Incredible marvels in engineering - Travel - Destination Travel - msnbc.com
Concordia University, Mequon, is listed as one example. Thanks, Bruce Church.
ICHABOD, THE GLORY HAS DEPARTED - explores the Age of Apostasy, predicted in 2 Thessalonians 2:3, to attack Objective Faithless Justification, Church Growth Clowns, and their ringmasters. The antidote is trusting the efficacious Word in the Means of Grace. John 16:8. Isaiah 55:8ff. Romans 10. Most readers are WELS, LCMS, ELS, or ELCA. This blog also covers the Roman Catholic Church, Eastern Orthodoxy, and the National Council of Churches.
Thursday, October 21, 2010
Tortured Syntax - Good Observation - From Logia
Luther is a threat to Romanism.
Zwingli is not.
Logia
Zwingli criticized Luther sharply for remaining stuck in popish sacramentalism. This is an accusation that is repeated to this day by Reformed theologians. However, after reading Dr. Wendebourg’s fine study, one can only wonder whether the understanding of the Lord’s Supper set forth by Zwingli and his associates, which excluded from it any present saving work of the Lord (sacrament) and thereby reduced it entirely to man’s or the church’s good work (sacrifice), is not paradoxically closer to Rome’s understanding of the Lord’s Supper than Luther’s teachings on the sacrament of the altar. What is denounced as “sacramentalism” and a deviation from the glory of the pure (purely spiritualistic, immediate) gospel may just be much more evangelical than Zwingli and his Evangelical and Reformed heirs can imagine.
Holger Sonntag
Hiram, OH
Hiram, OH
***
GJ - Others have made a similar point, but it bears repeating. Every form of Enthusiasm lands the victim in the same spot, because Enthusiasm divorces the Holy Spirit from the Word of God. Why do UOJ/Shrinkers hide the Sacraments? Answer - the Sacraments mean nothing to people who are already forgiven. Likewise, the Confessions are obsolete and boring, good for misquoting.
Many of the bright Lutherans today remind me of a meeting long ago at Paul Holmer's home when he was teaching at Yale. Gathered were the more conservative theology students in the doctoral program and divinity school. Each one seemed to be striving to offer a sparkling sound-byte that reflected several years of carefully reading the footnotes in scholarly books. That was the very thing Holmer made fun of, scholars coming up with something original every 50 years.
One of the Few Lutheran Forums For Open Discussion
Directing people to interesting posts is much easier and faster with Blog This.
I leave comments open to almost everyone. Some comments are just robo-posts, such as a recent bunch promoting Roman Catholicism without addressing anything on the blog. If I wanted to know more about the glories of Rome, I would enroll at one of the Concordia seminaries. That reminds me - I kelmed something from Logia, which I will publish in a few moments. Naturally, robo-posts do not see the light of day.
If I mention the Campbellites with anything suggesting criticism, they will jump on me like hobos on a hotdog. I know they are using Google Alerts, like most of the WELS leadership, so they respond immediately.
Many blogs are parochial because they want to preserve the company line, which they imagine is best accomplished by suppressing dissent from the company line. LutherQuest (sic) is a UOJ websty, whose discussions prompted one Lutheran observer to say, "Are they crazy or just stupid?"
Christian News has often hailed its own independence, but the tabloid is really an organ for promoting the glories of Missouri, WELS, and the Southern Babtists. Otto Heick observed that church history at a nearby Babtist seminary moved from the apostles to the Reformation without any history in-between. Church history in Christian News jumps from the apostolic age to Pietism, culminating in the Synodical Conference, 1932. Needless to say, UOJ is the norma normans, because the Book of Concord is so confusing and the Bible is so old.
I used to get emails from friends who were shocked at how nasty the comments were on Ichabod. I post them to show what the Church and Money Changers are like. The Changers are up to my tricks now. I also suspect that the Intrepids (sic) and Glende (sick) have been told to stifle themselves. For therapy, Glende needs to post something reflecting his character. He had his Fake-O-Bod open for his monthly post. He is strangely silent. Reading his material is like opening the confidential files at a psychiatrist's office - disturbing and addicting. What can be said about a Lutheran pastor who posts pictures of cats on toilets?
Count on this - each little faction has its secret email lists. They can also create secret discussion groups and invitation-only precious blogs. Some like to IM each other, since the words exchanged are harder to reproduce. I have heard from a few people that way. I forget who they are. I appreciate being filled in about certain matters, but I do not like the idea of secret blog groups, secret email lists, etc. One look around Lutherdom will show how well that has turned out. For every secret list there are plenty of moles reporting back to The Guilt Factory (WELS), the Purple Palace (LCMS), and the Little Vatican on the Prairie (ELS). Betrayal means a promotion.
An infection needs to be lanced and drained, not covered with a flesh-colored bandage. Walther himself urged Lutherans to discuss doctrinal topics in the open. The Apostle Paul--or Shakespeare--suggested the same thing. Lutherans Inc and Thrivent Inc do not want that - makes one late for the golf course.
Synodical drones specialize in keeping tabs on people. The Net has made that easier. When I was developing my Facebook friends list, one pastor got a message from a DP: "How do you know Greg Jackson?" In WELS, that is an accusation, not a question. Although the question provoked a laugh, the question was efficacious.
Schools claim Lucifer as model & guardian
Schools claim Lucifer as model & guardian
I am using Blog This - the B button below each post. In Google's Chrome, Blog This can be added as a plug-in. If if cruise to a site I liked, I only need to click the orange B in Chrome to set up the new post and link.
I will be using this to add more posts to Ichabod. That will save time for answering angry, unsigned posts from college students.
Another feature of Blog This is the ability to add or copy text, or add graphics, like one of my favorites.
I am using Blog This - the B button below each post. In Google's Chrome, Blog This can be added as a plug-in. If if cruise to a site I liked, I only need to click the orange B in Chrome to set up the new post and link.
I will be using this to add more posts to Ichabod. That will save time for answering angry, unsigned posts from college students.
Wednesday, October 20, 2010
DRUDGE REPORT 2011�
DRUDGE REPORT 2011�
I added Blog This (from Google) to Chrome (from Google). I went to the Drudge Report (in Chrome) and used the B to "Blog This." That put the post on Ichabod.
The link above appeared without any additional effort.
Now the Chicaneries can kelm my posts with mad abandon.
I added Blog This (from Google) to Chrome (from Google). I went to the Drudge Report (in Chrome) and used the B to "Blog This." That put the post on Ichabod.
The link above appeared without any additional effort.
Now the Chicaneries can kelm my posts with mad abandon.
Some Technology Tips I Just Learned
I did an upgrade to the template, which worked well. Then I began messing with it for social media, adding code to the template. Things kept getting worse today. One friend gave me good advice for the old template system, which does not work on the new template. But he gave me courage to keep trying.
To widen the new template, follow the simple instructions here.
I found I could add the social media buttons by checking that off on the basic design part, editing the post area. That will make it easier for people to email, Tweet, blog and Google buzz the posts. Tweet, blog, and buzz sound like medical symptoms.
What is Google Buzz?
Twitter explained here.
What is blog this?
How To Tweet
I just got started with Twitter, even though I had the account for an undetermined time.
My Twitter account.
It is a service that creates its own practical applications. I joined and began getting followers. I use it now by sending a Tweet to the list, every time I post here, every time I post on the MCP page on Facebook, every time I post on the Moline Memories page on FB. The pages generate their own Tweets each time. Moline Memories is a separate Twitter account.
