The Eleventh Sunday after Trinity

The Eleventh Sunday after Trinity, 2011

Pastor Gregory L. Jackson

http://www.ustream.tv/channel/bethany-lutheran-worship

Bethany Lutheran Church, 10AM Central Time

The Hymn # 361     O Jesus King                 4:1

The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual       

The Gospel              

Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed             p. 22

The Sermon Hymn # 388            Just As I Am                       4.91

By Works or By Faith

The Communion Hymn #305            Soul, Adorn Thyself             4:23 

The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn # 657            Beautiful Savior                    4:24

KJV 1 Corinthians 15:1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures: 5 And that he was seen of Cephas, then of the twelve: 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles. 8 And last of all he was seen of me also, as of one born out of due time. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

KJV Luke 18:9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Eleventh Sunday After Trinity

Lord God, heavenly Father, we beseech Thee so to guide and direct us by Thy Holy Spirit, that we may not forget our sins and be filled with pride, but continue in daily repentance and renewal, seeking our comfort only in the blessed knowledge that Thou wilt be merciful unto us, forgive us our sins, and grant us eternal life; through Thy beloved Son, Jesus Christ, our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

By Works or By Faith

Luke 18:9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.

This is a comparison so brief and clear that everyone should take great comfort in it, unless he identifies with those “who trusted in themselves that they were righteous, and despised others.”

Two people are chosen in this parable. One is a Pharisee. That was a party or denomination among the Jews rather than a title. For example, Paul was a Pharisee. They observed Mosaic Law with great strictness. Some say their name is derived from the sense of being separated or better than the rest.

In Christianity, there have always been those groups where observance of the law identifies them, and they consider themselves separate and different from the rest. That can happen within a congregation. I remember a conference where the lay leader mentioned the people who belonged to cell groups. They were the ones who showed up for clean-up day. They made the congregation work. The rest of the members were not equal to them. I thought as I heard this presentation, “who trusted in themselves that they were righteous, and despised others.” The disdain was not subtle but obvious. “This congregation was nothing before the cell groups began meeting.” I wondered, since it had about 100 years of history before cell groups and became one of the largest Lutheran churches in North America – about 5,000 members at the time, in Davenport, Iowa.

We should always remember that these comparisons from Jesus are both literal and symbolic. They are literal in describing actual conditions at the time of Jesus. They are symbolic in showing us how we fit into the same picture. There is a little Pharisee in each one of us.

The other person in this parable is a publican. The modern translators would like to water down our language and get rid of older words. Once people no longer know what a publican is, all references to the publican in literature and politics will become obscure and difficult to decipher. The less people know, the easier they are to fool.

Is publican short for Republican? There is a connection, because the Roman Republic was literally – Res (things) Public, merged to become Republic. The publican was the Jew who served as tax collector for the Roman occupation force. He was allowed to use force and extortion, as long as he met his quota. This led to unethical behavior, which can be seen today in “giving counselors” who receive a percentage of the gift as a commission.

The Pharisee

11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess.

This man is so virtuous that he cannot keep from praising himself. He is someone admired by the world for all his outward righteousness.

Jesus made an important distinction, which is taught throughout the Scriptures. There are two types of people – unbelievers and believers. The parallel distinction is between a bad tree and a good tree.

Or, we could say – there is righteousness through the Law or righteousness through the Gospel.

The first part of Romans removes the possibility of righteousness through the Law, whether it is the Mosaic Law for Jews or civic righteousness among the Gentiles. Nevertheless, law-righteousness is popular and constantly promoted, especially now among the Emergent Church types, who tell people they will “transform lives.” The only way to do this, they claim, is to submit to cell groups and dictatorial control over what these groups study.

Being caught up in the Law is a terrible trap, because those who oppress the others with the law are not subject to the law themselves. If anyone questions their hypocrisy, they say, “Touch not the Lord’s anointed” and “God put me in this position, so you cannot question anything I do.”

Because righteousness through the Law is so popular, these people will always attract large numbers, no matter what religion they are. All world religions teach righteousness through the law and have rigid codes for obeying that law. They will insist, in one folk religion, that visitors burn paper money (fake) for the afterlife. If the money is not burnt, there will be no cash in the afterlife. When a Christian believer says no to this pagan, magical nonsense, the hosts are deeply offended. Because, they say, “You have to.”

The “have to” is the most obvious sign of law religion, whatever religious symbols are used. When Christians are told they have to be in a cell group (small, care, share, koinonia, Bible study, affinity group), the law is at work. Naturally, people will say, “I never miss my small group meetings.” And – “The small group changed my life.” On the surface this is exactly what the Pharisee said, but if that is pointed out, rage follows. How could you possibly know? You have never been in one? Missing from the claims is justification by faith, sound doctrine, and the importance of avoiding toxic doctrine and teachers.

The evil tree can only bear corrupt fruit. I pointed that out to one Shrinker, and he flew into a permanent rage, because he took that as a personal affront. He was so well trained that he could separate the good from the bad – so he claimed.

The terrible price of law religion is that the law never stops accusing. No matter what is done, it is never enough. So the law-salesman must convince himself or others, with works, that it is enough or he will despair.

I believe the downward path, from Church Growth to indifference and atheism, comes directly from law-righteousness. If something “works,” as they claim, eventually the technique will reveal itself as shallow and meaningless, like the fake miracle cures, and the results will manifest themselves in self-loathing and unbelief. (Fake healings are done by giving people wheelchairs, putting them up front, and making them “walk.” They walked in, not too steady, but they walked. To get out of the wheelchair and dance a little jig is fairly easy, for someone who tottered in. Likewise, the ear-popping done will make people hear better if they have waxen obstructions. Magic is misdirection of the eyes – and brain.)

The church executives who lined up to attend Fuller Seminary were saying already, “We no longer trust the Word.” The mission executives and their toadies all received the same type of  training – being told it was doctrine-neutral. (No raucous laughter?) They were already apostate, so the bigger frauds told the lesser frauds that these methods would “work” because they had been tested:

1. They must have cell groups.
2. Women must be spiritual leaders over the men.
3. Worship must be contempo, either pop music or rock. No liturgy or creeds.
4. No more sermons – the people want coaching, self-help sessions.
5. True Law preaching must be eliminated in favor of “God loves you” messages.

The Lutherans denominations spent millions implementing this charade and began fading faster than a desert flower. The Syn Conference leaders were the worst. Herman Otten, whose heart aches for the Bronze Age of Missouri (when Pieper was alive), sells a Church Growth textbook as a “doctrinal book,” – Valleskey’s horrible manual, “We Believe (Ha!) Therefore We Speak.”

The Publician

Luke 18: 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

We know this man is a believer, because Jesus taught the publican was justified, the Pharisee not.

14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

“6. Hence the beginning of goodness or godliness is not in us, but in the Word of God. God must first let his Word sound in our hearts by which we learn to know and to believe him, and afterwards do good works. So we must believe from this that the publican had learned God's Word. If not, it would certainly have been impossible for him to acknowledge himself to be a poor sinner, as this Gospel reports. Indeed, it has a different appearance here, because St. Luke seems to insist more strongly on external works and appearances than on faith, and lays the emphasis more on the outward character and conduct than on the root and on the faith of the heart within. Nevertheless we must conclude that the publican had previously heard the Gospel. Otherwise his smiting his breast and his humble confession would not have occurred, had he not previously had faith in his heart.”

Luther - http://bethanylutheranworship.blogspot.com/2011/08/luther-on-pharisee-and-publican.html

This is the great message of the Gospel, which alone has the power to transform our lives. The law offers the pot of gold at the end of the rainbow, a treasure we can never obtain. The Gospel is the treasure, which comes to us daily through the Means of Grace.

