Dr. Robert Preus' Justification and Rome repudiates Objective Justification, but the Walther Four - LCMS-WELS-ELS-CLC (sic) - will not admit it.
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Herman Otten wrote and published his book on Walter Maier. On this book's back cover, the Harvard PhD in Semitics was quoted in the clearest words about Justification by Faith. The current CN editor is a crybaby sycophant who lives on Objective Justification. |
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| Robert Preus copied this nonsense into his 1987 essay, 10 years earlier than Justification and Rome, 1997. |
In 1996, Pastor X named
August Suelflow as the source – that Stephan had syphilis. My researcher wrote
this,
It
[Stephan’s syphilis] was common knowledge among pastors around St. Louis and
those involved in the Concordia Historical Institute, and of course down in the
settlement south of St. Louis made famous by the book Zion on the
Mississippi. However, there's nothing in print, all word of mouth, so he
and a small group confronted Sueflow about it. Sueflow confirmed it, saying
there were historical documents in CHI that never sees the light of day and is
in a secure location of CHI.[1]
Not surprisingly, dogmatics
textbooks flourished in the period where Calvinist scholastics were attacking
the Lutherans, who were then pulled into the same kind of scholastic games
using Latin terms to categorize doctrine.
Schleiermacher exploited the
subjective slant of Zwingli and Calvin, so theologians emerged who would argue
not for Biblical doctrine or their denomination’s doctrine, but for “my
theology.” Look at the influence of Pietism and the Easter absolution of the
world. A short history of this distortion and false proclamation follows:
1.
Samuel Huber (1547-1624) was a former Calvinist
who joined the faculty of Wittenberg University, but turned against the
Biblical doctrine of the Reformation to claim this should be said to someone
who has no knowledge of Christ:
“You
have the grace of God, you have the righteousness of Christ, you have
salvation.” Concilia Theologica
Witenbergensia, 1664, p. 654.[1]
2.
J. J. Rambach (1693-1795) was a well-known,
prominent figure in Halle, at the height of Pietism. He wrote:
“In
His Person, all mankind was justified and absolved from all sin and curse.” Tom
Hardt, Robert Preus Festschrift, “Easter and Absolution.”
[1]
This is roughly what Rev. Wayne Mueller said to the Columbus WELS Youth Rally,
showing them how easy evangelism is. Pastor Paul Rydecki (formerly WELS) has
translated Hunnius, who with P. Leyser, refuted Huber’s early form of Objective
Justification, which explains its Calvinist DNA from Huber. Calvinism also
entered the Lutheran Church through the unionistic style of Spener and the
Pietism that grew from his efforts.
+++
1.
Schleiermacher’s Christian Dogmatics - “According to Schleiermacher, the decree of
redemption already means that human beings are agreeable to God in his Son; an
individual act of justification in time is not first needed in each individual
person. It is only necessary that each individual person become aware that in
God’s decree of redemption in Christ he is already justified and made agreeable
to God.”
Hoenecke,
Dogmatics, III, p. 339.
2. C.F.W. Walther - "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."
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.
3.
Barth and Kirschbaum’s Church Dogmatics, IV, 1, p. 638
“There
is not one for whose sin and death he did not die, whose sin and death he did
not remove and obliterate on the cross...There is not one who is not adequately
and perfectly and finally justified in Him. There is not one whose sin is not
forgiven sin in Him, whose death is not a death which has been put to death in
Him...There is not one for whom he has not done everything in His death and
received everything in His resurrection from the dead.” Barth, Church Dogmatics, IV, 1, 638
4. Pieper’s
Christian Dogmatics, II, Concordia Publishing House, 1951, p. 321.
"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.)…
5.
LCA Professor Carl Braaten, who felt ELCA was
too radical for him –
“We
cannot hold a universalism of the unitarian kind. People are not too good to be
damned. There is no necessity for God to save everybody nor to reject anyone.
God is not bound by anything outside of himself. He is not bound to give the
devil his due. If we take into account God's love, he would have all to be
saved. If we reckon with his freedom, he has the power to save whomsoever he
pleases. This does not lead to a dogmatic universalism. But it does mean that
we leave open the possibility that within the power of God's freedom and love,
all people may indeed be saved in the end. This follows as a possibility from
the fact that God is free from all external factors in making up his mind.”
Justification, The Article by Which the
Church Stands or Falls, Fortress Press, 2001.