People can email a post, but it is much easier to Tweet the post. A Tweet is a short URL. People can pick it up on their mobile devices and read it. Someone is traveling abroad right now. This way he can pick up every post easily from following me.
Each technology leads to more readers. I am happy with the numbers. Perhaps astonished is a better term.
There are many more social networking tools being used. I am still working on the template to get them to show up the way I want, at the end of a post.
The Doctrine of Election - Electing Doctrinal Pussycats
I have more laws in the works for you...
and your little dog Toto."
Brett Meyer has left a new comment on your post "No Thanks from a Thankless Clergy":
This is a timely post. God's Word, Christ, is efficacious. It either works contrition and faith, by the gracious work of the Holy Spirit in those God has predestined, called, justified, glorified and saved, or it hardens the heart against God's Word, Christ, and prohibits understanding.
It is the hardening of the heart which we see so often. There is no understanding of God's Word in those who are perishing, in those who have rejected Christ and His doctrine of Justification by Faith Alone. After years of focused discussion on the intricate falicies of the false gospel of Universal Objective Justification this point hits home often. I spoke to one (W)ELS teacher about UOJ and gave him the Scripture, Confessional quotations and the statements of his Synod. He said he would get around to it later, right now he was focused on getting his masters degree - it would add another $130.00 a month to his salary.
Pastor Jackson's point hit me yesterday while waiting for someone to publicly express a concern about UOJ or the Scripture and Confessional statements posted as clear rejections of UOJ. Waited to see if anyone would comment in disgust over the (W)ELS ecumenical effort of establishing worship services for a multidenominational congregation led by a (W)ELS staff minister - nothing. Will (W)ELS deal with the issue of their Thrivent money financing murder worldwide? Haven't yet. Will (W)ELS deal with the New Age Emergent Church Growth teachers on their payrolls? Haven't yet. Will (W)ELS allow anyone to openly discuss false doctrine and practice in Holy Mother Synod? No. Will anyone retract the label of "Conservative" or "Confessional" from the spineless (W)ELS Synod President, District Presidents, circuit pastors, clergy, church elder's? No. Few even know what the Book of Concord is.
God's wrath and judgement don't always come in one moment with pillars of fire. Sometimes it happens over time, as it has been happening with the Lutheran churches.
Matthew 13:15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Mark 4:12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.
***
GJ - People are probably expecting the current leadership to deal with their doctrine issues, whether LCMS, ELS, or WELS. That would be like asking their ministry partner--ELCA--to turn against homosexual and abortion advocacy. They will dance with the guy who brung them - and be widows in the Age To Come.
They all work with ELCA through Lutheran World Relief and Thrivent, and ELCA calls the shots - always.
The so-called conservatives reached their positions by cheering on Church Growth or saying/doing nothing while frowning when the topic came up. Anyone can see what a practiced frown on a do-nothing head accomplishes.
Notice how they demand proof and do nothing with it. Backdoor leaks about a closing college will develop 2,000 page reads a day, two days in a row. That is far above average. But doctrine? That interferes with having lunch with the poo-bahs of Lutherdom.
Nevertheless, deafening silence also shows an effect. The blind guides stifle themselves because they cannot answer the Scriptures, the Confessions, Luther, Melanchthon, Chemnitz, or Gerhard. I believe my most ignored book, Thy Strong Word, has had the most effect. I see UOJ crumbling around the edges now - thanks to the laity.
I measure interest by individual communications. A number of laity began saying, "We really need a print version of TSW." And that is being finished.
If the Syn Conference clergy are so well trained, why do they avoid publishing on Lulu.com, where they can distribute their wisdom for free? They could be sending their PDFs all over the world. I created them, download them, and send them to people who ask.
I know the answer. Day-Timer. Oct 24th. Lunch with Poo-Bah.
More Demands from a Hotmail Account.
Critical Thinking Not Required for Graduation
You don't own me, I'm not just one of your many toys
You don't own me, don't say I can't go with other boys
And don't tell me what to do
And don't tell me what to say
And please, when I go out with you
Don't put me on display, 'cause
You don't own me, don't try to change me in any way
You don't own me, don't tie me down 'cause I'd never stay
Oh, I don't tell you what to say
I don't tell you what to do
So just let me be myself
That's all I ask of you
I'm young and I love to be young
I'm free and I love to be free
To live my life the way I want
To say and do whatever I please.
I know you're going to ignore me again and post this on your blog behind my back, but I don't really care. I would really like you to email me back about your beliefs. Yes, you may have it posted on your site, but I want it straight from you. And I also want to know why you hate the WELS so much. And I really don't appreciate you posting my email on your blog for all the world to see. All I did was ask simple questions. I didn't ask to be ridiculed. Not the best form for a pastor in my opinion.
***
GJ - "Behind my back?" This reminds me of the college students who act up while demanding an A. I get about one per thousand like that. The blog stirs up wrath because teaching against false doctrine is Law.
If this is a college student, I wonder why they only learn logical fallacies in school. "And I also want to know why you hate the WELS so much." Double question, rather crude. This person has the makings of a DP.
I have heard from WELS people that letters and email sent to me belong to them. Where do they get those ideas?
No Thanks from a Thankless Clergy
When I let people know what the administration is planning, comments come in:
1. Where is the link?
2. Who told you?
3. Prove it.
4. This is how your fable began...
5. Tell us your source (and scare the rest away).
Here is a question from the Miller Analogies Test, where I scored in the stratosphere:
5, 4, 3, 2,
What is the next number?
The WELS answer is, "I don't know, the DP hasn't told me yet."
When enrollment goes down like that, the answer is obvious to everyone except the brain-washed.
But when I provide thousands of quotations about Reformed doctrine, Church Growth, Romanism, Enthusiasm, justification by faith, UOJ - the response is zilch.
Face it, folks. The clergy are lazy repeat-after-me synod drones. They have no interest in pursuing correct doctrine, even if someone has done years of research to pave their way with rose petals.
One pastor is typical. He was being grumpy with me about my criticisms of CG. He demanded a bunch of articles I had published, with quotations. I sent them on a floppy disk. He answered back, "I remembered. You sent them before." What was the chance he actually read them? He might have read enough to become alarmed at the danger to his job.
When I asked one supposedly anti-CG pastor for a citation from his work, he wrote a letter to various officials. He wanted them to know he had nothing to do with anything I published. I was not allowed to quote him. The problem was, I already quoted him before. The only thing that mattered was absolving himself.
The clergy are chickens - same brain power. Some have an IQ, which they use to promote themselves. But like chickens, they make a lot of noise whenever frightened. The chickens are coming home to roost, as they say. All the evasions and chicanery are piling up on their heads.
The laity can read the documents and see they are being led by girly men who cannot take a stand for anything, cannot defend the truths of the Scriptures, cannot do anything beyond their immediate self-interest.
Proof? Read the synodical publications.
Tuesday, October 19, 2010
Wearing Pink for Abortion
Komen for the Cure Gave Planned Parenthood Not $731,000...But $7.5 Million!
...But the contributions Komen affiliates make to Planned Parenthood, which does more than 25 percent of all abortions in the United States and aggressively promotes abortion abroad, provide another sources of frustration for pro-life people who otherwise would support the group.In a new interview with the Daily Caller, Komen spokesman John Hammarley provided the latest figures showing the link between the two groups.
He confirmed 20 of Komen’s 122 affiliates have made donations to Planned Parenthood and, last year, those contributions totaled $7.5 million -- much higher than the $731,000 Komen's figures on its web site showed earlier this year.