The only method is preaching the Gospel, teaching the Gospel, and distributing the Gospel. Notice that those who teach universal justification—without faith—are scandalized by our worship services. What offends them? We are small. This little chapel is a room in our rented house. Participation is purely voluntary, but the UOJ leaders worry that this is wide-open communion (like theirs?). After all they teach everyone is absolved without faith, so why do they condemn those with faith? People have politely asked to affiliate with us because of doctrinal agreement. Denouncing our church on the Net has led many people to check out our services. And they comment on that as well. That illustrates how the Word converts or hardens, enlightens or blinds.

The blessings of the Gospel are endless. First of all, we are full of the Old Adam, inclined to sin. If we are not weak in one area, we are weak in another. The believer can see what the Pharisee (without faith) cannot. The comfort of the Gospel is forgiveness given through the instruments of grace. We know objectively that this forgiveness is fully and freely given.

The old law salesmen say, “You have to repent. You have to change your ways.” Contrition is the effect of the Law, including the most important rebuke of all – ye of little faith, not trusting the Gospel. Contrition is good, but the Gospel is forgiveness. Contrition prepares us for receiving the medicine we need.

We actually had a relative become extremely ill, after eating mushrooms from the wild. I said, “You must go to the hospital now and find out what is wrong.” I reasoned – poison mushrooms, allergy to mushrooms, or food poisoning. The relative had to admit the problem, but that was not the cure. She needed medicine, treatment. The Gospel is our medicine, our cure.

The trouble with “You have to change your ways” is two-fold. The actual Greek word  means “regret” in the original context. I love those Greek 101 students who say – meta means “change” and noia means “ways.” Both are wrong. Meta means “after” and noia means “understanding.” So at first it meant regret after sin. But in the Biblical context it means to have both contrition and faith. Sometimes the two verbs are used together, to show the full meaning – repent and believe.

KJV Mark 1:15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

As Luther often taught, reflecting John 16:8, the ultimate repentance is not sackcloth and ashes, a bed of nails and a hair shirt, but repentance from not utterly trusting in the grace, love, and mercy of Christ.

Change your ways means that  if we become perfect (say in one area), we are forgiven. If I could perfect myself in any single area I would not need forgiveness. That returns us to the attitude of the Pharisee.

That is not an excuse for sin, but the true Christian approach to our human nature. Instead of worrying about everyone’s mortal failings, which we share, we should emphasize the boundless grace of our Savior.

From the good tree, from the believer, will always come the fruit of the Spirit, because the Gospel will necessarily produce spiritual fruit.

Quotations

"Now, that faith signifies, not only a knowledge of the history, but such faith as assents to the promise, Paul plainly testifies when says, Romans 4:16: 'Therefore it is of faith, to the end the promise might be sure.'  For he judges that the promise cannot be received unless by faith.  Wherefore he puts them together as things that belong to one another, and connects promise and faith."

            Apology of the Augsburg Confession, Article IV, Justification, Concordia Triglotta, St. Louis:  Concordia Publishing House, 1921, p. 135. Tappert, p. 114. Romans 4:16.                

"Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for 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.  This faith God imputes for righteousness is His sight.  Romans 3 and 4."

            Augsburg Confession, Article IV, Justification, Concordia Triglotta, St. Louis:  Concordia Publishing House, 1921, p. 45. Tappert, p. 30. Romans 3 and 4.        

"Identisch mit der papistischen Lehre, dass der Glaube nicht als Mittel und nicht allein rechtfertige, ist die andere papistische Lehre, dass die Werke rechtfertigen."  "Identical with the papistic teaching, that faith alone is not a means and does not alone make righteous, is the other papistic teaching, that works make one righteous."]

            Adolf Hoenecke, Evangelisch‑Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee:  Northwestern Publishing House, 1912, III,  p. 386.  

"The article of justification is the master and prince, the lord, the ruler, and the judge over all kinds of doctrines; it preserves and governs all church doctrine and raises up our conscience before God.  Without this article the world is utter death and darkness.  No error is so mean, so clumsy, and so outworn as not to be supremely pleasing to human reason and to seduce us if we are without the knowledge and the contemplation of this article."  

            What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, II, p. 703. June 1, 1537.   

C. F. W. Walther's 200th Anniversary: Start Telling the Truth

Joe Krohn And a Solution for WELS - From a Veteran

About Joe Krohn:

Frankly, this kind of junk is going and has been going on in WELS for decades – even generations – with Pastors as well as with laypeople. You and I both know many people who have been affected. I’ve howled about it often, and I know you did when you were still in WELS. Nothing has changed – in fact, it’s gotten worse. 

Of course, it still should be “outed” whenever possible. But don’t think for a second that it will make any difference in the long run, because it won’t. That’s not defeatism, that’s just plain reality, pure and simple. 

Just another sad case in a long, long history of sad cases. 

The WELS cannot be “fixed” as it is – it must be dismembered, dismantled, and destroyed – and something new must be begun from scratch to take its place. And that’s the honest truth. 


But that also is VERY unlikely to happen, regardless of anything you or I or any group does. If it’s going to happen, God’s going to have to pull the trigger! 

***

GJ - I agree with the author up to a point. There is nothing I can do, except teach sound doctrine whether anyone else does or not. Secondly, I can repudiate false doctrine, in spite of the consequences. The Word of God converts and hardens. I have seen both effects.

What Is the Difference between Notre Dame and Fuller Seminary? - Asks Artful Dodger

Catholic (President Hesburgh), Lutheran (Proto-Ichabod), Protestant (John Howard Yoder) theologians gathered for a little ceremony, 1982.

Artful Dodger wanted to know what the difference was between my study at Notre Dame and the people I criticize for studying at Fuller Seminary. I am only too happy to reply.

First of all, I have never lied about going to Notre Dame or Yale or anywhere else. In contrast, David Valleskey lied to my face about studying at Fuller Seminary. His friend, Frosty Bivens, boasted about studying there - in front of the entire Midland circuit, but he also denied studying there. Larry Olson's friend blew smoke in Christian News about Our Staff Infection going to Pasadena for the Rose Bowl Parade when Olson had already written about his slobbery pilgrimage to visit Don McGavran, snake-oil salesman founder of Church Growth and Charlatan Emeritus at Fuller.

Second. Notre Dame and Yale were purely academic programs, aimed at producing scholars. I did not have to adhere to a particular confession of faith. In contrast, Fuller is a seminary that pretends to be a graduate school. Fuller has a definite stance against the inerrancy of the Scriptures and disciplines those students who disagree with women's ordination. Even more significant, Fuller teaches a particular kind of ministry, based upon an ideological mix of marketing, Pentecostalism, rationalism, and sociology. Fuller is the home and headquarters for the odious Church Growth Movement. Its purpose is not to produce scholars but to manufacture disciples of Church Growth, who will bring in more disciples for Church Growth. Fuller grads identify with Church Growth, and all Church Growth advocates look at Fuller with fond, deluded devotion.

Third. Fuller does not see itself as an academic program. Its professors get degrees from real schools. Even Pentecostal Babtist C. Peter Wagner (recommended by WELS Pastor Reuel Schulz) earned a degree at Princeton. Several earned degrees under Karl Barth in Switzerland. Faculty at Yale and Notre Dame have degrees from those schools or from those considered their equals. They would laugh at a DMin from Fuller teaching anything.

Fourth. This is the most important. Missouri, WELS, the Little Sect, and ELCA have shown institutional support for Fuller Seminary by sending their leadership there for training, supporting that education with money from the offerings, and promoting those lucky devils with Fuller educations. Almost 100% of the Lutheran leadership in America has identified with an anti-Lutheran, anti-Confessional, anti-Scriptural seminary, because Fuller has the answers and Lutheran doctrine does not - they imagine. In fact, WELS is so far up the digestive tract of Fuller that they can see the bottom of Kent Hunter's shoes. Moreover, WELS is so deeply involved in training at Trinity Divinity in Deerfield that the sect was listed twice in the Trinity catalogue.

