Everybody Off the Ledge Now - And Stay Off!I Have the Answers You Need To Sleep.

I woke up on the 6th to find major news articles breaking about Italy and 2020 Election fraud, plus new information on Seth Rich being killed. Also Rod Rosenstein is in additional stories.

So many have climbed onto the ledge again that I have to write a little.

One statement on the Net mirrors exactly what I think. "The President did not invite the country to DC tomorrow to watch him get shellacked." No chance. That means he has a plan.

I have no confirmation of what will be revealed, but I am confident that many different scenarios will completely obliterate the festive mood on the Left, in China, in Iran, and other dark places.

The Constitutional directions are the most important. No one has been elected. There is no president elect, and Ms. Harris is still a Senator instead of driving a rented U-Haul to the Naval Observatory, where the current VP lives.

No electors have been certified. None. Tomorrow, the Vice President or perhaps the President Pro Tem can direct each conflicted state to go back to the state legislatures and straighten out their messes. Any fraudulent election nullifies "certification," so that is like holding a stolen diamond necklace, glittering but dangerous for the holder. I do not know all the details at this point, but the idea of claiming a presidential election with obvious, blatant fraud is either a comedy or a tragedy.

Let us consider the ways in which the government can examine and explore evidence from all over the world. Military can capture equipment - like computers. Diplomats can have quiet discussions with other diplomats about strange events, money exchanges, votes switched. "Do you have photographic evidence? Excellent! Video? Better!" People who do those crimes can earn a lot of money fast, but they are enemies to America for the swindle. And Americans are traitors for participating in an overthrow of their own, duly elected government. 

Mike reads Ichabod daily. Mitt never does. Can you pick them out?

Doom Eternal - From the Lutheran Library

 

“When love has done its utmost, when all kindly means prove unavailing, when not the least spark of good in the soul can be found to be enkindled into a regenerating flame, then Justice steps upon the scene. And now let angels and men veil their faces from the awful issue. For, to just as great and unbounded depths as love has gone, will the infinitely terrible, pitiless, and destroying sword of justice now pierce. For the measure of love is ever the measure of hate. The capacity for, and the exercise of, the one are the rule for the administration of the other.

It is only a morbid sentimentality, entirely at variance with what we see interwoven with the whole web of existence, which prompts one to ignore this essential condition of things.

A vacillating prince in a time of impending revolt, or an irresolute judge in the face of defiant criminals, is not a friend, but the worst enemy society can have. To compromise, then, is no exhibition of the genuine quality of mercy. It is confession of weakness, and worse — it is deliberately “unchaining the tiger.” “On the whole,” says Carlyle, “we are not here altogether to tolerate. We do not tolerate Falsehoods, Thieveries, Iniquities, — we say to them, Thou art not tolerable! We are here to extinguish Falsehoods, and put an end to them in some wise way.

From Reimensnyder, Junius Benjamin. Doom Eternal: The Bible and Church Doctrine of Everlasting Punishment. 1880/2021. LutheranLibrary.org

So Many Lies - The LCMS and WELS "Always Taught Objective Justification"

 

The 1912 LCMS Schwan Catechism – Without Faith, There Is No Forgiveness of Sin – Research from a Friend

 

The 1896 Schwan Catechism correctly explained of what forgiveness consists and who receives it.  This is set forth in: English-German Edition.  A Short Exposition of Dr. Martin Luther’s Small Catechism (CPH: 1912).  Questions 196 and 197 follow:

 

196.  Was heißt: Gott vergibt die Sünde?

Er rechnet die Sünden nicht zu, oder, er erklärt die Sünder für gerecht. (Rechtfertignung.)

379) 2 Kor 5,21: Er hat den, der von keiner Sünde wußte, für uns zur Sünde gemacht, auf daß wir würden in ihm die Gerechtigkeit, die vor Gtt gilt.

380) Röm. 8,33: Wer will die Auserwählten Gottes beschuldigen?  Gott ist hie, der da gerecht macht.

B. G. Matth. 18,23-27. Schalksknecht.

196.  How does God forgive sins?

He does not impute their sins to sinners, or, in other words, He declares sinners righteous. (Justification.)

379) 2 Cor. 5,21: For He hath made Him to be sin for us who knew no sin, that we might be made the righteousness of God in Him.

