rate, the Lutherans are Christians, even if some are anti-Catholic, and beyond this, they hold onto a lot of the tenets of the Catholic Church; there should be some parallels between the Lutheran and Catholic positions within this exposition. Attached is a Word document which leads to a 31 page exposition written by an LCMS pastor. The largest part of it is on baptism, specifically believer’s immersion.

LCMS vs Campbellite

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GJ - McGavran worked with the World Council of Churches and endorsed the ministry of death via Planned Parenthood. His denomination is strong throughout Illinois and a swath down toward Texas. LBJ was a Disciples member. The Disciples are one of the most Left-wing of all Protestant groups. They once confessed at convention to betraying three revolutions: the American, the French, and the Communist!

The blog writer seems to be Church of Christ, a fundamentalist break-off from the Disciples. The Church of Christ is opposed to instrumental music in church, so they have developed fine, four-part hymn singing.

Did You Miss Chemnitz' Birthday, Too?

09 November 2007
+ Martin Chemnitz +
9 November AD 1522 – 8 April AD 1586

From Aardvark Alley

Today marks the birthday of Martin Chemnitz, Pastor and Confessor. We regard him as, after Martin Luther, the Lutheran Church's most important theologian. He possessed a penetrating intellect and an almost encyclopedic knowledge of Scripture and the Church Fathers combined with a genuine love for the Church.

Doctrinal quarrels after Luther's death in 1546 led Chemnitz to give himself fully to the restoration of unity in the Lutheran Church. He became the leading spirit and a principal author of the 1577 Formula of Concord, which settled the doctrinal disputes on the basis of the Scriptures and largely succeeded in restoring unity among Lutherans. Work on the Formula led Chemnitz and others to gather all the normative doctrinal statements confessed by the Lutherans, from the ancient creeds through the Evangelical writings of the 16th Century, into one volume, the Book of Concord.

Chemnitz also authored the four volume Examination of the Council of Trent (1565-1573). This monumental work saw him rigorously subjecting the pronouncements of this Roman Catholic Council to judgment by Scripture and the Church Fathers. The Examination is the definitive Lutheran answer to the Concilium Tridentinum and an outstanding exposition of the faith of the Augsburg Confession.

While he was an outstanding academic, Chemnitz also ably served in church administration. He joined the Wittenberg University faculty in January 1554 and was ordained into the Office of the Holy Ministry by Johannes Bugenhagen in November of that same year. Then, after serving for several years as co-adjutor of the churches in the region of Brunswick-Wolfenbüttel, he became Superintendent (ecclesiastical supervisor), holding the post until his death. In this capacity, he worked diligently to balance the congregations' autonomy, particularly in calling pastors, with input and oversight by the the area ministerium.

As theologian and a churchman, "the Second Martin" was truly a gift of God to the Church. This is why the expression was coined, Si Martinus non fuisset, Martinus vix stetisset. ("If Martin [Chemnitz] had not come along, Martin [Luther] would hardly have survived.")

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GJ - The Lutheran Reformation was not only blessed with Luther and Melanchthon, but also with Chemnitz and the Concordists (fellow editors of the Book of Concord). ELCA and its predecessor bodies cleverly avoided mentioning anything after 1530, so those pastors have almost no knowledge of the Book of Concord.

When I was doing my doctoral dissertation at Notre Dame, I realized that the Lutheran Church in America had more in common with liberal Baptists like Rauschenbusch than with Luther and Chemnitz. My real education in the Book of Concord came from being surrounded by Church Growth robots in WELS. Every aspect of Biblical, Lutheran doctrine was constantly under sttack by these self-inflated gurus.

I created Martin Chemnitz Press to honor the Second Martin and to generate a little more knowledge about this great theologian. I confess to being a complete failure among fellow Boomers: I cannot convert Lutheran pastors to Lutheran doctrine. They bow either to Fuller Seminary, the Antichrist in Rome, or his clone in Constantinople. However, there is hope among the younger pastors and laity.

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Anonymous has left a new comment on your post "Did You Miss Chemnitz' Birthday, Too?":

I just finished reading a 24 page paper on Chemnitz yesterday! Very good and interesting. Most of the material in it came from J.A.O. Preus's book. I wonder though how Chemnitz justified to himself the doing of personal horoscopes for the Duke? We all have our faults I suppose. His expertise in Astrology is curious and it seems as though he himself doubted the believability of it. What do you make of this area of interest on his part? But still he was magnificent and as you point out, the Romanists even admit if it were not for MC the work of ML would have barely survived. Thanks to God for such an incredible gift to the Church and Lutheran teaching and for a great defender against false teachers.

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GJ - God works in mysterious way, His wonders to perform. Astrology got Chemnitz into a fabulous library when books were still expensive. That gave Chemnitz a remarkable education in the Church Fathers. He took notes. He also saw the emptiness of astrology. Melanchthon believed in signs and omens. We have to remember that the Reformers were Medieval men, raised in that nonsense. Look at the Medieval focus on Mary and Purgatory. That they overcame those illusions is quite remarkable.

Here is one source on that topic.

The Jack Preus bio of Chemnitz is worth owning and reading.

Chemnitz is not the only one who saved the Lutheran Reformation. God had a deep bench in that era. However, he was clearly the best of the theologians after Luther.