The Lutheran church bodies have no commitment to genuine Lutheran scholarship, such as Luther studies or publishing the works of Lutheran orthodoxy. But they are united in working together on the basis of the Fuller Seminary ideology, best expressed by the numbskulls who plagiarized Groeschel, Stanley, and the rest.

LCMS Professor Installing Woman Pastor at Valpo: WELS Advocates the Same Thing

LCMS Professor Becker replies to Daniel Gard's Post on ALPB Online Forum - 

Re: Valparaiso University and The LCMS

« Reply #451 on: Yesterday at 06:24:32 PM »

Quote from: Daniel L. Gard on Yesterday at 05:12:47 PM

Prof. Becker,

I see you photograph quite well.

http://www.nwitimes.com/news/local/porter/valparaiso/article_3c7957fe-61c1-5f4c-85a6-f5e681a76c5c.html

Thank you.

---

VALPARAISO | In an intimate Sunday afternoon service at the Chapel of the Resurrection, the Rev. Charlene M. Rachuy Cox was installed as a pastor at Valparaiso University.

About 100 people gathered for the service to celebrate Cox's new university ministry.

The Rev. William Gafkjen, bishop of the Indiana-Kentucky Synod of the Evangelical Lutheran Church in America, presided over the ceremony, during which assisting ministers laid hands on Cox for an official blessing.

Gafkjen prayed "the God of peace ... equip you with everything good that you may do his will" as the audience looked on.

A group of VU students presented Cox with objects symbolic of her role at the university -- a baptismal pitcher, a Bible, and a chalice and paten.

Read more: http://www.nwitimes.com/news/local/porter/valparaiso/article_3c7957fe-61c1-5f4c-85a6-f5e681a76c5c.html#ixzz1Wrrm6r7q

***

GJ

Matthew Becker is the editor of the Daystar Reader, with Daystar and Jesus First serving as the Left wing of the LCMS.

Becker wants to be the Herman Otten of the Missouri apostates.

Patterson's Sermon Made a Big Impression on 29A

I listened to Patterson`s sermon on Ichabod. love mercy. All I can say is where does the Bible or Luther or the BOC say that - "Love mercy"? I think patterson better ask Jesus for mercy preaching that kind of garbage. 

Joe Krohn should not be excommunicated BUT Patterson should.

29a---Deep underground in WELS.

Narrow-Minded on the Issues Etc Interview And Seminary Fraud

Narrow-minded Lutheran has left a new comment on your post "More Details on LCMS Seminary Fraud":

Observations from the "Issues, Etc. " clip:

578 "non-calling" congregations today vs. 328 ten years ago: Okay, the rural population issues and health care costs are certainly valid points. While he admitted that many parishes are using emeritus pastors, what he did not say is that some parishes use vicars (yes, to administer the Sacraments with district approval). I wish I had numerical stats for this occurrence. Also, from the clip, many pastors are serving two congregations (and some even three). Yes, burnout is common. The overall observation is that no one wants to admit that the "numbers" are simply declining. I just read that the mean age of the Church of England (which will probably be all but gone in another generation) is 61.

199 congregations calling "sole pastors" today vs. 621 ten years ago: Wow! That's all one can say. At least he admitted that the "pastoral crisis" was "exaggerated."

Personal observations:

1. Although St. Paul said pastors are supposed to make their living by the Gospel, St. Paul himself also made it clear that he paid his own way. I think clergy or those aspiring to be pastors will have to accept the fact that they may have to also work in a secular vocation to supplement income. I believe this is the reality in this age. The cushy Concordia Plan ain't free.

2. As an aside, I was recently told that the Vicarage Program was instituted during the Great Depression to delay calls during those economically miserable times. I was also told that a recent vicarage candidate was denied a vicarage due to a scandalous life. What was his sin? Too much debt from student loans. This is almost funny, except that this guy and his family probably failed to see the humor.

3. Also not mentioned was the SMP Program. I can't readily find the stats on the number of SMP students vs. regular MDiv students, but I'm sure many parishes seeking an asst./assoc. pastor are going this route. Also note that the SMP students are not eligible for grants or Fed aid. I think the SMP is where the LCMS is headed. The "growthy" parishes will seek them, I believe. No Greek required. Since I have ranted in the past about the SMP and my dislike for it, I will abstain from further comment.

4. Although Herb Mueller claimed that there will be many pastors retiring in a few years when (if?) the economy recovers, I think the gaggle of calls will be short-lived. The percentage of the population that attends church is simply declining.

5. Yes, the mega-churches seem to be thriving, but when the "thrill" is gone and the people go seeking their next "high," they will also eventually fail. Those 3,000-plus churches are probably supported in the majority by a few families. Will they return to traditional church bodies? My money is on the negatory.

6. One of the LCMS sems will close [GJ - bazingo]. It is inevitable. There was scuttlebutt a few years ago about MDiv's starting their classes at the Concordia U level and finishing distance ed. Concordia U's, what a disaster, both theologically and financially. One can receive Evolution and homosexual tolerance brainwashing much cheaper elsewhere.

Works of Faith

Recently I have had to chide several laymen, for ascribing special powers to a doctorate in theology. I was fortunate to get a full scholarship and have the time to read hundreds of volumes of modern scholarship. However, the Holy Spirit does not work through graduate programs. A PhD is a union card for publishing, as Stan Hauerwas said when we spoke about it.

His colleague, John Howard Yoder, prepared the way for Catholic, Lutheran, Protestant by teaching a semester on the Radical Reformation. Therefore I learned about the Anabaptists from one of the leading Anabaptist scholars of the time, whose work with Hauerwas has become a cottage industry for publishing books and dissertations.

Those who study the Word of God with a sincere faith are building on the same foundation, whether laity or clergy. The worst damage has come through those people who have placed their denominational filters before their eyes, careful to be true to their school rather than the revealed Word of God. The Babtists, who insist that all babies are born sin-free, are no different from the glassy-eyed Syn Conference disciples who declare that we are all born forgiven.

The efficacy of the Word means constant opportunities for the Gospel. The Shrinkers amaze us all by ordering their followers to go out and find some heathen to befriend. Fuller alumni have an whole program of relational evangelism, the Pharisee in the temple thanking God, praising himself, and looking down on the publican.

One couple got married - American Indian and German. We sent them a large gift Bible, inscribed with their first names. Since then we have time and again how thrilled they are to have a family Bible, which they are reading. They did not have a Bible. Someone had some material in German, so we are sending that to the bride's parents. Norma Boeckler offered to send Jesus Priceless Treasure to anyone for free, so I asked her to send copies to this couple and her parents. We heard right away from both families that they were reading the books.

Various people are receiving Luther versus the UOJ Pietists, because they are deeply concerned about the false doctrine being promoted by Syn Conference leaders. Various people have made it possible to send printed copies free when the books are needed. The PDF of any book can be downloaded at any time.

Soon the final versions of The Story of Jesus in Pictures will be ready, with its companion - Coloring Book, The Story of Jesus in Pictures. The first one is full-color, inside and out. The second will have a color cover but line drawings of the art used in the full color book. Norma Boeckler, our award-winning artist-in-residence, created both books.

Only One Justification Is Possible: UOJ Is Just a Fiction

Universal Objective Justification is the reason for Lutherans lining up to study at Fuller Seminary and being promoted for their doctrinal waywardness. If UOJ is correct, then one must explain why the Fuller fanatics are also UOJ fanatics.

