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Randy Hunter Defines Leadership in WELS - But Do Not Read Ichabod, Kiddies, Where Luther and Chemnitz Are Quoted Routinely

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This was posted on Randy's websty,
minus the clever parody, written by moi.

Martin Luther College is so ashamed of their Evangelism Day speakers that they hid the list from the public. I did learn that Randy Hunter was among the Church and Changers invites to mislead another batch of kids.

Someone just mailed me a copy of the Wisconsin Lutheran College leadership event. Hunter is on the top of the bill as a speak, along with "a key lay leader."

This is cause for discipline at MLC, even though the leaders read it.
Discipline is not being billed as subtle encouragement.
"Flogging will continue until everyone is sufficiently encouraged."

Hunter is justly famous for opening and closing the Latte Church, where his image was broadcast to a screen surrounded by couches, enhanced with espresso served to keep the audience awake. A praise band was stationed nearby to keep the service relevant.

Randy even had a young lady hired to "administer the Means of Grace," her own statement. And yet, that emergent church fell heavily to the ground, closed by the Hunter Himself, due to staff exhaustion and perhaps a lack of additional grant money. Nothing exhausts the staff faster than exhausting the money.

WELS staff remind me of Taco Bell employees - the more they have on duty, the less they work.

Peter Pan is also a speaker at this event, which starts in May. His full name is Peter Panitzke. He was a reliable Enthusiast on the Church and Change websty. He will teach everyone about Pietistic cell groups. I wonder why SP Mark Schroeder and the usual suspects never discipline the cell group fanatics. They are Lutheran in faith or practice.

Some other speakers are David Scharf, Jason Ewart, and Jonathan Schroeder of Sharpsburg, Georgia.

Nothing is mentioned about relying on the Word of God or trusting in the Means of Grace. Do you want a grant from Thrivent-WELS or not, you impertinent pastor?

The Thrivent salesman-giving counselor will tap your resources...hard.

Peter Pan-denominational




Easter Sunday - The Feast of the Resurrection of Our Lord, 2013. Mark 16:1-8

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Easter Sunday: The Feast of the Resurrection of Our Lord - 2013



Pastor Gregory L. Jackson






The Hymn #191               Christ the Lord                                  2:97

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

The Gospel              

Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn #188                Hallelujah                               2:20 

The Gospel Is Life Eternal

The Communion Hymn # 206:1-5            Jesus Christ, My Sure Defense  2:81

The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn #189   He Is Arisen Glorious Word               4:77


KJV 1 Corinthians 5:6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.


KJV Mark 16:1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. 2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. 3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? 4 And when they looked, they saw that the stone was rolled away: for it was very great. 5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. 6 And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. 7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. 8 And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

Easter

Lord God, heavenly Father, who didst deliver Thy Son for our offenses, and didst raise Him again for our justification: We beseech Thee, grant us Thy Holy Spirit, that He may rule and govern us according to Thy will; graciously keep us in the true faith; defend us from all sins, and after this life raise us unto eternal life, through the same, Thy beloved Son, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.




The Gospel Is Life Eternal


KJV Mark 16:1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint Him.


The lessons for Easter seem to be short, but they are intended as the beginning of a series of worship services for several days, since Easter is the central event of Gospel, revealing to the world that Jesus died on the cross but also rose from the dead as the Savior.


Time and dates are part of each culture. We even count differently in America than do the British. The same is true of the Jewish people of New Testament times. They counted each part of a day as a day, so the three days predicted by Jesus were Friday, when He died, Saturday, and the very first part of Sunday, when He rose from the dead.


Jesus was not long in the tomb, because God would not let the Holy One see corruption, as the Scriptures said.


KJV Psalm 16:10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine HolyOneto see corruption.


This resurrection also changed the calendar. The Church began among Jewish believers, who worshiped on Sunday to recognize the resurrection. There are early references to this. They even began worship with the rising of the sun to commemorate the moment of discovery.


To this day, Sunday is the main day of worship. When people insist on returning to Saturday, as the Seventh Day Adventists insist, they are showing their reliance on the Law and their preference for Old Testament thinking. The Adventists (my kin long ago) deny salvation by grace and punish those who teach justification by faith, just as WELS does not. Heretics do not tolerate the Gospel, because it displaces their law.


This resurrection was similar to Lazarus, the young girl, and the widow’s son, but distinctly different. Jesus showed His power over death to demonstrate His power as the Son of God. But those people were going to die again.


Lazarus was especially important and quite deliberate, because Jesus delayed His trip to let Lazarus die and to allow him to be buried for days. There could be no doubt that His good friend was dead, in front of a large crowd that watched Him, doubted His compassion, and saw Him weep in grief for his friend. This made the raising of Lazarus a shocking and revealing event in the midst of a crowd of people from the entire region. Lazarus was so important as proof of the sonship of Jesus that the authorities plotted against him as well. And crowds wanted to see Lazarus alive when they knew very well he had been dead for days.


We can see how God trains us, step by step, so that the early lessons lead to the great lesson. If Jesus could raise the dead by His Word, so God could raise Him from the dead. In fact, the Scriptures emphasize both – Jesus rising on His own, and the Father raising Him. That is because the Father-Son relationship is constant. One does not act without the Other, so both are emphasized at different times. This is similar to the Two Natures being emphasized, one and then the other in the same section. Jesus was thirsty (John 4, human nature) but He knew all about the woman (divine nature).


Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint Him.


The Scriptures show us that the women were so anxious to finish their honoring of His body that they rushed out to complete their work, without a thought about their danger.


This shows how their faith eliminated their fears, even a realistic fretting about how they would go about their task. Three women were not going to roll that giant stone lid from the tomb. Although the stones were shaped to roll in the groove in front of the opening, smaller stones are an enormous chore for men to move, heaving with their backs, legs, and arms.


When the Holy Spirit creates and energizes faith, we do not stop to wonder how it can be done but rush to get it done, not knowing the exact path (as they say currently) but knowing God will bless what is faithful to His Word.


One person suggested starting Bethany Lutheran Church and gave a token gift; he bailed out soon after and never showed up to see what he started. Nevertheless, thousands of views of our services suggest that the Word got out anyway.


2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.


People do not get up early in the morning and jump into their task unless they feel a great urgency to get it done. These woman gathered before the sun was up, not an easy task, grabbed their supplies and set off on their own.



What urged these good women to hazard life and body? It was nothing but the great love they bore to the Lord, which had sunk so deeply into their hearts that for his sake they would have risked a thousand lives. Such courage they had not of themselves, but here the power of the resurrection of Christ was revealed, whose Spirit makes these women, who by nature are timid, so bold and courageous that they venture to do things which might have daunted a man.

5. These women also show us a beautiful example of a spiritual heart that undertakes an impossible task, of which the whole world would despair.

Yet a heart like this stands firm and accomplishes it, not thinking the task impossible. So much we say for the present on this narrative, and now let us see what are the fruits and benefits of the resurrection of Christ.


3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?


They were almost there before they thought of the big question – who will be around to help them at that early hour? God paints a picture of faith here – where love and faith completely cancel out fear, worry, anxiety, and pessimism.


Resistance is so common that we can never say, “Oh I never doubted it could be done. I was always upbeat. I was never anxious or fearful about bearing witness to the truth.” The Old Adam is always ready to step to the front and list all the reasons why not. I do not mean The Power of Positive Thinking the book that Norman Vincent Peale plagiarized from an occult lady author (often word for word).


Faith in God’s Word drives out fear of the consequences. Faith means continuing when nothing seems to have any effect on the lethargy and obstinacy the masses when dealing with obvious false doctrine.


These women did not stop to count the cost of doing what they knew to be right, and God honored them in making them the first visitors to the Empty Tomb.




4 And when they looked, they saw that the stone was rolled away: for it was very great.


Lenski:

This stone λίθος (not πέτρος) has been described fully in 15:46. What the women meant was that the stone should be rolled, like the flat wheel that it was, far enough up in the groove to expose the door of the tomb. In speaking to each other of this stone as they do they imply that they themselves may not be able to move it far enough. Whom will they get to help them? They fear further delay. They perhaps blame themselves for not having thought of the stone before and thus having insisted that some of the men come with them.

The observation is correct that the women seem to know nothing about the Roman guard that had been stationed at the tomb. They do not ask each other whether the captain of this guard will permit them to come near, yea, to enter the tomb. But this is at it should be in the narrative: the women did not know that such a guard had been stationed there. This was an arrangement between the Sanhedrists and Pilate, which became known to the friends of Jesus afterward and not at this time.
4) Matthew tells us that an angel rolled the stone away and sat on it. It was not rolled aside in its groove in the regular way so as to be rolled back again to shut the entrance. No, it was hurled out of its groove by some tremendous power, thrown flat upon the ground in front of the tomb, thus making a seat for the angel who waited until the women drew near and then went inside the tomb. This stone was not again to be rolled in front of the entrance. It had been laid flat so that the tomb should stand wide open for all men to see that it was emptied of the body of Jesus, the bodiless wrappings lying undisturbed and flat just as they had been wrapped, mute but mighty evidence of the resurrection, John 20:5–10.