380) Rom. 8,33: Who shall lay anything to the charge of God’s elect? It is God that justifieth,

B. H. Matth. 18,23-35. The wicked servant.

197.  Wer empfängt diese Vergebung?

Wie wohl sie für alle Menschen erworben ist, auch durch das Evangelium allen, die es hören, dargeboten wird, so werden doch der Vergebung nur diejenigen wirklich teilhaftig, welche dem Evangelium glauben und damit die Vergebung annehmen.

381) 2 Kor. 5,10: Gott war in Christo und versöhnste die Welt mit ihm selber, und rechnete ihnen ihre Sünden nicht zu und hat unter uns aufgerichtet das Wort von der Versöhnung.

382) 1 Mos. 15,6: Abram glaubte dem HErrn, und das rechnete er ihm zur Gerechtigkeit.

383) Röm. 4,5: Dem aber, der nicht mit Werken umgehet, gaubet aber an den, der die Gottlosen gerecht macht, dem wird sein Glaube gerechnet zur Gerechtigkeit.

B. G. Luk. 18,9-14. Der Zöllner.

197.  Who receives this forgiveness?

Although it has been procured for all men, and is offered by the Gospel to all that hear it, yet only those who believe the Gospel and accept this forgiveness of sins actually become partakers of such forgiveness.

381) 2 Cor. 5,19: God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them; and hath committed unto us the Word of reconciliation.

382) Rom. 4,5: To him that worketh not, but believeth on Him who justifieth the ungodly, his faith is counted as righteousness.

B. H. Luke 18,9-14. The publican.

 

These questions and answers make it quite clear that the only forgiveness that is known is that which is explicitly spelled out in question 198:

                        198. Was bekennen wir daher, mit unserer Kirche von der Vergebung der Sünden oder der Rechtfertigung?

Das wir Vergebung der Sünden erlangen und vor Gott gerecht werden nicht aus unsern Werken, sondern aus Gnaden, um Christi willen, durch den Glauben.

384) Röm. 3,23-25. Es ist hie kein Unterschied; sie sind allzumal Sünder und mangeln des Ruhms, den sie an Gott haben sollten, und werden ohne Verdienst gerecht aus seiner Gnade durch die Erlösung, so durch Christum JEsum geschehen ist, welchen Gott hat vorgestellt zu einem Gnadenstuhl durch den Glauben in seinem Blut, damit er die Gerechtigkeit, die vor ihm gilt, darbiete in dem, daß er Sünde vergibt, welche bis anher geblieben war unter göttlicher Geduld.

198. What then do we, together with our Church, confess regarding the forgiveness of sins, or justification?

That we receive forgiveness of sins and are justified before God, not by our works, but by grace, for Christ’s sake, through faith.

384) Rom. 3,22-25. There is no difference; for all have sinned, and come short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation though faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God.

Thus, no faith, no forgiveness.

 

In 1943, the Missouri Synod published with a newer version of the Schwan Catechism with the Bible verses from the KJV – it was also known as the blue Catechism because of its blue cover.  In 1965 CPH slightly revised the 1943 edition.  In either the 1943 or 1965 editions, the section on “The Forgiveness of Sins” did not contain the detail that the 1912 edition had.  Questions 188-191 follow (note: italics in original):

 

188.  How does God forgive your sins?

God no longer charges, or imputes, my sins to me, but declares me righteous. (Justification.)

486 God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them. 2 Cor. 5:19.

487 He hath made Him to be sin for us who knew no sin that we might be made the righteousness of God in Him. 2 Cor. 5:21.

488 Who shall lay anything to the charge of God’s elect? It is God that justifieth. Rom. 8:33.

489 To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness. Rom. 4:5.

Bible Narrative: The king forgave the servant all his debts. Matt. 18:33-35.

 

189.  What induces God to forgive your sins?

God forgives my sins, not because of my merit, or worthiness in me, but because of His grace, for Christ’s sake.

490 There is no difference; for all have sinned and come short of the glory of God, being justified freely by His grace, through the redemption that is in Christ Jesus. Rom. 3:22-24.

491 In whom [Christ] we have redemption through His blood, the forgiveness of sins, according to the riches of His grace. Eph. 1:7.

Biblical Narrative: The publican in the Temple. Luke 18:9-14.

 

190.  For whom has this forgiveness been obtained?

Forgiveness of sins has been obtained for all, because Christ has fully atoned for the sins of all mankind.

492 He is the Propitiation for our sins, and not only for ours only, but also for the sins of the whole world. 1 John 2:2.

493 God was in Christ, reconciling the world unto Himself, and imputing their trespasses unto them. 2 Cor. 5:19.

 

191.  Where does God offer you the forgiveness of sins?

God offers me the forgiveness of sins in the Gospel.