The double-justification scheme of UOJ comes directly from Professor Knapp of Halle University, a Pietist professor at the center of Pietism in Europe, established to promote Pietism. Halle quickly became the center of rationalism, eventually absorbing Wittenberg University, which no longer exists as a separate entity.

There can only be one justification, and UOJ Enthusiasts know that. They use justification by faith as veneer to hide the cheapness of their precious opinion. If the entire world has already been justified, absolved, forgiven, and saved, then justification by faith is no more than an afterthought. Reading a favorite UOJ essay will prove that the author cannot even deal with Biblical, Lutheran concepts. He is like Alice in Wonderland, lost in a land of make-believe, where declaring a truth makes it genuine.

Likewise, if we follow the justification by faith taught throughout the Scriptures, the Book of Concord, and Lutheran orthodoxy, UOJ appears as it is - a farce, an illusion, a cosmic joke played upon the gullible and practiced by the devious.

 

The ankle-biters complain that I am trying to collect followers. I am far more ambitious than that. I am trying to create readers of the Book of Concord and students of Luther's sermons. Once that good yeast begins to leaven the lump, the opinions of the Enthusiasts will be tossed aside.

The bottom-feeders think they can win by scaring people away from this blog. WELS pays its CEO about $250,000 a year (pay and benefits) to find out who is posting on Ichabod, so he can order that person to stop. The effect is just the opposite. The scent of illegality makes furtive blogging and intelligence sharing more appealing. Midnight instant-messaging. Secret signs and passwords. 

An overpaid ELCA pastor sniffs that I am running the WELS Witness Protection Program. I like that

I was busy creating a title recently when I left out one letter in justification - the a. The mistake was not easy to spot, so I was happy to find it before the Hooters crowd began railing at me. The change is symbolic. It should remind us what some mixing can do to the chief article of the Christian faith, justification by faith becomes just-a-fiction.

Justification by faith is a simple, plain concept - profound in all its implications. The pulpit steers the world, as Melville says. The preached Gospel creates and sustains faith through the power of the Holy Spirit in the Means of Grace. Faith in the crucified Messiah receives His forgiveness and strengthens us against temptation.

Contrariwise, UOJ is a profound concept - so deep and mysterious that its own adherents cannot fathom its meaning or explain it properly. This great enigma was revealed by Knapp in the fulness of time and interpreted through his Pythian prophetess CFW Walther. The implications of UOJ are simple - everyone is forgiven. Yup. Born forgiven. Already forgiven. No thought is required to determine this, because all the beetle-worshipers and tree-huggers are forgiven and saved. The atheists are absolved, too. UOJ turns all of Christian doctrine and worship into adiaphora - it is that simple.

UOJ is a doctrine for simpletons and charlatans. The simpletons believe it and the charlatans find ever-more complex formulations to state the same thing.

WELS Church and Change Leader Don Patterson: "You Gotta Love Mercy, Live in Grace!"Great Laugh Lines

Thursday, September 1, 2011

 From Joe Krohn:

According to Holy Word Ev.Lutheran Church...

...we were terminated from fellowship because the preaching in this video is the correct teaching of Scripture, the Lutheran Confessions and WELS:




We have maintained that it is not Scriptural and therefore not Confessional and that it may not in fact be the correct teaching of the WELS.

If we are in fact forgiven before we are born...what good are the Ministry of the Keys?  Matthew 18 says that if our brother sins against us, we are to go to him and confront him.  If he repents, we have won him over.  The message of the Bible has always been the message of sin; the need for a Savior; repentance, forgiveness and salvation...all through Christ's active obedience from Genesis 3:15 through His redemptive work for men (at the cross in mans place-propitiation) worked through faith by the Holy Ghost.

And yet I hear none of this in this sermon clip.  I hear a loathing of the Law and an unconditional forgiveness to all men (whether they are sorry or not) and that those who have come to 'faith' must also forgive all those who sin against them regardless of whether they are sorry or not.  This preaching makes the Gospel Law and the forgiveness of sins a good work of man!

From Luther's Small Catechism:

"What Does God Say of All These Commandments?

He says thus (Exod. 20:5f): I the Lord, thy God, am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me, and showing mercy unto thousands of them that love Me and keep My commandments."

We can not keep God's commandments... this is the essence of faith!  Daily we seek repentance by contrition worked by the Holy Ghost and receive His forgiveness for Christ's sake by His propitiation for us through faith.

The Lutheran Church Is Becoming the Farm Team for Roman Catholicism

Sometimes Rome comes to the WELS college.
Archbishop Weakland was the featured speaker at Willowcreek's Liberal College in Milwaukee.

Wednesday, August 31, 2011

Hidden Message

Preaching a forgiveness of sins prior to faith; or a hearing of the Word renders the Law useless.  All it leaves is a preaching of works righteousness; or using the Gospel as Law; teaching how you must now live.

As I reviewed the recording from the meeting last Sunday, it was stated that a certain young man was being released to the Roman Catholic Church.  No doubt he will be hearing a message similar to what he heard at Holy Word albeit in a more formal setting.  What is disheartening is that he is the son of one of the Elders.

More Details on LCMS Seminary Fraud

bruce-church (http://bruce-church.myopenid.com/) has left a new comment on your post "Lutheran Seminary Fraud: Students Are Bankrupting ...":

Throughout the interview, Rev. Herb Mueller never said anything about bringing the price of seminary education down so more non-calling congregations could actually afford to call a candidate without monstrous student loan bills. He instead blamed the unaffordability factor on the rising cost of health insurance and benefits.

He did mention that the LCMS should work more with congregations to get them ready to call a pastor, and also pastors should be willing to accept calls where they will need a part-time job to make ends meet.

He did mention that in the past that seminary recruiters did include non-calling congregations in their figures to make it seem as though there were hundreds of long-term unfilled vacancies, and said it was not exactly dishonest to do so, but it wasn't exactly telling the whole truth, either.

I wonder whether, without that bit of misinformation, all the building projects at the seminaries would have been started. Surely that disinformation prematurely shut down any talk of merging the seminaries into one campus, or at least two campuses with one administration, and now those seminaries are as costly as ever with fewer students than ever, too.

He said that LCMS's World Relief (Harrison's old outfit) did help seminary students who didn't receive calls in the past, like the 13 Ft. Wayne students last year for some time.

He mentioned that back in 1939 his father didn't receive a call for two years due to the bad economy then. I say that all those kind of stories are quaint but irrelevant since back then the students weren't greatly indebted by the colleges and seminaries to the federal government. So they could go back to their towns or farms and wait for a long delayed call, and it was no great loss to them. Synod officials should not gauge their conduct by antiquated standards.
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Issues Etc: The Shortage of Pastoral Calls in the Lutheran Church-Missouri Synod

Interviewee: Pastor Herb Mueller, First Vice President of the Lutheran Church Missouri Synod

http://issuesetc.org/podcast/828083111H1S1.mp3

UOJ and Church Growth Work Well Together: Universalism Under Wraps

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Universalism is always on the mind of UOJ Enthusiasts.


Nothing gets WELSian Geneva gowns twisted up faster than charging them with Universalism.

VP Patterson's district head-faked the issue by providing a paper that quoted from the Unitarian-Universalist Association website and concluded, "We do not believe that."

I decided to gather a few links about Universalism. Not long ago I was intrigued by the Universalist hymnal, which was full of traditional hymns. Old Universalism is fairly traditional, Trinitarian, and straight-laced. My neighbor from Columbus stressed that his Universalist church did not agree with the Unitarians about all the radical social issues, such as homosexuality.

The key to tradition Universalism is universal forgiveness and salvation.