Lenski, R. C. H.: The Interpretation of St. Mark's Gospel. Minneapolis, MN : Augsburg Publishing House, 1961, S. 739.
The stone being removed completely was a shock, because it was meant to stay in place. For instance, grave robbers would find it very difficult to get past the large size and tremendous weight. Trying to move it would cause a commotion that would alert others. The guard is not mentioned because he was frightened away by the revealing of the empty tomb.


I noticed on the websty of Steve Witte (WELS Asian seminary president, Church and Change founder)  a painting of Jesus being released from the tomb by the angel opening the stone door. But that is a fallacy based upon this error - the divine nature of Jesus is limited by His human nature. Several instances of Jesus passing through a crowd show that He was not limited as we are by physical barriers. If Jesus was able to walk on water, why would the very stone He created limit Him in any way?


When the stone lid was opened, it was not to release Jesus but to show that the tomb was empty. This alone was enough to terrify the Roman soldier, who knew that a corpse was inside.


5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.


The change was so abrupt that the women were afraid. They expected death and saw the evidence of the resurrection instead, an angel instead of death.


7. You have heard in the story of the Passion how Christ is portrayed as our exemplar and helper, and that he who follows him and clings to him receives the Spirit, who will enable him also to suffer. But the words of Paul are more Christian and should come closer home to our hearts and comfort us more, when he says: “Christ was raised for our justification.”

Here the Lamb is truly revealed, of whom John the Baptist testifies, when he says in John 1:29: “Behold, the Lamb of God, that taketh away the sin of the world.” Here is fulfilled that which was spoken to the serpent: “I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head,” which means that for all those who believe in him, hell, death, and the devil and sin have been destroyed. In the same manner the promise is fulfilled today which God gave to Abraham, when he said in Genesis 22:18: “In thy seed shall all the nations of the earth be blessed.” Here Christ is meant, who takes away our curse and the power of sin, death and the devil.

8.
All this is done, I say, by faith. For if you believe that by this seed the serpent has been slain, then it is slain for you; and if you believe that in this seed all nations are to be blessed, then you are also blessed. For each one individually should have crushed the serpent under foot and redeemed himself from the curse, which would have been too difficult, nay impossible for us. But now it has been done easily, namely, by Christ, who has crushed the serpent once, who alone is given as a blessing and benediction, and who has caused this Gospel to be published throughout the world, so that he who believes, accepts it and clings to it, is also in possession of it, and is assured that it is as he believes. For in the heart of such a man the Word becomes so powerful that he will conquer death, the devil, sin and all adversity, like Christ himself did. So mighty is the Word that God himself would sooner be vanquished than that his Word should be conquered.

9. This is the meaning of the words by St. Paul: “Christ was raised for our justification.” Here Paul turns my eyes away from my sins and directs them to Christ, for if I look at my sins, they will destroy me. Therefore I must look unto Christ who has taken my sins upon himself, crushed the head of the serpent and become the blessing. Now they no longer burden my conscience, but rest upon Christ, whom they desire to destroy. Let us see how they treat him. They hurl him to the ground and kill him. O God; where is now my Christ and my Savior? But then God appears, delivers Christ and makes him alive; and not only does he make him alive, but he translates him into heaven and lets him rule over all. What has now become of sin. There it lies under his feet. If I then cling to this, I have a cheerful conscience like Christ, because I am without sin. Now I can defy death, the devil, sin and hell to do me any harm.


The crucifixion of Christ caused fear and mourning, because no one fully understood what was happening. They only saw the dark side of the Passion narrative. The empty tomb began their catechism, to learn the meaning of “died for your sins, raised for your justification, if you believe (Romans 4:24) that God raised Him from the dead.”


The question is always, “But how do I know that my sins are forgiven? I still regret my sins.”


The answer is – you believe in the resurrection of Christ and you confess it.




6 And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. 7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.


The passages in the Bible that address fear always have a similar thought conveyed by the Holy Spirit: “Do not be afraid, because…” In the Old Testament there are many assurances of God’s love and protection.


In this passage, the ultimate fear is addressed – Do not be afraid, because Jesus has conquered death. You will see Him soon, and so will the disciples and Peter – the one who denied Him three times.”


Peter was not shut out from the future ministry for his denials. He was included and became an early leader. His life was short. He was executed for his testimony and work. According to one tradition, he was crucified upside-down by his own request. He did not want to die exactly like Christ – he was not worthy.


8 And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.


The modernists want us to believe that this Gospel broke off at verse 8. But the early Church had the complete ending. It took a questionable character, plus Wescott and Hort, to eliminate verses 9-16. A good way to tell how reliable a Bible is – look at what they did to Mark. There are other indications as well, such as editing “the Son of God” from the opening.


This verse is not the ending of Mark but the beginning of the wider narrative of the world-wide Gospel ministry started by the empty tomb, the appearances of the risen Lord, His ascension, and Pentecost.




Eternal Life


"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,   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,   1971, I, p. 541.  


"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.     


"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),  1994. p. 106.         


"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),  1994. p. 107.               


"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) Martin Luther, Luther's Works, 25 p. 375. 2 Timothy 2:10; 1 Timothy 2:4; Mark 14:24; Matthew 26:28       "His gifts and works in His Church must effect inexpressible results, taking souls from the jaws of the devil and translating them into eternal life and glory."

             Sermons of Martin Luther, ed. John Nicolas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 220. 


"In this epistle lesson Paul gives Christians instruction concerning the Christian life on earth, and connects with it the hope of the future and eternal life, in view of which they have been baptized and become Christians. He makes of our earthly life a death--a grave--with the understanding, however, that henceforth the risen man and the newness of life should be found in us."

             Sermons of Martin Luther, 8 vols., ed., John Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 141. 


"Therefore, whoever would have a joyful conscience that does not fear sin, death, hell, nor the wrath of God, dare not reject this Mediator, Christ. For He is the fountain that overflows with grace, that gives temporal and eternal life."

             Sermons of Martin Luther, 8 vols  V, p. 331. 


"Therefore, do not speak to me of love or friendship when anything is to be detracted from the Word or the faith; for we are told that not love but the Word brings eternal life, God's grace, and all heavenly treasures."

            Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1411f.          


"In all simplicity and without any disputing, children believe that God is gracious and that there is an eternal life. Oh, what a blessing comes to the children who die at this time! Such a death would, of course, cause me extreme sorrow, because a part of my body and the mother's body would die. These natural affections do not cease in the pious, as those who are without feeling and are hardened imagine, for such affections are the work of divine creation. Children live with all sincerity in faith, without the interference of reason, as Ambrose says: There is lack of reason but not of faith."

             What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 142.    


"To be converted to God means to believe in Christ, to believe that He is our Mediator and that we have eternal life through Him."

              What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, I, p. 343. Acts 26:20.         


"The Church has no word of its own. Whatever is not taken from Scripture is not the 'Word of the Church,' but what Luther bluntly calls 'prattle.' Also other books can exert a divine power and efficacy, but always only inasmuch as they have absorbed God's Word. Of Scripture Luther says: 'No book teaches anything concerning eternal life except this one alone' (St. Louis edition XIV:434)."

            Francis Pieper, Christian Dogmatics, 3 vols., trans. Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1950, I, p. 315.      


"But Christ was given for this purpose, namely, that for His sake there might be bestowed on us the remission of sins, and the Holy Ghost to bring forth in us new and eternal life, and eternal righteousness [to manifest Christ in our hearts, as it is written John 16:15: 'He shall take of the things of Mine, and show them unto you.' Likewise, He works also other gifts, love, thanksgiving, charity, patience, etc.]. Wherefore the Law cannot be truly kept unless the Holy Ghost is given."       Apology of the Augsburg Confession, Article IV, Justification, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 159. Romans 3:31; John 16:15.      


"But Christ was given for this purpose, namely, that for His sake there might be bestowed on us the remission of sins, and the Holy Ghost to bring forth in us new and eternal life, and eternal righteousness [to manifest Christ in our hearts, as it is written John 16:15: He shall take of the things of Mine, and show them unto you. Likewise, He works also other gifts, love, thanksgiving, charity, patience, etc.]. Wherefore the Law cannot be truly kept unless the Holy Ghost is received through faith...Then we learn to know how flesh, in security and indifference, does not fear God, and is not fully certain that we are regarded by God, but imagines that men are born and die by chance. Then we experience that we do not believe that God forgives and hears us. But when, on hearing the Gospel and the remission of sins, we are consoled by faith, we receive the Holy Ghost, so that now we are able to think aright."