Hammarley sought to play down the funding by saying it's a small percentage of Komen's income or expenses. “That $7.5 million is less than one percent of the entire amount of community grant funding that affiliates around the country contribute,” Hammarley said.
He also told the Daily Caller that the funding is closely monitored to ensure the money does not go to pay for abortions directly, but breast cancer screening projects Planned Parenthood sponsors. But, for pro-life advocates, how Planned Parenthood uses the money is less important than the fact that the abortion business receives the funds and doesn't have to use money it makes from abortions to pay for the screenings...
Vital Signs Blog
Collection of Quotations about Justification by Faith, But Mostly About UOJ
Luther Refutes The UOJ Crowd
"The second argument is that 'God desires all men to be saved' (1 Timothy 2:4), and He gave His Son for us men and created man for eternal life. Likewise: All things exist for man, and he himself exists for God that he may enjoy Him, etc. These points and others like them can be refuted as easily as the first one. For these verses must always be understood as pertaining to the elect only, as the apostle says in 2 Timothy 2:10 'everything for the sake of the elect.' For in an absolute sense Christ did not die for all, because He says: 'This is My blood which is poured out for you' and 'for many'--He does not say: for all--'for the forgiveness of sins.' (Mark 14:24; Matthew 26:28) Luther's Works, 25 p. 375. 2 Timothy 2:10; 1 Timothy 2:4; Mark 14:24; Matthew 26:28 "The apostle says 'our,' 'our sins;' not his own sin, not the sins of unbelievers. Purification is not for, and cannot profit, him who does not believe. Nor did Christ effect the cleansing by our free-will, our reason or power, our works, our contrition or repentance, these all being worthless in the sight of God; he effects it by himself. And how? By taking our sins upon himself on the holy cross, as Isaiah 53:6 tells us." Sermons of Martin Luther, ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VI, p. 180. Hebrews 1:1-12; Hebrews 1:3;
"Christ did indeed suffer for the whole world; but how many 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." What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 705f. Smalcald, 1537.
"But outside of this Christian Church, where the Gospel is not, there is no forgiveness, as also there can be no holiness [sanctification]. Therefore all who seek and wish to merit holiness [sanctification], not through the Gospel and forgiveness of sin, but by their works, have expelled and severed themselves [from this Church]." The Large Catechism, The Creed, Article III, #56, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 693. Tappert, p. 418. Heiser, p. 195.
Formula of Concord, 1580
"Accordingly, the word justify here means to declare righteous and free from sins, and to absolve one from eternal punishment for the sake of Christ's righteousness, which is imputed by God to faith, Philippians 3:9. For this use and understanding of this word is common in the Holy Scriptures of the Old and the New Testament. Proverbs 17:15: He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. Isaiah 5:23: Woe unto them which justify the wicked for reward, and take away the righteousness of the righteous from him! Romans 8:33: Who shall lay anything to the charge of God's elect? It is God that justifieth, that is, absolves from sins and acquits." Formula of Concord, SD III. #17. Righteousness of Faith. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 921 Tappert, p. 541f. Heiser, p. 251. Philippians 3:9; Proverbs 17:15; Isaiah 5:23; Romans 8:33 Oopsie from WELS - Curia
"It must be admitted that when our Lutheran Confessions speak of justification they speak almost exclusively of that facet of justification we usually call 'subjective' justification, which has also been called 'special' or 'personal' justification. But the Confessions also show us that the basis for this justification is the justification that precedes faith." Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 13."Nowhere in the bible is any man constituted or declared righteous without faith, before faith; all asservations and argumentations to the contrary nothwithstanding." Lenski, Romans, p. 382? Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 86. Abraham Calov:
Gerhard
"The entire Scripture testifies that the merits of Christ are received in no other way than through faith, not to mention that it is impossible to please God without faith, Hebrews 11:6, let alone to be received into eternal life. In general, St. Paul concludes concerning this [matter] in Romans 3:28: Thus we hold then that a man becomes righteous without the works of the Law--only through faith." Johann Gerhard, A Comprehensive Explanation of Holy Baptism and the Lord's Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas: Repristination Press, 2000, p. 165. Hebrews 11:6; Romans 3:28Robert Preus
"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." [Apodixis Articulorum Fide, Lueneburg, 1684] Robert D. Preus Justification and Rome, St. Louis: Concordia Academic Press 1997, p. 131n.
"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." [procured in italics in text] Robert D. Preus Justification and Rome, St. Louis: Concordia Academic Press 1997, p. 72.
Walther via the Little Sect
"Christ's Glorious Resurrection from the Dead the Actual Absolution of the Entire Sinful World Here I would point out two things: 1. That This Is Certain And True, and 2. That Therefore Every Man Who Wants To Be Saved Must By Faith Accept This General Absolution As Applying Also To Him," C. F. W. Walther, The Word of His Grace, Sermon Selections, "Christ's Resurrection--The World's Absolution" Lake Mills: Graphic Publishing Company, 1978 p. 230. Brosamen, p. 138. Mark 16:1-8 "For God has already forgiven you your sins 1800 years ago when He in Christ absolved all men by raising Him after He first had gone into bitter death for them. Only one thing remains on your part so that you also possess the gift. This one thing is--faith. And this brings me to the second part of today's Easter message, in which I now would show you that every man who wants to be saved must accept by faith the general absolution, pronounced 1800 years ago, as an absolution spoken individually to him." C. F. W. Walther, The Word of His Grace, Sermon Selections, "Christ's Resurrection--The World's Absolution" Lake Mills: Graphic Publishing Company, 1978 p. 233. Brosamen, p. 138. Mark 16:1-8
Missouri’s CTCR
"It is contrary to Scripture and the pure Gospel to teach: That forgiveness and justification before God do not involve each other, or that justification and reconciliation are entirely different from each other, as though a person can be reconciled without being justified or justified without being reconciled." Commission on Theology and Church Relations "Theses on Justification" St. Louis: May, 1983, #3. "In normal Biblical and ecclesiastical usage the terms 'justify' and 'justification' refer to the ('subjective') justification of the individual sinner through faith (Romans 4:5, 5:1, etc.; AC IV, 3; FC SD III 25). But because theologically justification is the same thing as the forgiveness of sins (Romans 4:1-8; Ap IV, 76; FC Ep III, 7), it is Biblically and confessionally correct to refer to the great sin-cancelling, atoning work of the Redeemer as the 'objective' or 'universal' justification of the whole sinful human race. (John 1:29; Romans 5:6-18; 2 Corinthians 5:19; Colossians 2:14-15; 1 Timothy 3:16; Ap IV, 103-105; LC V, 31, 32, 36, 37; FC SD III, 57) Commission on Theology and Church Relations "Theses on Justification" St. Louis: May, 1983, #4.
"Thus objective justification or reconciliation is the forgiveness of sins both as it has been acquired for the entire human race by Christ's work of obedience in its stead and declared by His resurrection, and as it is seriously and efficaciously offered to all in the means of grace." Commission on Theology and Church Relations "Theses on Justification" St. Louis: May, 1983, #5.
"Subjective justification or reconciliation is this same forgiveness as it is received, appropriated by, and applied to the individual sinner through God-given faith alone (sola fide)." Commission on Theology and Church Relations "Theses on Justification" St. Louis: May, 1983, #6.