The Universalist Church supported a belief in universalism in their "Winchester Profession of Faith" which they kept on their books from about 1800 until their merger with the Unitarians in 1961. However during their last 25 years of their existence (from 1935 to 1961) a new statement of belief held sway which made no mention of universal salvation. Still, the Winchester Profession remained as an alternate optional belief system with the subtle implication that it was passe. Belief in it was strong among the older members, most of whom are not alive today. What Is Universalism?

The Bond of Fellowship and Statements of Faith (Adopted at Washington DC, 1935)

1. The bond of fellowship in the convention [church] shall be a common purpose to do the will of God as Jesus revealed it and to cooperate in establishing the kingdom for which he lived and died. To that end we avow our faith in God as Eternal and All-conquering Love, in the spiritual leadership of Jesus, in the supreme worth of every human personality, in the authority of truth known or to be known, and in the power of men of good-will and sacrificial spirit to overcome all evil and progressively establish the kingdom of God. Neither this nor any other statement shall be imposed as a creedal test, provided that the faith thus indicated be professed.

2a. The Winchester Profession of Faith: We believe that the Holy Scriptures of the Old and New Testament contain a revelation of the character of God, and of the duty, interest and final destination of mankind. We believe that there is one God, whose nature is Love, revealed in one Lord Jesus Christ, by one Holy Spirit of Grace, who will finally restore the whole family of mankind to holiness and happiness. We believe that holiness and true happiness are inseparably connected, and that believers ought to be careful to maintain order and practice good works; for these things are good and profitable unto men.

2b. Creed and Conditions of Fellowship: The Profession of Faith adopted by this body at its session at Winchester, N.H., A.D. 1803, is as follows: [Here insert 2a. above] The conditions of fellowship in this Convention shall be as follows: I. The acceptance of the essential principles of the Universalist faith, to wit: The Universal fatherhood of God; the spiritual authority and leadership of His Son Jesus Christ; the trustworthiness of the Bible as containing a revelation from God; the certainty of just retribution for sin; the final harmony of all souls with God. The Winchester Profession is commended as containing these principles, but neither this nor any other precise form of words, is required as a condition of fellowship, provided always that the principles above stated be professed. II. The acknowledgement of the authority of the General Convention and assent to its laws.

2c. These historic declarations of faith [2a. & 2b.] with liberty of interpretation are dear and acceptable to many Universalists. They are commended not as tests but as testimonies in the free quest for truth that accords with the genius of the Universalist Church.

3. The conditions of fellowship in the Convention [church] shall be acceptance of the essential principles of the Universalist faith and acknowledgement of the ecclesiastical jurisdiction of the Universalist General Convention.

[End of the "Bond of Fellowship ..." Note that 2c. makes 2a. and 2b. optional alternative statements of belief.] ---

Universalism

by Matt Slick

Universalism is the teaching that all people will be saved. Some say that it is through the atonement of Jesus that all will ultimately be reconciled to God. Others just say that all will go to heaven sooner or later, whether or not they have trusted in or rejected Jesus as savior during their lifetime. This universal redemption will be realized in the future where God will bring all people to repentance. This repentance can happen while a person lives or after he has died and lived again in the millennium (as some "Christian universalists" claim) or some future state. Additionally, a few universalists even maintain that Satan and all demons will likewise be reconciled to God.

Nevertheless, both facets of universalistic belief are in serious error.

GJ - Note that WELS is far beyond this definition of Universalism, because WELS teaches (Jon Buchholz and Mequon faculty) that people are already forgiven and saved. Salvation is not in the future but past, done, finished, period, end of story, as Buchholz solemnly declared at a WELS convention.

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This is an argument for Christian Universalism.

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GJ - Three prominent Church Growth heroes of WELS are outspoken atheists or like Mark Frieer - obviously indifferent.UOJ is Universalism in disguise, and Universalism is one step away from honest atheism. Have I mentioned today that Karl Barth taught the universal restoration of mankind? He is the official theologian/adulterer of Fuller Seminary.

Bob Schumann, who plagued Columbus, helped by buddies Stolzenburg and Kuske, is a loud-mouthed atheist today. Oelhaven practically wet himself when Schumann was hired as the second pastor. Some think he drove Keith Roehl to a premature death.

Mark Freier, known as p-boy in his district (for his favorite five-letter topic), was all over the synod spreading his wisdom. He made Ski's current excesses possible. Mark's last roost was CrossRoads in S. Lyons (another Kuske project), which is now an Evangelical Covenant parish. Freier is not a Lutheran pastor now but he rents himself for weddings, any religion or no religion. Hindu - will do.

Curtis Peterson came into WELS Church Growth from LCMS Church Growth. He made a point of defending Church Growth, so he landed on the world missions board with David Valleskey (who never studied at Fuller Seminary). Peterson is now a proud member of the Freedom From Religion Foundation.

Curtis A. Peterson holds a B.A. from Concordia Senior College, Ft. Wayne, Indiana, and a M.Div and STM (l966 and l983 respectively) from Concordia Seminary, St. Louis, Missouri. 

In almost 30 years in the ministry in both the Missouri and Wisconsin Synods, he was an activist with many published articles supporting the orthodox Lutheran cause in the "Battle for the Bible" in the Lutheran Church-Missouri Synod, and author of several articles in the Wisconsin Synod between l987 and l995. He also delivered several essays at pastoral conferences during those years. 

He served congregations in Burlington, N.C., Rock Falls, Ill., Garland, Tex. and Gretna, La., in the LCMS and in Milwaukee, Wis. in the WELS. 

A Foundation member, he is now retired, resides in Wisconsin and calls himself a humanist and a freethinker.

He still has plenty of material in the WELS Holy of Holies, the Essay Files. 

UOJ Fanatics Obscure Their Errors by Splitting Verses, Ignoring Context: Some Examples

Participants at the recent Emmaus conference chuckle as the moderator describes a Tweet he just got describing them:
Helpless (Schroeder), Hopeless (Moldstad), and Hapless (Harrison).

Part One 
UOJ Enthusiasts promote their cause by saying that every single person is forgiven. "He was raised for our justification!" they claim. They cite Romans 4:25 with satisfaction -

KJV Romans 4:25 Who was delivered for our offences, and was raised again for our justification.

They have the Brief Statement, 1932, to back them up, because the section on justification says the same thing and cites Romans 4:25 for support.

But the whole picture changes when the entire section is read:

KJV Romans 4:23 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 Who was delivered for our offences, and was raised again for our justification.

The context, all of Romans 4, shows that Abraham is the centerpiece as example of justification by faith.

KJV Romans 4:13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. One article of the Formula of Concord is "The Righteousness of Faith."

The Apostle is especially clear in this verse as well:

KJV Romans 4:16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

And here: KJV Romans 4:22 And therefore it was imputed to him for righteousness [faith is accounted as righteousness].

This answers the question, How was Abraham forgiven? The response from the Word is - He was justified by faith.

The Apostle applies that lesson to all of us: KJV Romans 4:23 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 Who was delivered for our offences, and was raised again for our justification.

At this point we can see that citing Romans 4:25 is deliberately deceptive and deceitful, yet Missouri adopted that fraudulent exegesis and raised the Brief Statement of 1932 (unlike the others) above the Book of Concord and the Scriptures. The Syn Conference went along with the deception because Hoenecke and Gausewitz were dead. In time, double-justification from Halle University became canon law.

The situation is even worse than Romans 4:23-25 suggests, because chapter breaks are artificial, imposed much later to facilitate debates. Paul's argument does not stop at Romans 4:25 but forms a transition with the great summary of Romans 5:1-2 -

KJV Romans 5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. How this happens is answered clearly in Isaiah 55 and Romans 10.