Augsburg Confession, Article III, #11, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 159.  


"This power {the Keys} is exercised only by teaching or preaching the Gospel and administering the Sacraments, according to their calling, either to many or to individuals. For thereby are granted, not bodily, but eternal things, as eternal righteousness, the Holy Ghost, eternal life. These things cannot come but by the ministry of the Word and the Sacraments, as Paul says, Romans 1:16: The Gospel is the power of God unto salvation to every one that believeth. Therefore, since the power of the Church grants eternal things, and is exercised only by the ministry of the Word, it does not interfere with civil government; no more than the art of singing interferes with civil government."

Augsburg Confession, Article XXVIII, #8, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 85. Romans 1:16    


"This righteousness is offered us by the Holy Ghost through the Gospel and in the Sacraments, and is applied, appropriated, and received through faith, whence believers have reconciliation with God, forgiveness of sins, the grace of God, sonship, and heirship of eternal life." Formula of Concord, Thorough Declaration, III 16 Righteousness Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 921. "Also they teach that at the Consummation of the World Christ will appear for judgment, and will raise up all the dead; He will give to the godly and elect eternal life and everlasting joys, but ungodly men and the devils He will condemn to be tormented without end."

Augsburg Confession, Article XVII, Of Christ's Return to Judgment, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 51.




Corruption in the Church in India. VirtueOnline - News

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VirtueOnline - News:

CHENNAI, India: Corruption Stalks Church of South India 
Fifteen out of 21 Anglican bishops said to be corrupt according to Central Intelligence Authorities
Nearly two million dollars given for Tsunami victims by The Episcopal Church that were siphoned off reveal tip of financial corruption


Special Report

By David W. Virtue in Chennai 
www.virtueonline.org 
March 27, 2013

Nearly two million dollars given by Episcopal Relief and Development (ERD), the social service arm of The Episcopal Church, for victims of the 2004 Tsunami never got to those for whom it was intended. A Church of South India General Secretary diverted a third of the money to a private clinic run by her medical daughter, a Dr. Beneta.

The money was supposed to have gone to fishermen who lost their boats following giant earthquake driven Tsunami waves that killed 155,000 people and decimated the fishing industry. Money was given to rebuild their homes and to buy new fishing boats destroyed by the 50 foot waves. They received minimal sums of money for boats but nothing for reconstructing their lives and homes.

This is just one of numerous stories of a decades-long history of corruption in the Church of South India that has left Christians cynical that change is possible and good order can ever be restored to the biggest Protestant Church in India. One Central Bureau of Investigation (CBI) detective (the equivalent of the FBI) says that the problem remains so widespread in the Church of South India that as many as 15 of the church's 21 bishops have been tainted by corruption over the years.

Major J. Victor, an Anglican lay activist, General Secretary, Laity Association of CSI and whistle blower who has railed against corruption of the Church of South India for years, sat down with VIRTUEONLINE in Chennai. He told the story of corruption that has riddled his Church, resulting not only in fines and jail time for crooked bishops, but a weakened witness for the gospel while bishops grew fat on money from Anglican agencies abroad including The Episcopal Church.

"What has been going on here for at least a decade is unconscionable, unbiblical and has undermined the gospel enterprise. The Anglican Church has not grown because of the corruption, while Assemblies of God, Pentecostal churches and other denominations have flourished." According to Victor, many members of CSI pay a nominal sum to keep their membership in the church for the sake of baptism, marriages and burial while they attend other churches on a weekly basis and give their tithing to them.

Corruption has emanated from the highest levels of the church - its bishops - with charges of tax fraud, cronyism, nepotism, money hijacked from land deals, hospital fraud, stolen Tsunami funds, vote buying, and much more.

Despite new and ongoing revelations, corruption remains endemic in the Indian church, Victor charges. One state investigator alleges that 15 of the CSI's 21 bishops are tainted by corruption. "At one point in 2010, I told Suzanne Parks, an assistant to Archbishop of Canterbury Rowan Williams, about the corruption in the CSI but nothing was done. This was a shocking abdication of responsibility," added Victor.

The whistle blower showed VOL hundreds of pages of documents and files detailing decades of corruption. Some of it led to legal action with charges and arrests brought against bishops resulting in protracted law suits, court battles with the bishops slipping through the legal system owing to corrupt judges bribed by the bishops. "There is not one case the bishops have won in the law courts, what they have succeeded in doing is delaying the legal process by years to prevent final judgment," said Victor.

"Over the years, I estimate that as much as $4 million dollars has been stolen by bishops who then purchased expensive new foreign cars, built multi-level homes and lined their own pockets," Victor told VOL.

Most of the bishops come from the despised Dalit classes, India's poorest who suffer from poor self esteem. Christianity has brought them wealth from old colonial British days via money left in properties that the bishops now hold in trust and can dispose of without any accountability. It is their ticket out of poverty. Psychologically, many are still trapped in deep feelings of inferiority. For the Dalit class, money is a way to climb out of the deep personal self-judgment they feel. Dalits are not respected like Brahmins, India's ruling class. When judgment in the courts or by police looks like it is going against them, they play the Dalit card, said Victor.

"That is no excuse for taking money and misusing it for personal reasons. It goes against the gospel and it results in widening ripples of corruption that never gets fully resolved and only weakens evangelistic efforts of the church," said Victor.

BISHOP DEVERAJ BANGERA

As recently as March 20, The Times of India reported that a former Karnataka Southern (CSI-KSD) Diocesan Bishop Devaraj Bangera was sentenced to three years simple imprisonment and fined $275.00 in a case relating to forgery and cheating on his birth certificate. Bangera was given bail.

The case pertained to the former Bishop allegedly forging his birth certificate in order to secure an additional year's tenure as bishop. Bangera was the CSI Bishop from 2005 to 2009. He retired after reaching 65, the superannuation age in the church. Bangera filed a suit in the civil court contending that he was born a year later (1945) and therefore had one more year of tenure as CSI Bishop, but the fifth additional civil court (junior division) dismissed it.

A private complaint was filed by advocate Chandrahas K at the Second CJM court based on the initiative of Udayaraj Kaunds, now the treasurer of CSI-KSD - after they found out that Bangera had allegedly indulged in financial irregularities.

STOLEN TSUNAMI FUNDS

Perhaps the most egregious of corrupt acts and the rip off of the decade occurred in 2009 when detectives from the Central Crime Branch of the Madras police arrested the former General Secretary of the Church of South India (CSI), Dr. Pauline Sathiamurthy, on charges of stealing almost $1.5 million of the $3,340,000 million donated by Episcopal Relief & Development (ERD) to the CSI to help in relief efforts following the 2004 tsunami.

Dr. Sathiamurthy is the daughter of the former moderator of the CSI and Bishop in Tiruchi-Thanjavur, Dr. Solomon Doraisawmy. Sathiamurthy, her husband, daughter and nephew were arrested on October 13, 2009 following a 10-month investigation by police. The thefts came to light in 2007 when the Rev. Moses Jayakumar was appointed General Secretary of the CSI succeeding Dr. Sathiamurthy. After assuming office, the Rev. Jayakumar found that Dr. Sathiamurthy had ignored a request for an accounting for the funds from ERD and that ERD had cut off further funding pending an audit.

Ironically, Victor told VOL that he himself travelled to New York in 2009-2010 and confronted Robert W. Radtke, ERD President. Victor berated him for blithely handing over millions of dollars instead of giving it in smaller sums with frequent accountability of how it was being spent. "I told him that he was an absolutely irresponsible man. The Episcopal Church lost millions in this Tsunami crime."

(This is not the first time The Episcopal Church has lost millions of dollars. VOL documented the loss of over $1.5 million to the Anglican Church of Mexico in 2004 when an archbishop and bishop absconded with TEC funds never to be heard from again.)

The CSI asked retired Madras High Court Judge J. Kanagaraj to head the committee charged with investigating the theft. Mrs. Sathiamurthy declined to cooperate, but Judge Kanagaraj found that she had appointed her husband to oversee the construction of houses built for survivors of the tsunami, with her daughter (Dr. Benita) to head up medical relief efforts, and her nephew to serve as a liaison officer for tsunami rehabilitation work - all at inflated salaries running into the tens of thousands of rupees over and above their regular salaries. An estimated $1.4 million was spent on air conditioned cars and computers that went to the bishops along with medical equipment for her private clinic.

