Ichabod, The Glory Has Departed: Lutheran Seminary Fraud: Students Are Bankrupting Themselves To Provide an Easy Living for the Profs. “No Call for You” Threat Stifles Dissent

Monday, May 16, 2011

Lutheran Seminary Fraud:
Students Are Bankrupting Themselves
To Provide an Easy Living for the Profs.
“No Call for You” Threat Stifles Dissent

“Give me $100, 000 and I can make you a pastor…maybe.”


Millions for the LCMS colleges, hardly a dime for the seminaries.


“I could have gone to Yale Divinity for the same price and earned a valuable degree!”

Icha-posts dealing with seminaries are listed chronologically along with a summary (and some with added commentary) from September 9, 2010 to the present.
                     CFWCFW May 5, 2011 CFWCFW
Graphic: A seminarian gets his first student loan bill after graduation and call day. After recovering from sticker shock, he has an “I could’ve had a V8” moment. He bemoans the fact that for the same cost and fewer years, he could have graduated from Yale Divinity School, a more recognized, prestigious school whose degree would offer more academic possibilities and a better sheepskin effect. Though this student undoubtedly received financial aid at a LCMS Concordia, one can assume that all seminaries are as generous with financial aid, if not more so, and nineteen out of twenty seminaries are not as expensive to start with:
Seminary Graduate Face Palms, May 5, 2011, Icha-blog
Sheepskin effect: ehow.com
                     CFWCFW May 3, 2011 CFWCFW
Highlights: Dr. Jackson laments that not many are interested in confessionalism nowadays. Thus any research into the real history of the doctrine of the synodical conference won’t make a difference, certainly not enough to close a seminary. The ennui concerning confessionalism set in because people didn’t have enough information, so a stalemate ensued, but once there is complete information, the ennui might lift.
Besides, even Rome fell when people no longer believed its founding myth, and one would think the same would happen to a synod that’s based on a faulty founding myth, i.e., that CFW “YodaWalther (you’ve got to admit there’s a resemblance) passed down forgotten Lutheranism/”the ways of the Jedi” to naive 19th century Luke Skywalkers/Reformed-leaning Lutheran German immigrants at St. Louis/Planet Dagobah. Like Skywalker, President Harrison may yet find out who his true father is: Nooooooo!
Graphic: President Harrison with his doctrinal DNA paternity test kit, Icha-blog, 14 Jun 2010
“I am your father.” “Nooooo!”: You-Tube or You-Tube
Graphic: “I’m with the plagiarist” t-shirt, Icha-blog, June 8, 2010
Forgetting Luther and Christian Doctrine, Icha-blog, May 3, 2011
                     CFWCFW May 3, 2011 CFWCFW
Highlights: An Icha-critic alleged that the LCMS Concordia seminaries don’t require nearly twice as many class hours as needed for an accredited M Div. Bruce Church establishes without a doubt the LCMS Concordia seminaries do require nearly twice as many credit hours, or two years’ worth of credit hours more than is needed, not to mention all the non-credit requirements piled on the students during the entire marathon stint, e.g., four years of field education now instead of just two.
The Ichi-critic says the seminary has had the same requirements for at least the last 41 years (since the 1970s), but up through the 1970s attending seminary cost next to nothing. Legally, everything changes when someone goes from providing services for free to people paying dearly for those services. Santa Claus could never be charged with fraud, but if he started selling wares, he could be. Now students are being shortchanged a degree since they put in the work for two degrees but only receive one.
In the process of being overworked though, seminarians are amassing serious educational debt while attending seminary, thereby adding to the US national debt via Sallie Mae and other govt-backed student loan providers. So the seminary is no different than contractors selling the Pentagon $600 toilet seats and $500 hammers, except the seminary is selling sheepskins.
Just because the seminaries have been shortchanging seminary students ever since the 1970s or before doesn’t mean it is right, or that their program should be grandfathered. The department of education at least ought to make the students sign a statement of informed consent saying they know they are getting ripped off but don’t care.
Other seminaries give two degrees for the same amount of study, and grant more and more credit toward the degree for distance learning. The fact that “the system” at the LCMS seminaries has largely remained essentially the same for so long, puts the lie to the seminaries’ claims online that their curriculum is under “continuous review.” Besides, one criterion for that review can’t be that they are giving every student a square deal.
It seems the criterion that trumps all others in these reviews is that the curriculum must generate enough money, and require enough student residency, to give a raison d’etre for a redundant seminary campus and faculty.
The situation is similar to that of the postal service today (or lighthouse keepers losing their jobs to automation during the Great Depression, or today’s public schools vs. private and charter schools debate). They can’t end Saturday delivery and close unprofitable post offices even though they are largely superfluous and increasingly a money loser in the age of the internet. Doing so would lead to the end of their postal monopoly since private carriers are more efficient at delivering mail five days a week while charging extra for Saturday delivery, if they offered it at all.
One can see that in the case of the postal service and synod, the debate is no longer about keeping the cost of mail delivery/instruction down, and avoiding becoming an unending taxpayer/churchgoer liability or money drain, but instead is about preserving the maximum number of redundant union postal jobs/tenured faculty positions to man unneeded post office branches/an unneeded seminary campus.
The LCMS will remain uncompetitive with other denominations and churches due to its inefficiencies. Similarly, the fact that Europe has much more efficient medical and postal delivery systems while the US systems remain antiquated means that the US will be at a disadvantage economically, and thus the US national debt will continue to soar while European national debts shrink. Ironically, Europe’s postal systems are all privatized, or liberalized, as they prefer to call it.
Even if the two LCMS seminaries fortify their endowments and otherwise stay in the black, the cost of delivering instruction will be very high per student, and even if that cost is borne in large part by the student, other areas of ministry will suffer. After Concordia St. Louis’ endowment reached $80 million and Ft. Wayne built a new library, I was not surprised that President Harrison had to lay off fifty-five synodical workers (and counting), and admit the synod could only afford fifty foreign missionaries. Furthermore, he was the force behind the issuance of a special issue of the Lutheran Witness focusing on the plight of the synodical budget.
Finally, if the high cost of seminary education is largely borne by the seminarian, their starting pay must be higher to pay off student loans, and hence hundreds of LCMS “non-calling” churches will continue to never be able to afford a pastor who not nearly retired. It might be advisable for those churches to break off and form another synod that provides them regular ministers able to work with lower starting salaries:
Bruce Church Answers ELCA Pastor (LCMS Backslider) Bruce Foster, May 3, 2011, Icha-blog.
Rev. Bruce Foster, Icha-critic, ELCA roster, pastor of a 100% lily white church in Ellison Bay, WI: elca.org
[snippet] The M.Div. curriculum of Concordia Seminary is under continuous review in order that, with suitable revisions, it can prepare men more thoroughly to serve the church of today.
Station and Branch Closures, Five-Day Delivery:
Acts of Surrender, With the Battle’s Outcome in Doubt
American Postal Workers Union Web News Article #089-09, July 31, 2009, apwu.org:
[snippet] Closing stations and branches and reducing mail delivery to five days per week “will unquestionably have a negative effect on the postal monopoly,” APWU President William Burrus told a House subcommittee at a hearing…
Voucher plan for other Wisconsin cities creates fears, cheers
Debate covers effect on public education, May 11, 2011, jsonline.com
Liberalization or privatization of European postal systems, wu.ac.at
steadfastlutherans.org, May 11, 2011:
[snippet] On the expense side of the ledger, the Lutheran Witness article, page 1, tells some very important stories: 1) LCMS World Mission has been a budgetary “black hole,” sucking in millions of unrestricted funds from other areas EVERY YEAR; 2) Fan into Flame, though well-intentioned, cost significantly more and raised significantly less than projected; 3) 25% of synod-national office unrestricted funds go to service historic debt of the Concordia University System! OUCH!
                     CFWCFW April 30, 2011 CFWCFW
Highlights: All the synodical schools string mediocre students along to keep up the student body and finances, but then don’t give them calls, or give them a one-year duration call and then that’s it. Moreover, when they are waiting long periods for a call that never comes, they are not told that they’ll never receive a call. If they only knew that, at least they wouldn’t throw away even more years, and good money after bad:
Ben Wink on Evaporative Calls (see the comments, too), Icha-blog, April 30, 2011
                     CFWCFW April 29, 2011 CFWCFW
Highlights: ALPB contributor George Erdner suggests that people in the ELCA ought not go out of their way to encourage people to attend seminary given how the denomination is shrinking. Bruce Church wonders why that notion never crossed the mind of any leader in the LCMS given that the LCMS is shrinking by 25,000 members, or by one percent every year. The LCMS has 2.3 million baptized members in some 6,200 congregations and more than 9,000 pastors, but many of those churches are non-calling or are dual or triple parishes (or ought to be). Moreover, why would anyone go the long and expensive pre-sem and M Div route when they know that the synod could fill any number of empty pulpits virtually overnight with alternative route pastors?!:
Largest 25 Denominations/Communions from the 2011 Yearbook of American and Canadian Churches , hartsem.edu:
[snippet] 13. The Lutheran Church– Missouri Synod (LCMS), 2,312,111 members, down 1.08 percent [from 2010]
No, This Approach Is Not Growing the ELCA Seminaries, Icha-blog, April 29, 2011
                     CFWCFW April 27, 2011 CFWCFW
Highlights: The ELCA is looking to merge its Pacific seminary
with another school. Bruce Church comments that the ELCA needs to learn some tricks from the LCMS, such as requiring more credit hours, and not telling the alternative route students that they could receive an M Div at many seminaries for about the same amount of time and effort they expend at the Concordia seminaries. Pacific seminary only requires 90 credit hours for an M Div, while the LCMS Concordias require an unheard of 47 and 49 more credit hours, in other words 137 hours at Ft. Wayne and 139 credit hours at St. Louis. If the LCMS really needs pastors with that much training, they ought to issue two degree then:
ELCA Can Learn from the LCMS System, Icha-blog, April 27, 2011
                     CFWCFW April 21, 2011 CFWCFW
Highlights: Just three weeks before Call Day 2011 there were only ninety LCMS congregations requesting seminarians, while 174 seminarians were eligible. There must have been a massive amount of arm-twisting the last few weeks since only a few sem graduates went without calls in 2011, compared to about 30 who went without calls for a while in 2010. They might want to modify the name of Call Day to Call/File at the Unemployment Office Day:
Half the LCMS Seminary Graduates without a Call.
Luther a Johnny One-Note? Icha-blog, April 21, 2011
From the LCMS South Wisconsin District “DP Vantage Point” e-Newsletter 4-13-11, lcms.org:
[snippet] Candidate placement: Talking with the placement director at one of our seminaries this past week, here’s a third hand update on the call situation for new grads. I am told that there are 174 grads eligible for placement. Between the two seminaries we have something like 90 congregations requesting candidates. For those of us who serve in the office of the Holy Ministry there is a deep sense of concern and sadness about this situation. It is certainly something to lift up to the Lord of the church, asking that he would provide places where these men could serve his church.
                     CFWCFW April 14, 2011 CFWCFW
Highlights: Seminaries overcharge their students so they must take out large student loans to hand over to the seminaries, especially for doctorates. Dr. Jackson observes that many professors at Lutheran seminaries are hardly Lutheran at heart:
Fraud and Peculation in Modern Theology. Future Book Reviews, Icha-blog, April 14, 2011
                     CFWCFW March 30, 2011 CFWCFW
Highlight: Dr. Jackson notes that he’s never seen a detailed pie chart from the synods showing precisely where income comes from and where it goes. The LCMS contribution to their seminaries would surely look more a line than a pie slice. He also notes that President Harrison is studious like Jack Preus, and none of the presidents between them were as studious. President Harrison knows how to enthrall the LCMS “bronzies” who adore CFW Walther and the leaders of that generation even though in Dr. Jackson’s estimation, Walther only had a few good points.
Pr. Harrison discusses “unity,” which Bruce Church mistakenly thought may allude to recent discussions on the Icha-blog, but probably deal with the barely submerged liberal vs. conservative war in the LCMS:
Bruce Church’s Posts May Be Finding Their Mark, Icha-blog, March 30, 2011
                     CFWCFW March 29, 2011 CFWCFW
Only half of the seminary student bodies nowadays are traditional M Div single students. The rest are married before coming to the seminary. The M Div process is so tedious and expensive it makes sense for the student to marry at some point so the wife can help put him through school. It’s a two-person job now. Besides, being a single student around so many married students with their wives and families around makes one feel like the odd man out.
Now the unused dorm rooms at St. Louis seminary are being converted into office space and a food pantry for all the families to enjoy. Due to tuition and book expenses, they really do need a robust and free food pantry, and students and their families probably are disqualified from receiving federal food stamps.
Ironically, the seminary just laid off professors due to the recession, but now they have ample money for big renovations.
Commenters note that the synod barely gives any money to the seminaries, but the synodical bureaucrats make sure they receive their paycheck on time. Priorities! Unfortunately, no synodical president will move to close one of the two seminaries or streamline the Concordia U system since bureaucrats know that if they gore someone else’s ox, what goes around comes around.
The comments on this post include excerpts and links to articles about the recent discussion about closing a seminary, and how mission creep led both seminaries to end up catering to married and alternative route students, especially now that the pre-sem pool of students is drying up.
Ironically, the just described mission creep may have led the seminaries to become the opposite of what they were, especially after the pool of pre-sem candidates (i.e., the more academic students) shrank, and Ft. Wayne expanded its Walther library:
Wikipedia: Concordia_Theological_Seminary, Ft. Wayne
[snippet] Concordia Theological Seminary was at one time considered the practical seminary of the LCMS while Concordia Seminary in St. Louis was considered the academic seminary. Some say those distinctions have now reversed.
Re-Gentrifying Our Lady of Sorrows (Concordia, St. Louis), Icha-blog, March 29, 2011
                     CFWCFW March 28, 2011 CFWCFW
Graphic: Walther’s seminary in Antebellum St. Louis is reminiscent of Babylon which relied on the river for its wealth by trade, especially the slave trade, and the dominance that brought. Walther’s churches and seminary were only four miles from the largest slave auction in Missouri–on the steps of what now is called the Old Courthouse. St. Louis was one of those peripheral cities that benefited from the Southern slave economy but escaped destruction during the Civil War.
Like Babylon, St. Louis became a fortress for false doctrine. Calvinists had always called Lutherans synergists for teaching justification by faith, using the same arguments against Lutherans as they did against Armenians. Because of the state-backed merger of the Reformed and Lutheran churches, Calvinists were able to use these arguments against true Lutherans from within their own church. Walther just carried on this tradition in America, recruiting immigrants from Germany schooled in the same Reformed-Lutheran doctrine. Even now the EKD church in Germany is a mix of Lutheran, Union (Lutheran-Reformed) and Reformed Churches.
Now, however, with the increase in information available to the masses, the doctrinal controversies of the late 19th C are coming to the fore, but ironically, the LCMS is entirely focused on the lack of monies coming in to the districts, synods and seminaries, exactly what one would expect from Babylon:
The Evangelische Kirche in Deutschland (EKD)
Google: walther missouri synod “defense of slavery”:
Walther Did Not Teach Justification by Faith from Luther,
But Justification without Faith from Halle University, Icha-blog, March 28, 2011

Graphic: Walther Did Not Teach Justification by Faith from Luther,
But Justification without Faith from Halle University, Icha-blog, March 28, 2011

                     CFWCFW March 26, 2011 CFWCFW
Highlight: The two LCMS seminaries are determined to last even past judgment day, somewhat reminiscent of the determination of the Tower of Babel builders. However, they seem oblivious to their Sword of Damocles situation. All that would need happen to put them both in an existential crisis would be for the US Dept of Education to rule that they will no longer back student loans to cover instruction beyond what is required for a degree. Right now a Master of Divinity should only takes 72 credit hours, but the Concordia seminaries delay handing over the diploma until the student has passed 137 or 139 credit hours.
Another existential crisis would be if the Concordia U’s handled more seminary classes as they do the pre-sem classes. Moreover, the Concordia U’s could teach classes satisfying the alternative routes to ordination requirements. (A December 28, 2010 Icha-post comment says they are already itching to do just that.)
The situation is similar to how community and junior colleges teach more and more classes, and colleges and universities teach fewer and fewer, and merely transfer and apply the credits toward higher degrees. This would allow many students to live at home and commute to Concordia U’s, which is often cheaper than residency at a university or seminary campus. It would also allow for a more leisurely part-time pace, taking one or two classes at a time.
The seminaries may only need to teach, say, 35 credit hours, or at most 72 credit hours, in house, and all the rest of the classes could be transferred and applied toward the M Div. That means the Concordia U’s could teach 102 or 104 credit hours worth of seminary classes for the currently configured $500 hammer M Divs (i.e., the 137/139 credit hour M Divs).
Obviously, only one seminary would then be required under any such arrangement, and perhaps that one remaining seminary could be moved to a Concordia U campus. So many seminaries around the world are located on university campuses and share a library, professors, and other resources, and many are just departments or colleges of a university, so I don’t know why the LCMS needs a standalone seminary, let alone two:
Bruce Church on Using Government Funds To Create Seminary Sinecures, Icha-blog, March 26, 2011
                     CFWCFW March 23, 2011 CFWCFW
Highlights: Dr. Jackson writes that if the synods got rid of their misfits and alcoholic pastors, they’d have plenty of slots open. But nepotism and cultivation of bloodlines are the rule when it comes to handing out sinecures and franchises. If anyone writes a letter about some abuse or a certain abusive person, it is just used as evidence against the writer, i.e., shoot the messenger, or the Joseph treatment (Gen 37:02):
Bloated Hours, Bloated Costs at Lutheran Seminaries,
Revealed by Bruce Church, Icha-blog, March 23, 2011
More on the Bloat, Icha-blog, March 23, 2011
                     CFWCFW March 21, 2011 CFWCFW
Highlights: A Methodist seminary professor writes on the dire state of Methodist seminaries. But alas, the situation he describes pales in comparison to the situation in Lutheran seminaries. He describes the escalating tuition, bloated class requirements, the undermining of the M Div route to the ministry by the introduction of alternative routes to ordination, the lowering of academic standards, and the distortion of ministerial training to make pastors into counselors, social justice activists, CEOs, and lately ecologists. All that can be found in the LCMS seminaries, even the ecology part:
Essay Backs Bruce Church’s Arguments about Seminary Education, Icha-blog, March 22, 2011:
Is It Time to Write the Eulogy?: The Future of Seminary Education,
by Frederick Schmidt, patheos.com, March 21, 2011:
[snippet] Our seminaries are dying and the Master of Divinity degree has been discredited.
                     CFWCFW March 5, 2011 CFWCFW
Highlights: LCMS seminarians need more financial aid, but synodical monies go to pay six-figure salaries to pencil pushers, to overseas missions with a lot of overhead costs imposed on them by the synod HQ, and so synodical leaders can play Santa Claus to troubled parts of the world with Thrivent money and designated offerings. Charity to, say, earthquake and tsunami survivors is definitely something that the synod could, without apology, outsource to highly rated charities that specialize in that sort of thing, and know how to stretch every dollar:
Seminarians Plea for Mercy from Harrison, Icha-blog, March 5, 2011
                     CFWCFW February 28, 2011 CFWCFW
Graphic: While the LCMS has a $1.16 billion budget, only $150,000 goes to each seminary. The seminarians can see all the money being spent right around them, but can’t tap into any of it. It’s as though the seminarians were in a lifeboat in the middle of the ocean and thirst mightily due to a lack of drinking water. Sure, the seminaries say that they give a lot of financial aid, but after a student receives the bill, the financial aid seems more like some sort of accounting trick. Dr. Jackson’s solution is to recommend St. Catharines seminary and no other:
Flow of Funds to the Seminaries, Icha-blog, February 28, 2011:
                     CFWCFW February 18, 2011 CFWCFW
Highlight: A LCMS pastor addresses the broken M Div business model of the LCMS seminaries. His solution is to end the alternative routes to ordination:
Economics in One Lesson -or- My Plan to Save the Seminaries, February 15, 2011, by Rev. Fr. Heath R. Curtis, M.Div., M.A., Dept Editor of the Gottesdienst Online journal. Rev. Curtis is pastor of Trinity Lutheran Church, Worden, Illinois, and Zion Lutheran Church, Edwardsville, Illinois, gottesdienstonline, February 15, 2011
See also:

Don’t go to the seminary, gottesdienstonline, 30 Apr 2010

Challenging Article on Seminary Enrollment by Rev. Heath Curtis
February 18th, 2011, by Pastor Tim Rossow, steadfastlutherans.org
About Gottesdienst Online
Will Anyone Address the Swindle at the Seminaries? Icha-blog, February 18, 2011
                     CFWCFW February 18, 2011 CFWCFW
Highlights: The alternative routes to the ministry are hurting the seminary M Div programs. If more students were M Div students, the price would come down per student. As it is, having different routes to the ministry involves hiring more professors, and each professor teaches fewer students, driving overall costs up. Besides that, fewer people take the M Div route because there is no shortage of pastors, and if a shortage ever did develop, it would be quickly plugged with alternative route pastors. Also, there’s the largely untapped pool of CRM pastors, many with M Divs, who could fill any shortage of pastors.
Many CRM pastors report that they are more or less in permanent exile though they are ready and willing to take a call. BTW, CRM stands for “Candidate for the Reverend Ministry.” CRM also has three statuses: those ready to receive a call, those who don’t want a call but want to stay on the synodical clergy roster and preach occasionally, and restricted status–until they work out personal and family issues.
The alternative routes to the ministry in the synods were inspired by church growth gurus such as C. Peter Wagner, some of them teaching at Fuller Seminary. They are Baptists and Evangelicals, and don’t have the same doctrine of the ministry and of the church as Lutherans. The alternative routes (e.g., Staff Minister, Seminary Certification Program, SMP) became popular in the synods since the 1980s, due to the introduction of church growth-ism. Unsurprisingly, ever since then the seminaries have become more pricey, and seminaries have sought to justify the price hikes by saying they have all these new church growth/pastor as CEO etc. elixirs to sell, what I call “the gnostic premium”:
Wichita 1989, in Resolution 3-05B allowing laymen to permanently act as ordained ministers in the LCMS, in “emergency” situations that never end (see pp 21-23 of this PDF: lutheransonline.com).
Fuller Seminary’s Imprint Can Be Found in “Lay Ministry,” SMPs, Etc., Icha-blog, February 18, 2011.
                     CFWCFW February 15, 2011 CFWCFW
Highlights: Lutherans should support St. Catharines seminary because the tuition is low enough that even traditional M Div students can attend there without going into serious debt–traditional as in their early twenties, just out of college pre-sem. The students who can best afford the LCMS $500 hammer M Divs are second career students who can sell a house and have a wife with a career, and thus the LCMS seminary student body and ministerium are understandably getting grayer.
Ironically, LCMS leaders lament the statistic that 62% of pastors are over the age of 50, and say this shows we need more seminary students. However, they have an aging student body so the average seminary graduate is headed toward 35 years of age, especially since the number of pre-sem students took a dive shortly after the start of the new millennium, and more retiring boomers are attending seminary. If the average student graduates when he’s 35, that only gives him 15 years of service before he’s 50, and most pastors are on the active clergy roster until they are 70-something. Thus, “the 62% of pastors are over 50 years old” statistic won’t ever die. No matter how many people they run through the seminaries, it won’t make a difference, and they’ll be using that 62% over 50 stat from now until judgment day!
The 70,000 member LCC provides 25% of St. Catharine sem’s financial support. The 2.5-million member LCMS, with a budget of a billion smackers, provides each of their sems a mere $150,000. Shocking!
Many home congregations don’t support their seminarians during vicarage thinking they are getting paid adequately and getting free housing at their vicarage congregation, but that’s often when seminarians and their families run up credit card debts since the pay is so low:
“Holy Enrollers: Why Boomers Are Going to Divinity School”
By Melba Newsome, Time.com, Feb 06, 2011
Another Post for St. Catharine’s in Ontario, Eh? Icha-blog, February 15, 2011
                     CFWCFW February 14, 2011 CFWCFW
Graphic: To become a well-educated, conservative Lutheran pastor with an accredited M Div and without incurring a lot of debt, one ought to consider St. Catharines Lutheran seminary. There are few other choices, if any, which meet all the aforementioned criteria. If you have a wife, you can rest assured you won’t be putting her in debt along with yourself. However, one commenter did note that all the conservative seminaries in N America teach UOJ. This first graphic touches on the UOJ issue and the synods:
Graphic: Icha-Air-Rescue, Icha-blog, February 10, 2011:
Graphic: A Modest Proposal, Icha-blog, February 14, 2011
                     CFWCFW February 4, 2011 CFWCFW
Studies commissioned by various synod entities always suggest there is a looming pastor shortage that never comes close to materializing, but in fact the opposite occurs and there is a glut of seminary graduates and people in the pre-sem pipeline, gridlock in the call system, and a backlog of CRMs. For instance, while the number of people in the pews diminishes each year by about one percent, between 1989 and 2007 the number of LCMS pastors rose by 701, or by eight percent.
One 2000 study (quoted below) said that by 2017, the number of active LCMS pastors would be cut in half. However, here we are in the year 2011 and no one would make that prediction about 2017 today! Nevertheless, these “studies” are taken seriously and endlessly repeated for purposes of seminary recruitment, and the conventions are led to believe they have no choice but to approve alternative routes to the ministry–or else face a shortage.
Historically, I don’t think any church body has lowered its academic standards for the ministry based on projections, except the ELS, WELS and LCMS. Perhaps when churches were in the thick of a shortage they did, however, I bet they put in a sunset clause, thereby not creating an open-ended two track route to the ministry as the synods have now:
Mythbusters at work again; The Pastor Shortage, by Pr Loren Zell, steadfastlutherans.org, May 17th, 2010:
[snippets] The 2009 LCMS Lutheran annual reports that in 1987 there were 6,269 congregations. As of 2007 that number dropped by 111 to 6,158. The membership of the synod has dropped from 2,707,134 to 2,383,084 a drop of about 13.5%. At the same time, the number of pastors on the clergy roster has increased from 8,463 to 9,164, an increase of over 8% [by 701 pastors]. Considering these trends, it’s pretty hard to conclude that the synod is facing a shortage of pastors.
Other factors are having a negative effect on demand for pastors. Several years ago, the Concordia Retirement Plan began to allow pastors to start collecting their pensions, but also to remain in their calls. This and other factors mean that more pastors over the age of 65 are continuing to serve congregations.
Example of a pastor shortage prediction gone bust:
The “Clergy Shortage Study,” commissioned by the Board for Higher Education (BHE), reported by LCMS News, Archive.org, January 24, 2000:
[snippet] The BHE determined that during 1988-1997 there was a net loss of 1,305 clergy in the Synod.
*The LCMS Council of Presidents found in 1997 that 15 percent of congregations were vacant and calling a pastor, up 7 percent from 10 years earlier.
*The Department of Planning and Research discovered that the number of pastors reaching normal retirement age will increase in the next 20 years.
*North America Missions announced plans to increase the number of U.S. mission stations from 6,200 to 7,000 within a decade.
If the downward trend in the number of clergy continues as it did during the 1988-1997 period, the study suggests, there could be only 2,220 parish pastors in the Synod (compared with the 5,187 reported for the end of 1998) by 2017.
Worship – Part IV – Thy Strong Word, Icha-blog, February 4, 2011 (in the Thy Strong Word book or PDF, see p. 610, quote J-1034 for a pastor shortage prediction).
                     CFWCFW January 20, 2011 CFWCFW
Highlight: Bruce Church thinks that the alternative route pastors with their lesser training would be a significant factor in any synodical split, or doctrinal dispute such as a re-repristination of Lutheran theology. Since their ordination and certificate are only recognized by the synod from which they rec’d it, they’d stick with the official synodical position. Besides, they wouldn’t have the language tools necessary to come to any firm conclusions. None of them would become members of a group like the 19th Century Anti-Missourian Brotherhood:
Bruce Church on the Synods Dividing and Conquering – Themselves, Icha-blog, January 20, 2011
                     CFWCFW January 19, 2011 CFWCFW
Highlight: In 2008 Daniel Preus spoke to Texan conservative Lutherans about how the synod did not support the seminaries enough, and how his son dropped out of seminary (presumably Ft. Wayne) because it was too expensive. Now two of Rolf Preus’ sons are attending St. Catharine’s instead of Ft. Wayne because that seminary is much more affordable. The price differential is so great that the extra drive to St. Catharine’s is not prohibitive in the slightest, plus it’s not hot and muggy like St. Louis can be:
No Excuse for Everyone Being Asleep on This, Eh?, Icha-blog, January 19, 2011
                     CFWCFW January 17, 2011 CFWCFW
Highlight: The $28 million budget for the two seminaries is just 2.5% of the LCMS $1.16 billion synodical budget. 40% of the income for the seminaries comes from tuition. The synod, if it wanted to, could easily lower tuition to 1970s levels. The fact that the seminarians put years and much effort into their education shows enough commitment without their having to go into serious debt to the US govt to prove how much they love and are thankful for the LCMS. BTW, that last criterion is on the vicarage evaluation forms, i.e., does the candidate express thankfulness for the LCMS. After being nickeled and dimed to death, it’s a wonder any vicar could express thankfulness for the LCMS.
The districts apparently don’t skim offerings as much as is rumored since their combined budget for the 35 or so districts is only $84 million.
The Titus & Timothy chapel in St. Louis looks Reformed rather than Lutheran. Lutheran churches look like churches, whereas Reformed churches look utilitarian, i.e., “four white walls and a sermon”. I’m not sure where the A-frame type of chapel that Ft Wayne has originates. Some say Norway had steep-pitched roofs due to the snow loads, but they don’t look anything like modern A-frame churches, a style I hope doesn’t continue since it reminds me of worshiping in a cave:
Google: “four white walls and a sermon”:
Mercy! – The LCMS Budget Is Corrupt Beyond Belief, Icha-blog, January 17, 2011
                     CFWCFW January 17, 2011 CFWCFW
Highlights: The total budget for the LCMS is $1.16 billion, yet the two seminaries only receive $300 grand in subsidies. In the 1980s the tuition started escalating in all three synods, and then there was an alleged shortage of seminarians and churches without regular pastors. Many of those churches were non-calling churches who were happier with a retired pastor whom they could afford. Rather than lower tuition to attract more students, they created the alternate routes to the ministry. Thirty years later the shortage never materialized, and never will since any hole no matter how big can be quickly plugged with alternate route and CRM pastors. There are just too many alternate route pastors for the need:
Your LCMS Benevolence Dollars – Not At Work Supporting the Seminaries, Icha-blog, January 17, 2011
                     CFWCFW December 28, 2010 CFWCFW
Highlights: The LCMS seminary tuition costs $21,000+ each year, same as Yale University Divinity School. Concordia Ft. Wayne is the 9th most expensive seminary in North America, Yale seminary is 10th, and Concordia St. Louis is 11th most expensive. The LCMS seminaries are the most expensive Lutheran seminaries in N America by several thousand dollars per year, and are two to three times as expensive as the least expensive Lutheran seminaries. For just a few thousand dollars more, LCMS students could attend any top-ranked seminary in North America–save Notre Dame.
Bruce Church noted that SMP students perhaps get less psychologizing than M Div students. Narrow-minded Lutheran says that the Concordia U’s want to teach pre-sem and SMP classes, and doing so would mean the Concordia U’s could replace one of the two seminaries. That way there’s much less reduplication of programs if one campus has just the SMP program and the other has just the M Div program:
Scribd: All-ATS-Seminaries-Cost-Rank
LCMS Seminary Costs, Icha-blog, December 28, 2010
                     CFWCFW December 11, 2010 CFWCFW
Highlight: The synods killed the seminary M Div business model by introducing the alternative routes to the ministry, and by making the M Div route so fraught with peril (for explanation of that, see the Nov 27, 2010 post):
Church Growth Seminaries Use Failing Business Model, Icha-blog, December 11, 2010
                     CFWCFW 27 November 2010 CFWCFW
Highlights: The seminary swindle involves first getting students to seminary. Since the 1980s recruiters have said that there are over 600 pastoral vacancies. However, at any one time, even when the field is considered “locked up,” statistically there are still hundreds of vacancies. Many of those 600 vacancies were at non-calling churches, meaning they only want a part-time pastor or they have some other arrangements.
The swindle also involves keeping mediocre students in the program, stringing them along until graduation when the seminary can no longer collect any more federal student loan monies. Then the seminaries deny them calls, perhaps just by not recommending them, or by not allowing them to repeat a failed vicarage, or make up for some alleged deficiency. Suspicion of contact with, or sympathy with, Rev. Otten of CN fame will sink one’s clerical career before it even starts:
Someone Thanked Ichabod – Really Bruce Church – For the Coverage on Seminary Tuition Swindles, Icha-blog, November 27, 2010
                     CFWCFW October 2, 2010 CFWCFW
Graphic: In the first frame a student is shown with heavy educational debt hoping for a decent paying call so he pay it off, and in the second frame is a student who got washed out of the system only to find his M Div is next to useless in the business world, and finds the debt to be crushing because he can only get a so-so job with so-so pay. Also, he can’t get more training because he’s already used up his federal student loan monies.
Spreadsheet screen shots: One shows the LCMS seminaries are the 9th and 11th most expensive in N America out of 200+ seminaries. The ELS (48th) and WELS (96th) seminaries are quite expensive considering how they are unaccredited. The other Lutheran seminaries are also listed along with total cost.
If an LCMS seminarian had attended an average priced seminary for four years, he would have saved nearly $38,000 dollars. If an ELS person did the same, he would have saved nearly $15,000. If a WELS person did the same, he would save nearly $4,000.
The post has screen shots of the spreadsheet graphs, but the original spreadsheet and data can be found at: http://www.scribd.com/bruce_church/
The documents at Scribd may not display correctly in your browser, so download them and view the original files in their native program.
The attendance at Concordia Seminary in St. Louis has dropped a lot lately, while Ft. Wayne’s attendance apparently has dropped less, but never was as large to start with. St. Louis dropped from 812 in 2003-4 school year to 509 in 2009-10. The 1100-seat cavernous Saints Titus & Timothy chapel must seem rather empty, and maybe it has developed an echo. Now they are using it for small group sessions instead of chapel one day per week.
The LCMS synod has killed the seminary M.Div. business model by instituting the alternate routes to the ministry. Who will study all those years and pay through the nose when he knows the same pulpits he seeks to fill will be occupied by men with less training and debts:
The Boomers Got Their Cheap Seminary Education, Only To Stick the Next Generations with Harvard Costs and Mudville Quality, Icha-blog, October 2, 2010
                     CFWCFW September 9, 2010 CFWCFW
Highlights: The number of M Div students in each seminary is surprisingly low, and getting lower each year, with no signs of recovery. Half the matriculating class is enrolled in alternative routes to the ministry, and the deaconess and cross-cultural programs. In Fall 2010 only 62 of a 130 freshmen at Concordia St. Louis were M Div students. The pre-sem student body at the ten Concordia U’s shrunk by 42% between 2005 and 2008.
Rev. Daniel Preus of the Luther Academy relates that his son quit seminary, presumably Ft. Wayne, due to the high tuition cost. He said the LCMS was not supporting the seminaries enough.
Besides the fact that the alternative route to the ministry is shorter and cheaper route to the ministry than the M Div route (and hence a safer bet), what’s not well known is the LCMS seminaries make all the students run through a psychology gauntlet. When students go through pre-sem, they are not informed that at some point, their mind will be vetted because the LCMS only wants perfect human specimens for pastors.
It’s cold comfort to know that the seminary will still give an academic degree to those deemed to have quirks if they continue with the program. A “theological degree” and a call are reserved only for those who are unreservedly recommended by the faculty and staff psychologist, for those who are not suspected of having contact with Rev. Herman Otten, and for those who meet numerous other conditions–most of which are not written down anywhere:
Maybe Because Bruce Church Told the Truth about Sky-High Tuition and the 600 Empty Parish Lie, Icha-blog, 9 Sep 2010.