494 Repentance and remission of sins should be preached in His name among all nations. Luke 24:47.

495 [He] hath committed unto us the Word of Reconciliation. 2 Cor. 5:19.

 

192.  How do you accept this forgiveness of sins?

I accept this forgiveness by believing the Gospel.

496 A man is justified by faith, without the deeds of the Law. Rom. 3:28

497 [Abram] believed in the Lord; and He counted it to him for righteousness. Gen. 15:6.

 

It is clear in both the 1912 and 1943-1956 Catechisms that while Jesus has atoned for all, this does not give forgiveness to all.  Forgiveness only comes through faith.  End of discussion.

 

 

Appendix 2 – LCMS Popular Symbolics, 1913, Justification by Faith, Martin Guenther – Research from a Friend

 

The following section on Justification and theses 70-76 are from Martin Günther, Populäre Symbolik. Lutherische Wegweiser zur Prüfung der verschiedenen Kirchen und religiösen Gesellschaften, Vierte, vermehrte Auflage (St. Louis: CPH, 1913), pp.222-239.

 

XVI.  Von der Rechtfertigung

 

§ 70.

 

Reine Lehre der evangelisch=lutherische Kirche

Der Rechtfertgung ist eine richterliche Handlung Gottes, da er einem armen Sünder, der an Christum glaubt, um Christi willen, die Sünde vergibt, ihm Christi zurechnet und ihm für gerecht erklärt.

            Apl. Von der Liebe usw. 131. 184. Konkordienf. Epit. Art. III.4. 7. 15. Decl.Art. III. 9. 17.f. 62.

Beweis aus Gottes Wort.

            Ps. 130,3.4.  So du willst, HErr, S ü n d e  z u r e c h n e n, HErr, wer wird betsehen?  Denn bei dir ist die V e r g e b u n g, daß man dich fürchte.

            Ps. 143,2. Gehe nicht ins Gericht mit deinmen Knecht; denn vor dir ist kein Lebendiger gerecht.

            Röm. 8,33.34.  Wer will die Auserwählten Gottes b e s c h u l d I g e n? Gott ist hie, der gestorben ist, ja vielmehr, der auch auferweckt ist, welcher ist zur rechten Gottes und v e r t r i t t uns. (Gericht, Richter, Anklage, Advokat, Freisprechung.)

            1 Kor. 1,30.  Christus ist uns gemacht von Gott zur Weisheit und z u r        G e r e c h t i g k e i t und zur Heilung und zu Erlösung.

 

§ 71.

 

Reine Lehre der evangelisch=lutherische Kirche

Wenn Gott die Sünde vergibt, so erläßt er auch alle Strafen, zeitliche und ewige.

            Ausgb. Konf. Art. XXV.  Apol. Art. XII, 13f.  Von der Beichte, usw. 21f. 53 f. 79 f.  konkordf.  Decl. Art. V, 21.

Beweis aus Gottes Wort.

            Röm. 8,1.  Schuld und Strafe hängen genau zusammen. Ist die Schuld vergeben, so muß auch die Straffe verlassen sein. Wo die Strafe nicht erlassen ist, ist auch dieSchuld nicht vergeben. – Von denen, die Christum als ihren Bürgen annehmen, fordert Gottes Gerechtigkeit nicht nochmalige Bezahlung. – Die Leiden derer, die Vergebung der Sünden erlangt haben, sind nicht Strafen, sondern väterliche Zurichtungen, Hebr. 12,6 f., und Prüfungen und Läuterungen, 1 Petr. 1,7.

 

§ 72.

 

Reine Lehre der evangelisch=lutherische Kirche.

            Unter Gnade wird nichts anders verstanden als Gottes gnadenvollen Wohlwollen, welches uns um Christiwillen und in Chrisrto annimmt.

 

§ 73.

 

Reine Lehre der evangelisch=lutherische Kirche

            Wir werden gerechtfertigt allen durch den Glauben, der das Verdienst Christi ergreift, aus Gnaden, ohne Verdienst der Werke.

 

 

§ 74.

 

Reine Lehre der evangelisch=lutherische Kirche

            Wohl kann der Glaube wachsen und zunehmen, aber nicht die Rechtfertigung; sie ist bei allen Gläubigen eine gleiche.

 

 

§ 75.