In December 2008, the Rev. Jayakumar was forced to turn Judge Kanagaraj's report over to the police. The Synod appointed Mr. Rozario to serve as the church's attorney in the affair. The police began a criminal investigation and arrested Dr. Sathiamurthy. She was subsequently released on bail and has since disappeared.

Following the election of the Bishop in Karnataka Central Diocese, S. Vasanthakumar became the Moderator of the CSI in January 2010 and promptly replaced Mr. Rozario as the church's attorney. 

Bishop Vasanthakumar, who was the subject of corruption and abuse of office claims and whose election as moderator was marred by accusations of vote buying, was serving as Deputy Moderator of the CSI when the Tsunami funds were stolen.

Under Bishop Vasanthakumar, the CSI declined to press the police to track down Dr. Sathiamurthy and recover the stolen funds. With Mr. Rozario's return to office, anti-corruption activists hope new interest will be shown by the church in resolving the scandal. [Partial source for this section comes from CEN]

KANCHIPURAM HOSPITAL

At a Church of South India hospital, an audit revealed financial misappropriation of hospital funds, cash, medical equipment, and unpaid drug bills all running into the hundreds of thousands of dollars (millions of rupees) by the Nursing Superintendent. Among the charges are fraudulent bills submitted for baby packs with bills in the name of the superintendent's husband, submitted and paid "to keep her happy." Funds for the CSI's polio center were given to repay personal loans along with bogus bills. Vital documents that would have revealed even more corruption have been destroyed by fire. VOL has seen the audited statement prepared and submitted by the audit company, Messrs R. Krishnakumar and Associates, running to 200 pages. This audited report was hushed up and was never given to the Synod or Income Tax department.

BISHOP CHRISTOPHER ASIR

Corruption charges against Bishop Christopher Asir of Madurai-Ramnad were brought by the Indian government for tax fraud. The District Revenue Collector of Madurai charged the bishop with being part of a criminal ring that defrauded the diocese of $1,400,000 by selling college land and pocketing the proceeds. The bishop died in February 2012 before he could be indicted.

As part of the same charges, an Indian court in October of 2012 overturned the appointment of the head of the Church of South India's American College, arguing that the now deceased bishop in Madurai-Ramnad had colluded with his son-in-law to engineer the younger man's appointment as principal.

As a result of a lawsuit brought by a member of the staff, Justice Vinod Kumar Sharma quashed the appointment of M. Davamani Christopher as principal of the church-owned college. The court accepted the petitioner's claim that the bishop and his son-in-law had created a search committee composed of their cronies and had participated in subsequent board meetings "without revealing the fact that Mr. Christopher had applied to the post of Principal as early as February 21, 2011. It is clear proof of collusion between the two."

Bishop Asir was elected bishop in Madurai-Ramnad in 2003. He was also elected deputy moderator of the CSI in 2008. In 2010, he stood for election as Moderator, but lost by 8 votes.

TAX AUTHORITIES RAID CSI CHURCH

Recently, Income Tax authorities raided a CSI church in Coumbatore following a complaint by a member from that diocese saying that a church member had sold the church property and received a kick back for the sale. The sale money was not accounted for properly. A complaint was sent to the Moderator regarding the sale requesting that action be taken against the church member. The complainant also warned the Moderator that if he failed to take action, the Income Tax Authorities would be informed. It is not unusual for Moderators not to take action. It was later learned that the Moderator was hand in glove with the sale.

THE MADRAS DIOCESAN TRUST ASSOCIATION SCANDAL (MDTA)

For 200 years, the St. Georges Cathedral Trust functioned under the Madras High Court by established law. The properties in and around St. Georges Cathedral are also vested in their Custody. They have proof of ownership (patta) in their name. They produced the encumbrance certificate for a period of 100 years. Bishop Devasahayam, using dubious methods, obtained proof of ownership (patta) for four properties in the name of MDTA. The cathedral trustees to the Collector (head of revenue) of Chennai challenged this. After a prolonged and thorough Official Commission of enquiry, an order by the revenue division (DRO) was issued blaming MDTA for resorting to unfair means in order to obtain these pattas illegally and they cancelled them. "This is a serious crime and can be charged under the Land Grabbing Act punishable by imprisonment and a criminal case can also be filed in the Madras High Court. The Bishop tried to shift the blame on a diocesan Property officer who has since died," said Victor.

The question arises, how is it possible that a low level official in the diocese without the approval of the property committee for which the bishop himself is the chairman could have done this. When it came to the notice of the bishop, the question was why did he not rectify the mistake immediately. Instead, he argued at the Enquiry commission that he was right. However, the collector said what he did was wrong and illegal.

THE CSI NAGARI HOSPITAL SCANDAL

The importation of medical equipment worth $1.2 million from Dr. William Thomas Haywood, an American for the CSI Nagari Hospital, resulted in a huge scandal when it was learned that the equipment was undervalued at the time it was imported.

In order not to pay taxes on the full $1.2 million, the equipment was declared to be worth only $1,800.00. The CSI Laity Association made a formal complaint to the commissioner of Customs who did not take action for over two years. Subsequently, under pressure, through the CBI, he was forced to act. At the end of a through inquiry lasting six months, the final order was issued resulting in the CSI having to pay $555,000 to compensate for tax evasion. For the personal involvement in this criminal act, Bishop Devasagayam and the Medical Superintendent Dr. Sundar both had to pay personal fines of nearly $100,000 each. It is still pending in the courts.

CSI TRUST ASSOCIATION CONFRONTED BY REGISTRAR OF COMPANIES

A 19-page report by the Registrar of Companies (ROC) of the CSI Trust in Chennai revealed multiple lapses in poor administration practices and corruption of land dealings.

No satisfactory response was given to the allegations so the ROC issued 19 show cause notices to all the trustees of the CSITA prior to filing criminal prosecution charges.

Hundreds of complaints with documentary evidence were presented to the Officers of the Synod that included complaints against Bishop Devakadasham, the moderator from Kaniakumari, some 500 miles south of Chennai. Bishop Devasirvatham was also involved in shady land sales and is in deep trouble himself.

THE MEDAK HOSPITAL SCANDAL

An ex treasurer of the synod and a retired deputy secretary to the Govt. of Tamilnadu was authorized by the CSI to study and give a report on the feasibility of starting a medical college in Dichpally in the state Andhra Pradesh about 30 miles from Hyderabad.

The project was deemed unwise and not in the church's best interest. However, then Bishop of Medak and Moderator CSI Bishop Suganthar forced it through using his position and money. Bishop Devasagaym, MDTA chairman, went along with the project and gave written authorization for 450 acres of land in Dichpally to be registered under the MDTA so that Suganthar could use it for the project. He gave no reasons. People said his motives were to start a medical college to help the poor, but to start it he collected capitation fees from each student ranging from $80,000 to $90,000. 

To have a medical college, he needed a training hospital attached to it, so he constructed one with a loan of $700,000 from the banks. He got the loan and constructed the hospital building.

He then got permission to start the college from the Medical Council of India. When a special MCI team was sent on a surprise check of the hospital and college, they found they did not have qualified staff. They were cheating the MCI by having a few medical college students around pretending to be the paid doctors of the hospital. Some pastors and teachers were forced to fill the hospital beds by granting them three days leave. When the MCI discovered this, they canceled their permission to run the college. On appeal, the students were accommodated in different government run medical colleges. The government also froze a deficit of $700,000.

The bishop then tried to bring in his family members to sell both properties to another medical group. The buyers of the property were dissuaded from buying the properties after the fact that they would lose their complete investment was pointed out to them. Today, the property lies fallow. The bank that advanced the loan is pressuring for an auction so they can recover their money.

The bishop was never brought up on any charges by CSI. He has been given his pension.

BISHOP MEDAK SUSPENDED FOR CORRUPTION

The Church of South India's Bishop in Medak, the Rt. Rev. T. Samuel Kanaka Prasad, was suspended for corruption by the Synod Executive Committee nine months ago in June of 2012.

In a letter to the bishop dated 9 June 2012, the Moderator of the CSI, Bishop G. Devakadasham, stated the Synod Executive Committee had voted on 24 April for suspension in the face of prima facie evidence of corruption, but had been unable to enforce the decision due to a court order blocking the decision secured by Bishop Prasad. However, when the order lapsed on 5 June, the Executive Committee was free to enforce its decision, and ordered Bishop Prasad to step aside, the moderator said.

Bishop Prasad is the second bishop this year to be disciplined by the CSI. On 9 January 2012, the moderator announced that the trial court for bishops had deposed the Bishop in Coimbatore, the Rt. Rev. Manickam Dorai, for corruption. His properties have since been frozen and seized by the government.

