"The knowledge or living experience of faith in the Son and his propitiation is like getting into the very heart of God. To know God by faith is to possess the propitiation he has made (pardon), to be begotten of God (regeneration), to live (the new, undying life). For all others the heart of God is still sealed and locked, since they refuse to use faith, the one key (unbelief)" (130).
Lenski, R. C. H. Preaching on John (Sermon Outlines, Sermons, Homiletical Hints).
The Quislings studiously avoid the passages below the portrait of the Atonement, which they profess to honor.
1. One obvious reference as to Lenski's position is the fact that
he translated all three books of The Error of Modern Missouri
from German to English. He would not have done that if he was not
completely opposed to Walther's view of election.
https://www.lutheranlibrary.org/239-schodde-the-error-of-modern-missouri/
2. From Lenski's Romans Commentary on Romans 4:25:
>"Our" transgressions, "our" being declared righteous, as in other similar expressions, speak of the believers alone because in them the purpose of Christ's death and his resurrection is fully realized. The fact that Christ died also for those who deny him and bring swift destruction on themselves (2 Pet. 2.1) does not need to be introduced here. The two "our" prevent us from making διὰ τὴν δικαίωσιν ήμῶν signify the justification of the whole world instead of "_our_ justification," "our" referring to us believers (personal justification). It is this justification with which the entire chapter deals and constantly also emphasizes faith. Δικαίωσις occurs only twice in the New Testament, here and in 5:18; in the LXX only in Lev. 24:22. Its meaning is settled in 4:1, which see.
>The fact that personal justification is referred to and not justification of the world is seen also from 5:1: "Having been declared righteous _out of faith_," etc. "Our" in 4:25 (our "transgressions"—our being declared righteous") and the "we" in 5:1 cannot refer to different persons; nor can δικαίωσις ήμῶν (4:25) and δικαιωθέντες (5:1) that follows in the next breath signify two different acts, one that is without faith, the other with faith.
https://www.lutheranlibrary.org/239-schodde-the-error-of-modern-missouri/
>"Our" transgressions, "our" being declared righteous, as in other similar expressions, speak of the believers alone because in them the purpose of Christ's death and his resurrection is fully realized. The fact that Christ died also for those who deny him and bring swift destruction on themselves (2 Pet. 2.1) does not need to be introduced here. The two "our" prevent us from making διὰ τὴν δικαίωσιν ήμῶν signify the justification of the whole world instead of "_our_ justification," "our" referring to us believers (personal justification). It is this justification with which the entire chapter deals and constantly also emphasizes faith. Δικαίωσις occurs only twice in the New Testament, here and in 5:18; in the LXX only in Lev. 24:22. Its meaning is settled in 4:1, which see.
>The fact that personal justification is referred to and not justification of the world is seen also from 5:1: "Having been declared righteous _out of faith_," etc. "Our" in 4:25 (our "transgressions"—our being declared righteous") and the "we" in 5:1 cannot refer to different persons; nor can δικαίωσις ήμῶν (4:25) and δικαιωθέντες (5:1) that follows in the next breath signify two different acts, one that is without faith, the other with faith.