grumpy has left a new comment on your post “Lutheran Seminary Fraud: Students Are Bankrupting …”:

Martin Luther College had its call day already, but I am not sure how many did not receive a call (although I do know there were at least some)….

Meqoun’s (sic) call night is tomorrow…

But, regardless of the number of calls…no preps or colleges are closing….BA-ZING-OO….

***

GJ – I specialize in adverbs, which modify verbs, adjectives, and other adverbs, creating precision in place of vagueness. No preps or colleges are closing yet. Spike not the ball when the demographics argue another case altogether.

Greg

First of all, I have a new email address. It is nunofyourbizness@hotmail.com

Secondly, an observation regarding the WELS school system, specifically MLC. Call Day at MLC is now history for 2011.

79 (according to my count) graduates were placed in various WELS schools.

The telling number to note is that 19 MLC graduates elected international service. That means, in effect, there were no classroom or other positions at the elementary, ALHS (area Lutheran high school), or prep school level for them.

That’s a 20% non-placement rate.

Ba-ZING-oo to Grumpy on that!


Kansas LCMS Pastor Writes:

When when you talk about the expense of LCMS seminaries (no experience with the rest) you are surely correct. But you don’t mention the real reason they get by with the outrageous cost – the monopoly they exert upon certification in LCMS. You cannot serve a parish in the LCMS without being certified by the LCMS seminaries, therefore if you don’t get your degree from them, practically speaking you won’t be a pastor for Lutherans. Yes, there are formal ways through the certification system, but they somehow don’t let many through. The proof is that you can’t transfer from WELS to LCMS, etc without extensive re-brainwashing.

You might check on the AFLC (www.aflc.org) seminary to compare their price and effort. I suspect that they are better all the way around. Their doctrinal differences can’t be all that great.

Thanks for the articles.

***

GJ – Kansas, Dan Kelm, divorced and remarried WELS pastor, but Church Growth, was told he had to do nothing to get into Missouri. He was even told just to drop by some classes. He was defended in CN by a WELS DP and by a Missouri DP or pastor.

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

Evidently based on Kelm’s experience, if a pastor is WELS, a short stint at Fuller Sem fulfills the colloquy requirements for the LCMS. Look at Rev. Jeske. Just being CG without going to Fuller can get you RSO certification in the LCMS–not quite colloquy, tho.

I disagree that a seminary’s monopoly on certification leads to higher costs. It certainly can be abused in that way, but it is not automatic, as the experience of other synods would attest. Would someone from The Association of Free Lutheran Congregations naturally argue that point since perhaps they distrust centralized authority? Is that fear why they are just an association of free congregations in the first place? Recall that most pietists have always had a bad relationship with organized religion, especially state churches.

The Association of Free Lutheran Congregations has a pan-Scandinavian pietist background, and is fond of Rosenius, Hauge, etc. They published and pushed Rosinius’ Romans commentary in English a few years ago. Unlike the WELS, ELS and LCMS, they readily admit to their pietist background and its influence. The campus chapel is even named Hauge Memorial Chapel.

The Association’s seminary is not accredited so it is like the WELS and ELS in that regard. Otherwise, it would be listed on the ATS.edu chart of accredited seminaries. I’m not sure whether the WELS, ELS or LCMS recognize that seminary at all. How much would it take to transfer from that seminary into the WELS or LCMS, for example.

Cost, minus housing, at the Assocation’s seminary is around $5,000 per year including books–very low.

The Association has a bible college on the same Plymouth, MN, campus, with dormitories for men and women. I suppose single seminary students stay in those dorms, unless the seminary has separate dorms for single men:

http://www.aflbs.org/alumni-a-friends/vision/buildings

There is housing on campus that is half cost compared to comparable apartments off campus, and it is meant for seminary students with families:

http://www.aflts.org/admission/costs

“The seminary has a limited number of apartments available to married students and their families. These units (2- and 3- bedrooms) are made available at a monthly rate which is almost half the cost of renting comparable apartment space in the Twin Cities area.”
———
Association Free Lutheran Theological Seminary (AFLTS)
http://www.aflts.org/

Bible College and Seminary:
http://en.wikipedia.org/wiki/Association_Free_Lutheran_Bible_School_and_Seminary 

Go to Canada – Now! Student loan disaster. 

Judgment Day Approaches

More on Seminary Fraud


LCMS Seminary Cost Scandal: Fabulous Costs To Support Posh Professor Salaries 

LCMS and ELCA Compared – 
Tuition and Salaries. 


Ichabod Had the Scoop on the Seminary Tuition Scandal

bruce-church (https://bruce-church.myopenid.com/) has left a new comment on your post “Walther Became a Pastor After a Four-Year Rational…“: 

Here are some of the more memorable LCMS seminary cost posts, which sketch excludes many minor posts and comics:

Fake Pastoral Shortage in the LCMS, Friday, August 8, 2008
http://ichabodthegloryhasdeparted.blogspot.com/2008/08/fake-pastoral-shortage-in-lcms.html

Maybe Because Bruce Church Told the Truth about Sky-High Tuition and the 600 Empty Parish Lie, 9 Sep 2010:
http://ichabodthegloryhasdeparted.blogspot.com/2010/09/maybe-because-bruce-church-told-truth.html

The Seminary Question, 14 Sep 2010
http://ichabodthegloryhasdeparted.blogspot.com/2010/09/seminary-question.html

The Boomers Got Their Cheap Seminary Education, Only To Stick the Next Generations with Harvard Costs and Mudville Quality, Saturday, October 2, 2010:

http://ichabodthegloryhasdeparted.blogspot.com/2010/10/boomers-got-their-cheap-seminary.html

LCMS Seminary Costs, 28 Dec 2010
http://ichabodthegloryhasdeparted.blogspot.com/2010/12/bruce-church-httpsbruce-church.html

Lutheran Seminary Fraud: Students Are Bankrupting Themselves To Provide an Easy Living for the Profs. “No Call for You” Threat Stifles Dissent, 16 May 2011

http://ichabodthegloryhasdeparted.blogspot.com/2011-05-lutheran-seminary-fraud-students-are/

LCMS Seminary Cost Scandal: Fabulous Costs To Support Posh Professor Salaries, September 17, 2011

http://ichabodthegloryhasdeparted.blogspot.com/2011/09/lcms-seminary-cost-scandal-fabulous.html

LCMS Seminaries – Where the Money Is. Ultra High Tuition and Salaries, December 8, 2011

http://ichabodthegloryhasdeparted.blogspot.com/2011/12/lcms-seminaries-where-money-is-ultra.html

Walther Became a Pastor After a Four-Year Rationalistic Degree from Leipzig and Cell Group Revelations. Now It Takes Eight Years, Feb 13, 2012:

http://ichabodthegloryhasdeparted.blogspot.com/2012/02/walther-became-pastor-after-four-year.html 



bruce-church (https://bruce-church.myopenid.com/) has left a new comment on your post “Walther Became a Pastor After a Four-Year Rational…“: 

Understanding The Costs Of Pastoral Education: Do We Pay Pastors Too Much? April 18th, 2012, by 
a Lutheran Brethren Church pastor:

http://steadfastlutherans.org/?p=18480

Church of the Lutheran Brethren of America (CLBA):
http://en.wikipedia.org/wiki/Church_of_the_Lutheran_Brethren_of_America

The Church of the Lutheran Brethren has 123 congregations with about 8,860 baptized members[2] in the United States (114) and Canada (9),

MDiv program at Lutheran Brethren Seminary:
http://www.lbs.edu/programs/mdiv

Credit hour cost of $340 on page 22:
http://lbs.edu/images/media/LBS2011-12Catalog_000.pdf

Fergus Falls, pop. 13,000:
http://en.wikipedia.org/wiki/Fergus_Falls,_Minnesota 

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Ichabod, The Glory Has Departed: Schwabach Articles – From Pastor Paul Rydecki

Thursday, January 10, 2013

Schwabach Articles – From Pastor Paul Rydecki

Schwabach Articles – Article I

I might as well tackle all seventeen of the Schwabach Articles, while I’m at it.  It’s a good review of Christian theology.
Schwabach Articles, 1529
The First Article
That it is firmly and unanimously held and taught that there is only one true God, Creator of heaven and earth, and that in the one, true, divine Being, there are three distinct Persons, namely, God the Father, God the Son, God the Holy Spirit; that the Son, begotten of the Father from eternity to eternity, is properly and naturally God together with the Father; and that the Holy Spirit, who exists both from the Father and the Son, is also properly and naturally God from eternity to eternity, together with the Father and the Son, as all of this may be clearly and powerfully demonstrated by the Holy Scripture, as in John 1: In the beginning was the Word, and the Word was with God, and the Word was God; all things are made through Him, and without Him nothing is made nor was made, etc.  And in the last chapter of Matthew: Go, teach all heathens and baptize them in the name of the Father and of the Son and of the Holy Spirit, and other similar sayings, especially in the Gospel of St. John.
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Schwabach Articles – Article II

Schwabach Articles, 1529
The Second Article
That only the Son of God has become true man, born of the pure Virgin Mary, complete with body and soul; and that neither the Father nor the Holy Spirit has become man, as thepatripassiani heretics taught.  Also, that the Son did not take on the body only, without the soul, as the Photinians taught, for He Himself speaks quite often in the Gospel about His soul, as when He says: My soul is distressed to the point of death, etc.  But John states clearly in the first chapter that God’s Son has become man, saying: And the Word became flesh, and Gal. 3: When the time was fulfilled, God sent His Son, born of a woman, made under the law.
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Schwabach Articles – Article III

Schwabach Articles, 1529
The Third Article
That the same Son of God, true God and Man, Jesus Christ, is a single, undivided Person, who suffered for us men, was crucified, died, was buried, rose from the dead on the third day, ascended into heaven, is sitting at the right hand of God, is Lord over all creatures, etc.  Therefore, that no one should believe or teach that Jesus Christ as man—in other words, His humanity—has suffered for us, but rather in this way: since God and man are not two persons here, but is one undivided Person, one should hold and teach that God and man—in other words, the Son of God—has truly suffered for us, as Paul says in Rom. 8:God did not spare His only Son, but gave Him up for us all. 1 Cor. 2: If they had known, they would not have crucified the Lord of glory, and other similar sayings.

Schwabach Articles – Article IV

Schwabach Articles, 1529
The Fourth Article
That original sin is a true sin, not merely a failing or a defect, but the kind of sin that condemns all men who come from Adam and separates them eternally from God—if Jesus Christ had not stood in for us and taken such sin upon Himself, together with all the sins that flow from it; and made satisfaction for it through His suffering; and in this way entirely abolished it and eradicated it in Himself, as is clearly written about such sin in Psalm 50 and Rom. 5.
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Schwabach Articles – Article V

Here is my translation (from German) of the Fifth Article of the Schwabach Articles (1529), prepared by Luther and other theologians.  Much of this material was incorporated into Melanchthon’s Augsburg Confession (1530).
In case there was any doubt, faith alone justifies.
The Schwabach Articles, 1529
Fifth Article
Since, then, all men are sinners, subject to sin and death, and also the devil, it is impossible for a man to work himself out of this condition by his powers or through his good works so that he may again become righteous and godly. Indeed, he can neither prepare himself for righteousness nor move himself toward it, but the more he attempts to work himself out of his condition, the worse it becomes with him.  This, however, is the only path to righteousness and to redemption from sin and death: if, without any merit or works, a person believes in the Son of God who suffered for us, etc., as stated.  Such faith is our righteousness; God wishes to reckon and regard it as righteous, godly and holy, forgive all sins and have eternal life given as a gift to all who have such faith in His Son, that, for the sake of His Son, they should be received into grace and be children in His kingdom, etc., as St. Paul and John lavishly teach all this in their Gospel, as in Romans chapter 10: With the heart one believes and so becomes righteous, etc.  Rom. 4: His faith was reckoned to him as righteousness.  John 3: …that all who believe in the Son should not be lost, but have eternal life.

Schwabach Articles – Article VI

Schwabach Articles, 1529
The Sixth Article
That such faith is not a human work, nor is it possible by our powers.  Rather, it is a work of God and a gift that the Holy Spirit, given through Christ, works in us.  And such faith—since it is not a mere illusion or shadow of the heart (like false believers have), but rather a powerful, new, living being—produces much fruit.  It always does good toward God—with praise, thanks, prayers, preaching and teaching; and toward the neighbor—with love, service, help, counsel, giving and suffering all kinds of evil, even unto death.
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Schwabach Articles – Article VII

Schwabach Articles, 1529
The Seventh Article
In order that we may attain such faith, that is, in order that God may give it to us men, He has instituted the office of preaching, that is, the spoken Word, namely, the Gospel, through which He causes such faith—and its power, benefit and fruit—to be proclaimed. And through it, as through means, He also gives faith, together with His Holy Spirit, how and where He wishes.  Besides this, there is no other means or manner, way or path to obtain faith.  For thoughts that are apart from or before the spoken Word are vain lies and error, no matter how holy and good they appear.
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Schwabach Articles – Article VIII

Schwabach Articles, 1529
The Eighth Article
Together and combined with this spoken Word, God has also instituted outward signs, namely, Baptism and the Eucharist, through which, combined with the Word, God also cultivates faith and gives His Spirit and strengthens all who long for Him.
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Schwabach Articles – Article IX

Schwabach Articles, 1529
The Ninth Article
That Baptism, the first sign or Sacrament, consists in two parts, namely, water and the Word of God; that is, one baptizes with water and speaks God’s Word.  And it is not just plain water—not a simple shower, as those who blaspheme baptism now teach.  Rather, since God’s Word accompanies it and since it is founded upon God’s Word, it is a holy, living, powerful thing, and, as Paul says in Titus 3 and Eph. 5, it is a washing of rebirth and renewal of the Spirit, etc. And that this Baptism is to be applied and administered also to the little children.  Now, the Word of God upon which Baptism stands is this: Go and baptize in the name of the Father, of the Son and of the Holy Spirit (the last chapter of Matthew); and whoever believes and is baptized shall be saved, there one must believe, etc.
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Schwabach Articles – Article X

Schwabach Articles, 1529
The Tenth Article
The Eucharist, or the Sacrament of the Altar, also consists in two parts, namely, that the true body and blood of Christ are truly present in the bread and wine, as the Word of Christ declares: This is my body; this is my blood; and not only bread and wine, as the opposing party pretends. These words require and also produce faith, and also exercise it in all those who desire this Sacrament and do not resist it, just as Baptism also produces and gives faith, if one desires it.
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Schwabach Articles – Article XI

Schwabach Articles, 1529
The Eleventh Article
That private confession should not be forced on anyone with laws, as little as Baptism, the Sacrament and the Gospel should be forced on anyone.  Rather, it should be free, especially when one realizes how very comforting and salutary, beneficial and good it is for the troubled or erring consciences, since in it, the Absolution, which is God’s Word and judgment, is spoken, through which the conscience becomes free and at peace from its worries.  Also, that it is not necessary to enumerate every sin; but one may mention those that disturb and gnaw at the heart.
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Schwabach Articles – Article XII

Schwabach Articles, 1529
The Twelfth Article
That beyond all doubt there is and will remain on earth one holy Christian Church until the end of the world, as Christ says in the last chapter of Matthew: Behold, I am with you until the end of the world. This Church is nothing other than the believers in Christ, who believe and teach the aforementioned Articles and are persecuted and martyred for it in the world.  For where the Gospel is preached and the Sacraments are rightly used, there is the holy Christian Church; and it is not bound with laws or outward splendor to place or time, to person or ceremony.
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Schwabach Articles – XIII

Schwabach Articles, 1529
The Thirteenth Article
That our Lord Jesus Christ will come on the Last Day to judge the living and the dead: to redeem His believers from all evil and bring them to eternal life; and to punish the unbelieving and ungodly, and, together with the devil, condemn them to hell eternally.
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Schwabach Articles – XIV

Schwabach Articles, 1529
The Fourteenth Article
That, until the Lord comes for judgment and puts an end to all power and authority, the earthly rule and authority must be held in honor and obeyed as an estate ordained by God to protect the godly and to curb the wicked.  And that a Christian, if he is rightly called to it, may well preside over or serve in such an estate without shame or danger to his faith and salvation.
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Schwabach Articles – Article XV

Schwabach Articles, 1529
The Fifteenth Article
From all this it follows that the doctrine that forbids marriage and, in general, meat and food to the priests and the spiritual, together with every kind of monastic living and vow—since grace and salvation are sought and thought to come through these things and they are not left free—is condemned as vanity and as a doctrine of demons, as St. Paul calls it in Timothy chapter 4, given that Christ alone is the only way to grace and salvation.
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Schwabach Articles – Article XVI

Schwabach Articles, 1529
The Sixteenth Article

That above all horrors, the Mass, which up until now has been held as a sacrifice or a work with which one person wants to gain grace for another, must be set aside, and instead of this kind of Mass, a godly order must be held in order that the holy Sacrament of the body and blood of Christ in both kinds might be administered to each one for the benefit of his faith and according to his own need.

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Schwabach Articles – Article XVII

Schwabach Articles, 1529
The Seventeenth Article
That the ceremonies of the Church that conflict with God’s Word should also be set aside.  The others, however, should be left free, to be used or not, as love dictates, so that no one may lightly give offense without reason, or disturb the common peace without need.
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Ichabod, The Glory Has Departed: Blogs Featuring Justification by Faith Alone

Saturday, February 2, 2013

Blogs Featuring Justification by Faith Alone

Each blog below has its link embedded, for your convenience.

Dr. Lito Cruz – Extra Nos


Pastor Nathan Bickel – The Christian Message 


Pastor Paul Rydecki – Faith Alone Justifies – and sometimes – Intrepid Lutherans


Dan Baker, Christian Schulz, Bryan Lidtke, David Porth (banned by WELS!) – Ecclesia Augustana

Pastor Gregory L. Jackson – Ichabod

Lutheran Resources – Posted on Ichabod


Melanchthon’s Book of Concord Work

The Augsburg Confession, Book of Concord

Apology of the Augsburg Confession, Book of Concord

Martin Luther

Luther – Sermons  – Lenker Edition

Luther – Small Catechism, Book of Concord

Luther – Large Catechism, Book of Concord

Luther – The Smalcald Articles, Book of Concord

Luther – Galatians Commentary, Recommended by the Formula of Concord

Luther – Preface to Romans – Also Called – Introduction to the Romans Commentary

F. Bente’s Historical Introductions

Complete Text of Bente’s Historical Introductions in One File

The Formula of Concord, Solid Declaration

Martin Chemnitz Press Books – Free PDF downloads

Liberalism: Its Cause and Cure

Jesus Priceless Treasure

Angel Joy

The Story of Jesus in Pictures, In Color

Coloring Book – The Story of Jesus in Pictures

Luther versus the UOJ Pietists: Justification by Faith 

Jesus Lord of Creation 

The Wormhaven Gardening Book 

Thy Strong Word – English only edition 

Catholic, Lutheran, Protestant 

Discussion Guide for Catholic, Lutheran, Protestant

College Students – Tips for Success

Moline High School 1966 – The Class the Stars Fell On

To Order from Lulu.com

Purchase MCP printed books from Lulu.com here

F. W. Stellhorn’s family came across the Atlantic with the Bishop Stephan migration.
L. Fuerbringer mentions him as a Missouri Synod teacher in his memoirs.

From Bruce Church – The Error of Missouri and Lutheran Seminary Costs

Various Formats – The Error of Missouri

H. Schmid – Doctrinal Theology of the Evangelical Lutheran Church

Text Version of Doctrinal Theology – Perfect for Copy and Paste

HTML Version of Doctrinal Theology – Webpage friendly

Another PDF of Doctrinal Theology

This is a zipped folder of all the hymn texts from The Lutheran Hymnal – from the Wittenberg Project

Here are Lutheran Reformation hymn resources.

Order from Amazon.

Project Wittenberg – Texts about Luther and Other Lutherans

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Ichabod, The Glory Has Departed: Megatron – UOJ and Justification by Faith Quotations

Wednesday, April 3, 2013

Megatron – UOJ and Justification by Faith Quotations

Click here for the Schwabach Articles on Justification by Faith

The Intrepid Lutherans would be the best ones to contact about this, apart from Pastor Rydecki himself. I remember Doug Lindee defending justification by faith against Jay Webber, who defends the Halle exegesis of Rambach (as Marquart does).

http://www.intrepidlutherans.com/

I leave those URLs out in the open, because Mequon graduates cannot find them and subsequently accuse me (behind my back). I would not mind if they apologized behind my back, too.

Christian News has print, online, and hybrid subscriptions:

http://www.christiannewsmo.com/category_s/24.htm

I am going to list links related to various topics. My left column is rather full, so I will just have a sticky post on the left for these. Be warned in advance – I am embedding these links, so use the mouse to click on them.