WELS – David Valleskey
"In Christ, God has effected a universal justification, a universal reconciliation, a universal ransom, a universal atonement. Different terms, but all communicating the same message: God in Christ has declared the whole world to be not guilty." David J. Valleskey, We Believe--Therefore We Speak, Milwaukee: Northwestern Publishing House, 1995, p. 71. Pieper
"The starting point in presenting the doctrine of the means of grace must be the universal objective reconciliation or justification. This is the procedure of Scripture." Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 105. "Now, then, if the Father raised Christ from the dead, He, by this glorious resurrection act, declared that the sins of the whole world are fully expiated, or atoned for, and that all mankind is now regarded as righteous before His divine tribunal. This gracious reconciliation and justification is clearly taught in Romans 4:25: 'Who was delivered for our offenses and was raised again for our justification.' The term dikaiosis here means the act of divine justification executed through God's act of raising Christ from the dead, and it is for this reason called the objective justification of all mankind. This truth Dr. Walther stressed anew in America. He taught that the resurrection of Christ from the dead is the actual absolution pronounced upon all sinners. (Evangelienpostille, p. 160ff.)" part one Francis Pieper, Christian Dogmatics, 3 vols., St. Louis: Concordia Publishing House, 1951, II, p. 321. Romans 4:25
"Scripture teaches the objective reconciliation (o.r. in italics). Nineteen hundred years ago Christ effected the reconciliation of all men with God. God does not wait for men to reconcile Him with themselves by means of any efforts of their own. He is already reconciled. The reconciliation is an accomplished fact, just like the creation of the world. Romans 5:10: 'We were reconciled to God by the death of His Son.' When Christ died, God became reconciled." pt. 1 of paragraph Francis Pieper, Christian Dogmatics, 3 vols., St. Louis: Concordia Publishing House, 1951, II, p. 347f. Romans 5:10
"The resurrection of Christ is, as Holy Writ teaches, the actual absolution of the whole world of sinners. Romans 4:25: 'Who was raised again for our justification.' At that time we were objectively declared free from sin." Francis Pieper, Christian Dogmatics, 3 vols., St. Louis: Concordia Publishing House, 1951, II, p. 348 Romans 4:25
WELS - J. P. Meyer
"Objectively speaking, without any reference to an individual sinner's attitude toward Christ's sacrifice, purely on the basis of God's verdict, every sinner, whether he knows about it or not, whether he believes it or not, has received the status of a saint. What will be his reaction when he is informed about this turn of events? Will he accept, or will he decline?" J. P. Meyer, Ministers of Christ, A Commentary on the Second Epistle of Paul to the Corinthians, Milwaukee: Northwestern Publishing House, 1963, p. 103f. 2 Corinthians 5:18-21 "Before Christ's intervention took place God regarded him as a guilt-laden, condemned culprit. After Christ's intervention and through Christ's intervention He regards him as a guilt-free saint." J. P. Meyer, Ministers of Christ, A Commentary on the Second Epistle of Paul to the Corinthians, Milwaukee: Northwestern Publishing House, 1963, p. 107. 2 Corinthians 5:18-21
"This applies to the whole world, to every individual sinner, whether he was living in the days of Christ, or had died centuries before His coming, or had not yet been born, perhaps has not been born to this day. It applies to the world as such, regardless of whether a particular sinner ever comes to faith or not." J. P. Meyer, Ministers of Christ, A Commentary on the Second Epistle of Paul to the Corinthians, Milwaukee: Northwestern Publishing House, 1963, p. 109. 2 Corinthians 5:18-21
"The administration of the katallage is carried out by means of the Word. The Word is made the vehicle for conveying and applying the katallage to the world. There is no other way of administering it...It is the Word which God established through which the katallage is brought to us and through which we bring it to the world." J. P. Meyer, Ministers of Christ, A Commentary on the Second Epistle of Paul to the Corinthians, Milwaukee: Northwestern Publishing House, 1963, p. 110f. 2 Corinthians 5:18-21
J. T. Mueller, et al.
"The doctrine of the means of grace is understood properly only when it is considered in the light of Christ's redemptive work (satisfactio vicaria) and the objective justification, or reconciliation, 2 Corinthians 5:19-20, which He secured by His substitutionary obedience (satisfactio vicaria). If these two doctrines are corrupted (Calvinism: denial of the gratia universalis; synergism: denial of sola gratia), then also the Scripture doctrine of the means of grace will become perverted." John Theodore Mueller, Christian Dogmatics, A Handbook of Doctrinal Theology, St. Louis: Concordia Publishing House, 1934, p. 442. 2 Corinthians 5:19-20. "This doctrine of general justification is the guarantee and warranty that the central article of justification by faith is being kept pure. Whoever holds firmly that God was reconciled to the world in Christ, and that to sinners in general their sin was forgiven, to him the justification which comes from faith remains a pure act of the grace of God. Whoever denies general justification is justly under suspicion that he is mixing his own work and merit into the grace of God. [George Stoeckhardt, Concordia Theological Quarterly, April, 1978, p. 138.] Pastor Vernon Harley "Synergism--Its Logical Association with General Justification," 511 Tilden, Fairmont, Minnesota 56031, August, 1984, p. 1.
"The chief purpose, however, is to keep this article (general justification) before the people for its own sake. It cannot be presented and studied too often. Its vital relation to the subjective, personal justification by faith, cannot be stressed too strongly. It forms the basis of the justification by faith and keeps this article free from the leaven of Pelagianism. Unless the sinner knows that his justification is already an accomplished fact in the forum of God, he will imagine that it is his faith, his good conduct, which moves God to forgive him his sins. And unless he knows that God had him personally in mind in issuing the general pardon on Easter morning, he will have no assurance of his justification." [Theodore Engelder, Concordia Theological Monthly, July/August/September, 1933. Reissued by the seminary printshop, Ft. Wayne, 1981.] Pastor Vernon Harley, "Synergism--Its Logical Association with General Justification," 511 Tilden, Fairmont, Minnesota 56031, August, 1984, p. 1f.
"The entire Pauline doctrine of justification stands and falls with the special article of general justification. This establishes it beyond peradventure that justification is entirely independent of the conduct of man. And only in this way the individual can have the assurance of his justification. For it is the incontrovertible conclusion: Since God has already justified all men in Christ and forgiven them their sins, I, too, have a gracious God in Christ and forgiveness of all my sins." [Quoted with approval by Theodore Engelder, from George Stoeckhardt, Commentary on Romans, p. 264.] Pastor Vernon Harley, "Synergism--Its Logical Association with General Justification," 511 Tilden, Fairmont, Minnesota 56031, August, 1984, p. 2.
"The resurrection is God's public absolution of the entire world: 'Your sins are forgiven, all sins of all human beings; and there is no exception.' This is the meaning of the technical term 'objective justification.' The objective justification is central to the doctrine of salvation and derives logically from the facts that God's reconciliation, forgiveness, and declaration of 'not guilty' in no wise depend on the attitude or behaviour of human beings. If objective justification is denied, then it must follow that those who are declared righteous in some way have contributed to God's change of heart; justification is then no longer solely the result of God's grace." [Theodore Mueller, Concordia Theological Quarterly, January, 1982, p. 29.] Pastor Vernon Harley, "Synergism--Its Logical Association with General Justification," 511 Tilden, Fairmont, Minnesota 56031, August, 1984, p. 3.