Part Two

Another UOJ argument centers on one verse, splitting it from the subsequent, explanatory verse. A typical reader can follow the development of Paul's themes in Romans. Justification by faith, apart from the works of the Law, is the theme of Romans 1-5. Romans 6 begins the section on sanctification.

Here the fave verse for UOJ from Romans 5 - 5:18.

KJV Romans 5:18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

The italics show that the translators have inserted words not found in the Greek. Lenski thinks this is a bad idea. He liked the emphasis created by the bare text.

Does this mean: A. Just as one man brought sin and condemnation to every single person, and so One Man brought forgiveness to every single man?

or

B. Just as one man brought sin and condemnation to every single person, even so through the righteousness of One the justification of life upon all people.

That is answered with perfect clarity by Romans 5:19

KJV Romans 5:19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

Greek is precise, so many means "many" and not "all."

Anyone can see that Romans 5:18 wars against limited atonement, the concept that Christ died only for the elect. The atonement is for all mankind, but the atonement is not justification. Romans 5:18 is a great Gospel verse, but it cannot be pretzeled into a UOJ seat of doctrine (sedes doctrinae).

UOJ advocates like to shout, "What else could this mean than every single person is forgiven?" It could and it does mean that Christ paid the price for the sins of the entire world. The atonement is not justification because justification is accomplished through the Word of God.

Attaching a universal absolution to the crucifixion is double vexing, because it leaves the Old Testament believers without righteousness and contradicts the entire Tanakh. Even worse - if one can measure such an absurdity - it renders all Christian doctrine worship and doctrine as adiaphora. Everyone is born forgiven, they imagine, so all we have to do is gather them together and tell them to accept this truth of universal forgiveness. That is why Lutherdom has collapsed - not from abandoning Pieper and Walther - but by canonizing their false doctrine of Halle Enthusiasm.

Calov and Gerhard have both been cited as great theologians who endorsed UOJ, but the following quotations prove that is not true. Mequon even has justification by faith quotations that they label in their domatics notes as "misleading."

This Calov quotation obliterates all UOJ claims.

Gerhard was close enough to the Concordists to publish with Chemnitz, who studied under Luther and Melanchthon. This quotation also destroys the claims of UOJ.

Rolf Preus and Jack Cascione use to cite Robert Preus for UOJ, because the Ft. Wayne president was a UOJ advocate (Norwegian Pietism) when Concordia Seminary was in full bloom for Church Growth Enthusiasm. However, Dr. Preus refuted UOJ in the following quotations.

 

Quenstedt was a favorite theologian for Dr. Preus. He wanted to name one of his many sons Quenstedt, so citing this theologian in his last work is especially noteworthy.

Luther's Sermons: Prescription for Today's Ills

I read Luther's sermons to Mrs. Ichabod almost every day. We use the Baker edition I bought many years ago. I also have the house postil set. Now they are combined for a low cost.

I have given up on shaming the shameless - not that I will stop posting news. The process is so deeply embedded in WELS and Missouri that few will do anything about it. Luther wrote, "When bad is good, and good is bad, nothing can be done." The inevitable effect of natural law will do its work, as it has so many times before.

If the clergy and laity actually care more about the Gospel than they do about balancing the budget, the pension fund, and tamping down scandals, they will devote themselves to Luther's sermons. Quotations are good. I even like the ELCA edition of Luther, called Day by Day We Magnify Thee. But nothing substitutes for Luther's sermons.

Luther always believed in the efficacy of the Word and put his complete trust in preaching the Gospel. We cannot call ourselves Luther-ans (deliberate dash) unless we know Luther's sermons as well as the Packers line-up.

The bad news will occur to most people as soon as they read a few sermons. There is such an abyss between the Lutheran leadership of today and Luther's sermons that we have to ask, "What happened?"

One answer is clear enough. Walther has been turned into an idol, with a shrine, a statue to buy from Christian News, and a medal being fashioned by Pope Paul the Unlearned. The irony abounds with McCain and his Walther medal. According to Ferdy hisself, McCain is not a pastor, but McCain poses as one while deftly dodging calls to serve a congregation.

The last word on everything is Walther, who certainly trumps Luther and the Book of Concord. Moreover, Walther clearly lusted for power from the beginning, willing to do anything to get what he wanted, from kidnapping his niece and nephew, to organizing a mob against Bishop Stephan. The society already had procedures set up for dealing with such issues.

Walther had to be top dog in everything and appointed his clones to positions of power, to continue his legacy. He should be an embarrassment to all Syn Conference Lutherans, but the mention of his name is raw meat tossed to the base. Oooh. Aaah. If only we could follow Walther lockstep today! The planet would begin to heal and the oceans would stop rising. (Obama stole that line from the Waltherians.)

The biggest problem in WELS is from the Wauwatosans trained at Concordia Seminary, St. Louis. They decided they did not need Luther or the Confessions. They would invent doctrine on their own, from their surpassing knowledge of the Scriptures. At this point, all loyal WELS pastors will ooh and aah. And what qualified the Wauwatosans for this vanity, pride, and self-centeredness? They had degrees from Concordia Seminary, St. Louis, and studied under the Walther-Pieper-Stoeckhardt team.

Naturally, people in love with their own ideas will simply re-invent old heresies. Luther taught there are three main heresies: 1. Against the divinity of Christ. 2. Against the humanity of Christ. 3. Against justification by faith.

Walther was a product of Pietism, not Lutheran Orthodoxy. Future research, to be revealed, will show that he was more interested in his own amalgamation of doctrine than in being orthodox. Thus Walther taught Pietism in the guise of Lutheran doctrine. The triumph of UOJ in the 1932 Brief Statement was the beginning of the end for the Syn Conference.

I am going to publish a Luther sermon each week, in both blogs. Google Blogger is having problems with graphics and design, so you may see the format disappear from time to time, only to emerge again from the muck and mire of HTML code.

Luther's sermons are Gospel-centered and always teach justification by faith.

Luther's Sermon on the Pharisee and the Publican: Eleventh Sunday after Trinity

 

Sermon for the Eleventh Sunday after Trinity; Luke 18:9-14

A Sermon by Martin Luther; taken from his Church Postil.

[The following sermon is taken from volume IV:337-347 of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI, 1983). It was originally published in 1904 in English by Lutherans in All Lands (Minneapolis, MN), as The Precious and Sacred Writings of Martin Luther, vol. 13. This e-text was scanned and edited by Richard P. Bucher, it is in the public domain and it may be copied and distributed without restriction.]

THE PHARISEE AND THE PUBLICAN


1. Here again we have a picture and an example of the divine judgment on saints and good people. Two extraordinary persons are presented to us in this Gospel; one thoroughly good and truly pious; and one hypocritically pious. But before we take up the example and consider the terrible sentence, we must first notice that Luke here makes the impression as though righteousness came by works. For Luke is most accustomed to do this, as when we at present preach that faith alone saves, he observes that people are led to desire only to believe, and to neglect the power and fruit of faith. This John also does in his Epistle and James, where they show that faith cannot exist without works.


Thus Luke, in the beginning of his introduction, would speak as follows: I see indeed that many have preached how faith alone saves, by which they have brought the people to strive for a fictitious faith; hence I must also speak of works by which they can be assured of their faith, and prove it to the people by their acts. Consequently it sounds as though Luke everywhere taught that righteousness came by works; as you have recently heard: Forgive, and ye shall be forgiven; and, make unto yourselves friends of the mammon of unrighteousness. And here it appears as though the publican had obtained his goodness by praying and smiting his breast. So this Gospel appears as though we should become good or pious by our works.