Links about Justification by Faith 
and Justification without Faith (UOJ)



Luther’s Galatians endorsed by reader

Luther’s Galatians on Gnesio Lutherans

Roman Catholic adjunct Jack Kilcrease as Humpty Dumpty

Calov, quoted by Robert Preus, repudiated the UOJ position of WELS

Kilcrease, the McCain tutor, equivocates.

Buchholz is anti-Luther

Pastor Bickel on Tossing Rydecki Under the Bus

Church and Changer Jeff Gunn and His Mequon Class of Shrinkers

Paul McCain and Jon Buchholz – Bedfellows of Apostasy

Abraham Is the Common Theme in Justification – Justification by Faith

Pastor Rydecki’s Account of His Suspension – October 9th

Intrepid Account October 6th- Pastor Rydecki Suspended

LutherQuest (sic) Opposes Justification by Faith

Warming Up the Tar and Feathers on LutherQuest (sic)

Pastor Bickel Answers Jon Buchholz

Kokomo Statements – WELS UOJ – JP Meyer

Jack Kilcrease Showing Signs of Stress

Dr. Lito Cruz and Brett Meyer Dispatch the UOJ Stormtroopers on Extra Nos


Latest Links

DinoLutheran Asks Impertinent Questions

Clarification from David Becker


Three Comments from Sola Fide


Otten Celebrates Rydecki’s Removal: Two Front-Page Stories


Mixed Messages from LutherQuest (sic)


Departing from the Confessions – Berean


Loyalist-Conservatives and Holy Mother Synod


Jack Cascione Dusts Off Iron Maiden


Wauwatosa Influence in WELS


Mighty in the Scriptures – Luther Sermon Passage


False Claims by WELS


UOJ Is Pavlov’s House


Reu on Unionism 

“#305. Why do you say in this article: I believe in the
Forgiveness of Sins? Because I hold with certainty that by my own powers or
through my own works I cannot be justified before God, but that the forgiveness
of sins is given me out of grace through faith in Jesus Christ. For where there
is forgiveness of sins, there is also true justification. Psalm 130:3-4; Psalm
143:2; Isaiah 64:6; Job 25:4-6 (Q. 124).”
Kleiner Katechismus, trans. Pastor Vernon Harley, LCMS, St. Louis:
Concordia Publishing House, 1901, p. 164ff.    

Connect the dots: UOJ means Antinominan apostasy.

                                               

“Reparation is one of the four kinds of prayer. Reparation is
making satisfaction or atonement to God for sins committed against God by
ourselves and others. Every sin is an offense against God and justice demands
that we make satisfaction to God. Reparation is repairing the damage done to
God…Each time we say an Act of Contrition we are making reparation to
God.” Father Robert J. Fox, The Marian Catechism, Washington, New Jersey: AMI
Press, 1983, p. 105f.                                                      

“In
this declaration of false security, we have the beginning of Luther’s new
gospel, which, needless to say, is directly and openly opposed to the Gospel of
Jesus Christ. As a theologian, he should have realized that his notion of the
absolute assurance of salvation imparted by faith was as false as it was
unsound, and as a professor of Scripture, he should have realized that faith
alone is barren and lifeless apart from the meritorious works which are
necessarily connected with and founded on it.”

Msgr. Patrick F. O’Hare, The Facts About Luther, Rockford,
Illinois: TAN Books and Publishers, 1987, p. 98. Introduction dated 1916                                                    
“In her Council of Trent (1545-1563) she condemned, as was
her right, the new-fangled teaching of Luther and warned her subjects against
its entanglements and dangers. Then she proclaimed anew, for the enlightenment
of all, the heavenly teaching committed to her keeping from the beginning and
insisted that whilst faith is necessary to dispose the sinner to receive grace,
it alone is not sufficient for justification.”
Msgr. Patrick F. O’Hare, The Facts About Luther, Rockford,
Illinois: TAN Books and Publishers, 1987, p. 103. Introduction dated 1916                                                     
“In her Council of Trent (1545-1563) she condemned, as was
her right, the new-fangled teaching of Luther and warned her subjects against
its entanglements and dangers. Then she proclaimed anew, for the enlightenment
of all, the heavenly teaching committed to her keeping from the beginning and
insisted that whilst faith is necessary to dispose the sinner to receive grace,
it alone is not sufficient for justification.”
Msgr. Patrick F. O’Hare, The Facts About Luther, Rockford,
Illinois: TAN Books and Publishers, 1987, p. 103. Introduction dated 1916                                                     
“Concerning the article on the justification of the poor sinner
in God’s sight, we believe, teach, and confess on the basis of God’s Word and
the position of our Christian Augsburg Confession that the poor, sinful person
is justified in God’s sight–that is, he is pronounced free and absolved of his
sins and receives forgiveness for them–only through faith, because of the
innocent, complete, and unique obedience and the bitter sufferings and death of
our Lord Jesus Christ, not because of the indwelling, essential righteousness
of God or because of his own good works, which either precede or result from
faith. We reject all doctrines contrary to this belief and confession.”
Jacob Andreae, Confession and Brief Explanation of Certain
Disputed Articles, Robert Kolb, Andreae and the Formula of Concord St. Louis:
Concordia Publishing House, 1977, p. 58.                                                  
“That is enough on the first article concerning which the
theologians of the Augsburg Confession have quarreled with each other. Although
it was a very scandalous controversy, nonetheless God, who lets nothing evil
happen if He cannot make something good out of it, has produced this benefit
for His church through the controversy: The chief article of our Christian
faith, on which our salvation depends, has been made clear, so that there is
not a passage in the Old or New Testament which has not been considered and
discussed.”
Jacob Andreae, The First Sermon, On the Righteousness of Faith in
God’s Sight, Robert Kolb, Andreae and the Formula of Concord St. Louis:
Concordia Publishing House, 1977, p. 76.                                                    
“Indeed, it has been proved more than sufficiently from the
Scriptures of the prophets and apostles in the Old and New Testaments that the
righteousness which avails in God’s sight, which poor sinners have for comfort
in their worst temptations, cannot and should not be sought in our own virtues
or good works; nor will it be found there, as was proved above against the
papists. Instead, it should be sought only in Christ the Lord, whom God has
made our righteousness and who saves all believing Christians and makes them
righteous through knowledge of Him.”
Jacob Andreae, The First Sermon, On the Righteousness of Faith in
God’s Sight, Robert Kolb, Andreae and the Formula of Concord St. Louis:
Concordia Publishing House, 1977, p. 67.                                                   
“A final point to remember is that Jesus died for all men,
not just for those who are saved. In 1653 Pope Innocent X condemned as
heretical the proposition that Christ died for the salvation of the predestined
only.”
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San
Francisco: Ignatius Press, 1982, II, p. 298. Pope Innocent X                                                       
“But what did the Council [of Trent] mean by ‘faith’? It
certainly rejected the Lutheran notion of ‘fiducial faith,’ which is a
confident trust in God through the saving merits of Jesus Christ. In Luther’s
view, that was all that was required. In the Catholic view, faith, in addition
to being an act of trust in God, also has a dogmatic content that the mind must
give assent to. Thus, for Catholics faith consists in the firm acceptance of
the divine truths of revelation on the authority of God who has revealed them.
And Trent declared that fiducial faith alone is not sufficient to justify the
sinner.”
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San
Francisco: Ignatius Press, 1982, III, p. 61.                                                   
“Another error of the sixteenth-century Reformers was that
fiducial faith alone is sufficient for justification and eternal salvation. The
Catholic Church in the Council of Trent rejected that position. The Church
teaches that even though faith (properly understood) is indispensable, still
other virtuous acts are required for justification. The other needed
dispositions of soul are spelled out by Trent: fear of divine justice, hope in
the mercy of God, beginning to love God, hatred for sin and the intention to
receive Baptism. This is very much in accord with the Bible which requires
other acts of preparation for the coming of God’s grace: the fear of God (Prov.
14:27), hope (Sirach 2:9), love of God (Lk. 7:27), sorrow for sin and penance
(Acts 2:38; 3:19). So faith is absolutely essential, but it must be accompanied
by other acts, such as hope and love.”
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San
Francisco: Ignatius Press, 1982, III, p. 61f.                                                
“For example, the Reformers said that the justified have an
absolute certainty about their justification that excludes all possible doubt.
The point here is the degree of certainty that we can attain about whether or
not we are in the state of grace. Luther and Calvin said that we have absolute
certainty. That does not square with the clear teaching of Holy Scripture on
the subject. For St. Paul says: ‘Work out your salvation in fear and trembling’
(Phil 2:12) and, ‘My conscience does not reproach me at all, but that does not
prove that I am acquitted: the Lord alone is my judge’ (1 Cor. 4:4).”
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San
Francisco: Ignatius Press, 1982, III, p. 75f. Philippians 2:12; 1 Corinthians
4:4.                                                   
“Calvin taught that it is impossible for the justified to
lose the state of grace; Luther said that it can be lost only by the sin of
unbelief. In opposition to those erroneous views, the Council of Trent said
that the state of grace is lost by every mortal sin, and not just by the sin of
unbelief….” Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols.,
San Francisco: Ignatius Press, 1982, III, p. 76.                                                        “If it
is a strict right in justice, then Catholic theology calls it de condigno merit
(the English word is ‘condign,’ which means ‘deserved’). If it is a question
simply of appropriateness or liberality on the part of the one giving the
reward,it is called de congruo merit (the English word is ‘congruous’ or
‘suitable’)…The teaching of the Catholic Church is that, by his good works,
the person in the state of sanctifying grace really merits a supernatural
reward from God.”
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San
Francisco: Ignatius Press, 1982, III, p. 78. see Chemnitz, Exam, I, p. 463                                                   
“The justified person can merit congruously for others what
he can merit for himself, for example, actual graces. So we can offer good
works for others and also pray for them. St. James offers us good advice on
this point: ‘Pray for one another, and this will cure you; the heartfelt prayer
of a good man works very powerfully’ (James 5:16).”
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San
Francisco: Ignatius Press, 1982, III, p. 86. see Chemnitz, Exam, I, p. 463
James 5:16.                                                    
“But if forgiveness comes first, if it is always there, if it
is true whether I believe it or not, I do not need to know whether I have faith
or not before I can cling to God’s promise. I know that my sins are forgiven
whether I feel forgiven or unforgiven. I know that my iniquity is pardoned
whether I believe it or not. And when I know that, then I know also that I am a
believer.”
Siegbert Becker, “Objective Justification,” Chicago
Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated                                                       
“Three of the four [Kokomo] statements, because of their lack
of clarity, tend to confuse the issue. But since the disciplined laymen used
them to advance their false doctrine, it was understandable that the
congregation should also use them in its rejection of the falsehood being
advocated. I do not consider any of the four statements to be false doctrine,
but I would rather not use the language used in the first, second, and
fourth.” [conclusion of paper]
Siegbert Becker, “Objective Justification,” Chicago
Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated                                                      
“Every one of the statements can be understood correctly,
even though one must swallow a little hard to accede to the fourth [Kokomo Statement].”
Siegbert Becker, “Objective Justification,” Chicago
Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated                                                          
“The first three statements are taken verbatim from WELS
sources.”
Siegbert Becker, “Objective Justification,” Chicago
Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated                                                           
“The forgiveness comes first. Faith is merely the response to
the message.”
Siegbert Becker, “Objective Justification,”
Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982,
Unpaginated                                                          
“The doctrine of universal justification is often ridiculed
with the argument that if God really forgives sins prior to faith then the
Lutheran doctrine of justification by faith becomes meaningless. Such
conclusions demonstrate a rationalistic spirit that consciously or
unconsciously refuses to be guided by Scriptures alone.”
Siegbert Becker, “Objective Justification,” Chicago
Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, Unpaginated                                                       
“The two terms are relatively modern. They are not used in
the Lutheran Confessions. They are also not really synonymous. ‘Universal
justification’ is a term denoting the doctrine that God has forgiven the sins
of all men. Strictly speaking, the term ‘objective justification’ expresses the
thought that the sins of a man are forgiven by God whether he believes it or
not. Objective justification is not necessarily universal, but if justification
is universal it must of necessity be objective.”
Siegbert Becker, “Objective Justification,” Chicago
Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, p. 1.                                                     
“If anyone says that justifying faith is nothing else than
trust in divine mercy, which remits sins for Christ’s sake, or that it is this
trust alone by which we are justified, let him be anathema [damned to
Hell].” [Session Six, Canon XII]
Martin Chemnitz, Examination of the Council of Trent, trans., Fred
Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 460.                                                       
“The Scholastics philosophize all too crassly about man doing
what is in him, about adequate merit (de merito congrui), about grace which
makes acceptable, about deserving merit (de merito condigni). And concerning
justification they dispute without the Scripture in no other way than as if
they were philosophizing in the school of Aristotle about natural
impulses.”
Martin Chemnitz, Examination of the Council of Trent, trans., Fred
Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 463. see Baker,
Fundamentals, III, p. 78                                                    
“For the papalists understand the word ‘justify’ according to
the manner of the Latin composition as meaning ‘to make righteous’ through a
donated or infused quality of inherent righteousness, from which works of
righteousness proceed. The Lutherans, however, accept the word ‘justify’ in the
Hebrew manner of speaking; therefore they define justification as the
absolution from sins, or the remission of sins, through imputation of the
righteousness of Christ, through adoption and inheritance of eternal life, and
that only for the sake of Christ, who is apprehended by faith.”
Martin Chemnitz, Examination of the Council of Trent, trans., Fred
Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 467.                                                  
“And, in short, the meritum condigni is the Helen for which
the Tridentine chapter concerning the growth of justification contends. For
they imagine that the quality, or habit, of love is infused not that we may
possess salvation to life eternal through this first grace but that, assisted
by that grace, we may be able to merit eternal life for ourselves by our own
good works. For concerning the meritum condigni Gabriel speaks thus: ‘The soul
shaped by grace worthily (de condigno) merits eternal life.'” [Kramer note
– Scholastics taught that the good works of the unregenerate had only meritum
congrui; the good works of the regenerate rewarded as meritum condigni, merit
worthy with being rewarded with eternal life.]
Martin Chemnitz, Examination of the Council of Trent, trans., Fred
Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 541. see Baker,
Fundamentals, III, p. 78                                                
“Faith means to give assent to the whole Word of God that is
set before us, and in it to the promise of the gratuitous reconciliation
bestowed for the sake of Christ the Mediator.”
Martin Chemnitz, Examination of the Council of Trent, trans., Fred
Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 567.                                                       
“For we do not approve the opinion of the Marcionite Apelles,
who, in Eusebius, argues that it does no harm if someone either simply does not
believe or corruptly believes the other parts of the Word of God which belong
to the foundation, so long as he believes in Christ crucified.”
Martin Chemnitz, Examination of the Council of Trent, trans., Fred
Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 567.                                                      
“If anyone says that a man is absolved from sins and
justified because of this that he confidently believes that he is absolved and
justified, or that no one is truly justified except he who believes that he is
justified, and that through this faith alone absolution and justification is
effected, let him be anathema [damned to Hell].” [Sixth Session, Canon
XIV]
Martin Chemnitz, Examination of the Council of Trent, trans., Fred
Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 551.                                                     
“Yet these exercises of faith always presuppose, as their
foundation, that God is reconciled by faith, and to this they are always led
back, so that faith may be certain and the promise sure in regard to these
other objects. This explanation is confirmed by the brilliant statement of Paul
in 2 Corinthians 1:20: ‘All the promises of God in Christ are yea and amen, to
the glory of God through us,’ that is, the promises concerning other objects of
faith have only then been ratified for us when by faith in Christ we are
reconciled with God. The promises have been made valid on the condition that
they must give glory to God through us.”
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus,
St. Louis: Concordia Publishing House, 1989, II, p. 495. 2 Corinthians
1:20                                                
“Therefore God, ‘who is rich in mercy’ [Ephesians 2:4], has had
mercy upon us and has set forth a propitiation through faith in the blood of
Christ, and those who flee as suppliants to this throne of grace He absolves
from the comprehensive sentence of condemnation, and by the imputation of the
righteousness of His Son, which they grasp in faith, He pronounces them
righteous, receives them into grace, and adjudges them to be heirs of eternal
life. This is certainly the judicial meaning of the word ‘justification,’ in
almost the same way that a guilty man who has been sentenced before the bar of
justice is acquitted.”
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus,
St. Louis: Concordia Publishing House, 1989, II, p. 482. Ephesians 2:4                                                
“But when we are speaking of the subject itself, it is
certain that the doctrine of gracious reconciliation, of the remission of sins,
of righteousness, salvation, and eternal life through faith for the sake of the
Mediator is one and the same in the Old and in the New Testament. This is a
useful rule which we must retain at all costs: The doctrine, wherever we read
it, in either the Old or New Testament, which deals with the gracious
reconciliation and the remission of sins through faith for the sake of God’s
mercy in Christ, is the Gospel.”
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus,
St. Louis: Concordia Publishing House, 1989, II, p. 459.                                                   
“Thus when we say that we are justified by faith, we are saying
nothing else than that for the sake of the Son of God we receive remission of
sins and are accounted as righteous. And because it is necessary that this
benefit be taken hold of, this is said to be done ‘by faith,’ that is, by trust
in the mercy promised us for the sake of Christ. Thus we must also understand
the correlative expression, ‘We are righteous by faith,’ that is, through the
mercy of God for the sake of His Son we are righteous or accepted.”
[Melanchthon, Loci Communes, The Word Faith]
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus,
St. Louis: Concordia Publishing House, 1989, II, p. p. 489.                                                  
“Therefore this apprehension or acceptance or application of
the promise of grace is the formal cause or principle of justifying faith,
according to the language of Scripture.”
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus,
St. Louis: Concordia Publishing House, 1989, II, p. 502.                                                        
“We must note the foundations. For we are justified by faith,
not because it is so firm, robust, and perfect a virtue, but because of the
object on which it lays hold, namely Christ, who is the Mediator in the promise
of grace. Therefore when faith does not err in its object, but lays hold on
that true object, although with a weak faith, or at least tries and wants to
lay hold on Christ, then there is true faith, and it justifies. The reason for
this is demonstrated in those lovely statements in Philippians 3:12: ‘I
apprehend, or rather I am apprehended by Christ’ and Galatians 4:9: ‘You have
known God, or rather have been known by God.’ Scripture shows a beautiful
example of this in Mark 9:24: ‘I believe; help my unbelief.'”
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus,
St. Louis: Concordia Publishing House, 1989, II, p. 503. Philippians 3:12;
Galatians 4:9; Mark 9:24                                               
“But because not doubt but faith justifies, and not he who
doubts but he who believes has eternal life, therefore faith teaches the free
promise, which relies on the mercy of God for the sake of the sacrifice of the
Son, the Mediator, and not on our works, as Paul says in Romans 4:16:
‘Therefore it is of faith, that the promise might be sure according to
grace.'”
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus,
St. Louis: Concordia Publishing House, 1989, II, p. 507. Romans 4:16                                                    
“For we are not justified because of our faith (propter
fidem), in the sense of faith being a virtue or good work on our part. Thus we
pray, as did the man in Mark 9:24: ‘I believe, Lord; help my unbelief’; and
with the apostles: ‘Lord, increase our faith,’ Luke 17:5.”
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus,
St. Louis: Concordia Publishing House, 1989, II, p. 506 Mark 9:24; Luke
17:5                                                     
“If anyone says that Christ Jesus was given to men by God as
a redeemer in whom they should believe, and not also as a lawgiver whom they
should obey, let him be anathema [damned to Hell].” Martin Chemnitz,
Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia
Publishing House, 1971, I, p. 617.                                                       
“Scripture therefore uses these words, ‘We are justified by
faith,’ to teach both: 1) What the reason (or merit) for justification is, or
what the blessings of Christ are; to wit, that through and for the sake of
Christ alone we are granted forgiveness of sins, righteousness and eternal
life; and 2. How these should be applied or transferred to us; namely, by
embracing the promise and relying on Christ by faith alone.”
David Chytraeus, A Summary of the Christian Faith (1568), trans.,
Richard Dinda, Decatur: Repristination Press, 1994. p. 107.                                                     
“Christian righteousness is the forgiveness of sin, the
imputation of the righteousness of Christ and acceptance to eternal life. It is
free, not the result of any virtues or works but is given solely because of
Christ, the Mediator, and apprehended by faith alone.”
David Chytraeus, A Summary of the Christian Faith (1568), trans.,
Richard Dinda, Decatur: Repristination Press, 1994. p. 106.                                                       
“How is a person justified before God? This occurs solely by
faith in the Son of God, Jesus Christ; that is, freely, not because of any
works or merits of one’s own but only because of the one Mediator, Jesus
Christ, who became the sacrificial victim and propitiation on our behalf. By
this sacrifice, man obtained forgiveness of sins and became righteous; that is,
God-pleasing and acceptable. His righteousness was imputed to man for Christ’s
sake, and man becomes an heir of eternal life when he believes with certainty
that God gives him these blessings for the sake of His Son.”
David Chytraeus, A Summary of the Christian Faith (1568), trans.,
Richard Dinda, Decatur: Repristination Press, 1994. p. 105.                                                   
“In normal Biblical and ecclesiastical usage the terms
‘justify’ and ‘justification’ refer to the (‘subjective’) justification of the
individual sinner through faith (Romans 4:5, 5:1, etc.; AC IV, 3; FC SD III
25). But because theologically justification is the same thing as the
forgiveness of sins (Romans 4:1-8; Ap IV, 76; FC Ep III, 7), it is Biblically
and confessionally correct to refer to the great sin-cancelling, atoning work
of the Redeemer as the ‘objective’ or ‘universal’ justification of the whole
sinful human race. (John 1:29; Romans 5:6-18; 2 Corinthians 5:19; Colossians
2:14-15; 1 Timothy 3:16; Ap IV, 103-105; LC V, 31, 32, 36, 37; FC SD III, 57)
Commission on Theology and Church Relations “Theses on
Justification” St. Louis: May, 1983, #4.                                                    
“Subjective justification or reconciliation is this same
forgiveness as it is received, appropriated by, and applied to the individual
sinner through God-given faith alone (sola fide).” Commission on Theology
and Church Relations “Theses on Justification” St. Louis: May, 1983,
#6.                                                          
“It is contrary to Scripture and the pure Gospel to teach: That
forgiveness and justification before God do not involve each other, or that
justification and reconciliation are entirely different from each other, as
though a person can be reconciled without being justified or justified without
being reconciled.”
Commission on Theology and Church Relations “Theses on
Justification” St. Louis: May, 1983, #3.                                                        
“Here the panel feels itself compelled to distinguish between
form and content. While the form of the Four Statements is inadequate, the
doctrine of objective justification it grapples with is Scriptural. The Four
Statements have served to show that there is a doctrinal difference between
Faith Congregation and the appellants.” Report of the WELS Review
Committee, Hartman, Pohlman Appeal, June 30, 1980.
Rick Nicholas Curia, The Significant History of the Doctrine of
Objective or Universal Justification, Alpine, California: California Pastoral
Conference, WELS. January 24-25, 1983. p. 133.                                                     
“Nowhere in the bible is any man constituted or declared
righteous without faith, before faith; all asservations and argumentations to
the contrary nothwithstanding.” Lenski, Romans, p. 382?
Rick Nicholas Curia, The Significant History of the Doctrine of
Objective or Universal Justification, Alpine, California: California Pastoral
Conference, WELS. January 24-25, 1983. p. 86.                                                         
“So, then, we are reconciled; however, not only we, but also
Hindus, and Hottentots and Kafirs, yes, the world. ‘Reconciled’, says our
translation; the Greek original says: ‘placed in the right relation to God’.
Because before the Fall we, together with the whole creation, were in the right
relation to God, therefore Scripture teaches that Christ, through His death,
restored all things to the former right relation to God.” F. R. Eduard
Preuss, 1834-1904, Die Rechtfertigung der Suender vor Gott.
Rick Nicholas Curia, The Significant History of the Doctrine of
Objective or Universal Justification, Alpine, California: California Pastoral
Conference, WELS. January 24-25, 1983. p. 24.                                                    
“The chief differences between the contestants [Norwegians
and Augustana] seems to have been in the essence rather than in the effect of
Absolution. Both agreed that the Gospel offered the forgiveness of sins, but
the one side held that it was given only to those who in faith received it,
while the other side said that it was given also to unbelievers, though they
did not accept it. Both agreed that unbelievers received no benefit from such
an absolution.” J. Magnus Rohne, Norwegian Lutheranism up to 1872, New
York, Macmillan, p. 231.
Rick Nicholas Curia, The Significant History of the Doctrine of
Objective or Universal Justification, Alpine, California: California Pastoral
Conference, WELS. January 24-25, 1983. p. 20.                                                    
“The fact of the redemption and reconciliation of the entire
human race through Christ, and with it the forgiveness of all sins for all men
on God’s part–which, indeed, is precisely what the Gospel proclaims, presents
and gives–can by no means become a lie through the unbelief of men…even when
the unbelievers don’t receive it, but reject it for themselves and for this
reason–indeed, for this reason alone–are lost.” Walther’s colleague,
Theodore Brohm, 1808-1881
Rick Nicholas Curia, The Significant History of the Doctrine of
Objective or Universal Justification, Alpine, California: California Pastoral
Conference, WELS. January 24-25, 1983. p. 16.                                                    
“In answer to a question, Walther made it clear that we are
not to absolve those we know will refuse to believe the good news absolution
proclaims, but only because this would be a misuse of the Gospel, ‘and not for
some other reason, as if the Word would not be bringing forgiveness if it is
spoken over an impenitent.'”
Rick Nicholas Curia, The Significant History of the Doctrine of
Objective or Universal Justification, Alpine, California: California Pastoral
Conference, WELS. January 24-25, 1983. p. 14.                                                      
“If anybody, therefore, is not sure that he is forgiven, he
denies that God has sworn to the truth; a more horrible blasphemy than this
cannot be imagined.” (Apol. XIII, 94)
Rick Nicholas Curia, The Significant History of the Doctrine of
Objective or Universal Justification, Alpine, California: California Pastoral
Conference, WELS. January 24-25, 1983. p. 14.                                                        
“It is God’s command and the Gospel itself that they should
be sure that their sins are forgiven freely for Christ’s sake, not doubting
that they are forgiven them personally. If anyone doubts, he makes the divine
promise a lie. (Apol. XIII, 88)
Rick Nicholas Curia, The Significant History of the Doctrine of
Objective or Universal Justification, Alpine, California: California Pastoral
Conference, WELS. January 24-25, 1983. p. 13.                                                       
“What else is the refusal to believe absolution but the
accusation that God is a liar? If the heart doubts, it maintains that God’s
promsises are uncertain and inane. (Apol. XIII, 62)
Rick Nicholas Curia, The Significant History of the Doctrine of
Objective or Universal Justification, Alpine, California: California Pastoral
Conference, WELS. January 24-25, 1983. p. 13.                                                        
“If somebody doubts that his sins are forgiven, he insults
Christ because he thinks that his sin is greater and stronger than the death
and promise of Christ. (Apol IV, 149)
Rick Nicholas Curia, The Significant History of the Doctrine of
Objective or Universal Justification, Alpine, California: California Pastoral
Conference, WELS. January 24-25, 1983. p. 13.                                                        
“The law would seem to be harmful since it has made all men
sinners, but when the Lord Jesus came He forgave all men the sin that none
could escape.” (Apol. IV, 103)
Rick Nicholas Curia, The Significant History of the Doctrine of
Objective or Universal Justification, Alpine, California: California Pastoral
Conference, WELS. January 24-25, 1983. p. 13.                                                        
“Here again there is great need to call upon God and pray,
‘Dear Father, forgive us our debts.’ Not that He does not forgive sin even
without and before our prayer; and He gave us the Gospel, in which there is
nothing but forgiveness, before we prayed or even thought of it. But the point
here is for us to recognize and accept this forgiveness.” (LC III:88)
Rick Nicholas Curia, The Significant History of the Doctrine of
Objective or Universal Justification, Alpine, California: California Pastoral
Conference, WELS. January 24-25, 1983. p. 13.                                                      
“It must be admitted that when our Lutheran Confessions speak
of justification they speak almost exclusively of that facet of justification
we usually call ‘subjective’ justification, which has also been called
‘special’ or ‘personal’ justification. But the Confessions also show us that
the basis for this justification is the justification that precedes
faith.”
Rick Nicholas Curia, The Significant History of the Doctrine of
Objective or Universal Justification, Alpine, California: California Pastoral
Conference, WELS. January 24-25, 1983. p. 13.                                                      
“The teaching of the Wisconsin Synod is this, that in and
with the universal reconciliation, which has occurred in Christ for the whole
world–even Judas; the world–even Judas–has been justified and has received
the forgiveness of sin. Therefore, according to Luther’s clear words (“for
where there is forgiveness of sins, there is also life and salvation”),
(even Judas) has become a child of God and an heir of heaven.” Quotation
from Gottfried Fritschel, “Zur Lehre von der Rechtfertigung,”
Theologische Monatshefte, vol 4, 1871, (1-24), p. 7.
Rick Nicholas Curia, The Significant History of the Doctrine of
Objective or Universal Justification, Alpine, California: California Pastoral
Conference, WELS. January 24-25, 1983. p. 2.
Wisconsin Synod of the old Norwegian Synod – Charge made by
Hasselquist                                                   [Attempt to use
Calov to support two justifications]
Theodore Engelder, Objective Justification, Concordia Theological
Monthly, 1933, Ft. Wayne: Concordia Seminary Press, n.d. p. 567. 2 Corinthians
5:18-20                                                         
Professor Lenski: “2 Corinthians
5:18-20 is badly bungled by many, notably Missourians. Preconceived notions
violate the highly significant tenses.”
May, The Pastor’s Monthly,
“The Mediator of the New Testament,”
Theodore Engelder, Objective Justification, Concordia Theological
Monthly, 1933, Ft. Wayne: Concordia Seminary Press, n.d. p. 507. 2 Corinthians
5:18-20                                                       
Professor Lenski: “What has been made of this famous passage?
[2 Corinthians 5:18-20] This, that on Easter morning God forgave all sins to
every individual sinner in the world, those then already damned in hell, those
not yet born; and that this, an actus simplex, is the only justification there
is!” May, The Pastor’s Monthly, “The Mediator of the New
Testament,”
Theodore Engelder, Objective Justification, Concordia Theological
Monthly, 1933, Ft. Wayne: Concordia Seminary Press, n.d. p. 508. 2 Corinthians
5:18-20                                                     
“Does Missouri teach ‘that this, an actus simplex, is the
only justification there is’? Yes and no. We do not teach that the objective
justification of Easter morning is the only justification there is…But most
readers of the Pastor’s Monthly know that Missouri teaches that there is a) an
objective justification and b) a subjective justification.”
Theodore Engelder, Objective Justification, Concordia Theological
Monthly, 1933, Ft. Wayne: Concordia Seminary Press, n.d. p. 514. 2 Corinthians
5:18-20                                                     
“As to the doctrine in general, he [Lenski] repudiates and
ridicules the teaching that on Easter morning God forgave, really forgave, all
the world all its sins, really and truly justified the world. He protests
against making objective reconciliation, general justification, mean that God
on Easter morning did actually pronounce the world, all individuals making up
the world, really innocent of all sin and guilt.”
Theodore Engelder, Objective Justification, Concordia Theological
Monthly, 1933, Ft. Wayne: Concordia Seminary Press, n.d. p. 508. 2 Corinthians
5:18-20                                                     
“Penance is often considered making satisfaction for one’s
personal sins. Reparation, while including satisfaction for one’s own sins, is
much wider.. We make satisfaction to God for the sins of the world and for the
conversion of sinners.”
Father Robert J. Fox, The Marian Catechism, Washington, New
Jersey: AMI Press, 1983, p. 109.                                                        
“Therefore, the fulfillment of this promise to Abraham is in
no way to be interpreted to mean that Abraham’s seed became righteous and saved
without individual faith.”
Johann Gerhard, A Comprehensive Explanation of Holy Baptism and
the Lord’s Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas:
Repristination Press, 2000, p. 167.                                                        
“The entire Scripture testifies that the merits of Christ are
received in no other way than through faith, not to mention that it is
impossible to please God without faith, Hebrews 11:6, let alone to be received
into eternal life. In general, St. Paul concludes concerning this [matter] in
Romans 3:28: Thus we hold then that a man becomes righteous without the works
of the Law–only through faith.”
Johann Gerhard, A Comprehensive Explanation of Holy Baptism and
the Lord’s Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas:
Repristination Press, 2000, p. 165. Hebrews 11:6; Romans 3:28                                                    
“When Christ arose, He brought with Him complete righteousness.
For He arose for the sake of our righteousness, Romans 4:25. So then, when you,
in a similar fashion, arise from sin through true repentance, you are justified
from sins, for faith lays hold of this completed righteousness in Christ, by
which we are enabled to stand before God.”
Johann Gerhard Eleven Easter and Pentecostal Sermons, Malone:
Repristination Press, 1996, p. 80. Holy Easter Day VI Romans 6:3-4; Romans
4:25                                                     
“This doctrine of general justification is the guarantee and
warranty that the central article of justification by faith is being kept pure.
Whoever holds firmly that God was reconciled to the world in Christ, and that
to sinners in general their sin was forgiven, to him the justification which
comes from faith remains a pure act of the grace of God. Whoever denies general
justification is justly under suspicion that he is mixing his own work and
merit into the grace of God.
[George Stoeckhardt, Concordia Theological Quarterly, April, 1978,
p. 138.]
Pastor Vernon Harley “Synergism–Its Logical Association with
General Justification,” 511 Tilden, Fairmont, Minnesota 56031, August,
1984, p. 1.                                                    
“The resurrection is God’s public absolution of the entire
world: ‘Your sins are forgiven, all sins of all human beings; and there is no
exception.’ This is the meaning of the technical term ‘objective
justification.’ The objective justification is central to the doctrine of
salvation and derives logically from the facts that God’s reconciliation,
forgiveness, and declaration of ‘not guilty’ in no wise depend on the attitude
or behaviour of human beings. If objective justification is denied, then it
must follow that those who are declared righteous in some way have contributed
to God’s change of heart; justification is then no longer solely the result of
God’s grace.” [Theodore Mueller, Concordia Theological Quarterly, January,
1982, p. 29.]
Pastor Vernon Harley, “Synergism–Its Logical Association
with General Justification,” 511 Tilden, Fairmont, Minnesota 56031,
August, 1984, p. 3.                                                  
“The entire Pauline doctrine of justification stands and
falls with the special article of general justification. This establishes it
beyond peradventure that justification is entirely independent of the conduct
of man. And only in this way the individual can have the assurance of his
justification. For it is the incontrovertible conclusion: Since God has already
justified all men in Christ and forgiven them their sins, I, too, have a
gracious God in Christ and forgiveness of all my sins.” [Quoted with
approval by Theodore Engelder, from George Stoeckhardt, Commentary on Romans,
p. 264.]
Pastor Vernon Harley, “Synergism–Its Logical Association
with General Justification,” 511 Tilden, Fairmont, Minnesota 56031,
August, 1984, p. 2.                                                    
“The chief purpose, however, is to keep this article (general
justification) before the people for its own sake. It cannot be presented and
studied too often. Its vital relation to the subjective, personal justification
by faith, cannot be stressed too strongly. It forms the basis of the
justification by faith and keeps this article free from the leaven of
Pelagianism. Unless the sinner knows that his justification is already an
accomplished fact in the forum of God, he will imagine that it is his faith,
his good conduct, which moves God to forgive him his sins. And unless he knows
that God had him personally in mind in issuing the general pardon on Easter
morning, he will have no assurance of his justification.” [Theodore
Engelder, Concordia Theological Monthly, July/August/September, 1933. Reissued
by the seminary printshop, Ft. Wayne, 1981.]
Pastor Vernon Harley, “Synergism–Its Logical Association
with General Justification,” 511 Tilden, Fairmont, Minnesota 56031,
August, 1984, p. 1f.      
What is justification? Justification is that activity (Handlung)
of God by which He out of pure grace and mercy for the sake of Christ’s merits
forgives the sins of a poor sinner who truly believes in Jesus Christ and
receives him to everlasting life.” Kleiner Katechismus,
trans. Pastor Vernon Harley, LCMS, St. Louis: Concordia Publishing
House, 1901, p. 164ff.                                                                                                  
“Die Papisten. Sie differieren von der gesunden Schriftlehre
in einer doppelte Weise, einmal in bezug darauf, als was der Glaube bei der
Rechtfertigung in Betracht kommt, und zum andern in bezug auf die Stellung des
Glaubens in der Rechtfertigung.”
Adolf Hoenecke, Evangelisch-Lutherische Dogmatik, 4 vols., ed.,
Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1912, III,
p. 383.                                                      
“Identisch mit der papistischen Lehre, dass der Glaube nicht
als Mittel und nicht allein rechtfertige, ist die andere papistische Lehre,
dass die Werke rechtfertigen.” [Note: Council of Trent, session VI,
XXXII.]
Adolf Hoenecke, Evangelisch-Lutherische Dogmatik, 4 vols., ed.,
Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1912, III,
p. 386.                                                        “#306.
“The instant Christ died the whole world of sinners was
changed completely. It was now a world for whose sin atonement had been made
and no longer a world with unatoned sins. Let us note right here that, whereas
Christ died 1,900 years ago, His death was ever effective (Revelation 13:8).
His atonement and the reckoning are valid for the universe of men. Even all the
damned in hell were thus reconciled to God. Not as men who were never
reconciled are they damned but as men who spurned God’s reconciliation through
Christ.”
R. C. H. Lenski, Interpretation of Romans, Augsburg Publishing
House: Minneapolis, 1963 p. 353. Romans 5:10                                                    
“The danger is that by use of the term ‘subjective
justification’ we may lose the objective divine act of God by which He declares
the individual sinner righteous ex pistews pistin in the instant faith
(embracing Christ) is wrought in him, leaving only the one divine declaration
regarding the whole world of sinners, calling this an actus simplex, the only forensic
act of God, and expanding this to mean that God declared every sinner free from
guilt when Christ was raised from the dead, so many millions even before they
were born, irrespective of faith, apart from and without faith. This surely
wipes out ‘justification by faith alone.’ Only his faith is reckoned to him for
righteousness.”
R. C. H. Lenski, Interpretation of Romans, Augsburg Publishing
House: Minneapolis, 1963 p. 85. Romans 1:17                                                 
“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                                                    
“If the article of justification is lost, all Christian
doctrine is lost at the same time. And all the people in the world who do not
hold to this justification are either Jews or Turks or papists or heretics; for
there is no middle ground between these two righteousnesses: the active one of
the Law and the passive one which comes from Christ. Therefore the man who
strays from Christian righteousness must relapse into the active one, that is,
since he has lost Christ, he must put his confidence in his own works.”
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St.
Louis: Concordia Publishing House, 1959, II, p. 703. Galatians lectures, 1531
Galatians.                                                  
“By the one solid rock which we call the doctrine (locum) of
justification we mean that we are redeemed from sin, death, and the devil and
are made partakers of life eternal, not by ourselves…but by help from without
(alienum auxilium), by the only-begotten Son of God, Jesus Christ.”
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St.
Louis: Concordia Publishing House, 1959, II, p. 701. Galatians lectures, 1531
Galatians.                                                      
“I often say that there is no power or means to resist the
sects except this one article of Christian righteousness. If we have lost it,
we cannot resist any errors or sects.”
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St.
Louis: Concordia Publishing House, 1959, III, p. 1225. Galatians 2:20.                                                       
“The entire world is scrambling after personal righteousness
and does not want to be saved by a righteousness that is foreign. This is the
devil! For God has made a different arrangement. Our Adam is tickled only by
personal righteousness.”
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St.
Louis: Concordia Publishing House, 1959, III, p. 1234.                                                       
“First of all we must speak of the argument, that is, of the
issue with which Paul deals in this epistle. The argument is this: Paul wants
to establish the doctrine of faith, grace, the forgiveness of sins or Christian
righteousness, so that we may have a perfect knowledge and know the difference
between Christian righteousness and all other kinds of righteousness.”
Martin Luther, Lectures on Galatians, 1535, ed., Jaroslav Pelikan,
St. Louis: Concordia Publishing House, 1963, 26, p. p. 4                                                     
“As soon as the Word of God appears, the devil becomes angry;
and in his anger he employs every power and wile to persecute it and wipe it
out completely. For he is the father of lies and a murderer (John 8:44); he
plants his lies in the world through false teachers, and he murders men through
tyrants.”
Martin Luther, Lectures on Galatians, 1535, ed., Jaroslav Pelikan,
St. Louis: Concordia Publishing House, 1963, 26, p. 455. Galatians 4:29                                                    
“In justification faith and works exclude each other
entirely.”
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St.
Louis: Concordia Publishing House, 1959, II, p. 712. 1522 Galatians
3:23-29.                                                        
“Christ did indeed suffer for the whole world; but how many
are there who believe and cherish this fact? Therefore, although the work of
redemption itself has been accomplished, it still cannot help and benefit a man
unless he believes it and experiences its saving power in his heart.”
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St.
Louis: Concordia Publishing House, 1959, II, p. 705f. Smalcald, 1537                                                      
“This will show that ‘redeem’ here is a matter not of
morality but of faith, that it includes faith.”
Martin Luther, Lectures on
Galatians, 1535, ed., Jaroslav Pelikan, St. Louis: Concordia Publishing House,
1963, 26, p. 294 Galatians 3:14                                                       
“Therefore all who cling to this flesh are blessed and are
delivered from the curse.”
Martin Luther, Lectures on Galatians, 1535,
ed., Jaroslav Pelikan, St. Louis: Concordia Publishing House, 1963, 26, p. p.
290. Galatians 3:13                                                       
“Therefore wherever there is faith in Christ, there sin has
in fact been abolished, put to death, and buried. But where there is no faith
in Christ, there sin remains.”
Martin Luther, Lectures on Galatians, 1535, ed., Jaroslav Pelikan,
St. Louis: Concordia Publishing House, 1963, 26, p. 286. Galatians 3:13                                                      
“The second argument is that ‘God desires all men to be
saved’ (1 Timothy 2:4), and He gave His Son for us men and created man for
eternal life. Likewise: All things exist for man, and he himself exists for God
that he may enjoy Him, etc. These points and others like them can be refuted as
easily as the first one. For these verses must always be understood as
pertaining to the elect only, as the apostle says in 2 Timothy 2:10 ‘everything
for the sake of the elect.’ For in an absolute sense Christ did not die for
all, because He says: ‘This is My blood which is poured out for you’ and ‘for
many’–He does not say: for all–‘for the forgiveness of sins.’ (Mark 14:24;
Matthew 26:28)
Luther’s Works, 25 p. 375. 2 Timothy 2:10; 1 Timothy 2:4; Mark
14:24; Matthew 26:28                                                      
“The apostle says ‘our,’ ‘our sins;’ not his own sin, not the
sins of unbelievers. Purification is not for, and cannot profit, him who does
not believe. Nor did Christ effect the cleansing by our free-will, our reason
or power, our works, our contrition or repentance, these all being worthless in
the sight of God; he effects it by himself. And how? By taking our sins upon
himself on the holy cross, as Isaiah 53:6 tells us.”
Sermons of Martin Luther, ed., John Nicholas Lenker, Grand Rapids:
Baker Book House, 1983, VI, p. 180. Hebrews 1:1-12; Hebrews 1:3;                                                    
“In this declaration of false security, we have the beginning
of Luther’s new gospel, which, needless to say, is directly and openly opposed
to the Gospel of Jesus Christ. As a theologian, he should have realized that
his notion of the absolute assurance of salvation imparted by faith was as
false as it was unsound, and as a professor of Scripture, he should have realized
that faith alone is barren and lifeless apart from the meritorious works which
are necessarily connected with and founded on it.”
Msgr. Patrick F. O’Hare, The Facts About Luther, Rockford,
Illinois: TAN Books and Publishers, 1987, p. 98. Introduction dated 1916                                                    
“Calov, following Gerhard, rightly points out the relation of
Christ’s resurrection to our justification as follows: ‘Christ’s resurrection
took place as an actual absolution from sin (respectu actualis a peccato
absolutionis). As God punished our sins in Christ, upon whom He laid them and
to whom He imputed them, as our Bondsman, so He also, by the very act of
raising Him from the dead, absolved Him from our sins imputed to Him, and so He
absolved also us in Him.'” [Bibl. Illust., ad Rom. 4:25]  part two
Francis Pieper, Christian Dogmatics, 3 vols., St. Louis: Concordia
Publishing House, 1951, II, p. 321. Romans 4:25                                                   
“As Christ’s death lies in the past, so also our
reconciliation is an accomplished fact. 2 Corinthians 5:19: ‘God was in Christ,
reconciling’ (namely, when Christ lived and died on earth) ‘the world unto
Himself.’ The katallassein of Romans 5:10 and 2 Corinthians 5:19 does not
refer–let this fact be noted–to any change that occurs in men, but describes
an occurrence in the heart of God. It was God who laid His anger by on account
of the ransom brought by Christ. It was God who at that time already had in His
heart forgiven the sins of the whole world, for the statement: ‘God was in
Christ, reconciling the world unto Himself’ means–and that is not our, but the
Apostle’s own interpretation–that God did ‘not impute their trespasses unto
them.’ And ‘not imputing trespasses’ is, according to Scripture (Romans 4:6-8),
synonymous with ‘forgiving sins,’ ‘justifying’ the sinner.” part 2 of
paragraph
Francis Pieper, Christian Dogmatics, 3 vols., St. Louis: Concordia
Publishing House, 1951, II, p. p 348. Romans 5:10; 2 Corinthians 5:19                                              
“The elite are assembled in the cloister to earn salvation or
themselves by observing the consilia evangelica, devised by man, and to obtain
a surplus of good works (opera supererogationis) for the benefit of others.
However, since this process does not give full assurance (Trid., Sess. IV,
canon 14, 9), they look to purgatory to complete their ‘sanctification’ (Trid.,
Sess. VI, canon 30).” (Footnote – “See Luther on the ‘blasphemous
fraud of purgatory, by which treacherous deception they have made fool of all
the world’ St. Louis edition, XVI:1653f.”)
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F.
Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 64.                                                   
“If we held that the work of Christ did not fully reconcile
God but needs to be supplemented by the ‘infused grace,’ the keeping of the
commandments of God and the Church, as Rome teaches [note-Tridentinum, Sess.
VI, canon 11, 12, 20], or by ‘the reshaping of man’s life into its divine
form,’ as the modern Protestants teach, we should thereby divest the Christian
religion of its specific character and reduce it to the level of the religions
of the Law; and the assurance of grace and of the sonship with God would be
replaced by the monstrum incertitudinis [monster of uncertainty].”
Francis
Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis:
Concordia Publishing House, 1953, I, p. 36.                                                   
“If we held that the work of Christ did not fully reconcile
God but needs to be supplemented by the ‘infused grace,’ the keeping of the
commandments of God and the Church, as Rome teaches [note-Tridentinum, Sess.
VI, canon 11, 12, 20], or by ‘the reshaping of man’s life into its divine
form,’ as the modern Protestants teach, we should thereby divest the Christian
religion of its specific character and reduce it to the level of the religions
of the Law; and the assurance of grace and of the sonship with God would be
replaced by the monstrum incertitudinis [monster of uncertainty].” Francis
Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis:
Concordia Publishing House, 1953, I, p. 36.                                                   
“In the Papacy we have the most pronounced and greatest
imaginable ‘falling away’ from the Christian religion. Christians know that man
is justified and saved only by faith in Christ, without the deeds of the
Law.”
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F.
Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 465. Jn 8:31 2
Thessalonians 2:3ff; 1 Peter 4:11; 1 Timothy 6:3f; Matthew 28:20.                                                
     