WELS – Paul Calvin Kelm
"It's just easier for many people to work backwards from the subjective to the objective in their thinking. In fact, upside-down evangelism may start with gospel and work back to law, stating the solution as a prelude to the problem and clarifying both at the cross." [This is Moravian Pietism, as shown by Walther's Law and Gospel.] Paul Kelm The Evangelism Life Line (WELS), Fall, 1985 p. 5. "Here again there is great need to call upon God and pray, 'Dear Father, forgive us our debts.' Not that He does not forgive sin even without and before our prayer; and He gave us the Gospel, in which there is nothing but forgiveness, before we prayed or even thought of it. But the point here is for us to recognize and accept this forgiveness." (LC III:88) Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 13.
"The law would seem to be harmful since it has made all men sinners, but when the Lord Jesus came He forgave all men the sin that none could escape." (Apol. IV, 103) Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 13.
"If somebody doubts that his sins are forgiven, he insults Christ because he thinks that his sin is greater and stronger than the death and promise of Christ. (Apol IV, 149) Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 13.
"What else is the refusal to believe absolution but the accusation that God is a liar? If the heart doubts, it maintains that God's promsises are uncertain and inane. (Apol. XIII, 62) Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 13.
"It is God's command and the Gospel itself that they should be sure that their sins are forgiven freely for Christ's sake, not doubting that they are forgiven them personally. If anyone doubts, he makes the divine promise a lie. (Apol. XIII, 88) Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 13.
"Here the panel feels itself compelled to distinguish between form and content. While the form of the Four Statements is inadequate, the doctrine of objective justification it grapples with is Scriptural. The Four Statements have served to show that there is a doctrinal difference between Faith Congregation and the appellants." Report of the WELS Review Committee, Hartman, Pohlman Appeal, June 30, 1980. Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 133.
"If anybody, therefore, is not sure that he is forgiven, he denies that God has sworn to the truth; a more horrible blasphemy than this cannot be imagined." (Apol. XIII, 94) Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 14.
"In answer to a question, Walther made it clear that we are not to absolve those we know will refuse to believe the good news absolution proclaims, but only because this would be a misuse of the Gospel, 'and not for some other reason, as if the Word would not be bringing forgiveness if it is spoken over an impenitent.'" Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 14.
Walther's Colleague Brohm
"The fact of the redemption and reconciliation of the entire human race through Christ, and with it the forgiveness of all sins for all men on God's part--which, indeed, is precisely what the Gospel proclaims, presents and gives--can by no means become a lie through the unbelief of men...even when the unbelievers don't receive it, but reject it for themselves and for this reason--indeed, for this reason alone--are lost." Walther's colleague, Theodore Brohm, 1808-1881 Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 16.
Augustana Synod versus the Norwegians
"The teaching of the Wisconsin Synod is this, that in and with the universal reconciliation, which has occurred in Christ for the whole world--even Judas; the world--even Judas--has been justified and has received the forgiveness of sin. Therefore, according to Luther's clear words ("for where there is forgiveness of sins, there is also life and salvation"), (even Judas) has become a child of God and an heir of heaven." Quotation from Gottfried Fritschel, "Zur Lehre von der Rechtfertigung," Theologische Monatshefte, vol 4, 1871, (1-24), p. 7. Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 2. Wisconsin Synod of the old Norwegian Synod - Charge made by Hasselquist of Augustana.
"The chief differences between the contestants [Norwegians and Augustana] seems to have been in the essence rather than in the effect of Absolution. Both agreed that the Gospel offered the forgiveness of sins, but the one side held that it was given only to those who in faith received it, while the other side said that it was given also to unbelievers, though they did not accept it. Both agreed that unbelievers received no benefit from such an absolution." J. Magnus Rohne, Norwegian Lutheranism up to 1872, New York, Macmillan, p. 231. Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 20.
E. Preuss
"So, then, we are reconciled; however, not only we, but also Hindus, and Hottentots and Kafirs, yes, the world. 'Reconciled', says our translation; the Greek original says: 'placed in the right relation to God'. Because before the Fall we, together with the whole creation, were in the right relation to God, therefore Scripture teaches that Christ, through His death, restored all things to the former right relation to God." F. R. Eduard Preuss, 1834-1904, Die Rechtfertigung der Suender vor Gott. Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 24.
Sig Becker - WELS
"The two terms are relatively modern. They are not used in the Lutheran Confessions. They are also not really synonymous. 'Universal justification' is a term denoting the doctrine that God has forgiven the sins of all men. Strictly speaking, the term 'objective justification' expresses the thought that the sins of a man are forgiven by God whether he believes it or not. Objective justification is not necessarily universal, but if justification is universal it must of necessity be objective." Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, p. 1.
"The doctrine of universal justification is often ridiculed with the argument that if God really forgives sins prior to faith then the Lutheran doctrine of justification by faith becomes meaningless. Such conclusions demonstrate a rationalistic spirit that consciously or unconsciously refuses to be guided by Scriptures alone." Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated
"The forgiveness comes first. Faith is merely the response to the message." Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated
"The first three statements are taken verbatim from WELS sources." Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated
"Every one of the statements can be understood correctly, even though one must swallow a little hard to accede to the fourth [Kokomo Statement]." Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated
"Three of the four [Kokomo] statements, because of their lack of clarity, tend to confuse the issue. But since the disciplined laymen used them to advance their false doctrine, it was understandable that the congregation should also use them in its rejection of the falsehood being advocated. I do not consider any of the four statements to be false doctrine, but I would rather not use the language used in the first, second, and fourth." [conclusion of paper] Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated
"But if forgiveness comes first, if it is always there, if it is true whether I believe it or not, I do not need to know whether I have faith or not before I can cling to God's promise. I know that my sins are forgiven whether I feel forgiven or unforgiven. I know that my iniquity is pardoned whether I believe it or not. And when I know that, then I know also that I am a believer." Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated
"As to the doctrine in general, he [Lenski] repudiates and ridicules the teaching that on Easter morning God forgave, really forgave, all the world all its sins, really and truly justified the world. He protests against making objective reconciliation, general justification, mean that God on Easter morning did actually pronounce the world, all individuals making up the world, really innocent of all sin and guilt." Theodore Engelder, Objective Justification, Concordia Theological Monthly, 1933, Ft. Wayne: Concordia Seminary Press, n.d. p. 508. 2 Corinthians 5:18-20
"Does Missouri teach 'that this, an actus simplex, is the only justification there is'? Yes and no. We do not teach that the objective justification of Easter morning is the only justification there is...But most readers of the Pastor's Monthly know that Missouri teaches that there is a) an objective justification and b) a subjective justification." Theodore Engelder, Objective Justification, Concordia Theological Monthly, 1933, Ft. Wayne: Concordia Seminary Press, n.d. p. 514. 2 Corinthians 5:18-20
WELS – Kokomo Statements
"Objectively speaking, without any reference to an individual sinner's attitude toward Christ's sacrifice, purely on the basis of God's verdict, every sinner, whether he knows it or not, whether he believes it or not, has received the status of saint." (J. P. Meyer, Ministers of Christ, p. 103) WELS, Kokomo Four Statements, 1979. "After Christ's intervention and through Christ's intervention God regards all sinners as guilt-free saints." (J. P. Meyer, Ministers of Christ, p. 107) WELS, Kokomo Four Statements, 1979.
"When God reconciled the world to Himself through Christ, He individually pronounced forgiveness to each individual sinner whether that sinner ever comes to faith or not." (J. P. Meyer, Ministers of Christ, p. 109) WELS, Kokomo Four Statements, 1979.
"At the time of the resurrection of Christ, God looked down in hell and declared Judas, the people destroyed in the flood, and all the ungodly, innocent, not guilty, and forgiven of all sin and gave unto them the status of saints." (Pastor Charles Papenfuss) WELS, Kokomo Four Statements, 1979.