One of India's wealthiest dioceses, the Hyderabad-based Medak diocese, has witnessed legal and physical fights between the bishop and his opponents. On 10 June 2012, the Deccan Chronicle reported that police were called out to separate the bishop's men from anti-corruption activists who rallied for Bishop Prasad to go.

In his letter to Bishop Prasad, the Moderator accused him of "not functioning and discharging the responsibilities of Bishop of CSI Medak Diocese in accordance with the provisions of the constitution of the CSI, the directions of the Synod or its Executive Committee and the Council of Bishops.

"In particular it was brought to the notice of the Executive Committee that you are misusing your position as Bishop, acting as attorney of the CSITA even after the lapse of the power of attorney and committing various illegalities in the administration, supervision and preservation of the properties of the Church. The members expressed shock and anxiety over the same and demanded immediate action against you by the Synod."

Following Bishop Prasad's suspension, the Executive Committee appointed CSI Deputy Moderator Bishop G. Dyvasirvadam of Krishna Godavari as Moderator's Commissary for Medak. A nine-member administrative committee, led by a retired Director General of Police, has been charged with auditing the diocese's books.

In addition to accusations of financial malfeasance, Bishop Prasad has been charged with violating canon and civil corporate law. In 2011 Bishop Prasad banned his opponents from standing for election to the diocesan council and waived rules that forbade sitting council members from serving more than two consecutive terms - subsequently producing a council composed of the bishop's cronies.

The CSI General Synod refused to recognize the election and attempted to block the seating of the diocese's delegates at its January meeting to elect a new primate. However, Bishop Prasad was able to secure a court order allowing his men to be seated at the 33rd meeting of Synod.

The anti-corruption pressure group, the CCC [Christ-Centered Coalition] based in Bangalore, applauded the Synod's decision to suspend Bishop Prasad, but asked whether its decision was influenced by Bishop Prasad's support for the losing candidate in the election for moderator this year.

"What is disconcerting is the double standards being applied by the current synod administration in handling cases of Episcopal corruption," the CCC said. The CSI Moderator allowed the Bishops in Rayalaseema and Dornakal to retire rather than face corruption investigations. "Is it only a coincidence that both the Rayalseema and Dornakal bishops who supported Moderator Devakadasham and his deputy Dyvasirvadam at the Synod polls in January have got away with their crimes while Bishop Kanaka Prasad who supported their opponents (the Bishops in Madras and Karimnagar) has had punitive action taken against him," the CCC asked. [This section provided by CEN]

CONCLUSION

Major Victor has been leading the charge against corruption in the CSI for over a decade. "Our job is to purify the church and to redeem the respectability of Christians in the eyes of the public. Towards this end we have to do whatever is within our powers instead of being silent spectators listening only to interesting stories.

"The integrity of the gospel is at stake here. 98% of India is non-Christian and these stories only highlight the hypocrisy of a church that claims to speak for God and His Gospel. It brings terrible retribution by the secular courts which in turn brings discredit on the nation's few Christians who struggle to maintain a Christian testimony in the face of so much paganism.

"We as the Laity Association of CSI feel deeply ashamed at what is going on among our bishops and leaders. We believe we can change this if we stand united against them and expose their follies. We cry out to God for repentance by our bishops and a return to seeking the truth wherever it might be found and to once again restore the integrity of the gospel in a land that still only has 2% of its people calling themselves Christian. We desperately need a visit of the Holy Spirit and a revival among Indian Christians if we are to have a valid witness to the new and emerging post-modern India."

END

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A Request from Your Planned Giving Counselor - Thrivent Salesman

New Record - 102,000 Page-Views in March, 2013. Beats Last Year's Record by 33%.

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Late last year, a month with 75,000 page-views was quite impressive. That happened when WELS honored the Reformation by excommunicating a pastor and expelling a congregation for fidelity to justification by faith.

March saw steady viewing of 3,000 to 4,000 pages per day.

Cyberbrethren (Paul McCain) went on hiatus from plagiarizing the Church of Rome and the blogs of his friends. HT to one of those friends.

Some traffic may be due to people wondering when WELS will face the music about a certain situation that SP Mark Schroeder knows all about.

Pastor Paul Rydecki - An Easter sermon condemned by the WELS | Faith Alone Justifies

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An Easter sermon condemned by the WELS | Faith Alone Justifies:


An Easter sermon condemned by the WELS

Below is the sermon I preached on Easter Sunday, 2012.  This sermon served as part of the “evidence” cited by the district presidium of the Arizona-California district of the WELS that “proved” my “false teaching” of justification by faith alone in Christ, leading to my suspension from the WELS on October 2, 2012.  I was explicitly called upon to repent for the “false” teaching in this sermon by District President Jon Buchholz, First Vice-President Steven Degner, and Second Vice-President David Clark.
Sermon for Easter Sunday (2012)
Brothers and sisters, fellow believers in Christ Jesus: Christ is risen!  He is risen indeed.  Alleluia! Jesus lives!
He really does, you know.  He lives – not in our hearts, not in our dreams or in our imagination.  The real Son of God, with his real flesh and blood, born of the virgin Mary, who truly suffered under Pontius Pilate, was crucified, died and was buried has really come back to life, stepped out of his tomb, and appeared to his disciples, who were all very surprised and overjoyed to see him alive again.
It really shouldn’t have surprised them quite as much as it did.  He told his disciples how he would be killed and rise on the third day, which was the very same thing that was prophesied about the Christ in the words of King David in Psalm 16 a thousand years before, “I have set the LORD always before me; because he is at my right hand, I shall not be shaken.  Therefore my heart is glad, and my whole being rejoices; my flesh also dwells secure. For you will not abandon my soul to the grave, or let your holy one see corruption.”
As the apostles pointed out to the Jewish crowds later on, King David, who wrote those words of the Psalm, most certainly died and most certainly decayed in his grave.  But the Holy One about whom he was writing, the Son, the offspring of David, the Christ – he was not abandoned to the grave or left in the tomb.  He was raised from the dead.
That’s what the angel announced to the faithful women who went to the tomb that first Easter morning to finish taking care of Jesus’ body, which, they assumed, was already beginning to be corrupted by decay.
How wrong they were!  Instead of the big stone blocking the entrance to the tomb, they saw it rolled away and an angel waiting there to give them the good news.  Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He has risen; he is not here. See the place where they laid him.
Wouldn’t you like to have seen it, too?  The place where they laid him?  The stone rolled away, the empty tomb, the folded linens, the angel sitting where Jesus had been?  Or what if you had seen the empty tomb?  Then what?  Then you would have been just as alarmed, just as terrified as those women were.  Because an empty tomb, all by itself, isn’t good news.
The fact that Jesus’ tomb was empty, the fact that the offspring of David, Jesus of Nazareth, the Christ, rose from the dead is neither good news nor bad news.  It just is.  It’s a fact.  It happened.  But what does it mean? Is it a fact that saves or is it a fact that damns? The only way to know what it means is to hear what God reveals about it in the preaching of the gospel.
And what does God reveal in the gospel about the offspring of David, Jesus Christ, risen from the dead?
In the words of Psalm 2, Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him. So those who take refuge in the risen Son of God are blessed! But those who do not seek refuge in him will perish.
According to the gospel, then, the empty tomb of Jesus means that his enemies and all who hate him had better be very afraid.  The resurrection of Jesus is terrible news for the devil and his demons.  It’s terrible news for the one who wants to get to heaven by serving some other god, or by offering God his own merits. It’s also terrible news for all who refuse to repent of their sins. Because if Jesus is dead, then you get to decide what’s right and wrong for your life, and then when you’re dead, you’re dead. That’s it. But if Jesus is alive, then there will also be a resurrection of all the dead and a Judgment Day for all.  So for the impenitent and unbelieving, the empty tomb of Jesus is cause for fear.
But for those who want a sure refuge from God’s wrath, for those who want to be reconciled to God, for those who want Jesus for a Savior, the gospel reveals this truth: that Jesus was delivered up for our sins and raised to life for our justification. His death was sufficient payment for all sin, for every sin, for the worst sinner, for his most bitter enemy; and his resurrection means that all who hope in him, all who trust in him, all who look to him for forgiveness of their sins are absolved before God’s courtroom in heaven.  The empty tomb means the justification of all who believe in the risen One.