“The monstrum incertitudinis exists only where faith is made
to deal, not with the Gospel alone, but with the Gospel and the Law or the
entire Scripture, or where faith is held to be not only the product of God
alone, but also a moral achievement. It must be admitted that doubts do arise
in the believer’s heart, but such doubt, which originates in the flesh, must
not be treated as something commendable, as is done by the Papists and
synergists, but must be denounced as wickedness.”
Francis Pieper, Christian
Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia
Publishing House, 1953, II, p. 445. also applies to synergists 1 John
5:10.                                                 
“Now, then, if the Father raised Christ from the dead, He, by
this glorious resurrection act, declared that the sins of the whole world are
fully expiated, or atoned for, and that all mankind is now regarded as
righteous before His divine tribunal. This gracious reconciliation and
justification is clearly taught in Romans 4:25: ‘Who was delivered for our
offenses and was raised again for our justification.’ The term dikaiosis here
means the act of divine justification executed through God’s act of raising
Christ from the dead, and it is for this reason called the objective
justification of all mankind. This truth Dr. Walther stressed anew in America.
He taught that the resurrection of Christ from the dead is the actual
absolution pronounced upon all sinners. (Evangelienpostille, p. 160ff.)”
part one
Francis Pieper, Christian Dogmatics, 3 vols., St. Louis: Concordia
Publishing House, 1951, II, p. 321. Romans 4:25                                               
“The resurrection of Christ is, as Holy Writ teaches, the
actual absolution of the whole world of sinners. Romans 4:25: ‘Who was raised
again for our justification.’ At that time we were objectively declared free
from sin.”
Francis Pieper, Christian Dogmatics, 3 vols., St. Louis: Concordia
Publishing House, 1951, II, p. 348 Romans 4:25                                                        
“Scripture teaches the objective reconciliation (o.r. in
italics). Nineteen hundred years ago Christ effected the reconciliation of all
men with God. God does not wait for men to reconcile Him with themselves by means
of any efforts of their own. He is already reconciled. The reconciliation is an
accomplished fact, just like the creation of the world. Romans 5:10: ‘We were
reconciled to God by the death of His Son.’ When Christ died, God became
reconciled.” pt. 1 of paragraph
Francis Pieper, Christian Dogmatics, 3 vols., St. Louis: Concordia
Publishing House, 1951, II, p. 347f. Romans 5:10                                                   
“There is but one way by which the Reformed theology can
escape the doctrine of works–by accepting Lutheranism. And the Reformed
actually take this step when they, including Calvin, at the last direct those
who are troubled by grave doubts of their election to the universal grace as it
is attested in the means of grace.”
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F.
Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 169.                                                     
“But the imputation of Christ’s righteousness to the sinner
takes place when the Holy Spirit brings him to faith through Baptism and the
Word of the Gospel. Our sins were imputed to Christ at His suffering and death,
imputed objectively after He, by His active and passive obedience, fulfilled
and procured all righteousness for us. But the imputation of His righteousness
to us takes place when we are brought to faith.” [procured in italics in
text]
Robert D. Preus Justification and Rome, St. Louis: Concordia
Academic Press 1997, p. 72.                                                       
Abraham Calov: “Although Christ has acquired for us the
remission of sins, justification, and sonship, God just the same does not
justify us prior to our faith. Nor do we become God’s children in Christ in
such a way that justification in the mind of God takes place before we
believe.” [Apodixis Articulorum Fide, Lueneburg, 1684]
Robert D. Preus Justification and Rome, St. Louis: Concordia
Academic Press 1997, p. 131n.                                                      
[Translation of Gottfried Fritschel article on Justification] ed.,
Thedore Tappert, Lutheran Confessional Theology in America, 1840-1880, New
York: Oxford University Press, 1972,                                                            
“Thus you see plainly that there is here no work done by us, but a
treasure which He gives us, and which faith apprehends; just as the Lord Jesus
Christ upon the cross is not a work, but a treasure comprehended in the Word,
and offered to us and received by faith. Therefore they do us violence by
exclaiming against us as though we preach against faith; while we alone insist
upon it as being of such necessity that without it nothing can be received nor
enjoyed.”
The Large Catechism, Part Fourth, Of Baptism. #37. Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 741. Tappert, p.
441. Heiser, p. 207.                                                    
“Therefore also it is vain talk when they say that the body
and blood of Christ are not given and shed for us in the Lord’s Supper, hence
we could not have forgiveness of sins in the Sacrament. For although the work
is accomplished and the forgiveness of sins acquired on the cross, yet it
cannot come to us in any other way than through the Word. For what would we
otherwise know about it, that such a thing was accomplished or was to be given
us if it were not presented by preaching or the oral Word? Whence do they know
of it, or how can they apprehend and appropriate to themselves the forgiveness,
except they lay hold of and believe the Scriptures and the Gospel? But now the
entire Gospel and the article of the Creed: I believe a holy Christian Church,
the forgiveness of sin, etc., are by the Word embodied in this Sacrament and
presented to us.”
The Large Catechism, Sacrament of the Altar. #31-32. Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 759. Tappert, p.
450. Heiser, p. 211.                                               
“It is, therefore, needful to maintain that the promise of
Christ is necessary. But this cannot be received except by faith. Therefore,
those who deny that faith justifies, teach nothing but the Law, both Christ and
the Gospel being set aside.”
Apology Augsburg Confession, IV. #70. Justification. Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 141. Tappert, p.
116. Heiser, p. 37f.                                                       
“The Third Article the adversaries approve, in which we
confess that there are in Christ two natures, namely, a human nature, assumed
by the Word into the unity of His person; and that the same Christ suffered and
died to reconcile the Father to us; and that He was raised again to reign, and
to justify and sanctify believers, etc., according to the Apostles’ Creed and
the Nicene Creed.”
Apology of the Augsburg Confession, III. #52. Of
Christ, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p.
119. Tappert, p. 107. Heiser, p. 32. Romans 4:25; 2 Corinthians 5:19ff.                                                    
“Faith is that my whole heart takes to itself this treasure.
It is not my doing, not my presenting or giving, not my work or preparation,
but that a heart comforts itself, and is perfectly confident with respect to
this, namely, that God makes a present and gift to us, and not we to Him, that
He sheds upon us every treasure of grace in Christ.”
Apology of the Augsburg Confession, IV. #48. Justification.
Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 135. Not
in Tappert. Heiser, p. 36.                                                      
“Now we will show that faith [and nothing else]
justifies.”{that faith justifies italicized}
Apology of the Augsburg
Confession, IV. #69. Justification. Concordia Triglotta, St. Louis: Concordia
Publishing House, 1921, p. 141. Tappert, p. 116. Heiser, p. 37.                                                         
“But to believe is to trust in the merits of Christ, that for
His sake God certainly wishes to be reconciled with us.”
Apology of the Augsburg Confession, IV. #69. Of Justification,
Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. p. 141.
Tappert, p. 116. Heiser, p. 37.                                                         
“But since we receive remission of sins and the Holy Ghost by
faith alone, faith alone justifies, because those reconciled are accounted
righteous and children of God, not on account of their own purity, but through
mercy for Christ’s sake, provided only they by faith apprehend this mercy.”
Apology of the Augsburg Confession, IV. #86. Of Justification, Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 147. Tappert, p.
119. Heiser, p. 39.                                                       
“We do not believe thus {that faith is just a beginning of
justification} concerning faith, but we maintain this, that properly and truly,
by faith itself, we are for Christ’s sake accounted righteous, or are
acceptable to God. And because ‘to be justified’ means that out of unjust men
just men are made, or born again, it means also that they are pronounced or
accounted just. For Scripture speaks in both ways. [The term ‘to be justified’
is used in two ways: to denote, being converted or regenerated; again, being
accounted righteous.] Accordingly we wish first to show this, that faith alone
makes of an unjust, a just man, i. e., receives remission of sins.”
Apology of the Augsburg Confession, IV. 71, Of Justification
Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 141. Tappert,
p. 116f. Heiser, p. 38.                                                  
“In the Epistle to the Romans, Paul discusses this topic
especially, and declares that, when we believe that God, for Christ’s sake, is
reconciled to us, we are justified freely by faith.”
Apology of the Augsburg Confession, IV. 87, Of Justification
Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 147.
Tappert, p. 119f. Heiser, p. 39. 2 Corinthians 5:19ff.                                                
       