Francis Pieper Good and Bad
I bought my set of Pieper around 1987 and studied all three volumes. Pieper was a good introduction to the Two Natures in Christ, although nothing quite like Chemnitz. I also studied Calvinism through the eyes of Pieper, after spending some time on the topic at Notre Dame in the PhD program, where my advisor was a Remonstrant, or Dutch Arminian.
One of the oddities of Upper Midwest Lutheran sects is their eagerness to jump on Luther citations as "worshiping Luther," while they clearly view any criticism of Pieper as blasphemy. No one subscribes to the Weimar edition of Luther, and no one subscribes to anything by Pieper. However, by default the old Syn Conference does have a quia subscription to the Brief Statement and what little they remember of the Dogmatics.
Pieper Paradox
I struggled to understand how Lutherans could embrace the pox-riddled Church Growth Movement, so I turned to Pieper for more perspective. Here is the great paradox, which unfolds in the quotations below. Pieper could be very good in describing the Means of Grace in Lutheran doctrine and in showing how Calvinism is wrong. However, his advocacy of two justifications contradicts everything said on the the topic of the Holy Spirit working exclusively through the Means of Grace. To put it another way, he contradicts the topic of grace coming to us only through the Means of Grace.
The Pieper quotations address the schizophrenia of the Syn Conference. The ELS, LCMS, and WELS may say the right words about the Means of Grace (although muted and rare these days) but they promote the opposite view, a butchered version of Calvin, in their precious Universal Objective Justification.
Francis Pieper Quotations
"The starting point in presenting the doctrine of the means of grace must be the universal objective reconciliation or justification. This is the procedure of Scripture." Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 105.
"We saw before that Scripture ascribes the forgiveness of sins without reservation to the Word of the Gospel, to Baptism, and to the Lord's Supper. Therefore all means of grace have the vis effectiva, the power to work and to strengthen faith." [Note: Augsburg Confession, V, XIII] Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 108f.
"Also the objection that there is no need of offering and confirming to Christians one and the same forgiveness of sins in several ways betrays an astonishing ignorance. Both Scripture and experience teach that men who feel the weight of their sins find nothing harder to believe than the forgiveness of their sins. Hence repetition of the assurance of the forgiveness of sins in various ways through the means of grace meets a practical need of Christians." Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 114.
"Because saving grace is particular, according to the teaching of the Calvinists, there are no means of grace for that part of mankind to which the grace of God and the merit of Christ do not extend. On the contrary, for these people the means of grace are intended as means of condemnation. Calvin teaches expressly: 'For there is a universal call, through which, by the external preaching of the Word, God invites all, indiscriminately, to come to Him, even those for whom He intends it as a savor of death and an occasion of heavier condemnation' (Institutes, III, 24, 8)." Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 118f.
"But according to the teaching of Calvinism this 'inner illumination' is not brought about through the means of grace; it is worked immediately by the Holy Ghost. Modern Reformed, too, teach this very emphatically. Hodge, for example, says: 'In the work of regeneration all second causes are excluded....Nothing intervenes between the volition of the Spirit and the regeneration of the soul....The infusion of a new life into the soul is the immediate work of the Spirit....The truth (in the case of adults)[that is, the setting forth of the truth of the Gospel through the external Word] attends the work of regeneration, but is not the means by which it is effected." [Hodge, Systematic Theology, II, 634f.] Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 120.
Light for the Blind Guides of UOJ
Article III. Large Catechism.
38] For neither you nor I could ever know anything of Christ, or believe on Him, and obtain Him for our Lord, unless it were offered to us and granted to our hearts by the Holy Ghost through the preaching of the Gospel. The work is done and accomplished; for Christ has acquired and gained the treasure for us by His suffering, death, resurrection, etc. But if the work remained concealed so that no one knew of it, then it would be in vain and lost. That this treasure, therefore, might not lie buried, but be appropriated and enjoyed, God has caused the Word to go forth and be proclaimed, in which He gives the Holy Ghost to bring this treasure home and appropriate it to us. 39] Therefore sanctifying is nothing else than bringing us to Christ to receive this good, to which we could not attain of ourselves.56] But outside of this Christian Church, where the Gospel is not, there is no forgiveness, as also there can be no holiness [sanctification]. Therefore all who seek and wish to merit holiness [sanctification], not through the Gospel and forgiveness of sin, but by their works, have expelled and severed themselves [from this Church].
II. Formula of Concord, Free Will, or Human Powers, SD
55] Now, although both, the planting and watering of the preacher, and the running and willing of the hearer, would be in vain, and no conversion would follow it if the power and efficacy of the Holy Ghost were not added thereto, who enlightens and converts the hearts through the Word preached and heard, so that men believe this Word and assent thereto, still, neither preacher nor hearer is to doubt this grace and efficacy of the Holy Ghost, but should be certain that when the Word of God is preached purely and truly, according to the command and will of God, and men listen attentively and earnestly and meditate upon it, God is certainly present with His grace, and grants, as has been said, what otherwise man can neither accept nor give from his own powers.
***
GJ - Luther in the Large Catechism, Chemnitz in the Formula of Concord - both teach clearly from the Word of God about how man is justified by faith.
Another Exit or Two From ELCA
One Lutheran church leaves, one mulling
Source:By Tom Stafford, Staff Writer 8:10 PM Tuesday, October 19, 2010
SPRINGFIELD — One Springfield Lutheran church has voted to leave the Evangelical Lutheran Church in America (ELCA) over the denomination’s decision to allow ordination of gays and its blessing of same-sex unions, and members of a second Lutheran church have begun the process to do the same.
On Sunday, 78 percent of the members of Grace Evangelical Lutheran Church, 1801 St. Paris Pike, voted in favor of a motion to join the National American Lutheran Church, said the church’s senior pastor the Rev. Daniel Powell.
The National American Lutheran Church was founded this summer in Columbus; its member churches have traditional teachings on homosexuality.
Grace will have a second vote Jan. 16. A two-thirds majority is required to officially make the move.
Trinity Lutheran Church, 1612 S. Belmont Ave., was accepted into the NALC after its second vote Oct. 10. The majority was “about 80 percent on both votes,” said the Rev. Roger Herrick, pastor of Trinity Lutheran.
Herrick said the move “has very little to do with sexuality. It has most to do with accepting the scripture as the basis of our faith in life.”
Although also asserting that Biblical authority as the core issue, when asked whether sexuality played an important role, Powell answered with what he called a “qualified yes.”
Powell said the vote leaves “a broad level of sadness” among disappointed members. Both sides were “faithful people,” he said.
“People I love say ‘this just breaks my heart,’” he said.
Powell added that if Grace’s second vote mirrors the first, little will change theologically.
“We will continue to teach, preach and practice what we have been teaching, preaching and practicing for 95 years,” he said.
Herrick said those at Trinity feel a “sense of relief that we’re no longer going to have to deal with this issue.”
The Rev. John Pollock, pastor of St. John’s Evangelical Lutheran Church, said that church will await the ELCA national assembly in August of 2011 before taking any action.
“There doesn’t seem to be a real groundswell,” he said.
Pollock added that a recent meeting of the Mad River Conference of about a dozen area ELCA churches, “all the other congregations seem not even to be discussing it.”
“It’s kind of a no-win situation,” he said. “No matter which way the vote goes, you’re going to lose people.”
Contact this reporter at (937) 328-0368 or tstafford@coxohio.com.