 

Reine Lehre der evangelisch=lutherische Kirche

            Der Gläubige kann und soll dessen gewiß sein, daß ihm um Christi willen die Sünden vergeben seien und er bei Gott in Gnaden sei. Diese Gewißheit gründet sich allein fest und unerschütterlich aud die Gnadenmittel.

 

 

§ 76.

 

Reine Lehre der evangelisch=lutherische Kirche

            Gerechtfertige können die Gnade wieder verlieren.

 

The following section on Justification and theses 80-94 are from Th. Engelder,

w. Arndt, Th. Graebner, and F.E. Meyer, Popular Symbolics. The Doctrines of the Churches of Christendom and of Other Religious Bodies Examined in the Light of Scripture (St. Louis, Mo: CPH, 1934), pp.63-67.  The Introduction to this volume states that it is based on “Guenther’s classical manual. Particularly the first part of the present volume is to a great extent an elaboration of the thetical material contained in Populaere Symbolik” (vi-vii).

 

XVI. Justification Changed to Objective Justification

 

89.       Judicial act of God. The sins of the world being forgiven because of the vicarious atonement of Christ (objective justification), God pronounces the sinner righteous who by faith accepts this universal pardon offered in the Gospel, imputing to him the righteousness of Christ (subjective justification).

 

90.       The sinner is justified by God’s grace freely.

 

 

91.       Therefore we conclude that a man is justified by faith alone, without the deeds of the Law ...

 

 

92.       Remission of sin carries with it the remission of the punishment of sin, ...

 

 

93.       Justification is not partial nor progressive, but perfect.

 

94.       The believer can and should be certain that his sins are forgiven, that he is in the state of grace.

 

A Simple Comparison Shows the Three Blind Mice Want You To Be Blind Too

I will drop some supplemental graphics below, but I first want to show how simple it is to compare the truth in the Book of Concord to the rubbish promoted by Matt the Fatt, Mirthless Mark, and Pope John the Malefactor.

The first quotation is the classic definition of the Chief Article of Christianity, articulated by Luther, Melanchthon, and Chemnitz - who was the senior editor of the Formula of Concord. Compare and contrast this with WELS' Zarling and Bivens.

Zarling and Bivens (both WELS) claim in writing that their precious Objective Justification is the Chief Article and that all the praise aimed at Justification by Faith is really about Justification without Faith - OJ.

Phil Hale, the cub editor of Christian News, has solemnly declared that "Justification by Faith is just a phrase." Of course, this phrase hardly ever appears in Christian News, but it does occur frequently in Romans and Galatians, which explain the Chief Article so well.

Calvin

The second quotation may seem odd to most Lutherans - and it is - but I placed it there to show its affinity to the Edward Preuss statement below - ecstatically copied into an Objective Justification essay by Robert Preus. According to Calvin, babies of the "elect" are born forgiven. Just to be clear - because Calvin rejected the Spirit always at work in the Word - he made baptism an ordinance, a law, not God's work but man's witness to his faith. 

Edward Preuss

Justification of the Sinner is a booklet-length essay by Edward Preuss, who taught at Concordia Seminary in St. Louis. Walther blessed the booklet, even though Preuss left Lutheranism for the Church of Rome and spent the rest of his life promoting Catholicism.

"Yea, in Christ we were justified before we were even born" sounds like Preuss was too close to the incense when writing his booklet, which also has this gem.

"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. Edward Preuss, 1834-1904, Die Rechtfertigung der Suender vor Gott. Cited in 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. (Rick Curia put together the worst of the worst OJ material. Curiously, his last name is used for the governing body of the Antichrist.)

The Great Walther

If the quotations are read together - a short homework assignment, to be sure - then Calvin, Preus, and Walther are opposed to the Chief Article of Christianity and anxious to replace it with their own dogma. The Book of Concord statement is not an opinion of the Lutherans at that time, but a concise definition that fits all the previous, faithful leaders of Christianity.

To be Biblical, the blind lead the blind - and ignore the clear teaching of Romans and Galatians in order to build and improve upon the Chief Article with... Walther's Universal Absolution, followed by making a decision for Universal Forgiveness. 

The Great Walther belongs with the Great Edward Preuss and the Great Calvin for messing up the Gospel and replacing it with their own fantasies. The post above shows that the Missouri Synod did not start out teaching Objective Justification but clearly taught Justification by Faith until the Brief Statement of 1932 departed from the Chief Article to promote Walther's error.

The Great Valleskey is next to the Great Walther in my Justification folder. Feel free to save and share my graphics. 

Who teaches Decision Theology? Answer - The Great Walther.