“The Gospel teaches that by faith we receive freely, for
Christ’s sake, the remission of sins and are reconciled to God.”
Apology of the Augsburg Confession, XV. #5. Human Traditions,
Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 317.
Tappert, p. 215. Heiser, p. 96.                                                         
“Also they teach that the Word, that is, the Son of God, did
assume the human nature in the womb of the blessed Virgin Mary, so that there
are two natures, the divine and the human, inseparably conjoined in one Person,
one Christ, true God and true man, who was born of the Virgin Mary, truly
suffered, was crucified, dead, and buried, that He might reconcile the Father
unto us, and be a sacrifice, not only for original guilt, but also for all
actual sins of men.”
Augsburg Confession, III. 1. Of the Son of God, Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 45. Tappert, p. 29.
Heiser, p. 12.                                                     
“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, IV. Justification. Concordia Triglotta, St.
Louis: Concordia Publishing House, 1921, p. 45. Tappert, p. 30. Heiser, p. 12f.
Romans 3; Romans 4                                                     
“The third controversy which has arisen among some
theologians of the Augsburg Confession is concerning the righteousness of
Christ or of faith, which God imputes by grace, through faith, to poor sinners
for righteousness.”
Formula of Concord, SD III. #1. Righteousness of Faith. Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 917. Tappert, p.
539. Heiser, p. 250.                                                         
“Therefore it is considered and understood to be the same
thing when Paul says that we are justified by faith, Romans 3:28, or that faith
is counted to us for righteousness, Romans 4:5, and when he says that we are made
righteous by the obedience of One, Romans 5:19, or that by the righteousness of
One justification of faith comes to all men, Romans 5:18. For faith justifies,
not for this cause and reason that it is so good a work and so fair a virtue,
but because it lays hold of and accepts the merit of Christ in the promise of
the holy Gospel; for this must be applied and appropriated to us by faith, if
we are to be justified thereby.”
Formula of Concord, SD III. #12. Righteousness of Faith. Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 919. Tappert, p.
541. Heiser, p. 251. Romans 4:5; Romans 3:28; Romans 5:19                                                 
“For when man is justified through faith [which the Holy
Ghost alone works], this is truly a regeneration, because from a child of wrath
he becomes a child of God, and thus is transferred from death to life, as it is
written; When we were dead in sins, He hath quickened us together with Christ,
Ephesians 2:5. Likewise: The just shall live by faith, Romans 1:17; Habakkuk
2:4.”
Formula of Concord, SD III. #20. Righteousness of Faith. Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 921. Tappert, p.
542. Heiser, p. 251. Ephesians 2:5; Romans 1:17; Habakkuk 2:4                                                      
“Here belongs also what St. Paul writes Romans 4:3, that
Abraham was justified before God by faith alone, for the sake of the Mediator,
without the cooperation of his works, not only when he was first converted from
idolatry and had no good works, but also afterwards, when he had been renewed
by the Holy Ghost, and adorned with many excellent good works, Genesis 15:6;
Hebrews 11:8. And Paul puts the following questions, Romans 4:1ff.: On what did
Abraham’s righteousness before God for everlasting life, by which he had a
gracious God, and was pleasing and acceptable to Him, rest at that time?
Formula of Concord, SD III. #33. Righteousness of Faith. Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 927. Tappert, p.
545. Heiser, p. 252. Romans 4:3; Romans 4:1ff; Genesis 15:6; Hebrews 11:8                                                  
“This article concerning justification by faith (as the
Apology says) is the chief article in the entire Christian doctrine, without
which no poor conscience can have any firm consolation, or can truly know the
riches of the grace of Christ, as Dr. Luther also has written: If this only
article remains pure on the battlefield, the Christian Church also remains pure,
and in goodly harmony and without any sects; but if it does not remain pure, it
is not possible that any error or fanatical spirit can be resisted. (Tom. 5,
Jena, p. 159.) And concerning this article especially Paul says that a little
leaven leaveneth the whole lump.”
Formula of Concord, SD III. #6, Righteousness of Faith. Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 917. Tappert, p.
540. Heiser, p. 250.                                                  
“These treasures are offered us by the Holy Ghost in the
promise of the holy Gospel; and faith alone is the only means by which we lay
hold upon, accept, and apply, and appropriate them to ourselves. This faith is
a gift of God, by which we truly learn to know Christ, our Redeemer, in the
Word of the Gospel, and trust in Him, that for the sake of His obedience alone
we have the forgiveness of sins by grace, are regarded as godly and righteous
by God the Father, and are eternally saved.”
Formula of Concord, SD, III 10, Righteous of Faith before God,
Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 919.
Tappert, p. 541. Heiser, p. 250.                                                    
“Moreover, neither contrition nor love or any other virtue,
but faith alone is the sole means and instrument by which and through which we
can receive and accept the grace of God, the merit of Christ, and the
forgiveness of sins, which are offered us in the promise of the Gospel.”
Formula of Concord, SD, III 31, Righteous of Faith before God,
Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 925.
Tappert, p. 544. Heiser, p. 252.                                                       
“…it has been unanimously taught by the other teachers of
the Augsburg Confession that Christ is our righteousness not according to His
divine nature alone, nor according to His human nature alone, but according to
both natures; for He has redeemed, justified, and saved us from our sins as God
and man, through His complete obedience; that therefore the righteousness of
faith is the forgiveness of sins, reconciliation with God, and our adoption as
God’s children only on account of the obedience of Christ, which through faith
alone, out of pure grace, is imputed for righteousness to all true believers,
and on account of it they are absolved from all their unrighteousness.”
Formula of Concord, SD, III. #4. Righteousness of Faith. Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 917. Tappert, p.
539f. Heiser, p. 250.                                                   
“If this only article remains pure on the battlefield, the
Christian Church also remains pure, and in goodly harmony and without any
sects; but if it does not remain pure, it is not possible that any error or
fanatical spirit can be resisted.” Dr. Luther
Formula of Concord, SD. III. #6. Righteousness of Faith. Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 917. Tappert, p.
540. Heiser, p. 250.                                                        
“Therefore there is here again great need to call upon God
and pray: Dear Father, forgive us our trespasses. Not as though He did not
forgive sin without and even before our prayer (for He has given us the Gospel,
in which is pure forgiveness before we prayed or ever thought about it). But
this is to the intent that we may recognize and accept such forgiveness.”
The Large Catechism, The Lord’s Prayer, Fifth Petition, #88,
Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 723.
Tappert, p. 432. Heiser, p. 202f. Matthew 6:12                                                     
“Their feigning a distinction between meritum congrui and
meritum condigni [due merit and true, complete merit] is only an articifice in
order not to appear to Pelagianize. For, if God necessarily gives grace for the
meritum congrui [due merit], it is no longer meritum congrui, but meritum
condigni [a true duty and complete merit]. But they do not know what they are
saying. After this habit of love [is there], they imagine that man can acquire
merit de condigno. And yet they bid us doubt whether there be a habit present.
How therefore, do they know whether they acquire merit de congruo or de
condigno [in full or in half]?”
Apology Augsburg Confession, IV. #19. Justification. Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 125. Tappert, p.
109f. Heiser, p. 34.                                                  
“Now, that faith signifies, not only a knowledge of the
history, but such faith as assents to the promise, Paul plainly testifies when
hesays,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. Heiser, p. 36. Romans 4:16.                                                      
“These things are so plain and so manifest that we wonder
that the madness of the adversaries is so great as to call them into doubt. The
proof is manifest that, since we are justified before God not from the Law, but
from the promise, it is necessary to ascribe justification to faith.”
Apology of the Augsburg Confession, III. #177. Concordia Triglotta, St. Louis:
Concordia Publishing House, 1921, p. 205. Tappert, p. 153. Heiser, p. 60.                                                        
“Scripture thus uses the term ‘faith,’ as the following
sentence of Paul testifies, Romans 5:1: ‘Being justified by faith, we have
peace with God. Moreover, in this passage, to justify signifies, according to
forensic usage, to acquit a guilty one and declare him righteous, but on
account of the righteousness of another, namely, of Christ, which righteousness
of another is communicated to us by faith…1 Corinthians 1:30. 2 Corinthians
5:21. But because the righteousness of Christ is given us by faith, faith is
for this reason righteousness in us imputatively, i. e., it is that by which we
are made acceptable to God on account of the imputation and ordinance of God,
as Paul says, Romans 4:3, 5: Faith is reckoned as righteousness.”
Apology of the Augsburg Confession, III. #184. Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 205f. Tappert, p.
154. Heiser, p. 60. Romans 5:1; 2 Corinthians 5:21; 1 Corinthians 1:30; Romans
4:3,5                                                 
“Accordingly, the word justify here means to declare
righteous and free from sins, and to absolve one from eternal punishment for
the sake of Christ’s righteousness, which is imputed by God to faith,
Philippians 3:9. For this use and understanding of this word is common in the
Holy Scriptures of the Old and the New Testament. Proverbs 17:15: He that
justifieth the wicked, and he that condemneth the just, even they both are
abomination to the Lord. Isaiah 5:23: Woe unto them which justify the wicked
for reward, and take away the righteousness of the righteous from him! Romans
8:33: Who shall lay anything to the charge of God’s elect? It is God that
justifieth, that is, absolves from sins and acquits.”
Formula of Concord, SD III. #17. Righteousness of Faith. Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 921 Tappert, p.
541f. Heiser, p. 251. Philippians 3:9; Proverbs 17:15; Isaiah 5:23; Romans
8:33                                                
“For good works do not precede faith, neither does
sanctification precede justification. But first faith is kindled in us in
conversion by the Holy Ghost from the hearing of the Gospel. This lays hold of
God’s grace in Christ, by which the person is justified. Then, when the person
is justified, he is also renewed and sanctified by the Holy Ghost, from which
renewal and sanctification the fruits of good works then follow.” Formula
of Concord, SD, III 41, Righteous of Faith before God, Concordia Triglotta, St.
Louis: Concordia Publishing House, 1921, p. 929. Tappert, p. 546. Heiser, p.
253.                                                     
“1. That the human race is truly redeemed and reconciled with
God through Christ, who, by His faultless [innocency] obedience, suffering, and
death, has merited for us the righteousness which avails before God, and
eternal life. 2. That such merit and benefits of Christ shall be presented,
offered, and distributed to us through His Word and Sacraments. 3. That by His
Holy Ghost, through the Word, when it is preached, heard, and pondered, He will
be efficacious and active in us, convert hearts to true repentance, and
preserve them in the true faith. 4. That He will justify all those who in true
repentance receive Christ by a true faith, and will receive them into grace,
the adoption of sons, and the inheritance of eternal life.” …”God
in His purpose and counsel ordained [decreed]:
Formula of Concord, SD, XI. #15. Of God’s Eternal Election.
Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1069.
Tappert, p. 619. Heiser, p. 288. 2 Corinthians 5:19ff                                               
“The theology of most Protestant sects (especially the
fundamentalists) rests on the belief that we are saved by faith alone, and that
good works do nothing toward helping us get to heaven. Once one has ‘accepted
Jesus Christ as his Savior,’ he or she is saved. Period. This contrasts starkly
with Catholic teaching, which holds that both faith and works are necessary for
salvation.” William M. Vatavuk, Catholic Twin Circle, December 3, 1989,
Christian News, December 18, 1989 Ephesians 2:8-9.                                                        
“For God has already forgiven you your sins 1800 years ago
when He in Christ absolved all men by raising Him after He first had gone into
bitter death for them. Only one thing remains on your part so that you also
possess the gift. This one thing is–faith. And this brings me to the second
part of today’s Easter message, in which I now would show you that every man
who wants to be saved must accept by faith the general absolution, pronounced
1800 years ago, as an absolution spoken individually to him.”
C. F. W.
Walther, The Word of His Grace, Sermon Selections, “Christ’s Resurrection–The
World’s Absolution” Lake Mills: Graphic Publishing Company, 1978 p. 233.
Brosamen, p. 138. Mark 16:1-8                                                  
“Christ’s Glorious Resurrection from the Dead the Actual
Absolution of the Entire Sinful World Here I would point out two things: 1.
That This Is Certain And True, and 2. That Therefore Every Man Who Wants To Be
Saved Must By Faith Accept This General Absolution As Applying Also To
Him,”
C. F. W. Walther, The Word of His Grace, Sermon Selections, “Christ’s
Resurrection–The World’s Absolution” Lake Mills: Graphic Publishing
Company, 1978 p. 230. Brosamen, p. 138. Mark 16:1-8                                                   
“At the time of the resurrection of Christ, God looked down
in hell and declared Judas, the people destroyed in the flood, and all the
ungodly, innocent, not guilty, and forgiven of all sin and gave unto them the
status of saints.”
(Pastor Charles Papenfuss) WELS, Kokomo Four Statements,
1979.                                                            
“When God reconciled the world to Himself through Christ, He
individually pronounced forgiveness to each individual sinner whether that
sinner ever comes to faith or not.”
(J. P. Meyer, Ministers of Christ, p. 109) WELS, Kokomo Four
Statements, 1979.                                                            
“After Christ’s intervention and through Christ’s
intervention God regards all sinners as guilt-free saints.” (J. P. Meyer,
Ministers of Christ, p. 107) WELS, Kokomo Four Statements, 1979.                                                            
“Objectively speaking, without any reference to an individual
sinner’s attitude toward Christ’s sacrifice, purely on the basis of God’s
verdict, every sinner, whether he knows it or not, whether he believes it or
not, has received the status of saint.”
(J. P. Meyer, Ministers of Christ, p. 103) WELS, Kokomo Four
Statements, 1979.                                                            
Posted in Uncategorized

Ichabod, The Glory Has Departed: Crippling Costs Related to Sky-High LCMS Seminary Tuition Loans

Tuesday, August 6, 2013

Crippling Costs Related to Sky-High LCMS Seminary Tuition Loans

The Boomers get to spend the Thrivent loot,
after attending seminary for almost nothing.
Today’s students borrow heavily to prop up faculty salaries
and light teaching loads.
Let the buyer beware,because these guys take your money
and say, “You’re fired. LOL.”
Mission roots or sky-high overhead.
bruce-church said…
A Case Study of CRM Neglect in the LCMS

Two tiny non-calling LCMS congregations in rural Virginia were joined together five years ago to form Christ Lutheran Mission in Ruther Glen, a rural unincorporated community 20 miles north of Richmond and 30 south of Fredericksburg. Their mission is so small that practically every member who attends regularly is made a church official.

Now the LCMS wants to grow the mission by sending it a mission pastor. They are being sent a graduate straight out of seminary. His installation is scheduled for August 18, 2013.

The mission start meets in rented space in a business park “along the back side of the storage units in the business park.” Hardly a winning location! It only has about 50 chairs in a room that could hardly fit any more. In fact, the installation has to be held at the Methodist church since there’s not enough space for all the visitors. This small church is now forced to have a $100 grand budget, of which the synod picks up half. Still, that’s a grand per seat that the church must come up with!

The synod is not letting the congregation save money by putting the pastor’s family of four on an HMO, and the synodical health plan costs $26 grand per year! Yes, you read that right! The pastor’s salary also must be substantial because he reportedly owes $100 grand in student loans! Again, you read that right!

The synod has set goals for this new pastor and the mission, giving him/it three years to get dozens of new members, and if the mission doesn’t grow immediately, or the mission fails to come up with $50 grand per year for the pastor, the synod can pull out of the deal after just one year.

The synod may well be setting the seminary grad up for failure. Ruther Glen is rural and in the Bible Belt, where most everyone already goes to church. There’s a Baptist church on almost every corner, and the Baptists and Evangelicals down there think Lutheran worship is pretty staid, so they are not as likely to join. So where’s he going to get all the new members?

The congregation was told that the cheapest they could get a pastor for was $50 grand. They weren’t told, however, about CRM pastors who might be glad to take a call for less since likely they didn’t have any student loan debt anymore, if they ever had any. Also, if the church called a CRM pastor, the mission and pastor would not be under such pressure to grow the church.

The fact that someone with $100 grand in student loan debt is sent to a mission start shows the folly of having such a large Concordia University System and two seminaries where all the professors are paid handsomely. At Concordia St. Louis, for instance, the professors are paid $70 grand a year. Then, so the student doesn’t default on his massive student loans, the synod must subsidies missions to the nth degree so all their graduates have good paying jobs. Perhaps the LCMS should change its name to LCMB, since it is more boondoggle than synod!

Anyway, when a mission start is lied to, and not told about CRM pastors, and are told they can’t find a LCMS pastor for less than $50 grand a year, is a call based on a call list based on lies still as divine?

Ruther Glen, Virginia
http://en.wikipedia.org/wiki/Ruther_Glen,_Virginia
LCMS locator:
http://locator.lcms.org/nchurches_frm/c_detail.asp?C1001223

http://www.christlutheranchurchofladysmith.org/visitors/directions-to-the-church/

http://www.christlutheranchurchofladysmith.org/about-us/pastors-message/

http://www.christlutheranchurchofladysmith.org/wp-content/uploads/2013/05/DSCN0213.jpg

Wake up, sheep.
You are being fleeced.

bruce-church (https://bruce-church.myopenid.com/)
has left a new comment on your post “LCMS
Seminary Cost Scandal: Fabulous Costs To Supp…
“:

More links for
the above comment–first, the costs of the Concordia Health Plans, and second,
CRM links:

Concordia Health Plan Costs Per Month/Per
Year:

http://www.concordiaplans.org/detailpage.aspx?Id=55

Self,
Spouse, Child(ren):
Year 2013, Option A: $2,432 per month. $29,184 per year
Year 2014, Option
A: $2769 per month. $33,228 per year

——

Priestly Rant: On Calling CRM
Pastors:
http://priestlyrant.wordpress.com/2013/08/05/on-calling-from-crm/

——-
LCMS
Resolution
3-10A:
http://priestlyrant.wordpress.com/2013/07/25/resolution-3-10a/

——-

Lost
Pastors Password Protected
Website:
http://steadfastlutherans.org/?p=32138

——–

The fat cat is not motivated to change anything.

The Concordia Health Plan is definitely a Cadillac
plan that in 2018 will be excised taxed at a rate 40% on the amount over $27,000
for a family plan. The family plan means two or more persons are covered. In
2014 the CHP plan is supposed to cost $33,228 for a family. That means the
excise tax would be $2,491 if the same rates apply in 2018. So the plan plus tax
would cost the congregation $35,719 per year come
2018!:

Excise Tax on
High-Cost Coverage (Cadillac Tax):

http://www.uhc.com/united_for_reform_resource_center/health_reform_provisions/excise_tax_on_high_cost_coverage.htm
————
High-End Health
Plans Scale Back to Avoid ‘Cadillac Tax’:

http://www.nytimes.com/2013/05/28/business/cadillac-tax-health-insurance.html?pagewanted=all

Although the tax does not start until 2018, employers
say they have to start now to meet the deadline and they are doing whatever they
can to bring down the cost of their plans. Under the law, an employer or health
insurer offering a plan that costs more than $10,200 for an individual and
$27,500 for a family would typically pay a 40 percent excise tax on the amount
exceeding the threshold.

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Ichabod, The Glory Has Departed: Sing Along German Hymns with Lyrics

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Ichabod, The Glory Has Departed: Essential Links to The CORE Scandal, Plus Plagiarism at St. Peter (WELS) in Freedom

Saturday, August 24, 2013

Essential Links to The CORE Scandal,
Plus Plagiarism at St. Peter (WELS) in Freedom

 The latest post on the Ski-Glende court case can be found here.

Note to Mequon graduates – you only need to left-click on the titles to find the post. That is called an embedded link. They teach embedded links in Web 101.

Write a letter about Ski getting back into the ministry, as Engelbrecht and Schroeder promised.

Team Glende’s epic humiliation – all lawsuits dropped on Friday the 13th.

Friday the 13th – Three St. Peter Freedom pillars still suing.

Three from St. Peter are still suing, including Sexpert Ski.

Tim Glende’s Lawsuit against His Own Member – Thrown Out of Court. Denied.

Hitler just found out.

Glende’s First Congregation Will Close Soon.

More Hoo-Hah from Fox Valley WELS.

Four from St. Peter in Freedom are suing the husband of Ski’s victim, hauling him to court to silence him.

Ski will return to The CORE as the pastor, as DP Engelbrecht promised and SP Schroeder agreed.

Ski’s Scrotum Sermon – Which They Were Proud To Post.

All St. Peter Freedom (which includes The CORE) posts labeled on Ichabod.

DP Engelbrecht’s email supports Ski’s CRM status, implying a return to The CORE.

August 13th meeting – this was held to get Ski’s CRM status going.

Budget for St. Peter is $1.4 million, so why did they get a $500,000 plus grant to buy a bar?

Remove the 12 WELS Apostates – Starting with Deputy Doug Engelbrecht

DP Engelbrecht Approved Plagiarism of False Doctrine

All posts labeled The CORE

Ski – so bad, he was canned twice. This is the second, official canning, April of 2013.

Bishop Katie cannot spell either, not even on her own web page.

DP Engelbrecht had two different stories about Ski leaving.

Church and Change.

All posts labeled Church and Change.

All posts labeled Tim Glende.

All posts labeled Fox Valley WELS.

Intrepids on Time of Grace.

Glende, Ski, and Engelbrecht kicked out Rick Techlin – for being correct about plagiarism of  false doctrine, and Glende lied about his plagiarism.

Meeting with the DP’s sock puppets.

“This will solve our PR problems.”

Ski turned down for CRM Status.

Photos of all the main players can be found here.

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Ichabod, The Glory Has Departed: Norma Boeckler’s New Book – A Treasury of Inspirational Quotes – Paperback and Kindle

Sunday, April 21, 2013

Norma Boeckler’s New Book – A Treasury of Inspirational Quotes – Paperback and Kindle

Norma Boeckler’s biography was published in the Midland Daily News.
You can write a customer review here – click on the link.

Product Details

A Treasury of Inspirational Quotes by Norma A. Boeckler (Apr 3, 2013)

Many of Norma Boeckler’s painting are featured on this blog. She has also designed book covers for Martin Chemnitz Press and illustrations for various books published there.

Oddly enough, our family lived in Midland, Michigan for six years, but we did not meet Norma and her late husband at that time. Like many orthodox Lutherans,  we ended up in contact with each other, and Norma and Walter helped form a congregation there.

The Beatitudes by Norma Boeckler

Norma also shares her religious art on Facebook, where I can hardly keep up with her regular posting. When I share those graphics with 1440 FB friends–who belong to all denominations, Judaism, and no religion–the Gospel is transmitted across the world. I have noticed my friends sharing them in response, and no one knows where this stops. It is exponential.

Many of those graphics are published on a Christian arts blog for Ecclesia College, Springdale, Arkansas. There too, people are viewing and enjoying her work all over the world. I looked at the blog map just now and noticed glowing dots around the Third World, America, and South America.

I talked Norma into Dreamweaver as well, so she created this website for Jesus Lord of Creation. I have graduate students who groan at the thought of learning website design, even in doing the simple work of blogging. They need the skills for online education. Norma learned the skills for extending her church work.

The Spirit of Truth, by Norma Boeckler

Norma Boeckler is a delightful person with an endless supply of artistic talent. I encouraged her to try Photoshop, which is a dream for every artistic person. She took lessons and quickly became proficient, thanks to her energetic nature and artistic eye.

If readers wonder why my Photoshops have improved, her advice is the reason why. I cannot match her ability, but I am happy to take her advice.

The best part of her sharing is her ability to display the message of the Christian faith to people around the world, enjoying the painstaking labor and rejoicing in its spread. Some Lutherans should stop and think about how much Gospel has been spread for no additional cost when they believe than money is the Means of Grace, the sine qua non of effective evangelism.

The Lamb for Sinners Slain, by Norma Boeckler





A Treasury of Inspirational Quotations by Norma Boeckler

Midland, Michigan has already hosted a promotion for this new book, and Gibbs Garden in Atlanta is doing the same. Norma has won many awards for her art and traveled to Japan to show her work. She has been active in local artistic groups in Michigan, a vocation that began when she was a young girl.

This book features fourteen thematic sections:

  1. Jesus is Our Savior.
  2. Jesus is Our Lord.
  3. Jesus is Love.
  4. Baptism.
  5. Jesus Forgives.
  6. Jesus is Our Righteousness.
  7. Jesus is Our Confidence.
  8. Jesus Our Help When in Trouble.
  9. Obedience to God.
  10. Faith in God.
  11. Holy Spirit.
  12. Prayer.
  13. Return of Christ.
  14. Eternity.
He That Believeth on Me, by Norma Boeckler

Norma uses Scripture passages from the English Luther Bible – the King James Version. And she quotes from The Lutheran Hymnal, which has not been equaled in over 70 years – not that anyone has tried very hard.

The combination of Christian art and classic sources is a treasury, available in print and also as an e-book.

Since this is a visual book, I am going to post a number of examples on this page. They are some of my favorites.

Saved by Grace through Faith – by Norma Boeckler

Who would want to own this book?

This volume would be welcomed by young and old alike, because it honors Aristotle’s dictum to edify and delight. Drawings and photographs dominate the space, but they are united with hymns and the Scriptures. I can picture grandparents and grandchildren enjoying the book equally. All ages, laity and pastors, will appreciate the spirit and design of this volume.

When someone wonders what kind of special gift to give someone, for a birthday, anniversary, or confirmation, this will work out well. If they have faith, they will welcome the message. If they are spiritually inert, they will be drawn to the beauty of the work and perhaps stay for the message of the efficacious Word.

 The Art of Norma Boeckler – Her first book.

Product Details

The Art of Norma Boeckler by Norma A. Boeckler (May 3, 2012)


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Ichabod, The Glory Has Departed: Creation Gardening Links

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Ichabod, The Glory Has Departed: Luther’s Sermons for Trinity Eight – Beware of False Prophets

Wednesday, August 6, 2014

Luther’s Sermons for Trinity Eight – Beware of False Prophets

Luther’s First Sermon for the EIGHTH SUNDAY AFTER TRINITY. Matthew 7:15-23

This sermon was printed as early as the year 1522, under the title: A Sermon Lately Preached by Dr. Martin Luther, on the Extent of the Influence the Holy Gospel Had Over Church Councils. It also appeared in the collections of 14 sermons, 27 sermons and “The Five Beautiful Sermons” in 1523.

Text. Matthew 7:15-23. Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves. By their fruits ye shall know them. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth, good fruit.

Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Therefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doth the will of my Father who is in heaven. Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

CONTENTS:

CHRIST’S WARNING OF FALSE PROPHETS.
I. THE FOUNDATION AND REASON OF THIS WARNING.

The true and false doctrines always run contrary to one another. 2.

II. THE WARNING ITSELF.

1. How the power is given to all Christians in this warning to be judges of all doctrines.

2. How this warning will completely overthrow the claims of the Papacy and Councils. 4-5f.

A Christian should be assured of his faith and not build on human authority. 6-12. The councils and decisions of the Papists. a. They can give no foundation or consolation in time of death. b. How the Papists seek to confirm their councils and decisions, and the answer to give them. c. How and why we should not believe these councils and decisions. 11-12. d. It is nonsense, if the Councils wish to determine how we are to believe. e. In how far the decisions of the Councils are to be received. 14.

Who the true Judges are in spiritual matters.

15. That the Papists are false prophets is proved: a. By the false doctrines they teach. (1) Against the fourth commandment. 16-18. (2) Against the fifth commandment.

19. (3) Against the true teaching concerning marriage. 20-21. b. By their attitude. (1) Against the seventh commandment.

22. (2) Against the first commandment.

3. How this warning points out the fruits by which we should know the false prophets.

What is demanded here is to determine from these fruits whether any one is a false prophet.

24. The nature of these fruits. 25.

The fruit of the spirit by which we can know the pure doctrine. 26.

Our good works do not condemn us, neither do they save us; but faith saves and unbelief condemns. 27.

Before good works can be done, faith must first be present. 28.

There is no greater sin in the world than unbelief. 29.

SUMMARY OF THIS GOSPEL:

1. Christ warns us of the teachings of Satan, who will come speaking lies in hypocrisy, 1 Timothy 4:2; having a form of godliness, but denying the power thereof, 2 Timothy 3:5, who profess that they know God; but in works (which they ascribe to righteousness) they deny him. These St. Peter in 2 Peter 2:1 calls false teachers, who privily bring in destructive heresies, denying even the Master that bought them: but there is nothing covered that shall not be revealed, Matthew 10:26. Therefore the folly of these misleading teachers shall be manifest unto all men, 2 Timothy 3:9.

2. Therefore one should not apply this here in the Gospel to coarse public sins, whose fruits we see today clearly, when God opens our eyes; but the Lord is speaking of those who come in sheep’s clothing, and say: Lord, Lord, have we not cast out devils in thy name? Have we not in thy name done many wonderful works? These are the ones of whom Christ warns us, to whom he will say in the last day in terrible judgment: I never knew you: depart from me, ye that work iniquity. Why? Because they sought such works and through them they thought they were pleasing to God. and trusted in them to be saved.

PART 1. CONCERNING ANGER.