Eight Door Exit in Finnland Over Homosexual Issue
Up to 18,000 leave Lutheran Church over statements on gay current affairs programme
Christian Democrat Räsänen does not regret anti-gay statements, Archbishop insists Church is pluralistic
Source
 Archbishop Kari Mäkinen | ||
 Päivi Räsänen | ||
 |
The flood was seen as a reaction to comments by some church representatives on the programme, which dealt with issues such as the right of homosexuals to adopt children and the establishment of gender-neutral marriage.
By Friday evening more than 7,400 Finns had cancelled their membership in Finland’s largest denomination through a website set up for the purpose. The trend continued during the weekend, and by Sunday evening the figure had reached 18,000. It is estimated that Lutheran Parishes are set to lose annual church tax revenues worth about EUR 2 million from the exodus.
Reasons given by those cutting their ties with the church included accusations that the church is intolerant, conservative, and has a negative attitude toward gays.
“The final straw on the YLE gay evening was the view expressed by the church on the right to marriage by gays. I do not want to support such a narrow-minded institution with my membership”, one apostate declared.
Archbishop Kari Mäkinen issued a statement on Friday saying that he did not understand why people are leaving the church because of issues related to homosexuality.
“I understand that many are expecting that the church would more clearly show that it accepts homosexuality”, Mäkinen stated.
He said that the church is more pluralistic than it is seen to be in various heated discussions.
“Now would be precisely the time to hold debate on homosexuality, respecting others and listening to them”, Mäkinen said.
On Friday Mäkinen did not want to comment on the matter to Helsingin Sanomat. In February, in the runup to his election to his post at the head of the church, he said that he supports offering ecclesiastical blessings to same-sex couples.
Taking part in the programme were Christian Democratic Party chairwoman Päivä Räsänen and the Bishop of Tampere, Matti Repo.
“I was especially offended by the opinions of Räsänen and Repo. I cannot in any way comprehend such discrimination”, said one former church member.
On Friday Räsänen would not accept responsibility for causing the exodus from the church.
“Perhaps people in the national church have not known the church’s views on these matters”, Räsänen said.
She also said that the resignations came as a surprise to her.
“I have been honest. I told what I think as a rank-and-file Christian, and I continue to feel that way. The Bible is a base and a foundation for me.”
More WELS Discipline, So Put Down Your Coffee, Stow Sharp Objects, Take a Deep Breath
Promoted via the official SP Schroeder newsletter and on the WELS websty:
Fourth Estate, a student publication of the University of Wisconsin–Green Bay, Wis., featured an article on the student organization Christ Living Among Students, a group affiliated with St. Mark, De Pere, Wis.
***
GJ - The SP newsletter promoted the Church and Change feminist conference, so he was reported to be unhappy that this happened while he was in India. As everyone knows, the subcontinent of India does not have computers, just call centers.
Perhaps he was in Borneo, trying to find that wise guy MLC student who posted recently on Ichabod.
---
Brett Meyer has left a new comment on your post "More WELS Discipline, So Put Down Your Coffee, Sto...":
You can't make this stuff up! This is the problem with false doctrine and practice that is condoned and pardoned - discernment based on God's Word and the Lutheran Confessions goes right out the window and the only way for them to keep it quiet is to jam a sock in their mouths. Without the sock firmly lodged they expose it all for the world to see and hear.
"CLAS and St. Mark Evangelical Lutheran Church are affiliated with the Wisconsin Evangelical Lutheran Synod. WELS was formed 150 years ago by three German pastors. WELS believes in the Holy Trinity and the teachings of Martin Luther.
Although CLAS is affiliated with WELS, the organization is open to students of differing religious beliefs.
"We are not an exclusive group, but we hold fast to our beliefs and teachings based on God's word," Mike Hennig, the staff minister, said.
Hennig became the staff minister for CLAS after the regular pastor left the organization to lead the campus ministry at UW-Milwaukee four years ago. Hennig said he is a staff minister because he enjoys working with college students and feels leading the organization was the best use of his abilities.
Karina Radue, president of CLAS, became interested in the organization because the people share the same beliefs as her.
"They will always be a group I can turn to in good times and bad times," Radue said.
Some members of CLAS use the organization as a way to go to church when they normally cannot.
"Church has always been in my daily routine since I was young," Amber Pulvermacher, vice president of CLAS, said. "CLAS allowed me to meet new people and worship at the same time."
http://www.fourthestatenewspaper.com/life/clas-encourages-students-to-keep-their-faith-at-uw-green-bay-1.1687607
Nice ecumenical worship the (W)ELS is fostering. Wait, I thought the (W)ELS said the Staff Ministry program wasn't producing Pastors! Yet, staff minister Mike Hennig is conducting worship services with multi denominational attendees. Last I counted there were 72 women in the (W)ELS staff ministry program. That's allot of pastors!
Brett Meyer has left a new comment on your post "More WELS Discipline, So Put Down Your Coffee, Sto...":
Forgot to quote the (W)ELS "rim shot"
CLAS meetings are held every Thursday at 7 p.m. in the Ecumenical Center.
http://www.fourthestatenewspaper.com/life/clas-encourages-students-to-keep-their-faith-at-uw-green-bay-1.1687607
Thank you, I'll be lurking here all week!
Brett Meyer
Justification By Faith in the Augsburg Confession and The Apology
The Augsburg Confession, 1530
Article II: Of Original Sin.
1] Also they teach that since the fall of Adam all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with 2] concupiscence; and that this disease, or vice of origin, is truly sin, even now condemning and bringing eternal death upon those not born again through Baptism and the Holy Ghost.Article IV: Of Justification.
1] Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for 2] Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake, who, by His death, has made satisfaction for our sins. 3] This faith God imputes for righteousness in His sight. Rom. 3 and 4.The Apology, or Defense of the Augsburg Confession
In the Fourth, Fifth, Sixth, and, below, in the Twentieth Article, they condemn us, for teaching that men obtain remission of sins not because of their own merits, but freely for Christ's sake, through faith in Christ. [They reject quite stubbornly both these statements.] For they condemn us both for denying that men obtain remission of sins because of their own merits, and for affirming that, through faith, men obtain remission of sins, and through faith in Christ 2] are justified.
What Is Justifying Faith?
48] The adversaries feign that faith is only a knowledge of the history, and therefore teach that it can coexist with mortal sin. Hence they say nothing concerning faith, by which Paul so frequently says that men are justified, because those who are accounted righteous before God do not live in mortal sin. But that faith which justifies is not merely a knowledge of history, [not merely this, that I know the stories of Christ's birth, suffering, etc. (that even the devils know,)] but it is to assent to the promise of God, in which, for Christ's sake, the remission of sins and justification are freely offered. [It is the certainty or the certain trust in the heart, when, with my whole heart, I regard the promises of God as certain and true, through which there are offered me, without my merit, the forgiveness of sins, grace, and all salvation, through Christ the Mediator.] And that no one may suppose that it is mere knowledge, we will add further: it is to wish and to receive the offered promise of the remission of sins and of justification. [Faith is that my whole heart takes to itself this treasure. It is not my doing, not my presenting or giving, not my work or preparation, but that a heart comforts itself, and is perfectly confident with respect to this, namely, that God makes a present and gift to us, and not we to Him, that He sheds upon us every treasure of grace in Christ.]53] As often, therefore, as we speak of justifying faith, we must keep in mind that these three objects concur: the promise, and that, too, gratuitous, and the merits of Christ, as the price and propitiation. The promise is received by faith; the "gratuitous" excludes our merits, and signifies that the benefit is offered only through mercy; the merits of Christ are the price, because there must be a certain propitiation for our sins. 54] Scripture frequently implores mercy; and the holy Fathers often say that we 55] are saved by mercy. As often, therefore, as mention is made of mercy, we must keep in mind that faith is there required, which receives the promise of mercy. And, again, as often as we speak of faith, we wish an object to be understood, namely, the promised mercy. 56] For faith justifies and saves, not on the ground that it is a work in itself worthy, but only because it receives the promised mercy.