And with justification comes every gift and benefit of Christ: the adoption as God’s children, the full acceptance into eternal life, the daily forgiveness of sins in this Christian Church, and the promise of your own empty tomb when Jesus returns, for judgment against all who refused to repent, and with salvation for his believing people.
No, Jesus’ empty tomb all by itself is still a scary thing, and those faithful women who visited Jesus’ tomb on Easter Sunday remained afraid until, later that day, they saw Jesus for themselves and, more importantly, heard his gospel, his word of peace.  Then they rejoiced with a joy that even the bitterest persecution couldn’t take away.
You have to see Jesus for yourself, too.  But not with your eyes.  Blessed are they who have not seen and yet have believed, Jesus said.  Believed what?  Believed in the empty tomb?  No.  Believed in God’s promise of forgiveness in Christ.  Believed in his Gospel.  Believed in the word of God the Father who emptied Jesus’ tomb by raising his Son from the dead.  This word from God that he has commissioned me to preach to you today is better than seeing a thousand empty tombs.  Because here in the Word you don’t see the place where Jesus isn’t.  You actually get to see Jesus.  Because here in the Word of God, here in Sacrament of Jesus, the risen Lord Jesus comes to you today with a message intended for you:  “I was delivered up for your sins and raised to life for your justification. Repent and believe in the good news that He who believes in me will live, even though he dies.  And whoever lives and believes in me will never die.”
All week long in our Holy Week services, I’ve been giving you certain things to remember above all else. Today it’s very simple. Today I tell you, as I told our confirmand last Sunday, in the words of the Apostle Paul to Timothy, Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel.
Let his enemies remember and repent!  Let his people remember and rejoice! Amen.
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Now, here is the written critique of a portion of this sermon by DP Jon Buchholz.  (There was also a verbal condemnation of it by all three members of the district presidium.)
Pastor Rydecki’s teaching is subtle and deceptive. In many cases it is found not in what he overtly says, but it is hiding behind what he refuses to say or in the ways he limits or qualifies the gospel. The following notes were drawn from Pastor Rydecki’s writings and sermons and compiled by Pastor Degner of our district. The highlighting is his:
 Paul Rydecki:  Adding Faith to the Proclamation of Forgiveness
Compiled by Steven Degner to show how the incorrect teaching on justification by faith permeates the preaching and teaching of Paul Rydecki:
Easter Sermon
But for those who want a sure refuge from God’s wrath, for those who want to be reconciled to God, for those who want Jesus for a Savior, the gospel reveals this truth: that Jesus was delivered up for our sins and raised to life for our justification. His death was sufficient payment for all sin, for every sin, for the worst sinner, for his most bitter enemy; and his resurrection means that all who hope in him, all who trust in him, all who look to him for forgiveness of their sins are absolved before God’s courtroom in heaven. The empty tomb means the justification of all who believe in the risen One.
Here, Pastor Rydecki limits the work of Christ only to those who believe. He refuses to acknowledge that the empty tomb was for the justification of all people.
The honest reader of the above sermon will easily see that I did not “limit the work of Christ only to those who believe,” but that I limited the application of the benefit of the work of Christ only to those who believe, as the Scriptures also do.  In other words, Christ died for all (that is “His work”) and wants all to be justified through faith in Him and His work.  But not all are justified, because not all believe in Him and His work.
In their verbal critique of this sermon, I was informed by the district presidium that I had preached a “conditional Gospel” by mentioning faith.  According to them, the true preaching of the Gospel should not mention “believing” or “faith” at all.  One is simply supposed to preach that God justified all people on the first Easter Sunday.
While I do not boast of any homiletical genius in this sermon whatsoever, I am prepared to stand with its doctrinal, Law and Gospel content before the judgment seat of Christ.  It is His teaching, not mine.  Those who condemn it, condemn the Gospel.
The reason I bring this up now, several months after the fact, is not out of any sort of anger.  Yesterday we had one of the most joyful Easter celebrations I’ve ever experienced, and the Lord is faithfully preserving our congregation and prospering the Gospel among us. The reason I bring this up now, is twofold.  I truly pray for the repentance of the WELS leadership that has condemned the Gospel, so that they may stop persecuting Christ, and repent of their wickedness, and turn and be healed by Him.   I also pray that all WELS pastors may wake up from their slumber and recognize that the Gospel itself is at stake, and if they remain willfully ignorant or fearfully silent, they themselves will lose the Gospel.  Since the WELS leadership refuses to have an honest study of this doctrinal issue, it behooves every WELS pastor to search the Scriptures for himself and study them and the Lutheran Confessions tirelessly, to study and pray until he is able to stand on the truth, without being blown about by every wind of doctrine.  Then it behooves each one to instruct his congregation until they either confess the truth together, or are split apart by the truth.  The current ambivalence with regard to doctrine is ungodly.
Secondly, I want the faithful members of WELS congregations to understand what their synod has become, so that they may take a stand for the truth.  The synod is a mixture of truth and error.  It is a fellowship in which some confess, according to the Scriptures, that God justifies sinners only through faith in Christ, while others rage that God has justified all unbelievers as well, and praise themselves for their “unconditional (and unscriptural) gospel” and persecute those who preach the very words of Jesus and of His Apostles (and also of Luther).  Some in the WELS openly condemn the above Easter sermon as heretical; others are greatly comforted by it and would stake their eternal future on the truth it proclaims.  That is no longer an honest fellowship or the form of a Christian communion.  What fellowship does light have with darkness?


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rlschultz has left a new comment on your post "Pastor Paul Rydecki - An Easter sermon condemned b...":

The Resurrection of Christ, if denied, will most certainly lead to a loss of faith. This story appeared on the Drudge Report today:

http://cnsnews.com/blog/dan-joseph/percent-americans-believing-resurrection-drops-64-77-last-easter

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Pastor emeritus Nathan Bickel has left a new comment on your post "Pastor Paul Rydecki - An Easter sermon condemned b...":

The WELS hierarchy sure missed the boat by expelling one of their most gifted pastors and scholars. There is no wonder why they did. Pastor Rydecki far surpasses them in intellect and theological understanding - and, in the preaching of the Scriptural doctrine as accented in the Lutheran Confessions. Hence, these wretches of Christendom did not appreciate a true believer in their midst. They played the Judas for their 30 pieces of approval silver, kissing up to their district and synodical WELS big-shot [yet, small] brethren.

May the good and just Lord judge these Judases severely for their betrayal of Pastor Rydecki. They not only betrayed him, but also betrayed the Lord as well..........

Nathan M. Bickel
www.thechristianmessage.org
www.moralmatters.org

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GJ - On the other hand, WEL$ made Pastor Rydecki more productive by making their heresy plain and obvious to everyone.

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Brett Meyer has left a new comment on your post "Pastor Paul Rydecki - An Easter sermon condemned b...":

I second Rev. Bickel's statements... and emotion. M.S.P.U. (motion, seconded, passed, unanimous)

Luther's Sermon for Easter Monday, Luke 24:13ff - Compare and Contrast. Who Is the Heretic? Rydecki or Buchholz?

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Pastor Paul Rydecki's sermon is found here.


EASTER MONDAY

OR SECOND EASTER DAY.

SECOND SERMON. LUKE 24:13-35.

Luke 24:13-35. And behold, two of them were going that very day to a village named Emmaus, which was three-score furlongs from Jerusalem. And they communed with each other of all these things which had happened. And it came to pass, while they communed and questioned together, that Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. And he said unto them, What communications are these that ye have one with another, as ye walk? And they stood still looking sad. And one of them, named Cleopas, answering said unto him, Dost thou alone sojourn in Jerusalem and not know the things which are come to pass there in these days? And he said unto them, What things? And they said unto him, The things concerning Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people: and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. But we hoped that it was he who should redeem Israel. Yea and besides all this, it is now the third day since these things came to pass. Moreover certain women of our company amazed us, having been early at the tomb; and when they found not his body, they came, saying, that they had also seen a vision of angels, who said that he was alive. And certain of them that were with us went to the tomb, and found it even so as the women had said; but him they saw not. And he said unto them, O foolish men, and slow of heart to believe in all that the prophets have spoken! Behooved it not the Christ to suffer these things, and to enter into his glory? And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they were going: and he made as though he would go further. And they constrained him, saying, Abide with us; for it is toward evening, and the day is now far spent. And he went in to abide with them. And it came to pass, when he had sat down with them to meat, he took the bread and blessed; and breaking it he gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Was not our heart burning within us, while he spake to us in the way, while he opened to us the scriptures? And they rose up that very hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon. And they rehearsed the things that happened in the way, and how he was known of them in the breaking of the bread.

This sermon is given in place of the preceding one in edition c.

German text: Erlangen edition vol. 11, 257; Walch edition vol. 11, 902; St.

Louis vol. 11, 662.

CONTENTS:

THREE THOUGHTS TAUGHT BY THIS GOSPEL; AND THE SERMON CHRIST PREACHED TO HIS DISCIPLES.
I. THE THREE THOUGHTS OF THIS GOSPEL.

I. The First Thought Isaiah Christ’s Resurrection.

1. The history of Christ’s resurrection is written for a proof and a witness of our faith in this article of our creed 1.