1. As the Lord in the three previous chapters, the 5th, 6th and 7th, explains the commandments of God, he finally concludes with these words: “Therefore all things whatsoever ye would that men should do to you, do ye even so to them,” 5:12. This is a Christian doctrine, and the sum total of all Christianity. Immediately follows this Gospel lesson, in which the Lord exercises the office of a good shepherd and teacher, and warns us to beware of false prophets. As though he would say: Now you have heard the truth, from henceforth therefore beware of other doctrines. For it is certain that false teachers and false prophets will arise wherever this Word is preached.

2. We must boldly consider the two kinds of doctrine, the true and good, and the false and erroneous, and that they will always accompany each other, for thus it has been from the beginning, and thus it will continue to the end of the world. Hence it will not do for us to creep along in silence, and resort to a safe and secure manner of life. The evil teachings of men and the doctrines of devils, and all our enemies oppose us without ceasing, and hence we dare not think that the issue is settled. We are not yet across the river. Therefore the Lord diligently warns us and says: “Beware of false, prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.”

3. We should well consider this passage, for Christ our Lord here commands and gives all Christians the power to be judges of all doctrine, and he gives them power to judge what is right and what is not right. It is now well on a thousand years that this passage has been perverted by false Christians, so that we have had no power to judge, but had to accept what the Pope and the councils determined, without any judgment of our own.

4. Now this Gospel here overthrows the very foundation of popery and of all councils, for we are not bound to keep what the Pope commands and men decree. Therefore I say again, firmly grasp what this Gospel teaches, for the authority has never been given either to the Pope or councils, or anyone else, to sit and determine what is faith. For Christ says: “Beware of false prophets.” Either the, Gospel lies, or the Pope and the councils do.

Christ says we have the right to judge all doctrines, and whatever is proposed for us to keep or to reject. Here the Lord does not speak to the Pope, but to all Christians. And as the doctrine is proclaimed to all: “Whatsoever ye would that men should do to you, do even so to them;” so likewise the words exclude no one: “Beware of false prophets.” From which it clearly follows that I may indeed judge of the doctrine.

5. Hence I can say: Pope, you together with the councils have resolved, and now I have to decide whether I may accept it or not. Why? Because you will not stand and answer for me when I die, but I must see to it myself how I stand before God, so that I may be certain of my fate.

6. For you must be so certain in regard to the matter, that it is God’s Word, as certain and more certain than you are that you are living, for on this alone your conscience must rest. Even though all men should come, yea, even the angels and all the world, and pass a resolution, if you cannot grasp it and decide for yourself, you are lost; for you dare not base your decision on the Pope or anyone else; you must yourself be prepared so that you can say: this God says, and that he does not say; this is right, and that is wrong, otherwise it is not possible for you to stand.

7. For when you are about to die, and you rely on the Pope and the councils and say: The Pope said this, the councils have resolved that, the holy fathers Augustine and Ambrose have thus determined, then the devil can easily lint a hole in your drum and insinuate: What if this were false?

What if they had erred? And when such a temptation enters your mind, you are already overcome For this reason you must act conscientiously, so that you can boldly and defiantly say: This is God’s Word, on this I will risk body and life, and a thousand necks, if I had so many.

This St. Peter also means when he says in his first Epistle 1 Peter 4:11: “If any man speak, let him speak as the oracles of God.” And St. Paul says in 1 Corinthians 2:3-5: “And I was with you in weakness, and in fear, and in much trembling; and my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God.”

8. Then they began to say: Yes, but how can we know what is God’s Word, and what is right or wrong? This we must learn from the Pope and the councils. Very well then, let them conclude and say what they please, yet I will reply, you cannot put your confidence in that nor thus satisfy your conscience, for you must determine this matter yourself, for your very life depends upon it. Therefore God must speak to your heart: This is God’s Word; otherwise you are undecided.

9. But our bishops, Caiaphas, Pilate and Herod insist upon it and rage so terribly, that a person must think them insane. They bring forth St.

Augustine’s declaration: I would not believe the Gospel, if the honor of the church did not move me; and think they have already won. Then you answer: What does it concern us whether St. Augustine or Jerome, St.

Peter or St. Paul, or even the archangel Gabriel from heaven, who is still greater, said it; yet it will profit me nothing, for I must have God’s Word, I will only hear what God says.

10. And God commands this Word to be told you through men, and especially has he permitted it to be proclaimed and written for you by the Apostles; for St. Peter and St. Paul do not preach their own word, but God’s Word, as Paul himself testifies in 1 Thessalonians 2:13: “When ye receive the Word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the Word of God, which effectually worketh also in you that believe.” Surely, a person can preach the Word to me, but no one is able to put it into my heart except God alone, who must speak to the heart, or all is vain; for when he is silent, the Word is not spoken. Hence no one shall draw me from the Word which God teaches me.

Of this I must be as certain as two and three make five, for this is so certain, that if all the councils would say otherwise, I know they lie. Again, that a yard is longer than a half a yard is certain, even though all the world denied it, I still know that it cannot be otherwise. Who shall determine this for me? No one but the truth alone, which is so entirely and wholly certain, that no one can deny it.

11. Therefore you must come so far as to say: This is true, no man shall persuade me differently. When you hear: Thou shalt not kill; and again:

Thou shalt do to others as you would have them do to you; then you must know in the face of all councils, that this is the teaching of Christ, although all men said otherwise. So also this doctrine: You cannot help yourself, but Christ is your Savior, who has obtained for you the forgiveness of your sins; this you must know and confess in your heart that it is true; and if you are not conscious of it, then you have no faith, and the Word only hangs about your ears and swims on your tongue like foam on water, as Hosea the prophet says, Hosea 10:7: “As for Samaria, her king is cut off as the foam upon the waters.” All this you must now believe, not as a word that Peter preached, but that God has commanded you to believe. All this I say therefore, in order that we may return to the Gospel and observe where the foundation has its source, that ye must be judges, and have the power to judge over all things that are offered you; hence I can and dare not build on any man, for I must answer for myself when death comes.

12. Consequently do not allow yourselves to be persuaded that you must believe what the Pope says or the councils decree. When you know God, then you have the proper rule of judgment, the measure and rule by which you can judge all the doctrines of the fathers; namely, when you know that Christ is your Savior, who rules us sinners. So when one now comes and says: You must become a monk, and do so and so, if you want to be saved, for faith alone is not sufficient for salvation; then you can truly and assuredly say: You lie, your doctrine is false; for whoever believes in Christ shall be saved. Who teaches you this? Faith in your heart, which believes this alone and nothing else. Therefore no one can beware of false doctrine unless he be spiritual. For Paul says this in 1 Corinthians 2:15: “But he that is spiritual judgeth all things, yet he himself is judged of no man.” So no one can judge false doctrine, but the spiritual man.

13. Hence it is very foolish for the councils to wish to determine and establish what a man must believe, when there is often not a single man present who ever tasted the least of the divine Spirit. So it was in the Council of Nice, when they undertook to enact laws for the spiritual orders that they should not marry, which was all false because it has no foundation in the Word of God. Then a single man arose, by the name of Paphnutius, and overthrew the whole affair and said: Not so, that is not Christian. Then the entire council, in which undoubtedly were many distinguished and learned individuals, were compelled to drop the resolution, and give. way to this simple and honest man. For God is a great enemy to high titles and human wisdom, hence he allows them at times to be handled roughly, and puts them to shame in their speculations, that the truth of the proverb may appear: The learned are the most perverted.

14. Thus we are to remain free judges, to have the power to decide and judge, to accept or reject everything that the Pope establishes and the councils determine. But when we accept anything, we should so accept it, that it harmonizes with our faith and the Scriptures; and not just because the Papists say it. This St. Paul teaches in Romans 12:7’ “Whether prophecy, let us prophesy according to the proportion of faith.” For all prophecy based on works, that does not lead to Christ alone as our only comfort, precious as it may be, is not according to the proportion of faith; as for instance to rely upon the revelations of hobgoblins, the mass, pilgrimages, fastings and the merits of saints.

Even here so many holy fathers have erred like Gregory, Augustine and others, in that they take from us this right of judgment, for this torment and misery began far back in history, that we must believe the Pope and the councils. Hence you must be able to say: God said this, and that God has not said. As soon as you say: A man has said this, or the councils have determined that, then you are building on sand.

15. Hence there is no judge upon the earth in spiritual things concerning Christian doctrine, except the person who has in his heart the true faith, whether it be a man or woman, young or old, maid Or servant, learned or unlearned. For God is no respecter of persons, since all are alike precious to him, who live according to his commandments, Acts 10:34, hence they alone have the right to judge.

16. But if one should come who knew the sense of the Word better than I, then I should close my mouth and keep still, and receive knowledge from him. This is what St. Paul desires in speaking to the Corinthians, Corinthians 14:29-30: “Let the prophets speak two or three, and let the others judge. If anything be revealed to another that sitteth by, let the first hold his peace.” That is to say, if the hearer knows and understands more than the preacher, then the preacher should allow him the privilege to speak, and he should hold his peace. In the worldly government of course the rule holds, that the older is wiser than the younger, a learned man than a layman; but in spiritual things a child era servant, a common woman or man can have the grace of God. as well as an old person or a lord, a priest or the Pope. To sum up, let no learned person take from you the right to judge, for you have this right as well as he.

17. Now let me tell you who the false prophets of our times are. For no one can judge or know this unless he has the Spirit. But the brief summary is, though much may be said on the subject, it: is the Pope with his entire government; for they all have taught what is opposed to God. A lengthy proof of this is not necessary, for you can observe this nearly everywhere you turn. Yet we will give a few examples. God commands in Exodus 20:12: The child shall honor father and mother and be subject unto them.

But the Pope has approved the view that a monk or a nun is no longer under their father, and says: The child is now under spiritual dominion and in the service of God; God is more than father and mother; hence it is no longer bound to serve father and mother, and the father is bound to call it a nobleman by grace.

18. Well, when I ask, what is the service of God? they reply: Dear Sir: It is the ringing of bells; lighting of candles; putting on beautiful robes for the celebration of mass, and more such similar monkey tricks. Yes, indeed, you have surely hit the mark! But I say to honor father and mother and to keep God’s commandments, that is to serve God. Therefore you must say here that Antichrist has taught such things, and boldly say and declare he lies.

Do you not see here how God’s commandment is opposed to the obedience of priors and abbots? God gave you father and mother that you should honor them, serve them and be subject unto them. The Pope gives you another, whom you must honor more than the father God has given you. If this is keeping God’s commandment, I do not know what it is.

19. And so it is further with the other commandments of God. Thou shalt not kill, thou shalt not hate or be angry. This God has commanded. But the Pope teaches thus: A man must defend the property of the clergy and the treasures of the church, and if he can not do it, he shall call to his aid the sword of the civil government to protect the papal chair and St. Peter’s inheritance. Behold, thus these commandments are opposed to each other, which I hope every one easily understands. So also in regard to the married state.

20. God commanded, Genesis 2:24, that man and wife should be one flesh, and that no man should put them asunder. Now the Pope has given many commandments contrary to this. For instance, when a woman takes a husband who is not baptized, the marriage is to be dissolved.

21. Then again when those in spiritual orders marry, they are to dissolve their marriage, according to the demands of their order. Again, if any one falls into the sin of incest and marries either her friend or any of his friends, the Pope commands that they must stay together, yet both must live chaste together. Here he lets the two sexes lie naked in bed together, and neither shall have the right to require of the other the duties of married life. This is nothing else than putting straw and fire together, and then forbidding them to burn.

22. God says further: Thou shalt not steal. But who steals more than the Pope and his servants? They are the greatest thieves, because they appropriate unto themselves daily all the treasures of the world.

23. Again, look at the first commandment, which says that we should trust in God alone, and call upon him alone. But their entire doctrine is nothing else than to lead us to trust in human works, and to command us to call upon the saints. Do you not see that such people are the real false prophets, of whom we must beware? For they abolish the commandment which God has given. Now follows the other part of this Gospel where Christ speaks thus: “Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth. forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cost into the fire. Wherefore by their fruits ye shall know them.”

24. As I said before, no one knows others by their fruits, except he who is spiritually born again. Therefore, he who has not the Spirit, cannot have this knowledge. Let no one think that he can know this from the fruits unless he be spiritual. The fruit by which we are to know them is unbelief.

One can know them to some extent by open sins, yet this judgment is deceptive, for Christians also fall.

25. Hence, the true fruit by which they are known is an inner fruit, here I must have the Holy Spirit and judge according to his guidance. The fleshly eye and reason are not sufficient. You may see two persons go to the Lord’s Supper, the one is a believer, the other not, and yet their external work is the same. What then makes the difference? Faith in the heart and unbelief, because the one regards it. as a good work, the other not. In short, from external works you can decide nothing. Tauler also acknowledged that believers and unbelievers were often so similar in external appearance, that no one could distinguish them, nor is reason able to judge unless we have the Spirit of God. Yea, the unbelievers often appear far more excellent in their works than believers, as it is written in Job 39:13: “Givest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich?” Yet the peacock can fly and the ostrich cannot. So also the believer and unbeliever are indeed similar to each other in their external appearance, but in their hearts they are quite different.

26. However, by the fruits of the Spirit true prophets are known, which fruits St. Paul mentions to the Galatians 5:20: “Love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance.” Yet these fruits no one can see or know without the Holy Spirit. For this reason the decision and judgment of spiritual things should not be based on external things, as on the work and person, but on the inner condition of the heart.

One knows another indeed by his fruits, but only in the Spirit. The fruits and good works do not make any one good or pious; but he must first be good and pious at heart. As the apples do not make the tree, for the tree must first be there before the fruit.

27. If I understand this, then I notice there is no work so bad that it will necessarily condemn a man, nor none so good that it will save him. But faith alone saves us and unbelief alone condemns us. For one to commit adultery, the deed does not condemn him, for the adultery only shows that he has fallen from the faith, this condemns him, otherwise it could not be possible. Nor does anything make one good but faith, and nothing makes one wicked but unbelief. Therefore our Lord also says, that the tree shall be cut down. He does not say that the fruit shall be cut down. Thus the works of love do not make me good, but faith alone, in which I do these works and bear this fruit.

28. Thus we must begin with faith. But the Pope begins with works, and commands persons to do good works that they may become good. Just as if I should say to the tree: If you want to be a good tree, then begin and bear apples. Just as though I could bear apples before I was an apple tree.

But I must say: If you want to bear apples, then begin and be an apple tree.

Hence the tree must be there before it can produce fruit.

29. From all this it follows now that there is no sin on earth except unbelief, as Christ says in John 16:8-9: “And the Holy Ghost, when he is come, will convict the world in respect of sin; because they believe not on me.”

Luther’s Second Sermon for the EIGHTH SUNDAY AFTER TRINITY.  Matthew 7:15-23

MATTHEW 7:15-23.

KJV Matthew 7:15 Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are
ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them. 21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

This sermon first appeared in a separate tract entitled: A Sermon Giving Warning to Beware of False Prophets.

1. Two reasons why God sends among us divisions and sects.

2. The two-fold call to the ministry.

3. How we should in three ways prove and examine the spirits.

Martin Luther, Wittenberg, 1525. Printed at Wittenberg by George Rhaw, 1525.

N. B. It appears probable that this is the sermon which Luther preached on his journey occasioned by the peasants’ war, according to the testimony of Lingke (see history of Luther’s Journeys, p. 156), on Monday after Miseri.

Dom. , May 1st, 1525, in the church at Wallhausen, near Eisleben, on the text Matthew 7:15-23: “Beware of false prophets.”

1. Christ our Lord preached this part of the Gospel in concluding his long sermon on the mount. After teaching his disciples all things necessary for them to know, he concludes by warning them against false prophets, as all good ministers are accustomed to do in closing their sermons, exhorting the people to abide in the true doctrine, and to beware of false teachers. As Paul also did when he departed from Ephesus, saying among other things: “Take heed unto yourselves, and to all the flock, in which the Holy Ghost hath made you bishops, to feed the church of the Lord, which he hath purchased with his own blood. I know that after my departing grievous wolves shall enter in among you, not sparing the flock; and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them. Wherefore watch ye, remembering, that by the space of three years, I ceased not to admonish everyone night and day with tears.” Acts 20:28-31.

2. Thus time and again, in all his Epistles, he adds an admonition, that they should beware of false teachers and false Apostles, as Peter also warns us in his second Epistle, 2:1-3: “But there arose false prophets also among the people, as among you also, there shall be false teachers, who shall privily bring in destructive heresies, denying even the Master that bought them, bringing upon themselves swift destruction. And many shall follow their lascivious doings, by reason of whom the way of truth shall be evil spoken of. And in covetousness shall they with reigned words make merchandise of you: whose sentence now from of old lingereth not, and their damnation slumbereth not.” So there shall at all times be false prophets and teachers.

3. In this manner also Christ here proceeds. Having finished his sermon he warns and admonishes his disciples and the people, ever to hold fast to what he told them, and watch that they be not misled by false teachers, and says: “Beware of false prophets.”

4. In the first place we perceive from this that we must be prepared, because it will always happen, that after the true ministers come the false ones; yea, they will indeed even enter along side of them and mingle with them. What other need was there that Christ should so faithfully warn us, saying: Beware, take care; if he had known that the doctrine would always remain pure? Therefore he warns us to be assured that we will have false prophets, and does this especially in closing this sermon. We have a similar example in the book of Judges 2:10, when they had died, whom God gave the people as teachers and judges, who knew what the will of God was, what was acceptable and not acceptable to him, then immediately the people of Israel began to turn from God and his Word One worshiped this idol, another that, and they were divided into factions so that they fell from the true doctrine, and departed from the ways of their fathers.

5. So it happened in the days of the Apostles. Then the church was still pure, but as soon as they died who held fast to the pure doctrine, then came the false prophets and the evil spirit, who desired to change everything, as the Epistles of St. Paul sufficiently show. And inasmuch as this is so, and as we can expect nothing else, Christ our Lord warns us here as a faithful shepherd and bishop should, that we beware, so that, when the Gospel comes, that we hold firmly to it and not depart from it, though it cost our life and our treasures. For it cannot be otherwise, as the time passes than that there will be changes.

6. Thus it will also happen with us. God be praised; we, as well as other cities, now have the Gospel in all its richness and purity, as men have never had it since the times of the Apostles. But as soon as we and others, who now assist in preaching it, are no longer with you, you will have other and false preachers, for they already begin to make their appearance. May the Lord consume them with the Spirit of his mouth. 2 Thessalonians 2:8.

And blessed are they, who in accordance with our Gospel lesson will be diligently on their guard and will not believe every wind of doctrine, but will remain constantly firm in what they have learned. This Christ teaches first by the word, “Beware,” be warned, as though he would say: You certainly are now in possession of it.

7. Here you may say: Why does the Lord do this? Why does he permit false prophets to come among the faithful, and follow the true ministers? Is he not strong and powerful enough to prevent it, so that the Gospel might remain pure and in all its force? Verily, he could indeed do this; but he does not, and for this reason, that he might prove those who are his, and punish the unthankful. For St. Paul says, 1 Corinthians 11:19: “For there must be also factions among you, that they that are approved may be made manifest among you;” that is, in order that those whose faith has been proved may become known, so that their spirit and word may appear and find a field of influence.

8. Since God gives us his Word, his Spirit and his gifts, he does not want us to be lazy, sleepy or idle. For if you have the true Word and the right understanding of it, the world will rise to oppose you. Then, on the other hand, the devil will labor to tear you from it, so that not only the tyrants of the world will persecute it with the sword, but also our own reason and the wisest heads in the world, in order that God may exercise you in his Word, and give work to the Spirit whom he has bestowed upon you, that you may learn that God’s wisdom is more excellent than the wisdom of this world, and that God’s strength is stronger than the strength and power of this world, which you will not be able to learn without a struggle like this.

9. When God permits a faction to oppose thee, he would thereby stir thee up, saying: Defend yourself, grasp firm hold of the Word and test God’s wisdom and the powers of his Word, and learn how great is the folly of this world. Thus the power and wisdom of God’s Word will become manifest, that you may learn that it cannot be conquered by human power and wisdom; but that it will conquer all power, and put to shame all knowledge and wisdom, in order to awaken the truth and to show forth what is right, that the people may experience it. This is one reason God sends divisions and sects among us, who crowd in edgewise, as though they were useful and served to make the Word, the truth and spirit better and clearer; however in other respects, divisions and sects do harm.

10. Another reason is to punish the unthankful, who will not accept the Word, lest they be converted and saved, as Christ says to the Jews in John 5:43: “I am come in my Father’s name, and ye receive me not; if another shall come in his own name, him ye will receive.” And as St. Paul says, 2 Thessalonians 2:10-11: “Because they received not the love of the truth, that they might be saved. And for this cause God sendeth them a working of error, that they should believe a lie; that they all might be judged who believed not the truth, but had pleasure in unrighteousness.”

11. Thus severely God punishes this sin which we regard so lightly, for he punishes it with blindness and error, which are the greatest sins on earth.

Men regard it as a small matter, that we now again have the Gospel by God’s grace. For how many are there who ever thank God for it? We forget it, cast it to the winds and become lazy and careless. It is approved by none; no one tastes it; no one lifts up his hands in thankfulness to God for it. We are so very richly overloaded with the Gospel that we become satiated with it, and St. Paul has rightly prophesied, 2 Timothy 4:3-4: “For the time will come when they will not endure the sound doctrine; but, having itching ears, will heap to themselves teachers after their own lusts and will draw away their ears from the truth, and turn aside unto fables.”

12. Here and there throughout the whole Scriptures we see how greatly it offends God, who regards it as the greatest sin when his Word is despised; which is so dear and precious, that it cost him the blood of his own dear Son, and we cast it to the wind as though it were of little importance. For this reason he sends us the severest calamities, which cannot be compared to the present calamity now going on in the world, that during and after the peasants’ war so many have been slain, of which there seems to be no end, for who knows when it will cease? Yet all this is but playwork in comparison to the misfortune when men are hardened, blinded and misled by false prophets, by which heaven is closed against them and hell opens to receive them, and everlasting life is lost forever. What does it matter, as die we must at any rate, if we are killed by the sword? But that the soul should be forever given to the devil, this is an eternal calamity, an everlasting misfortune and torment.

13. I would gladly prevent it, if I could, by preaching, praying and writing.

Now God has begun to visit us with the temporal and bodily calamity of the sword, but a far greater plague will come when the Holy Gospel is taken away from Germany. Then false teachers will be sent and will come to us. One will teach this, the other that. Then the kingdom of heaven will be locked up, and the false preachers will not allow it to be opened. On this account it would indeed be well worth while for us to pray earnestly. But our hearts are cold, for our walls are not yet on fire. Nevertheless, the devil intends to drown all Germany in blood and take away the Gospel, unless he be prevented and hindered by the prayers of pious Christians.

14. When the devil saw he could not accomplish anything by the Pope and his false apostles, he now begins to rage through the peasants and the rebels, and will entirely take the Gospel from us and make us its enemies, and afterwards cut off our heads and cast our souls into hell. For this reason I give warning, that we should not think so little of this matter but open our eyes, not regarding it merely as the word of a man. It is a precious Word, and if we sleep and snore and do not keep awake to hear it, we need not be angry when he strikes us on the head by sending us false prophets, but remember that we have richly deserved it.

15. Already there are but few who stand steadfastly. Sectarianism is rampant, and few there be who contend against it and preserve the true doctrine; their names could all be written on a little card. What shall come to pass when once it breaks out with force? Therefore let no one consider it child’s play, for the Word is not an insignificant Word. It stands for something. The words of Christ leave an impression; they are meant for the whole world, when he says: Beware, be warned! that we receive the Word with fear and trembling hearts. So you have now heard why divisions and sects arise, namely, that those who are tempted and tried may become the more glorious, and that the others, the unthankful ones who despise the Word, may be punished. The Gospel lesson further says: “Who come to you in sheep’s clothing, but inwardly are ravening wolves.”

16. No one sends them. They come of themselves. This is the true description of false prophets, that they force themselves into the ministry.

Some, in order to find their bread and butter, which I do not consider of much importance, for even there they will not find a paradise. For those who intrude into this office with the pretension that they do so on account of Christian love, for the sake of the truth, and because the Holy Spirit urges them, and that they do it for the sake of love and the salvation of souls, and that they seek nothing else but their salvation; beware of all such people, for the devil has most certainly sent them, and not God. For those whom God sends are called or compelled to it. They do not boast greatly of themselves. Yet, when they do boast, they prove it by miracles. Hence beware, because the Lord says, they will come, not being sent or called, but they come and the devil calls them.

17. But do they not boast they have the Holy Spirit? I answer: Whoever would persuade you that the Holy Spirit moves him, and that he does it from a Christian suggestion, say to him: As you boast so much of the Spirit, give me a proof. You bear witness of yourself, and the Scriptures have forbidden me to believe you on your own testimony alone, for even Christ, the living Son of God would not bear witness of himself, as we read in the Gospel of John 5:31f. But when he did so he also did miracles besides, so that men might know that his Word and doctrine were true.

And inasmuch as you say you have the Holy Spirit, give me a proof of your Spirit; prove it by real signs that a man may believe you, for here a divine witness is necessary to prove the Spirit of God, so that there may be two of you, yourself and God. This is a divine call, and unless it is forthcoming, cast the other away and let it go to pieces.

18. And even though I grant that such a one is really a true spirit, and has the Holy Spirit; even then you must not hear him. Nor will God be greatly angered at you for this, as he has commanded you to keep his ordinances, to ask for two witnesses, and to call for a miracle. For if he sends you one with a true spirit, he does it to test you, to see whether you will keep his ordinances, receiving no one unless he gives you a proof beforehand.

Therefore say: I do not want you, even though you have the right Spirit.

For God desires thus to prove me, whether I will abide by his order. Hence he is also satisfied and well pleased, when you do not accept his Spirit. For he tests us by offering us the contrary, to see whether you on this account would depart from his Word. He acts like a father who plays with his child, whom he has given an apple and takes it away again, in order to see whether the child loves him or not.

19. Then give heed here, whether he be right or wrong, and say: I will not go with you, I care not what you preach, I only ask whether you have been sent, or whether you came of yourself? If you came of yourself I will not hear you, even though you have the Holy Spirit. For the devil in the Gospel can also say: Let us alone; hold, “what have we to do with thee, Jesus, thou Nazarene? Art thou come to destroy us? I know thee who thou art, the Holy One of God.” Mark 1:24. Thus the common crowd also cries out: Here is the true and faithful Word of God, which this man preaches, let us hear him. But see thou first whence he cometh. The devil also can preach, but he does it to provide himself an opportunity to win adherents.

Then he comes forth and sows his poisonous seed, so that the condition becomes worse than in the beginning. Hence these are nothing but warnings, by which Christ warns us against those who come of themselves.

Therefore wait, until they are sent or called. For he drives and urges those whom he wants, so that in short they must come whether they will or not.

20. The other call is the request of the congregation or of the government to go. This is a call of love, which does not come down from heaven nor out of faith, but flows from love. For you and I owe it to each other to love our neighbor as ourselves. For when he needs my assistance and asks for it, I am in duty bound to come to his help, for the Word of God commands that I should serve my neighbor. Then this call does not require a miracle, because they themselves desire it, and the Word of God urges me thereto.

This is to be in demand, to be called and to be driven. That which comes from heaven is called a sending, when the Holy Ghost comes and performs miracles. To the others, whether they boast of the Spirit or the flesh, reply’ I care nothing for that. As our fanatics at present boast, that they have devoured the Holy Spirit, feathers and all, and are thoroughly filled with the Spirit and say, that the Holy Ghost has spoken to them from heaven, and has revealed something special to them, and the like. I myself cannot boast very much of the Spirit. They become Spirit all too soon for me. I boast of the Spirit of love, otherwise I am nothing but a poor, carnal sinner. I too ought to know something of the Spirit of which they boast.

But alas, they are all too highly spiritualized for me.

21. However, what is this Christ says: They come in sheep’s clothing?

These sheep’s clothing are, that they make an external exhibition of all things the true Christians and ministers teach. For we, who are the lambs of Christ, wear the sheep’s wool. This is not only the works, the showy hypocritical life they lead, praying a great deal and wearing gray gowns, walking with downcast countenances, carrying a pater noster about their necks, fasting often and going to church a great deal; but the worst of all is that they make use of God’s Word and the Holy Scriptures, which in the prophets are called God’s wool and linen. For preaching together with admonition and Scripture passages are the true clothing with which they would adorn and array themselves, saying: Here is Christ, here is Baptism, here is the name of God, here is he who quotes the Scriptures, which is the Word of God, and immediately they add to all this God’s name, God’s Spirit and Christ.