2. Now you have heard that a man, before he can do anything good, must by all means first be good. For the truth must always stand: "A good tree cannot bring forth evil fruit;" and again, "An evil tree cannot bring forth good fruit." Thus a man must first be good, before he can do good. So he also firmly concludes that the publican smote his breast, which proves the conclusion, that he had been good.


3. This has taken place and has been written to the end that we should open our eyes and not judge the people according to their outward appearance. To do this in this instance it is necessary to examine the hearts of both, and not judge according to mere external works. For when the heart is good, the whole man is good. For if I judged the publican according to his works, my judgment would soon be false. For nothing appears in him but sin. Again, if I judge the hypocrite or Pharisee according to his works, I will also miss the mark. For he stands at the holy place, makes the best prayer imaginable, for he praises and thanks God with grand works, he fasts, gives the tenth of all his goods, harms no one; in short, everything, both outwardly and inwardly, appears well with him.


4. As he judges, all men judge; no one can condemn such an upright and virtuous life. Who dare say that fasting is not good; or that to praise God and give everyone what we owe them is evil? When I see a priest, monk, or nun with such apparent noble conduct, I regard them as pious. Who can say otherwise? Hence if I am to judge whether this one is good and the other evil, I must be able to look into the hearts of both. But I cannot see into the heart, and must make the proper distinction from their works, as Christ says: "By their fruits ye shall know them." Mat. 7:20.

5. He speaks of the publican as though he must have previously heard a word from God that touched his heart so that he believed it and thus became pious, as St. Paul says, Rom. 10:17: "So faith cometh by hearing, and hearing by the word of Christ." When the Word falls into the heart, then man becomes pure and good. But the Evangelist does not indicate that he now first heard the Gospel here, but that he heard it somewhere, it matters not where. For he says: "God be merciful to me a sinner." This knowledge is above the powers of reason. And yet it must previously have been known to him that God is merciful, gracious and friendly to all those who confess their sins, who call upon him and long for grace. As he heard that God is gracious by virtue of his very nature, to all those who humble themselves and seek comfort in him. But to preach thus is always the pure Gospel.


6. Hence the beginning of goodness or godliness is not in us, but in the Word of God. God must first let his Word sound in our hearts by which we learn to know and to believe him, and afterwards do good works. So we must believe from this that the publican had learned God's Word. If not, it would certainly have been impossible for him to acknowledge himself to be a poor sinner, as this Gospel reports. Indeed, it has a different appearance here, because St. Luke seems to insist more strongly on external works and appearances than on faith, and lays the emphasis more on the outward character and conduct than on the root and on the faith of the heart within. Nevertheless we must conclude that the publican had previously heard the Gospel. Otherwise his smiting his breast and his humble confession would not have occurred, had he not previously had faith in his heart.


7. This is also proper fruit, since it promotes God's honor; as God desires nothing but the offering of praise, as Psalms, 50:23, says: "Whoso offereth the sacrifice of thanksgiving glorifieth me, and to him that ordereth his way aright, will I show the salvation of God." In this way the publican also proceeds, gives God the offering of thanksgiving and secures to himself the forgiveness of sin, and praises God, puts himself to shame and exalts the truth above himself. Therefore we must praise and commend his work, because he gives God the highest honor and true worship. For he says: "God, be thou merciful to me a sinner." As though he would say: I am a rogue, this I confess, as you yourself know. Here you see that he confesses the truth, and is willing that God should reprove and revile him; yea, he does this himself, and casts himself down the very lowest, and with God he again rises upward, gives glory to God that he is gracious, kind and merciful. But in himself he finds nothing but sin. Wherefore these are the true fruits of faith.


8. Thus we have learned from his fruits the publican's faith. But how shall we understand what Christ says: "This man went down to his house justified," as he had already been just through faith, before he smote his breast? He certainly must have been just before. Why then does Christ say here: "He went down to his house justified?" This is what I have often said, if faith be true, it will break forth and bear fruit. If the tree is green and good, it will not cease to blossom forth in leaves and fruit. It does this by nature. I need not first command it and say: Look here, tree, bear apples. For if the tree is there and is good, the fruit will follow unbidden. If faith is present works must follow. If I confess that I am a sinner, it must follow that I will say: Alas God! I am a rogue, do thou cause me to be good. So this publican cares for nothing and speaks freely, though he puts himself to shame before all people, he does not care for that, as Ps. 116:10 says: "I believe, for I will speak. I was greatly afflicted," and says: "God, be thou merciful to me a sinner!" As though be would say: I now see that I am lost, for I am a bad man, and acknowledge my sins. Unless I believe and hold to God's mercy, and take the cup of the Saviour and call upon God's grace, I will be ruined.


9. Thus faith casts itself on God, and breaks forth and becomes certain through its works. When this takes place a person becomes known to me and to other people. For when I thus break forth I spare neither man nor devil, I cast myself down, and will have nothing to do with lofty affairs, and will regard myself as the poorest sinner on earth. This assures me of my, faith. For this is what it says: "This man went down to his house justified." Thus we attribute salvation as the principal thing to faith, and works as the witnesses of faith. They make one so certain that he concludes from the outward life that the faith is genuine.


10. We find this also in Abraham when he offers his son Isaac. Then God said: "For now I know that thou fearest God," Gen. 22:12. Surely, if he had not feared God, he would not have offered his son; and by this we know the fruit to be thoroughly good. Let us now heartily apply this to ourselves.


11. This is why St. Luke and St. James have so much to say about works, so that one says: Yes, I will now believe, and then he goes and fabricates for himself a fictitious delusion, which hovers only on the lips as the foam on the water. No, no; faith is a living and an essential thing, which makes a new creature of man, changes his spirit and wholly and completely converts him. It goes to the foundation and there accomplishes a renewal of the entire man; so, if I have previously seen a sinner, I now see in his changed conduct, manner and life, that he believes. So high and great a thing is faith.


For this reason the Holy Spirit urges works, that they may be witnesses of faith. In those therefore in whom we cannot realize good works, we can immediately say and conclude: they heard of faith, but it did not sink into good soil. For if you continue in pride and lewdness, in greed and anger, and yet talk much of faith, St. Paul will come and say, 1 Cor. 4:20, look here my dear Sir, "the kingdom
of God is not in word but in power." It requires life and action, and is not brought about by mere talk.


12. Thus we err on both sides in saying, a person must only believe, then he will neglect to do good works and bring forth good fruits. Again, if you preach works, the people immediately comfort themselves and trust in works. Therefore we must walk upon the common path. Faith alone must make us good and save us. But to know whether faith is right and true, you must show it by your works. God cannot endure your dissembling, for this reason he has appointed you a sermon which praises works, which are only witnesses that you believe, and must be performed not thereby to merit anything, but they should be done freely and gratuitously toward our neighbor.


13. This must be practiced until it becomes a second nature with us. For thus God has also introduced works, as though he would say: if you believe, then you have the kingdom of heaven; and yet, in order that you may not deceive yourselves, do the works. To this the Lord refers in John 15:17, when he says to his disciples: "These things I command you, that ye may love one another." And previous to this at the supper he said, John 13:34-35: "A new commandment I give unto you, that ye love one another: even as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another." And shortly before this he said, v. 5: "For I have given you an example, that ye also should do as I have done to you."


As though he would say: Ye are my friends, but this the people will not know by your faith, but when you show the fruits of faith, and break forth in love, then they will know you. The fruits will not save you nor make you any friends, but they must show and prove that you are saved and are my friends. Therefore mark this well, that faith alone makes us good; but as faith lies concealed within me, and is a great life, a great treasure, therefore the works must come forth and bear witness of the faith, to praise God's grace and condemn the works of men. You must cast your eyes to the earth and humiliate yourself before everyone, that you may also win your neighbor by your services; for this reason God lets you live, otherwise nothing would be better for you than to die and go to heaven. This you now also observe clearly in the good publican.