2. Christ’s resurrection gives evidence of a great power in the hearts of those who hear it attentively 2.

3. Christ reveals his resurrection and its power through the Word in faith 3-4.

II. The Second Thought Isaiah The Weakness Of The Disciples Of Jesus, And The Attitude Of Jesus To This Weakness.

A. The Weakness Of The Disciples of Jesus.

1. How this weakness teaches that the saints are not free from faults and imperfections 5f.

2. How this weakness teaches that faith is not an insignificant thing 6-8.

* The article of faith in Christ’s resurrection has two hinderances that make it difficult to believe 9-10.

B. Christ’s conduct and attitude toward this weakness.

1. The nature and effect of this conduct

2. How this conduct serves: a. For comfort 12-13. b. For doctrine 14-17.

III. The Third Thought Isaiah The Disciples As Far As They Serve For An Example To Us.

1. How and in what the disciples are an example to us 18-19.

2. How we should fallow this example 20f.

* What should move us faithfully to study God’s Word 20-22.

II. THE SERMON CHRIST PREACHED TO HIS DISCIPLES.

I. This Sermon Isaiah To Be Regarded As The Chief Part Of This Gospel 23.

II. An Objection Made To This Sermon, And Its Answer 24-25.

* Of the exposition and pupils of the Holy Scriptures.

1. The true exposition of the Scriptures 26.

2. The true pupils of the Scriptures 27-29.

3. The false pupils of the Scriptures 30-31.

* How the Sadducees were especially instructed in this article on the resurrection 32-33.

III. THE PASSAGES CHRIST CITED IN THIS SERMON FROM MOSES AND THE PROPHETS.

A. The Passage From Moses.

1. How and why this passage cannot be understood without the revelation of the Holy Spirit

2. How this passage illustrates: a. That the Messiah is a natural man, yet without sin

35. b. That the Messiah is true God

86. c. That the Messiah had to suffer, die and rise again 37.

3. This passage is the fountain from which all others sprang 38-39f.

* The Apostles did not ]earn the Scriptures in the schools of the Scribes but in the school of the Holy Spirit 40-41.

B. The Other Passages Christ Quotes In This Sermon 42.

I. THREE THOUGHTS TAUGHT BY THIS GOSPEL.

1. This Gospel brings out and enforces especially three thoughts on the article of faith concerning Christ’s resurrection. First, that this narrative transpired and was written along with others as a sure witness and proof of our faith in this article of our Creed. First, in that we see these two disciples leave the company of the others, full of unbelief in the resurrection. They commune together about the things that transpired as if they despair of Christ, and he is now dead and forever buried in their hearts, who does nothing more and is unable to do anything. This appears from their own confession where they say: “We hoped that it was he who should redeem Israel. Yea, and besides this, it is now the third day since he is dead.” And though they had heard from the women that these had seen a vision of angels who told them that Christ had risen and was alive, yet they urged that he had not been seen or found by anyone. In the second place — and this is the most important fact — we here see Christ not only showing himself alive to the unbelieving disciples, so that they might become assured of his resurrection and return at once to announce it to the others, and to hear the same truth from them, the testimony on both sides agreeing and being thereby established; but also that Christ, before they knew him, proved fully and clearly from the Scriptures that it behooved Christ both to die and to rise again from the dead. For this reason he upbraided them for their unbelief because they ought to have known the Scriptures concerning Christ, since he himself had taught them that his sufferings were foretold in the Scriptures.

2. The second thought this Gospel presents is an example of the power and fruit of the resurrection as manifested in these two disciples while they are talking of him and listening to his preaching. This also is nothing less than a portion of the proof of his resurrection. For Christ here proves by word and deed that he is not dead, as they believed before, but works in them and exercises his power through the Word, even before they know him, and makes believers of them who have another mind, reason, heart, and will. This they also recognize and confess, saying: “Was not our heart burning within us while he spake to us, etc?” After this manner he still works in the whole Christian church; though unseen, he yet carries on his work and shows his dominion in that, as the living Lord, he enlightens them through his Word, comforts and strengthens them, defends them with his power and keeps them against the wrath of the devil and the world.

3. As a third truth, we are here shown in what manner Christ reveals his resurrection, and how it may be known and apprehended, namely, above all first through the Word and faith, rather than through bodily vision or sensation. Therefore he is unknown to them at first when he comes to them and walks with them, though he is with them in very truth, the selfsame Christ whom they had so often seen and heard and known full well. Yet now they do not know him at all, because they know that he had died and had been buried the third day before; and hence can think of him only as a dead man. So strange and unknowable had he become to them that they would not have known him, had he stayed with them ever so long, until he announced to them his resurrection and preached about it. The text says: “Their eyes were holden, that they should not know him.” It was not he who had been changed, nor was it his will to remain unknown to them, but their hearts and thoughts had become estranged and far removed from his.

In the same way neither Magdalene nor the other disciples recognized him until they had heard the Word of his resurrection.

4. His purpose is to show and teach us that the power of his resurrection and dominion will be exercised here on earth, and manifest itself in this life, only through the Word, and through faith which holds fast to Christ, though it does not see him, and thus conquers sin and death in him, lays hold of righteousness and life, etc. This is a brief summary of the story contained in this Gospel, in so far as it pertains to the article of faith on the resurrection in general; of which we lately heard more.

5. But the special purpose of this Gospel is to show us how weak in faith the disciples were, and how Christ in his kingdom manifests himself to such persons of weak faith, and how he deals with them. For we see from the whole story of Christ’s resurrection, as recorded in the Gospels, how the Apostles, and all the other disciples after them, were so weak in their faith in this doctrine, even to the time of his ascension, that he had to upbraid them for their unbelief and hardness of heart, because they believed not them that had seen him after he was risen, Mark 16:14. They manifested this weakness, though he had often told them from the Scriptures that he must be crucified and rise again on the third day, etc.

6. From this we learn, in the first place, that even in those who have become true Christians, weakness and frailties remain, especially in the deeper matters of doctrine and faith, they being unable to understand them or to grasp them as firmly and strongly as they ought. For faith is not so light or easy a matter as ignorant and inexperienced people fancy, and as our coarse blockheads, the popish dunces, pretend, who believe that faith is no more than to have heard the history and to know it. Having heard or read just once what the Gospel tells of Christ, these people fancy that they have fully understood and believed it, and henceforth need no longer to learn and believe it.

7. That this is naught but an idle, vain fancy, is proved by their own confession that this knowledge of the Bible story rests in their hearts as a cold, lifeless thing, a mere empty husk, lacking all life-giving power, of no use or help to them, neither giving strength nor making them better; whereas this great, exalted miracle of Christ’s resurrection was performed and is to be preached, learned, and known, to the end that it may be fruitful in us, quicken and kindle our hearts, and work in us new thoughts, new knowledge, new forces, life, joy, comfort and strength. If this does not take place, the story has been heard in vain, and is dead within you, being of no more value to you than to Turks and heathen who have never heard it, or have not believed it to be true. You dare not boast of faith, though froth on your tongue, or a sound in your ears, or a dream in your memory give witness that you have heard the story, of which your heart has neither experienced nor tasted aught. The papists show plainly, in all their doctrine and life, that they do not from their hearts believe and hold fast to this article of faith, because they seek the power and effect which ought to come from the resurrection of Christ in themselves and outside of Christ, teaching that it must be sought and obtained through their own works and merits, while they condemn, blaspheme, and persecute the saving doctrine that tells us to turn from these foolish lies to Christ and to the power of his resurrection.

8. Christians, however, and true believers know by sad experience in others as well as in themselves how weak they are, and they deplore the fact that they are unable to grasp this doctrine, or to hold it fast in their hearts with as strong a faith as they ought. Their entire life is spent in combating this weakness, as even Paul says in Philippians 3:12, that he had not grasped it, nor was already made perfect, but that he was pressing on, if so be that he might lay hold of it, and obtain a knowledge of the power of Christ’s resurrection, etc.

9. For though this doctrine is most delightful and comforting in itself, full of joy and blessedness, and ought to find its way gently and easily into the heart, yet it is hindered by two great obstacles which make it difficult to believe. In the first place, this work of God is much too exalted and too great in itself for us ever to understand thoroughly in this life, even if our faith were perfectly strong and without weakness; for not until we are in the life beyond will we ever truly see and feel its full force and power. In the second place, our own flesh and blood, and the hearts of all men, are by nature much too weak and too fearful to believe God’s Word; and must be filled with fear and terror when they contrast the greatness of this work with themselves and their own unworthiness.