22. This then, is coming in sheep’s clothing, namely, so to preach and to quote the Scriptures that it may appear as the true doctrine; for it is not said that they come in wolves’ clothing, or with teeth and spears. They do not publicly preach anything destructive or without Scripture, otherwise people might recognize them, as for instance when they preached Aristotle in the high schools, and common law or the law of the emperor and said’ There is no God in Christianity. Now, however, they do not only adorn themselves with external works, but also with the Holy Scriptures, with which God clothes and covers our souls; for if they would not do this, the unthankful would not be thus blinded, and we would not be so wretchedly deceived.

23. Therefore it is true as men say, the holy Bible is a book for heretics, that is, it is a book that heretics dare to claim for themselves most of all.

For there is no other book which they so wickedly misuse, than just this very book. And there never was a heresy so bad or gross, that they did not try to patch up or cover with the Scriptures. Just as men say, God is the God of rogues, because they, who are the largest crowd in the world, claim for themselves the name of God, not that God is to blame, bat the rogues, who thus take the holy name of God in vain. Thus the holy Bible must be a book for heretics, not that the holy Bible is to blame, but the rogues, who so shamefully misuse it. Should I for this reason neglect the Bible and not read it? By no means! As men are accustomed to say in the proverb: “In God’s name all misfortune begins,” which is true. Well then, I will not use the name of God at all, and guard myself against misfortune. But what talk is this? What blame can attach to a name, which is given us in order that we might be saved? God will surely punish such rogues and knaves. Thus the Bible is a book for heretics, but I will not for this reason cast it away, but so much the more study and learn it, because these rogues oppose it.

24. Therefore let now every person be thus well prepared and thoroughly equipped, that he may not so easily be led astray by their showy life, although they even attempt to quote Scripture to you, for ravening wolves are most certainly back of it. And although they think they feed and satisfy you, they actually rend you, destroy and devour you. However, without spiritual eyes no one will be able so soon to decide or judge of this matter.

The crowd and common people will not do it; the largest crowd despises the Gospel and are unthankful, while only the smallest flock accept it and can appreciate it. I have often said, and will always say it, that the greatest and most difficult contest is, for a person to contend with the Scriptures against the Scriptures; to strike aside another man’s sword and wrench it out of his fist, to slay him with his own sword; to take from him his weapon, and with it strike him again. This no one can accomplish, except he who is enlightened by the Holy Spirit, so as to be able to recognize these rogues.

25. You have often heard from me the safest doctrine and rule, by which to prove the spirits, as John tells us in his first Epistle 1 John 4:1-3. “Beloved, believe not every spirit, but prove the spirits whether they are of God: because many false prophets are gone out into the world. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God. And every spirit that confesseth not Jesus, is not of God: and this is the spirit of the Antichrist.” The other rule is given by Paul in Romans 12:6: “Whether prophecy, let us prophesy according to the proportion of our faith.” That is, all teaching must harmonize and agree with faith alone, so that nothing else be taught but faith. It follows that he, who has not faith, does not know Christ, and cannot judge of doctrine, for to do this the carnal minded are not required, who are worldly wise and smart, but pious, spiritual hearts. Many say: Christ is a man who is the Son of God, born of a pure, chaste virgin, became man, died, and rose again front the dead, and so forth; all this is nothing. But that he is Christ, that is, that he was given for us, without any of our works; that he without any of our merit has earned for us God’s Spirit, and made us children of God, so that we might have a gracious God, and with him become lords over all things in heaven and on earth, and have eternal life besides through Christ: this is the faith, and this means rightly to know Jesus Christ. This is the touchstone, the level and the scales, by which all doctrine must be weighed, tried and judged. The others also know what to call Christ, that he is the Son of God, died, rose again from the dead, with what follows. For this is the real sheep’s clothing.

26. But pay attention to their dilemma: If they say Christ died for us, was buried and rose again and the like, then they must also conclude: therefore our works are of no avail. This point they will not touch, but flee from it, like the devil flees from incense or the cross, as it is said; although he does not really run away from it so very much. He permits them to preach that Christ was born, died anti. rose again, and sitteth at the right hand of his heavenly Father; but when in addition they also preach: thus and thus you must do, this and that you must omit; this is the devil who mingles his poison with the truth. As the Pope writes and puts on the sheep’s clothing in his bulls, namely, that Christ by his death and shedding his blood has merited for us that we are the children of God and are saved, and have eternal life; but to all this he adds: Whoever is not obedient to the Roman church, is a child of perdition; but he, who is obedient and does what the church of Rome commands and appoints, shall be saved, his soul shall rise straight up to heaven. Does not the Pope require his rules to be more strictly observed than the Gospel? Only compare them and see. If the death of Christ does this, then my works cannot do it. It would be quite another matter if he would preach: You must obey me out of Christian love, but not to be saved thereby, for this the blood of Christ alone can do. But this nut he never tries to crack.

27. Therefore I warn you once again, to think of this when I am no longer with you in the flesh, and closely observe their doctrine whether they preach Christ correctly, that is, whether they boast of their own works before God: then you will be able to judge. I often said and repeat it, that you will find them always requiring some good little deed, not thereby to serve the people, but in order to merit salvation, that whoever does and keeps this shall be saved, but he who does not observe and do this, shall be damned. Thus they force you to trust in works, as the fanatics drove the mob to break up images by saying: Whoever breaks an image or tears down a painting does a good work, and proves himself a Christian. Soon the crowd rushed forth, thrust and broke to pieces by the wholesale, for they all wanted to be Christians, just as though the Jews, the heathen and the Turks, and the worst rogues could not do the same things.

28. Such fanatics do not destroy confidence in works, but rather give more value to works and permit confidence in them to be retained. Work there, work here, only cut out of it all confidence and trust, and do not put your trust in works as in a god, but let them only serve your neighbor, that confidence in your works may be in your neighbor, that is, that he feels certain you will do him every kindness, and that you have like confidence in him. Your confidence for your salvation must rest alone in Christ, for which you dare not trust in your works a hair’s breadth. When they preach thus, it agrees with faith. If it is according to the proportion of faith, then Christ is not annihilated nor broken to pieces, but remains whole in knowledge as he really is. And although the devil also pretends that he preaches Christ through his own apostles, do not believe him, he only seeks to win your soul through deceit and cunning, and will deceive you. Well, let this warning be sufficient; but it does not help any [among those who will not hear it]; [he who shall be lost, will be lost]. Yet it aids those who are to be reformed. Here follows the third proof and way of knowing the spirits, and reads: “Ye shall know them by their fruits.”

29. These fruits are their works and behavior. Yet spiritual eyes are needed to see this, that one may learn well to know the really good works, which Paul mentions to the Galatians 5:22, where he says: “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control.” These are the true fruits of the Spirit. But the works of the flesh are “fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, envyings, drunkenness, revelings, and such like.” Galatians 5:19-21.

30. Now, take heed rightly to distinguish works from one another. In all their works you will not find a single spark of love. You will indeed find that they are friendly within their own sect, calling one another Christians and brethren; but there is nothing in them but the very poison of the devil.

They have neither mercy nor patience, nor friendship for any one who is not of their sect. For if they could destroy us body and soul in an hour or a moment they would do it. This fruit flesh and blood do not see, but in the meantime they wear gray gowns and belong to a quiet order, and observe the same rule and habit.

31. These are not works of love; for works of love are such as are exercised toward the needy, and toward our enemies, when we are merciful to sinners, instruct and teach the ignorant, and serve the poor bodily with our goods and honor, as Christ teaches in Matthew 25:35f. You will not find these works in any false prophet. Any one may indeed conduct himself like a spiritual man by his extraordinary behavior, like barefooted and Carthusian monks do. But what benefit is all this to me? And that others break down cloisters and images, what good does that do their neighbor? All this merely makes a show and when you view it superficially there seems something in it; but there is no benefit in it. Love, however, requires works that will do some good.

32. Now watch and see if the false prophets give anything to the poor. To be sure, they accept gifts, being greedy and stingy. But I have not yet seen any who give cheerfully, for they only want to have, and that we should give to them. Dear me, ye golden friends, who would not like this? You speak much of good works and a good life, and do not know what it is, namely, to be of use and benefit to your neighbor. From these fruits you may know them. Again, they do not only not assist any one, nor help the poor, but rejoice and are glad at their neighbor’s misfortunes. When one is in disgrace they will not protect him with their honor, nor help him out of his trouble, but plunge him still deeper down, spread the news and sing doggerels about him and laugh at him secretly besides.

33. Again, when one falls into sin, they have no tender heart for him; their heart being hardened they enjoy their neighbor’s fall and use it to set off their own goodness. What shall we say to sum up this matter? They have rough, bitter, poisonous hearts; they have a black, poisonous tongue, and can cut up everybody on their slaughter bench, give every one a black mark and leave no one without blame; they judge, condemn and decry every one, and think little of anyone’s injury. Alas, what pious spirits we have here!

34. Therefore open your eyes and see whether they do the works that are beneficial to men, and you will find out that you cannot gather grapes from thorns or figs from thistles. A good grape on the vine does not devour itself nor us, but is eaten; it is useful only and harms no one. But no one enjoys the thorns; they prick, and scratch and injure every one. Mark then, whether they do such works which benefit others. That they wear gray gowns and shirts of hair-cloth, that they lie on woolen cloth, creep into a corner; for all this let the devil thank them! If, how. ever, they would lend me money in my distress and open their purses, and lend corn to those who have neither flour nor bread, into whose homes the sun enters before bread; here they are not found. Give me a coat, something to eat and drink; visit me when I am sick; comfort me in my sins; this might help me. Yes, you may wait until you find such a person, or come again in the morning!

35. But to stand in the choir and howl and chant vociferously, to enjoy good easy days without work, to sleep, to feast and get drunk, all this they are willing to do. Oh! my dear, who could not do this? It would be easy to put a cap even on a donkey, girdle him with a rope, shave him a tonsure and stand him in a corner and make him fast and feast to the glory of the saints, so that in all things he may behave similarly to you and all your false works!

So likewise, when I fall into disgrace, and become guilty of murder or adultery, there is no grace for me, and no one is so merciful as to help me quiet and better my conscience, but they laugh at me, and all the world must know it, and have grand books written about it.

36. So in their whole body and soul, you will be unable to find one single good work. They are hateful, envious, stingy; such fruits of the flesh will ye observe in them. Let them quote the Scriptures and pretend to be holy as much as they please, only observe whether their doctrine harmonizes with the proof of faith; and see to it that Christ be not dethroned, that his knowledge remain entire and undisturbed, and in the third place see whether they exercise good works toward their neighbor or not. This they will doubtless omit, for the devil can do no good work. This is what Christ the Lord means when he adds: “Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit.”

37. Here we must notice what he says: “By their fruits ye shall know them.” He does not say: Ye shall make them out of their fruits. For who ever made a pear tree out of a pear, or a cherry tree out of a cherry? It is, however, the law of nature that the tree should make the fruit, an apple tree the apple, and so forth. The tree is known by its fruits, but is not made by its fruits. Just as Abraham when he offered his son Isaac was previously good and obedient, yet, it was said to him, Genesis 22:12: “Now I know that thou fearest God.” He does not say: Now you have become godfearing; but by this work it is revealed and made known that you fear God.

38. Hence these are two distinct things, to be or become something, and that something be made known, or revealed. There are many things that are known to God alone, but when it is revealed it also becomes known to man. Here Christ teaches that the fruits shall serve the purpose to know the tree, whether the tree be good or evil. Abraham became known by his works, as one who feared God and was pious and righteous. Therefore, before the fruits come they must be good, since they do nothing else but show forth the nature of the tree. To reveal a thing is by far a different matter from the existence of the thing itself. So my external works aid nothing to the end, that I am or become good, but make known and reveal the good treasure, and the heart in which it lies concealed. For this treasure that lies concealed in the heart, God desires to make known, and not to be left concealed.

39. Thus in so far the works make us good, pure and holy externally before the people, but not internally before God. For this Christ and faith alone must do. Speaking in this manner you will speak correctly and distinctly.

However, if any one is so stiff-necked and stubborn that he will not allow himself to be instructed, let him go, for we cannot give good advice to such people, nor is such preaching meant for them; but we seek hearts gone astray, who eagerly desire to be good and to understand it correctly; they also accept our instruction, and to them we preach. Hence he further says: “A good tree cannot bring forth evil fruit; neither can a corrupt tree bring forth good fruit.”

40. The work righteous are corrupt trees. But do they not perform many good works? Indeed, what is a good work? Here let me ask, whether their hands, pockets, cellars and farms are at the service of mankind to help them in body and soul? But they cannot. Again, a good tree bringeth not forth evil fruit, that is, a Christian, be he ever so weak and helpless, he will do his neighbor no harm. Do not understand me to say that he cannot fall; for David also was a good tree, and yet he fell, 2 Samuel 12, but he did not become a corrupt tree. As long as a Christian is true and remains in the faith, you must not expect he will do anything to harm his neighbor, but much rather to help him. And if at times things should occur as with David, you should not be offended at them, for God permits such mishaps to occur, that his saints at times stumble and suffer, by which their faith may be strengthened and increased, and that they may learn their own weakness. So far as the tree is good, so little is the harm it does; and the more evil the tree is, the greater harm it does. We are not yet wholly good, but we labor to the end that day by day we may become better. But our consolation is that which the Lord adds, saying: “Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.”

41. Sects and factions will not last, if we are only able to await their destruction; but a faithful minister will be victorious and will endure. For the Word of God abideth forever. Isaiah 40:8. But what the devil sows runs like a mad dog, as David the prophet says in the first Psalm: “The ungodly shall not stand,” they will be driven hither and thither, and will be dispersed like dust on the threshing flood. Thus they now run and break forth, but at length they will be cut down and cast into the fire. Here he closes and says: “Therefore by their fruits ye shall know them.”

42. This is one kind of knowledge, as I said. Paul speaks of a different kind in Romans 12:2; and John in his first Epistle,1 John 4:1 — that we should criticize and judge their doctrine according to the knowledge of Christ, also whether their teaching is in harmony with faith. But their works and life, of which he here speaks, we must measure and judge according to love. But whoever has not the first kind of knowledge and judgment, will easily be deceived by works.

Luther’s Third Sermon for the EIGHTH SUNDAY AFTER TRINITY. Matthew 7:15-23

KJV Matthew 7:15 Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are
ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them. 21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

CONTENTS:

INSTRUCTION CONCERNING FALSE PROPHETS.
I. THIS INSTRUCTION IN GENERAL.

II. THIS INSTRUCTION IN PARTICULAR.

A. How this instruction teaches that in all times false prophets sneak in with the true ones.

1. How they do this. 3-5.

2. Why God permits them to do so. a. The first reason. 6-8. b. The second reason. 9f.

God punishes those severely who despise his Word. 10-11.

B. How this instruction sets forth the marks of false prophets; to which belong.

1. That they force their entrance in order to preach.

2. That they boast they have the Holy Ghost. 13f.

How a Christian should act among fanatics, who boast they have the Holy Ghost. 13-15.

The double calling by which a true preacher is known. 13-16.

3. That they come in sheep’s clothing. a. The nature of these sheep’s clothing. 17-20. In how far the Holy Scriptures can be called a book for heretics. b. In what way these sheep’s clothing are put on. 22f. What is the surest rule, by which to prove the spirits. 21-23. c. How the Pope has robed himself in these clothing. 24. Marks by which to identify the sect spirits. 25-26.

C. How the fruits of false prophets are set forth in this instruction.

1. Spiritual eyes are required for a right knowledge of these fruits.

2. The fruits themselves. a. The first fruit. 28-29. b. The second fruit. 30.

The false prophets can not do any good works. 31-33.

3. How we know from their fruits that the false prophets are not good trees. 31.

Works do not make us pious, but are only the signs of our piety. 32-33.

D. How Christ repeats the doctrine on the fruits of the false prophets.

1. Why Christ repeats this part of the instruction. 34f.

2. The true use and application of this part. 35-37.

3. The fruits which Christ here repeats. a. These fruits in general. 38-42.

The grand pomp of the divine worship of the Turks and Papists. 39f.

The ways of the sects and false spirits. 41. God’s Word is the rule by which to prove the various doctrines. b. These fruits in particular. (1) The nature of these fruits. 43. (2) How to discover these fruits among the Anabaptists. 44-45. (3) How to discern them among the Papists. 46-50.

Refutation of the objections the Papists make to the Evangelical church. 51-55.

E. How Christ closes this instruction. 56f. Concerning the will of God.

1. No one can do the will of God, who does not know it.

2. Not reason, but the Word of God shows us God’s will. 57-59.

3. In what does the will of God consist. 58-59.

4. What should move us to do God’s will. 60.

God’s word is the true test by which we can know the false spirits.

1. Christ our Lord preached this part of the Gospel in concluding his long sermon on the mount, When he had taught his disciples all they should know, he proceeds and warns them to be ever on their guard against false doctrine; as all good ministers try and should do at the close of their sermons, namely, warn the people to hold fast to the true doctrine and beware of false teaching.

Thus St. Paul also did, Acts 20:28-31, when he was about to depart from Ephesus, among other things, he said: “Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood. I know that after my departing grievous wolves shall enter in among you, not sparing the flock; and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them. Wherefore watch ye, remembering that by the space of three years I ceased not to admonish every one night and day with tears.”

Thus here and there in all his Epistles Paul always adds an admonition, to guard themselves against other teachings. Just as St. Peter also gives an admonition in his second Epistle, 2 Peter 2:1f, when he says: “But there arose false prophets also among the people, as among you also there shall be false teachers, who shall privily bring in destructive heresies, denying even the Master that bought them, bringing upon themselves swift destruction. And many shah follow their lascivious doings; by reason of whom the way of the truth shall be evil spoken of. And in coveteous-ness shall they with feigned words make merchandise of you; whose sentence now from of old lingereth not, and their destruction slumbereth not.”

2. Christ here proceeds in like manner. When he finished his sermon he warns his disciples and the people and admonishes them ever to remain faithful to what he had told them, and to be very careful not to be misled by false teachers, and says: “Beware of false prophets.”

3. First from this we are to understand that we are under obligation to reflect upon this fact and that it will always be that after the true preachers depart false teachers will come; yea, they will even enter along with and mingle with them. Otherwise, why were it necessary for Christ so faithfully to admonish us when he says: “Beware,” take care! if he had known that all his teachings would continue pure? Therefore he gives us this warning, that we may be certain of false prophets appearing after the true and pure doctrine is preached. For it has come to pass in all periods of the world’s history that after faithful and true ministers, prophets and rulers of God’s people labored, others followed who corrupted the pure doctrine, faith and worship; as the Book of Judges 2:10f, also describes. When those were gathered to their fathers whom God had given the people as teachers and judges, who knew the will of God, what was and what was not acceptable to him, immediately the people of Israel began to turn away from God and his Word. One worshiped this idol, another that, and they were divided into factions so that they fell from the true teachings and strayed from the ways of their fathers.

4. So it was also in the times of the Apostles. Then the doctrine was yet pure; but when they died who held to their true teachings, false apostles and factious leaders came. who perverted everything and desired radical changes in all things, as the Epistles of St. Paul sufficiently show. Now, inasmuch as this is so, and we cannot expect anything else, Christ our Lord warns us here in the spirit of a true shepherd and bishop, that we beware while we have the Gospel preached in its purity and simplicity, that we hold firmly to it and depart not from it, even at the risk of losing our life and possessions. For it cannot be otherwise than that God’s Word will not continue always pure and unadulterated in all generations.

5. Thus it will come to pass also among us. God be praised, we and others have the Gospel in greater purity and abundance than at any time since the days of the Apostles. But when we and those who now assist to promote it are gathered to our fathers, you will have false teachers enough, as many have already commenced and they already bestir themselves. And blessed are they who are diligently on their guard according to this Gospel and believe not every wind of doctrine, but remain steadfast in what they have learned. This Christ first teaches here with the words: “Beware,” be warned, as if to say: you will most certainly have to contend with false teachers.

6. Here you may ask: why does God permit false prophets to come among his pious people and be the successors of his true ministers? Is he not powerful and strong enough to prevent it, so that the Gospel may continue pure and in its power? Of course he is. But he permits it in order to prove and preserve his own people, and to punish the unthankful. It is as St. Paul in 1 Corinthians 11:19 says: “For there must be also factions among you, that they that are approved may be made manifest among you.” This means, that those whose faith is approved may become manifest, so that their spirit and word appear, and testify that they are true.

7. When God gives us his Word, his gifts and Spirit, it is not his will that we should be lazy, sleepy and idle. For if you have the true Word and its true meaning, the world will attack you on one side, and the devil will attempt to tear you from it on the other, not only by means of worldly tyrants who persecute the Word with the sword; but also by means of our own reason and the wisest people in the world. Thus God desires to develop you by his Word, and to give the Holy Spirit whom he has bestowed upon you something to do, so that you may learn that God’s wisdom is wiser than the world’s wisdom, that God’s strength is stronger than the strength and power of the world, which you will not learn unless you pass through this conflict with false teachers.

8. Wherever he permits the devil to create factions, he would thus stir you up, and say: Defend yourself, lay hold of the Word, and learn to experience God’s wisdom and power against the wisdom of the world and the lies of satan. Thus the strength and wisdom of God’s Word will appear, that you may learn that it is not to be conquered with power and wisdom; but it conquers, and puts to shame all power, cunning and wisdom opposed to it.

This is one reason why God permits factions and sects among us, who enter in as it were edgewise, as though they were beneficial and served to the end that the Word, the truth and Spirit prove themselves to be better and plainer; however aside from this factions and sects serve no good purpose.

9. The second reason is, that he may punish the unthankful, who will not accept the Word, that they may be converted and saved. As Christ also said to the Jews, John 5:43: “I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive.” Paul also says in 2 Thessalonians 2:10: “Because they received not the love of the truth, that they might be saved. And for this cause God sendeth them a working of error, that they should believe a lie; that they all might be judged who believed not the truth, but had pleasure in unrighteousness.”

Thus God severely punishes these sins with blindness and error, which are also the greatest and worst sins, although we regard them to be so insignificant.

10. We consider it a small matter, that the Gospel of God’s grace is again restored to us. How many are there, who never even once thanked God for it? We forget it, cast it to the winds, become lazy and careless, no one welcomes it, no one relishes it, no one lifts up thankful hands to God for it.

Yes, we are so richly overflooded with the Gospel that we have now become tired of it, and are almost turned against it, as Paul prophesied in 2 Timothy 4:3-4: “For the time will come when they will not endure the sound doctrine; but, having itching ears, will heap to themselves teachers after their own lusts; and will turn away their ears from the truth, and turn aside unto fables.” Thus we see time and again throughout the whole Scriptures, how highly it offends God and that he considers it the greatest sin, when his Word is despised which is so dear and precious that it cost him the blood of his dear Son, while we so lightly cast it to the winds. For this reason he also visits us with the worst of all calamities, which is not to be compared with the other calamities in the world, so that the people become so hardened, blindfolded and misled by the false prophets, that heaven itself is closed against them and hell opens to receive them, and life eternal is lost forever. Even though you fall under the sword of the Turk or of tyrants, if you only die in the true knowledge of God’s Word and in true faith, what is that but a blessed death, devoutly to be desired? But to deliver the soul forever to the devil, is eternal wrath, an everlasting calamity and hell itself.

11. God has now begun to visit us with manifold temporal and bodily calamities. But a far worse calamity will await us, when the holy Gospel is banished from Germany, or other false teachers appear, when one teaches this, another that. Then heaven will be closed, and the false preachers will not permit it to be opened. Hence there is great need that we pray earnestly. But, alas, how very cold our hearts are, and the reason of this is that our walls are not yet on fire, and we do not feel the loss. Nevertheless the devil has determined to drown all Germany in blood, and to take the Gospel from us, unless he be prevented beforehand and held in check by the prayers of pious Christians. “Who come to you in sheep’s clothing, but inwardly are ravening wolves.”

12. No one sends them. They come of themselves. And this is the real nature of false prophets, that in order to preach they force themselves upon us. Some do this for a living, which I do not value very highly, for they will not have it quite as easy as they think. But those who force themselves upon us with the boast that they do it for the sake of Christian love, on account of the truth and that the Holy Spirit constrains them to do so; and that they seek nothing but the salvation of souls; of all such be on your guard, for the devil has most certainly sent them, and not God. For those whom God sends are called and constrained to enter upon their work. Nor do they boast much of themselves. But of whatever they do boast, they prove by their work. Therefore, the Lord would say, beware of those you see are neither sent nor called, but come of themselves at the devil’s call.

13. Yet they ever boast they have the Holy Spirit? Answer: whoever would convince you that he is moved by the Holy Spirit and does this from Christian motives, say to him: As you boast so much of the Spirit, give me proof of it. For you testify of yourself, and the Scriptures forbid me to believe anyone who only testifies of himself. For even Christ, the Son of the living God, would not bear witness of himself, as we read in the Gospel of John 5:31 and John 8:14. However, he furnished testimony by which men might know that he was sent from God, and that his Word and doctrine were true. As you then say you have the Holy Spirit, give us evidence of your Spirit, prove it with facts that we may believe you. For here a divine testimony is necessary to prove the presence of the Spirit of God, in order that there may be two witnesses, you and God. If you will not do this, then we can neither hear nor believe you.

14. For, if we grant it is true, that one is a true spirit and has the true Holy Spirit; even then you should not hear him. For God has commanded that you should observe his order, and ask for two witnesses, and demand the proof and record of his call. Therefore say: I will not listen to you on the ground of your pretenses and boasting, even though you should have the true Spirit, for God would thus test me, whether I wish to remain in the order he has established. Therefore God is satisfied and well pleased, if you do not receive such a spirit; for God thus acts with us to try us, to see whether we will continue in his Word; as a father who plays with his child, gives it an apple and takes it again.

15. Therefore, when a spirit comes self-called and brings something new, then know how to guard yourself and say: I do not ask what you preach, but whether you are sent, or you come of yourself? If you come of yourself, I will not hear you, even though you have the Holy Spirit; for the devil in the Gospel can also say: “What have we to do with thee, thou Jesus of Nazareth? I know thou art the Holy One of God.” Mark 1:24.

So the vulgar crowd also say: Here is the real and true Word of God which this man preaches, let us hear him. Yes, look out beforehand whence he comes. The devil can preach too, but he does it for an occasion to win adherents; then he comes forth and sows his poison among the good grain, so that it becomes worse than at the beginning. Therefore Christ so diligently warns us against those who come of themselves.

16. Another call is when the congregation or civil authority calls one for the sake of the Church. This call proceeds out of the debt and duty of love; for when people need me for the ministry, provided I am fit for it, and they require it of me, it is then my duty to obey, for God commands me to serve my neighbor. Therefore, this call requires no proof, because the people desire it, and the Word of God constrains me. This means “brought,” “called” and “urged.” But the other call, like that of Christ and the Apostles, comes immediately from God, and is called “sent,” because it is accompanied by the testimonies of the Holy Spirit. Others, though they boast of the Spirit or of the flesh, you are not to hear. As our fanatical, erratic spirits now boast, who have devoured the Holy Spirit feathers and all, and say: the Holy Spirit has spoken to them from heaven and revealed to them many wonderful things, and so forth. I cannot boast much of the Spirit; they become spiritual entirely too soon for me. I boast of the Spirit of love, otherwise I am a poor carnal sinner. However, I ought indeed to know something also of the Spirit, of whom they boast; but they are all too highly spiritualized for me.

17. What is meant when he says: They come in sheep’s clothing? These sheep’s clothing are, that they employ everything for an outward show that true Christians and true ministers teach. For we, who are the lambs of Christ, are covered with the sheep’s wool. These are not only works, an outward, hypocritical life they lead, in that they pray much and wear gray frocks, go about with bowed heads, fast much and lead a strict life; but the worst of all is that they make use of the Word of God and the holy Scriptures for selfish ends, which in the prophets are called God’s wool and linen. For preaching, likewise admonitions and Scripture passages, are the real clothing with which they desire to adorn and pride themselves, saving: Here is Christ, here is baptism, here is the name of God, here is he who interprets the Scriptures which are the Scriptures of God, and their whole pretense is nothing but God’s name, God’s Spirit and Christ’s Spirit.