62] The preaching of repentance, which accuses us, terrifies consciences with true and grave terrors. [For the preaching of repentance, or this declaration of the Gospel: Amend your lives! Repent! when it truly penetrates the heart, terrifies the conscience, and is no jest, but a great terror, in which the conscience feels its misery and sin, and the wrath of God.] In these, hearts ought again to receive consolation. This happens if they believe the promise of Christ, that for His sake we have remission of sins. This faith, encouraging and consoling in these fears, receives remission of sins, justifies and quickens.
69] Now we will show that faith [and nothing else] justifies. Here, in the first place, readers must be admonished of this, that just as it is necessary to maintain this sentence: Christ is Mediator, so is it necessary to defend that faith justifies, [without works]. For how will Christ be Mediator if in justification we do not use Him as Mediator; if we do not hold that for His sake we are accounted righteous? But to believe is to trust in the merits of Christ, that for His sake God certainly wishes to be reconciled with us. 70] Likewise, just as we ought to maintain that, apart from the Law, the promise of Christ is necessary, so also is it needful to maintain that faith justifies. [For the Law does not preach the forgiveness of sin by grace.] For the Law cannot be performed unless the Holy Ghost be first received. It is, therefore, needful to maintain that the promise of Christ is necessary. But this cannot be received except by faith. Therefore, those who deny that faith justifies, teach nothing but the Law, both Christ and the Gospel being set aside.
71] But when it is said that faith justifies, some perhaps understand it of the beginning, namely, that faith is the beginning of justification or preparation for justification, so that not faith itself is that through which we are accepted by God, but the works which follow; and they dream, accordingly, that faith is highly praised, because it is the beginning. For great is the importance of the beginning, as they commonly say, "The beginning is half of everything;" just as if one would say that grammar makes the teachers of all arts, because it prepares for other arts, although in fact it is his own art that renders every one an artist. We do not believe thus concerning faith, but we maintain this, that properly and truly, by faith itself, we are for Christ's sake accounted righteous, or are acceptable to God. 72] And because "to be justified" means that out of unjust men just men are made, or born again, it means also that they are pronounced or accounted just. For Scripture speaks in both ways. [The term "to be justified" is used in two ways: to denote, being converted or regenerated; again, being accounted righteous.] Accordingly we wish first to show this, that faith alone makes of an unjust, a just man, i.e., receives remission of sins.
That We Obtain Remission of Sins by Faith Alone in Christ.
75] We think that even the adversaries acknowledge that, in justification, the remission of sins is necessary first. For we all are under sin. Wherefore we reason thus:-76] To attain the remission of sins is to be justified, according to Ps. 32:1: Blessed 77]is he whose transgression is forgiven. By faith alone in Christ, not through love, not because of love or works, do we acquire the remission of sins, although love follows faith. 78]Therefore by faith alone we are justified, understanding justification as the making of a righteous man out of an unrighteous, or that he be regenerated.
In the remission of sins, the terrors of sin and of eternal death, in the heart, must be overcome, as Paul testifies, 1 Cor. 15:56 sq.: The sting of death is sin, and the strength of sin is the Law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. That is, sin terrifies consciences, this occurs through the Law, which shows the wrath of God against sin; but we gain the victory through Christ. How? By faith, when we comfort ourselves by confidence in the mercy promised for 80] Christ's sake. Thus, therefore, we prove the minor proposition. The wrath of God cannot be appeased if we set against it our own works, because Christ has been set forth as a Propitiator, so that for His sake, the Father may become reconciled to us. But Christ is not apprehended as a Mediator except by faith. Therefore, by faith alone we obtain remission of sins, when we comfort our hearts with confidence in the mercy promised for 81] Christ's sake.
84] Fourthly. Remission of sins is something promised for Christ's sake. Therefore it cannot be received except by faith alone. For a promise cannot be received except by faith alone. Rom. 4:16: Therefore it is of faith that it might be by grace, to the end that the promise might be sure; as though he were to say: "If the matter were to depend upon our merits, the promise would be uncertain and useless, because we never could determine when we would have sufficient merit." And this, experienced consciences can easily understand [and would not, for a thousand worlds have our salvation depend upon ourselves]. Accordingly, Paul says, Gal. 3:22: But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
86] But since we receive remission of sins and the Holy Ghost by faith alone, faith alone justifies, because those reconciled are accounted righteous and children of God, not on account of their own purity, but through mercy for Christ's sake, provided only they by faith apprehend this mercy.
87] In the Epistle to the Romans, Paul discusses this topic especially, and declares that, when we believe that God, for Christ's sake, is reconciled to us, we are justified freely by faith. And this proposition, which contains the statement of the entire discussion [the principal matter of all Epistles, yea, of the entire Scriptures], he maintains in the third chapter: We conclude that a man is justified by faith, without the deeds of the Law, Rom. 3:28.
88] And lest we may think that the sentence that faith justifies, fell from Paul inconsiderately, he fortifies and confirms this by a long discussion in the fourth chapter to the Romans, and afterwards repeats it in all his epistles. 89] Thus he says, Rom. 4:4,5: To him that worketh is the reward not reckoned of grace, but of debt . But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness. Here he clearly says that faith itself is imputed for righteousness. Faith, therefore, is that thing which God declares to be righteousness, and he adds that it is imputed freely, and says that it could not be imputed freely, if it were due on account of works. Wherefore he excludes also the merit of moral works [not only Jewish ceremonies, but all other good works]. For if justification before God were due to these, faith would not be imputed for righteousness 90] without works. And afterwards, Rom. 4:9: For we say that faith was reckoned to Abraham for righteousness. 91] Romans 5:1 says: Being justified by faith, we have peace with God, i.e., we have consciences that are tranquil and joyful 92] before God. Rom. 10:10: With the heart man believeth unto righteousness. Here he declares that faith is 93] the righteousness of the heart. Gal. 2:16: We have believed in Christ Jesus that we might be justified by the faith of Christ, and not by the works of the Law. Eph. 2:8: For by grace are ye saved through faith, and that not of yourselves; it is the gift of God; not of works, lest any man should boast.
101] Is. 53:11: By His knowledge shall He justify many. But what is the knowledge of Christ unless to know the benefits of Christ, the promises which by the Gospel He has scattered broadcast in the world? And to know these benefits is properly and truly to believe in Christ, to believe that that which God has promised for Christ's sake He will certainly fulfill.
Faith, therefore, is that which frees through the blood of Christ, because he is blessed "whose transgression is forgiven, whose sin is covered," Ps. 32:1,104] These are the words of Ambrose, which clearly favor our doctrine; he denies justification to works, and ascribes to faith that it sets us free 105] through the blood of Christ. Let all the Sententiarists, who are adorned with magnificent titles, be collected into one heap. For some are called angelic; others, subtile, and others irrefragable [that is, doctors who cannot err.] When all these have been read and reread, they will not be of as much aid for understanding Paul as is this one passage of Ambrose.
Subscribe to:
Posts (Atom)