14. So you find two judgments: one according to faith, the other according to outward works. The foundation you have in that faith is concealed; this he feels, who believes; but that is not enough, it must express itself as you see above in the publican, who breaks forth in humility, so much as not to lift his eyes to heaven, smites on his breast and praises God, by which he helps me to say when my sins oppress me: Behold, the publican also was a sinner and said: "God, be thou merciful to me a sinner;" thus too, I will do. By this will I also be strengthened so that when I see my sins I will think of his example, and with it comfort and strengthen myself, so that I can say: Oh God, I see in the publican that thou art gracious to poor sinners. Faith the believer keeps for himself, but externally he communicates its fruits to other people.


15. The publican is on the right road and is twice justified; once through faith before God, and again by his works to me. Here he gives unto God his glory, and by faith repays him with praise. Also toward me he performs the duty of love, and puts words into my month and teaches me how to pray. Now he has paid all his debts toward God and man. So faith urges him to do; without however requiring anything from God as a reward of faith.


16. This is one character of the publican, who, according to faith which is the spiritual judgment, is acknowledged justified, while according to the flesh he is unprofitable. For the Pharisee passes and does not notice him, sees not his faith, lets him stand way back, and sees him alone in his sins, and knows not that God has been gracious to him, and converted and reformed him. So when a carnally minded man would condemn a sinner according to his sins, it is otherwise impossible, he must fail.


17. Let us now consider the fool, the Pharisee. Here are most beautiful works. In the first place he thanks God, fasts twice in the week, and all this to honor God, not St. Nicholas or St. Barnabas, he gives the tenth of all his goods, nor has he at any time committed adultery, has never done any one violence or robbed him of his goods. Thus he has conducted himself in an exemplary manner. This is a beautiful honest life, and excites our wonder and surprise. Truly, after the fashion of the world no one could find fault with him, yea, one must praise him. Yes, to be sure he does this himself.


18. But God is the first to come and say, that all the work of the Pharisee is blasphemy. God help us, what an awful sentence this is! Priests and nuns may well be terrifled by it, and all their bones quake, as you scarcely ever find one of them as pious as this Pharisee. Would to God we could have many such hypocrites and Pharisees; for then they could be taught better things.


19. Well, what is the matter with the good man? Only this, he does not know his own heart. Here you see that we are our own greatest enemies, who close our eyes and hearts, and think we are as we feel. For if I should ask any such hypocrite: Sir, do you mean just what you say? he would take an oath, that it is not otherwise. But behold, see how deep God's sword cuts, and pierces through all the recesses of the soul, Heb. 4:12. Here everything must go to ruin, or fall to the earth in humiliation, otherwise nothing can stand before God. Thus a pious woman must here fall down and kiss the vilest harlot's feet, yea, her footprints.


20. Now let us better see and hear what the Lord says to this. There stands the publican and humbles himself, says nothing of fasting, nothing of his good works, nor of anything. Yet the Lord says that his sins are not so great as the sins of the hypocrite; even in spite of anyone now exalting himself above the lowest sinner. If I exalt myself a finger's breadth above my neighbor, or the vilest sinner, then am I cast down. For the publican during his whole life did not do as many and as great sins as this Pharisee does here when he says: I thank thee God that, I am not as other men are; and lies enough to burst all heaven. From him you hear no word like: "God, be thou merciful to me a sinner!" God's mercy, sympathy, patience and love are all forgotten by him, while God is nothing but pure mercy, and he who does not know this, thinks there is no God, as in Psalm 14:1: "The fool hath Said in his heart, There is no God." So it is with an unbeliever who does not know himself. Therefore I say one thing more, if he had committed the vilest sin and deflowered virgins, it would not have been as bad as when he says: "I thank thee God, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican." Yes, yes, do I hear you have no need of God and despise his goodness, mercy, love and everything that God is? Behold, these are thy sins. Hence the public gross sins that break out are insignificant; but unbelief which is in the heart and we cannot see, this is the real sin in which monks and priests strut forth; these lost and corrupt ones are sunk head and ears in this sin, and pretend to be entirely free from it.


21. Further, since he has now blasphenied God and lied to him, because he is unwilling to confess his sins, he falls further and sins against love to his neighbor, in that he says: "Even as this publican." He could not bear his presence without blaming and condemning him. Here all commandments are abolished and transgressed, for he denies God and does his neighbor no good. In this way he goes to ruin, because he has not obeyed a letter of the law. For if he had said: Oh God, we are all sinners, this poor sinner is also like myself and all the rest: and had he joined the congregation and said: Oh God, be merciful unto us! then he would have fulfilled God's commandment, namely, the first, in that he gave God the honor and the praise, and had he afterwards said: Oh God, I see this one is a sinner, in the jaws of the devil; dear Lord, help him! and had he thus brought him to God and prayed to God for him, be would then also have obeyed the other commandment of Christian love as Paul says, Gal. 6:2, and teaches: "Bear ye one another's burdens, and so fulfill the law of Christ."


22. Now he comes and praises himself that he is just. He has a poisonous, wicked heart, who praises himself most gloriously on account of his pretended good works, how he fasted and gave the tenth of all he had. Hence he is so full of hatred to his neighbor, if God allowed him to judge, he would plunge the poor publican down into the deepest hell. Behold, is not this a wicked heart and terrible to hear, that I would all men should go to ruin, if only I be praised? Yet all this is so finely decorated and adorned by external conduct, that no one can censure it. Here we see how we are to know the tree from its fruits. For when I view his heart with spiritual eyes, I recognize it is full of blasphemy and hatred to his neighbor. From these fruits I know that the tree is evil. For works would not be evil in themselves, but the evil root in the heart makes them evil. This is set before us that we may beware and guard ourselves against it.


23. Again, on the other hand, examine the heart also of the publican. Here we find that he believes. Hence his works are good and of service to the whole world, for he teaches that a man should humble himself and praise God. On the contrary the other with his works makes saints who are puffed up and proud of heart; for be is entrapped in sins, his soul is condemned, and is fast in the jaws of the devil, and the high minded knave steps forth and praises himself, because his neighbor over there is a sinner. To sum up all, he misleads the whole world with his hypocritical life. Thus we must judge the fruits with spiritual eyes as we have now judged these two; then we will know the tree whether it be good or evil.


24. Now, where did I obtain this judgment? Here: God has given me his law like a mirror, in which I see what is good and evil. It says: Love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and thy neighbor as thyself," Deut. 6:5, Mat. 22:37. Now the works of the publican praise God and benefit the whole world, because they teach us to know, and show us the way of God our Saviour. Therefore they are good because they praise God and benefit our neighbor. On the other hand, the hypocrite struts forth and blasphemes God, and with his corrupt life misleads the whole world.


25. I should also speak of the great and shameful vice of slander, when one belies another, exposes him and speaks evil of him; while we are all alike after all, and no one has a reason to exalt himself above another. But that the government judges and punishes crime, it does by virtue of its office. For it wields the sword to make the transgressor fear. For God will not tolerate sin, and desires that the wicked have no rest, as the prophet Isaiah says, 48:22: "There is no peace, saith Jehovah, to the wicked." Therefore where God does not internally disturb sinners, he will wipe out sin by fire and water, that they can have no peace from without. When such sins are to be punished, the officers, judges and people should think thus: Oh God! although I myself am a poor sinner and a much greater one than this person, and a much greater thief and adulterer than this one; still I will execute my office and leave him no rest in his sins and belabor him; for this is thy divine command. Concerning this I have said more on other occasions, especially in my book on the Civil Government, which you can read yourself; for the present let this suffice, and pray God for grace.

 By Norma Boeckler