18. This now is meant by coming in sheep’s clothing; namely, so to preach and so to make use of the Scriptures that it may be esteemed as the true doctrine. For he does not say: who come to you in a wolfs hide, or with spears and showing their teeth. They do not preach any poisonous doctrine publicly or without the Scriptures, for then men might know them; as for instance they have preached Aristotle in their high schools, that there is neither civil authority nor the right of the emperor, wherein they said, there was no God in Christianity. On the contrary, they adorned themselves not only with works, but also with the holy Scriptures, by which God clothes and covers our souls; For if they would not act thus, the unthankful would not be so easily blindfolded or misled by them.

19. Hence the saying is true, the holy Scriptures are a book for heretics, that is, they are a book to which heretics most of all lay claim. For they misuse no other book so much, yea, they do not know any other worthy of praise, and no heresy was ever so wicked or gross, that did not attempt to strengthen itself and recommend itself by the use of the Scriptures. Just as a man might say: God is the God of all rogues and rascals, because the largest crowd in the world take his part. Not because their rascality comes from God or is acceptable to him, but because they thus take his holy name in vain. So then, the holy Scriptures must be a heretic’s book, not that the book is to blame, but because of these rogues who so shamefully misuse it.

In like manner people are accustomed to say in the proverb: All misfortune begins in God’s name. This is also true. Well, you say, then I will be careful not to make use of God’s name. What is that you utter? How can you blame the name, that is given in order that I might be saved? He will indeed find and punish these rogues and rascals. Well, then, the Bible is a heretic’s book, but I will not throw it away on that account; on the contrary, I will study and read it much more, so that I may know how to avoid the misuse of it.

20. Then let every one be prepared and armed, that he may not so easily allow himself to be misled by the brilliant pretentions of false teachers, although they at the time quote the Scriptures. For within certainly lie concealed ravenous wolves. And when you think they will feed and satisfy your soul, then they rend you, murder and devour you. But no one will so readily judge or decide this matter, except with spiritual eyes. The common man and the rabble cannot, for the largest multitude despise the Gospel and are unthankful, while the smallest flock receive it and can appreciate it.

And this is the greatest and severest contest, when one must contend with Scripture against Scripture, to strike one’s sword away and get the advantage of him, to pluck his weapon out of his hand and slay him with his own sword, which no one can do except he who is enlightened by the Holy Spirit so that he sees this rogue.

21. I have often told you the surest doctrine and rule, with which to prove the spirits. It is that St. John gives in his first Epistle 1 John 4:1: “Beloved, believe not every spirit, but prove the spirits, whether they are of God. Every spirit that confesseth that Jesus Christ is come in the flesh, is of God. And every spirit that confesseth not Jesus is not of God.”

22. Also St. Paul in Romans 12:7 says: “Whether prophecy, let us prophesy according to the proportion of our faith.” That is, all doctrines must harmonize and agree with faith, so that nothing be taught but faith.

He who has not this faith cannot judge of any doctrine correctly, for here the carnal minded who are smart and worldly wise are incompetent, only pious spiritual hearts can do that.

Of course there are many who say: Christ is the son of God, born of a chaste virgin, died and rose again from the dead, and so forth. However, they do not believe that he is Christ, that is, that he was given for us, without any effort of ours, and has won for us the Spirit of God and makes us his children without any merit on our part, so that through him we might have a gracious God and eternal life. This is the faith that is called, to know Christ. This is the touchstone, the judgment-disk and the balance, by which all doctrine must be weighed, proved and judged. It is therefore not sufficient that a teacher or preacher should merely know the creed concerning Christ, that he is the Son of God, died and rose again from the dead and so forth. This of course is all sheep’s clothing.

23. But observe the difficulty: when they say, Christ has died, was buried and rose again, and did the like for us, then they must also conclude that we do not deserve the forgiveness of sins and eternal life and God’s grace by virtue of our own merit. This point the false spirits most certainly never touch or enforce, but avoid it, as they say the devil does incense or the cross. He allows them to preach of course, how Christ was born, died and rose again, ascended to heaven and sitteth at the right hand of his heavenly Father, yet they mingle other things with it, as thus and thus you must do, this or that you must leave undone, if you want to be saved and please God. This is the devil who administers his poison in a sugar coated form.

24. The Pope also robes himself in such sheep’s clothing, that Christ has indeed merited for us by his death and by shedding his blood, that we are saved and become God’s children. He adds however to this: Whoever is not obedient to the Romish church is a child of eternal condemnation; but whoever obeys will thereby be saved and ascend straight to heaven. Does not the Pope insist on his own affairs as strongly as on the Gospel? But compare the two. If the death of Christ does it, then my works cannot do it. It would be quite a different thing if he would preach thus: You are to obey me out of Christian love, but not to be saved thereby, which takes place through the blood of Christ. But he will not bite this nut.

25. Therefore learn well to be on your guard, and thoroughly examine all doctrines, whether they rightly teach and apply this chief and fundamental doctrine, that is, whether they preach Christ correctly and purely. For you will certainly find among all factions and sects, that they always either omit this article entirely, or bring something with it to which they lead the people as though that were particularly necessary to salvation. Thus our fanatics and image-breakers also at first drew the crowd with them by the pretense that nothing was more necessary than to break images. Whoever breaks an image or destroys a table does a good work, and proves that he is a Christian Soon the people as a mass rushed in crowds and all wanted to be Christians; just as though the Jews, Gentiles and Turks and the worst rogues could not do the same thing.

26. Such fanatics do not shake our confidence in works, but rather strengthen it and rest in them. Where there are true teachers their preaching agrees with faith. If it be in the proportion of faith, then Christ will not be neglected or divided, but will remain entire in his knowledge as he is. And although the devil pretends to preach Christ through his apostles, do not believe him, for he would entrap you with his cunning and deceive you. Indeed this is warning enough, but it is in vain for those who will not hear. Yet it assists those who are to be changed for the better.

Now follow the third test and way to know the spirits, which reads thus: “By their fruits ye shall know them.”

27. All our outward behavior and works are fruits. But in order to learn to know thoroughly the truly good works, one must have spiritual eyes. St.

Paul mentions such works to the Galatians 5:22: “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control.” These are the true fruits of the Spirit. But the works of the flesh are: “fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, envyings, drunkenness, revelings and such like.” Galatians 2:19-21.

28. When you carefully distinguish the works of the flesh from the works of the Spirit, you will not find in all the works of the false prophets a single spark of the Spirit. In the first place you will certainly not find any true fruits of faith or works of love among them. But you will find, that they are very friendly among themselves and call each other brethren; but this is nothing but poison and the devil within them. For whatever does not belong to their faction they have no mercy, no patience or friendliness; but if they could, they would destroy them body and soul in an hour or a moment. Flesh and blood do not see the fruits, hence in the meantime they of course wear their gray frocks, are a quiet order and observe the same customs and principles.

29. These are not works of love. On the contrary, works of love are those we do in behalf of the suffering and toward our enemies, also in showing mercy to sinners, in instructing and teaching the ignorant, and in serving the poor with our own body, goods and honor, as Christ relates in Matthew 25:25f. You will not find these works in any false prophet. tie may indeed conduct himself like a Christian in his extraordinary behavior, like the bare-footed friars and Carthusians; but what benefit is that to me?

Likewise, what benefit is it to a neighbor that others destroy monasteries and pictures. This is only a show and appears as if it were something, but there is no benefit in it whatever. Love, however, requires works that are beneficial to your fellow men.

30. Again, you will further note how proud and impudent these spirits are, who only desire to be honored and worshipped; and are full of greed and know nothing of mercy. They not only refuse to give to anyone and to help the poor; but they also rejoice and are pleased to see that their neighbors do not prosper. If a person be found in disgrace they will not help with their own honor to rescue him from his disgrace; but plunge him still deeper into it and publish it abroad, sing a song about him and laugh at him in their glee. And when one falls into sin, their hearts have no sympathy for him; but they harden their hearts and are only tickled over their neighbor’s downfall and adorn themselves by it. And what more shall we say? These are rude, bitter hearts, full of poison, which have only a black, baneful tongue, and can hew everyone to pieces upon the slaughter block. They must turn men into demons, leave no one uncensored, judge, condemn and despise everyone, and regard everyone’s disgrace with scorn. Christ therefore says of them: “Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit,” etc.

31. Here note, he says: “By their fruits ye shall know them.” He does not say: By their fruits they become good or evil. For when was there ever a pear tree made out of a pear; or a cherry tree out of a cherry? However, it is natural, that the tree bears the fruit, an apple tree bears apples, and so on. The tree of course is known by its fruits, but it is not made by its fruits.

Like Abraham when he offered his son Isaac was already God’s worshiper.

And yet God said to him, Genesis 22:12: “For now I know that thou fearest God.” He does not say: Now you have become godfearing. On the contrary, by your work it becomes known and public, that you fear God.

32. Hence these are two different things; to be or become something, and that something be known or be made public. There are many things that are known to God alone; but when he makes them manifest, they become known also to men. And Christ says, the fruits serve to the end, that by them men may know the tree whether it be good or evil, as Abraham was known by his works that he feared God, and was good and righteous.

Consequently, before the fruit becomes manifest it must grow out of the tree, that it may also thus become known what kind of a tree it is.

However, to make a thing known is quite different from the existence of the thing itself. Consequently, the work I do, does not serve to the end that I may become good and just before God, but it only makes known and manifests the treasure and the heart, in which it is concealed. For this treasure hidden in the heart, God does not desire to leave neglected, but to make it known.

33. So far works make us good, pure and holy externally before men; but not internally before God; for this Christ alone and faith must accomplish.

Thus this matter is correctly and variously explained. But if one is so stiffnecked and stubborn, and will not allow himself to be instructed, we let him go his own way. For to such we cannot explain anything, and nothing can be preached to them. But we seek erring hearts who desire rightly to understand and to please God. These are teachable, and to these we preach. Hence Christ says further: “Therefore by their fruits ye shall know them.”

34. This he repeats to teach and warn us, that we may know how to guard ourselves against such characters, and take good care to rightly know them; not by their name and self-praise, which mean the pure truth, spirit and salvation of souls, but by their fruits. For they all to be sure come adorned with the name of Christ, the Church and God’s Word, by which they blindfold the people with their continual noise and apparitions, so that the ignorant become terrified at such names, and cannot check or endure it.

But Christ says, pay no attention to their pretensions and boasting. For this can deceive all, there is nothing common to them except the misuse of God’s name, Spirit, truth and Church, so that Paul is forced to declare, Galatians 1:8: “But though we (who in truth could boast that he was an Apostle sent by Christ), or an angel from heaven, should preach unto you any Gospel other than that which we preached unto you, let him be accursed.”

35. Now might not others misuse those precious names, or be unable to deceive and mislead, by what they present and boast of in the name of the Church? Since we are to believe no one who teaches anything else, although he came with the credentials of an Apostle, yea, even if he were an angel from heaven, not to say anything of the Church, which has not yet the high understanding and clear intelligence, nor the perfect purity and holiness of the angels in heaven.

36. Therefore, not to be misled by such glorious names and boasting, it is necessary that Christians, as I have said, should have and know the true doctrine of Christ in the first place; and then according to Christ’s doctrine judge all other teaching, whether it agrees with and is built on the true foundation or not. For as he requires his Christians to beware of false teachers, and thus constitutes them judges, yea, commands them to prove and judge all doctrines, he also demands that they be wise and intelligent Christians, who know what the true doctrine is, and can distinguish between it and the false. For such testing and judging of doctrine must not be according to their own thoughts, or according to their own shrewdness or boast of the Spirit of holiness and the like. As the Pope with his councils falsely claims the only right to judge everything, and that everyone is bound to submit to his judgment, on the ground that they say they have the Holy Spirit, and cannot err. On the contrary we must have a sure, clear rule by which to judge, which is called the Word of Christ. This alone must be the great standard and test, as I have said often enough.

37. But since the multitudes of hearers are not all so intelligent and informed as to be able to make a clear distinction, and as sect spirits conceal themselves for a time among the true sheep, cover themselves with their wool and pretend to hold with the true Christians, and teach nothing but God’s Word, which the true Church teaches; therefore Christ here adds another thought, by which he teaches how we are to examine and know them, namely, by their fruits. And he warns us not to act hastily and accept whatever is offered us as God’s Word; but we should first well consider, inquire and investigate whether it is according to God’s true Word, as the Bereans did, Acts 17:11. Again, you are to inquire as to the kind of fruit such doctrine produces; for the fruits cannot long be concealed, but must show themselves and let themselves be seen, as Christ here says: “Do men gather grapes of thorns, or figs of thistles?” And: “The corrupt tree bringeth forth evil fruit.”

38. But he does not speak here chiefly of fruits which are coarse and readily perceived, so that everyone, though not a Christian, can easily judge and know them, and even before the world are publicly condemned sins and vices; but especially of the fruits of false doctrine Christ here speaks, which do not publish before the world the public works of an evil or criminal life, but present a fine appearance, (otherwise no one would be deceived), and yet they are opposed to God’s Word. Such fruits are not difficult for a Christian to know and to judge, when he diligently considers and judges them according to God’s Word and command. For here reason alone is not sufficient to investigate these things; but a spiritual understanding is necessary, which is able to distinguish what is, and is not, in harmony with the sure and clear teachings of holy Writ, or else a man would be deceived by the beautiful show of reason and human wisdom, with which all sects chiefly adorn and sell themselves, so that the fruits and life built on false doctrine, are regarded as genuine holiness.

39. So Popery and even Mohammed make a fine show with their mockery and worship, which they call a holy life, and hence conduct themselves in an exceptional way and manner, do not eat, drink or clothe themselves like other people, which they regard as great severity, earnestness and discipline, and call it the service of God and the way to heaven. With this name and pretended worship, holy life, great devotion and good intentions, reason is easily blinded and taken captive, so that it cannot judge such things as evil fruit. Hence more is needed here than the understanding and judgment of reason, namely, that a person hold and estimate all life that false spirits regard good to be against God’s Word and command, which is the rule of all works and life that are good and pleasing to God. This rule shows the difference between the hypocritical works and fruits of false doctrine, and the good, honest works of the true doctrine. For it will readily appear that the works and life of hypocrites and false teachers do not agree and harmonize with God’s work.

40. Christ himself notes and censures the doctrine and life of the scribes and Pharisees because of their fruits, that they forsook God’s commandment and put in its place their own works and worship; yea, they verily abolished the commandments of God by their traditions. Just so has Popery also done, which did not only abolish one, but almost all God’s commandments, and instead not only taught and introduced something else, so that God’s command was no longer esteemed, and their own works held much higher, and they taught and practiced in their lives just the contrary, as I have abundantly demonstrated elsewhere.

41. For this is certainly the character of all sect spirits; they cannot avoid it, they must produce something of their own and different from God’s Word, and to boom it, so that it has a much greater reputation and appearance, and thus God’s Word and command take a second place. This is already a sure sign that their doctrine is false. As the Pope with his own doctrine praises his own worship and holy life, that his spiritual order and monasticism are much higher and better than other lives and works in the common vocations, where they live according to God’s Word. Again, they invent works which they call works of supererogation, superfluous works, which they pretend are much more costly and higher, than the works of the ten commandments of God.

Thus all other religious tendencies act, aside from the true doctrine of the Scriptures, as Mohammed of the Turks, the Talmud of the Jews, as also our Anabaptists, are almost the same; all forsake and abandon the true works and life God’s Word requires and urges, and instead slaves after other hypocritical holiness with special works and writings, wearing grey frocks, looking sad, abstaining from wine, afflicting their body with remarkable fasting, repeating many and long prayers, and the like.

42. Therefore, I say, do not allow anyone to cause you to gape in astonishment, or to make a continual noise in your presence with the false appearance and erring trash of great and excellent works, holiness, etc.; but come hither with such fruits to the true light which is God’s Word, from which we must learn and know what God requires and calls a true and good life, and according to it conclude both what is a good tree and good fruit, or what is the contrary. It avails nothing, what you may think is great, beautiful and precious. But if you would not err and be deceived, you must come to God’s Word, that you may not fancy but hear and know what God says is right, good and pleasing to him.

43. This is said. in general of the fruits of false teaching, which indeed appear precious, and yet are evil at heart. Besides these, however, there are other fruits that are coarse and easier to recognize. And Christians have this advantage that they can also publicly and practically discern and overthrow them, as the real and legitimate fruits of the doctrine and lies of the devil.

44. For every sect has always had one or more particular hobbies and articles which are manifestly wrong and can easily be discerned to be of the devil, who publicly teach, urge and defend them as right, certain and necessary to believe or to keep. For the spirit of lies cannot so conceal himself, but that he must at last put forth his claws, by which you can discern and observe the ravenous wolf. Of this you have an example and testimony in all the well known fanatics and false spirits; as in our time the Anabaptists, of whom it is manifest that they are wrong in their teaching concerning Christ, faith and the sacraments. They regard baptism as a common, naked, empty sign, despise the external spoken and written Word and Scripture, pretend to have special revelations independent of the witness of God’s Word. They disgrace and rend asunder holy wedlock, because they teach: a man may indeed leave his wife who is not of his faith, and take another, one or more. Again, they would make all property common, acknowledge no civil authority or government, nor approve of it, except what is of their special faith, etc.; as in former times the Manichean heretics also advocated the same theories.

45. Therefore, it must follow that such people come forth with gross errors, by which their spirit is easily discovered. For as they taught that there can be no civil authority except that which is holy and Christian (this means that of their own faith), by which they have already withdrawn all obedience, and claim the right and power to oppose the government, and even to overthrow it with violence and put themselves in its place, as Thomas Muenzer and the Muenster prophets for this reason publicly undertook to do. And because they desire property to be generally and equally distributed; again, because they forsake their wives and take others; from this it also follows that they might grab into the goods and possessions of other people, steal and rob whatever they wish and can.

Again, that as often as they desire they can abandon their wives, take others and abandon them in turn, and thus carry on among themselves all debauchery, shame and vice. Behold, here you observe both, in doctrine and in life, there is nothing but evil, rotten, bad fruit, which cannot be hid, but must finally become public, so that the tree may be known by it.

46. Fruit like this you will surely find as the result of all doctrine and belief, not of the pure Word of God. I will not speak here of Mohammed’s Koran, for he is entirely too gross with abominable, blasphemous and shameful lies, together with the permission of public murder, whoredom, debauchery, the dissolving of wedlock, without saying anything of all his other disgraceful abominations and deceptions. It would also take too long to relate the sorrowful fruits of all popery, but it is fully treated elsewhere.

47. I will omit the papal doctrines which are somewhat subtle, that they do not correctly teach the ten commandments, and out of what these require they have formed their own decrees, which before God no one is in duty bound to do, except those who would be perfect and do something special and superfluous, etc. In like manner they have taught nothing correctly of the Gospel and faith in Christ, which first of all must be known and urged in the churches, how hearts may possess true and certain comfort; but directly contrary to the faith and comfort of Christ, they have so misled the people that, if they already believed in Christ and did everything, nevertheless, they should and must still doubt concerning grace. Again, I will not speak of what public, shameful, unchristian abomination and idolatry they carried on in their mass, the invocation of departed saints, indulgences, lies and frauds about purgatory; which are all evidently fruits by which the tree may indeed be known, for these are no sweet grapes or figs, but are mere sour, bitter late grapes, wild plums and berries.

48. But only observe the grossest doctrines they themselves cannot beautify with paint, how they proceed publicly and without shame against God’s Word and command, when they, for instance, declare the children free from the authority and obedience of their parents as soon as they only think of becoming priests, monks or nuns; when they against the will of their parents confirm the marriage vow or again dissolve it. In like manner they forbid young people to marry, whom they have enticed to become priests or to enter a cloister, and compel them to live without hope of marriage, and thereby have filled the world with disgraceful, unutterable debauchery, shame and vice, and have plunged souls into the bonds and destruction of the devil; therefore St. Paul also in 1 Timothy 4:1-3 because of such fruit condemns those forbidding to marry, and calls it the doctrine of devils.

49. What is still more shameful to hear in Christendom, they go to work and want to defend their shameless action with self-condemned consciences, and even at the present day they are bold to say that their public whoredom and scandalous life is not so bad that a poor priest should marry a wife so that he may not be compelled to live unchaste with an evil condemned conscience. Yes, all this they confirm besides by persecution, murder and bloodshed of poor, pious and harmless people, only because they marry, or celebrate the sacrament according to the institution of Christ, and do not all worship the lies and abominations of the Pope in opposition to God’s Word. Besides, in all this they claim to be doing right, and want to pass as obedient members and leaders of the Christian Church.

And those who censure or oppose them, they curse and condemn, and command to be destroyed with fire and sword as the worst heretics.

50. Tell me, now, if these are not public, known fruits of the corrupt tree, which is the real Antichrist doctrine and government, the sediment of all the infernal poison of the devil? For what else can it be but the devil’s herd, who condemn and murder the people in the name of the Church for no other reason, than because they preach or confess and obey God’s Word?

And yet they claim to be doing right! For God has not commanded to persecute and murder pious, harmless people; but to praise, honor and treat them well, especially those who keep God’s Word and commandments.

Without any doubt the Christian Church does and observes God’s Word.

Wherefore it is an easy matter for every Christian to know and to judge what kind of spirits they are, and no great skill nor further questions nor disputations are needed, if one only distinguishes the boasting or the name from the fruit.

51. We should answer for ourselves the cries and blasphemies of the Papists against our doctrine, which they desire to criticize as to its fruits from this Gospel and conclude: Because evil fruit is also seen among many of our people, therefore our doctrine is also false and wrong. But they call that evil fruit, because we will not, like they, obey the Pope, and observe all the diabolical nonsense of his decrees and the doctrines of monks, which are nothing but evil fruits of the rotten tree, mere human prattle, yes, the doctrine of devils, on account of which they persecute and would gladly murder us all; or wherever they can discover anything to show that among us also there are wicked rogues who do not live as they should, but rob, steal and commit adultery; or when some of our people who at first held to us and afterwards gave offense and produced factions and heresy.

52. True, Papists are unworthy of an answer from us on these things. For we have proved enough against them, that both their doctrine is wrong, and their life, which they regard as holiness, is only corrupt fruit, because it is against God’s Word. Besides they claim to have defended their public idolatry, lies and disgraceful life as right and virtuous. Wherefore, by this Gospel they are already condemned as a corrupt, useless tree along with their fruit. And we should not suffer them, so publicly self-condemned, to judge our doctrine or its fruits, because they are not the judges who should or are able to do it. For wherever they as it were could censure us in the highest degree, they do no more than seek for the mote in our eyes, and do not want to see the beam in their own eyes.

53. On the contrary we can easily prove before the whole world, that our doctrine is not our own forged trifles or dreams, but the Scriptures and the plain Word of God. We also teach not to accept, believe or observe anything else as necessary unto salvation. From this the good fruits are also manifest, which harmonize with the doctrine, with our baptism and faith.

For we claim and know that in baptism we are cleansed by the blood of Christ and receive the forgiveness of sins and the grace of God. Through such faith we also experience comfort and joy of conscience against the terrors of sin and death, and, God be praised, we see with our own eyes many pious Christians joyfully leave this world in this comfort and faith, and publicly bear witness to the same by their confession and death. This is surely a fruit of the Holy Spirit and of faith.

54. Moreover, we teach how everyone should live and behave in his earthly calling, according to the Word and commandment of God, that he should avoid sin, obey God, be chaste and patient, serve his neighbor and do good. Such a doctrine can in itself bring forth no corrupt fruit, and no one can justly be offended at it, and some. are even thereby compelled to live a better life. That all do not live in harmony with it, and many among us are yet wicked, unthankful and false Christians, cannot be attributed to the Gospel; for it does not indeed allow of wickedness, but censures and opposes it. But the real cause of it is the devil, for this he has always done to the true Church and God’s children, and thus sows his tares among the good wheat.

But because of this the good seed and its fruit, that . is, the Word of God and true Christians, do not become evil. Just as a good apple tree does not become evil, because the noxious insects and caterpillars destroy some of its fruit. Otherwise you would have to censure and condemn the doctrine of Christ and the Apostles, because even among them there was a Judas, and many of their disciples became false Apostles and factious spirits, as St. Paul before had prophesied, 2 Timothy 3:4, that among themselves there would arise false teachers; and St. John in his first Epistle,1 John 2:19, confesses: “They went out from us, but they were not of us; for if they had been of us, they would have continued with us.”

55. Therefore the Gospel is falsely blamed, because among some to whom it is preached factions and heresies arise, and many misuse it; and although we must endure such things among us, as even St. Paul was obliged to do in his churches, yet for all this we neither approve nor allow it; but punish and oppose it as much as possible, so as either to improve or put away from us everything that is against sound doctrine. This the Papists and other sects will not do, because they cannot. For their doctrine in itself is neither good nor honest, and for this reason can bring forth no good fruit. “Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of my Father who is in heaven.”

56. This is exactly what was just said, that it depends not upon boasting, and one should pay no attention to what men pretend with beautiful sacred names, of God, of Christ, of the kingdom of God, of the honor of God, the worship of God and the like. For all this is but to say: Lord, Lord! But you should give heed to what God himself says and requires. For whoever would enter the kingdom of heaven or the kingdom of God, must not only use the names and words, about which people can speak and boast; but he must also do what God wants done in his kingdom.

57. If we are to do his will, we must first know for a certainty what it is, and how to do it. This our own wisdom and thoughts do not teach, or all men, heathen anti Turks, could do it as well, and every fanatical spirit would come and pretend that whatever pleases him was God’s will, just as the monks have hitherto taught us, it is God’s will which brings you into the kingdom of heaven that you wear a grey cap, and worship St.

Christopher, Franciscus, Barbaras or others.

58. Therefore, we must in this case hear God’s Word alone, which reveals and shows plainly unto us, what the will of God the Father is. First, that he has sent his only begotten Son into the world, to reconcile us sinners unto God by his death, and without our merits to purify and sanctify us through his blood, and this he has proclaimed to everyone by the Gospel, and requires you to believe and accept it. As Christ himself declares the same in plain words, John 6:40: “And this is the will of my Father, that everyone that beholdeth the Son, and believeth on him, should have eternal life; and I will raise him up at the last day.”

59. In the next place, when we have received such grace and salvation, have been baptized into Christ and believe, his will is that we should afterwards live accordingly, obey God and do what is commanded us in the ten commandments, and everyone in his calling confess God’s Word, honor and support it, avoid and flee from sin, and be good, patient, chaste, modest, kind, faithful and true, etc.

60. This he will not only have preached or spoken by the mouth, but done in the heart and in the deed. Consequently, whoever neglects this or teaches, believes and does the contrary, should also know that he has not done God’s will, and is judged already, that he does not belong to the kingdom of heaven, because he is without faith and love. And it will not help him to boast of Christ as though he served him so faithfully, preached so much and did great wonders. On the other hand, if you earnestly do this will of God, cheerfully hear and believe God’s Word and live in his obedience, to honor him and benefit your neighbor; and although you should fall but rise again, and not continue impenitent, to defend your sins, to boast against God’s Word or maliciously to persecute your neighbor, then you can bravely and joyfully say before God: Lord, Lord, and comfort yourself with the Kingdom of heaven which God has given you. Whether on this account the world reviles and condemns you or puts you under the ban in the name of the Christian Church, should not trouble you. For now you hear that God does not require or wish you to seek praise and a name when you say: Lord, Lord’, But you are to seek the deed and fruit of him, who does the will of God. Then be directed according to this rule, and measure all doctrine and life with it which comes to you in the name and praise of God, if you desire not to be deceived.

61. Various and many spirits have come to myself, so that I may here confess to my own experience, they really tempted me with great, excellent words, to lead me in a different course, and at times presented it so plausible that I was almost brought to a stand, and had I not been cautious, I would also have been misled. I could do nothing else in order to remain undeceived and remove such apparitions of the devil, than as the prophet David teaches, Psalm 119:105: “Thy word is a lamp unto my feet, and light unto my path.” Then I went to this light which teaches me what the will of God is, and compared it to these talkers and spiritual boasters, whether it harmonizes with the clear doctrine of the ten commandments and faith in Christ. When I found this was not the ease, I immediately east it away, and bravely upon this admonition of Christ judged and condemned it as evil, useless fruit and a corrupt tree. Do thou likewise, and hold fast to the true standard by which all doctrine must be judged, which is God’s Word and command, then you can neither err nor fail, and can overthrow the boast and pretensions of all false spirits. For Christ by this sentence:

Not he who saith: “Lord, Lord,” but he who does the will of my Father, directs and leads us alone to his Word, that we may know that those alone are good fruits who walk according to that Word.

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