10. God cannot overlook the first cause and obstacle nor have patience with it; for this work must and shall remain as great as it is, and it dare not be belittled; yea, it must be the power to which all creatures, men, angels, the devil, and hell, must yield and be subjected, because it is necessary for our salvation. For if this were not so, we would continue in sin, death and the eternal wrath of God. The other obstacle, namely, that we are too weak to grasp this great work and power by our faith, God may overlook and have patience with; as we here see Christ doing with his disciples, who had certainly heard he had risen, and yet were full of such great and heavy doubts that they almost despaired of Christ entirely saying, “We hoped that it was he who should redeem Israel.”

11. Behold, how earnestly he looks after these two of weak faith, and cares for them, doing everything to lift them out of their weakness, and to strengthen their faith. Because he sees and knows that in great sorrow and sadness they had departed from the other Apostles and do not know what to think or hope, he is determined not to leave them in such doubt and temptation. In order to help them out of it, he becomes their companion on the way, leaving behind all the other Apostles, though they too were assembled in great sorrow and very weak faith. But because these two are in great danger of total unbelief, he at once comes to them, as if he had nothing else to do now that he was risen; he speaks to them in the friendliest way, and reasons with them from the Scriptures, gives them occasion to retain him and to ask him to abide with them, to eat and to drink in their company, until their faith is quickened once more, and they are relieved of all doubts. Their faith grows so strong that they recognize him as the same Christ who had been with them before in life, and whom they had seen crucified three days ago, but had been unable to recognize on the way by reason of doubt and the weakness of their faith.

12. It is, therefore, his purpose to teach us by this narrative, given for our instruction and consolation, how his work is to be done in the Christian church after his resurrection, namely, that he will not reject nor cast out those who are weak in their faith, yea, not even those who are held in error or ignorance, or who are otherwise weak, fearful, and despairing. They are rather the very’ persons in whom he will exercise and manifest the power of his resurrection, not only by inviting them to come to him, but also by coming to them, and treating them in the gent-lest and kindest way, talking with them, teaching and instructing them, yea, even eating with them, until at length they grow strong and secure in their faith; while their hearts, so sad and sorrowful for a time, are again filled with joy. Thus we also should know and have this comforting assurance that he is our Lord who is able to bear with our infirmities and to overlook them; that he will not reject and condemn those unable to believe and live at once as they should, if only they do not in their hearts despise and deny Christ and his Word, but delight in him and love him, and truly desire to become strong and perfect in faith and life.



13. Looking at these disciples, weak and unreasonable as they are, one sees that their hearts nevertheless were in a state that they felt kindly toward Christ, delighted both to speak of him and to hear him spoken of, and had no greater desire than that what they had heard concerning his resurrection might be true. But the thing was much too great for them to believe, so that they were as yet quite unable to accept it as true — just as it is also too high and too great for us. This our dear Lord knows and sees full well, and so he is better able to have patience with us, is satisfied and pleased if only we listen to him as his pupils and are willing to be taught and directed by him.

14. Furthermore, he thereby wishes to teach us how to conduct ourselves in his kingdom, particularly towards those who are weak and infirm in faith. We also ought not hastily to reject and condemn those whom we see erring or stumbling; but also have patience with them, even as Christ had with us and still must have every day. For though in his own person by virtue of his resurrection he is in divine might and power Lord of heaven and earth, yet he rules his Church in a way to exercise and manifest the power of his resurrection in his poor, weak band by serving them with this power and might for their consolation and growth.

15. In harmony with this example, though we be strong, we ought not to take pleasure in ourselves nor boast, but rather let our gifts and powers serve the weak, striving to uphold and reform them by instruction, consolation, encouragement, friendly admonition and reproof, etc., just as one must act kindly and considerately toward weak, frail children and invalids, nursing, lifting and carrying them until they are grown and can stand on their own feet.

16. This is one of the chief points of knowledge to be gained from the Gospel, in regard to the kingdom of Christ, how it is arranged and governed, namely that it is a government under which Christians, who have begun to believe and are holy, are nevertheless beset with frailty, ignorance, and other sinful infirmities. He bears and overlooks these shortcomings, but with the expectation that improvement shall ensue.

Hence we must not dream of a church on earth in which there is neither frailty nor error in faith, as the papists boast that their church and church councils cannot err, etc. For here we are told that not only these two disciples, but all the other apostles erred in the leading and most necessary article of faith, abiding in their unbelief until Christ himself drew them out by means of many and various sermons and revelations. During the three days after Christ’s crucifixion, faith in his resurrection had completely died in all hearts; indeed, that light was kept burning nowhere except with Mary, his mother, who preserved within her heart all that she had heard from him and others, and was comforted and sustained thereby in her great grief over the sufferings and death of her son.

17. For faith in Christ must always continue and be preserved somewhere in the Church; there must always be some who have the truth and confess it, though their number be small, and the most fall into error, as they did here. If there are not more, there must be a Mary to keep the faith. He permits it to happen that many great saints err and stumble, in order that we may not trust in men, though they be many, great, and holy. We must be led to rely upon the Word that is sure and cannot deceive, as here these two men, and all the others afterward, were directed to the Scriptures.

18. Aside from this, let us not overlook the example contained in this Gospel which urges and admonishes us to speak and hear of Christ gladly, and to study the Scriptures and God’s Word, though it may not always be understood and affect us as it ought. The Gospel also shows us the power, blessing and effect of the Word, if approached with a sincere heart.

19. For, in the first place, although these two disciples were still filled with unbelief, yet he will not and cannot be separated from them, because they went their way communing sorrowfully with one another about Christ, and questioning together almost without result. He at once drew near and went with them and soon touched their hearts and minds. He began a beautiful, masterly sermon, such as they had never heard before, concerning the very article of faith which caused them trouble and doubt. Then, in the second place, they immediately feel its power; their hearts are no longer heavy, slow, and cold to believe as before, but are moved and kindled, and enlightened and receive a new understanding, so that now they begin to know the Scriptures aright, and what they had never understood before, becomes clear and manifest to their souls. Finally the mask and cover are taken away from their hearts and eyes, so that they no longer look upon him as a guest and a stranger, but truly know him and feel that he is no longer far from them, but at their side, and works certainty in their faith.

Henceforth they no longer need bodily, visible revelations, but go forth at once to preach to others, and to strengthen and aid them against doubt and unbelief.

20. Therefore we should follow their example, and gladly hear the Word of God, without growing weary. For this is not only a needful practice for the strong and for the weak, for the wise and for the unwise, by which a knowledge of everything we need unto salvation is given — such study can never exhaust it — but it is also the punishment through which God wishes to work within our hearts, to give faith and the Holy Ghost, as St. Paul says in Romans 10:17: “Belief cometh by hearing the Word of God.” If man studies earnestly, even though the heart be cold and unwilling at first, if he only continues in the work, it will not be in vain, and the effect will be produced that the unwise and erring will be brought in and made better, the weak will be strengthened, and at last the heart will be kindled and enlightened, so that Christ is better understood and known from the Scriptures.

21. And even though there were no other benefit to be derived from this study, we ought to be urged to it by the fact that it pleases God and the Lord Jesus Christ, and renders him a service. We know that he will surely not be far from us when we do so, as he himself has promised, Matthew 18:20: “Where two or three are gathered together in my name, there am I in the midst of them.” If he is with us, the angels certainly are near also and take pleasure in our work, while the devil is driven away and has to retreat as he left Christ when he conquered him with the Word of God. Matthew 4:11.

22. There is a legend, telling us that an old patriarch living in the desert received peculiar visions and revelations from God. When he happened to be among young people, listening to their conversation, he saw that whenever they spoke of the Scriptures and things divine, beautiful young men consorted with them and joyfully smiled upon them; but on the other hand, whenever their conversation became wanton and silly, the same young men turned away displeased and sad, and dirty black hogs came and wallowed at their feet etc.



II. THE SERMON THE RISEN CHRIST PREACHED TO HIS DISCIPLES.

23. Let this be enough concerning the chief points of the story of this Gospel. There remains one other important part, the sermon Christ preached to the disciples from the Scriptures, in which he briefly showed them that it behooved Christ to suffer and thus to enter into his glory etc.

Of this, sermon the Evangelist speaks as follows: “And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself.”

24. Without doubt this was a very beautiful and a model sermon. Now it is true we all would gladly know just the passages the Lord quoted referring to himself, by which he thereby enlightened, strengthened and convinced these disciples, since Moses contains so little, or nothing, as it would seem, of a plain statement on that of which Christ here speaks, that it behooved him to suffer, and to rise on the third day, and that repentance and remission of sins should be preached in his name etc. For the Jews, who have had Moses so long and read him diligently enough even until the present day, have never yet discovered this rare truth in Moses.

25. But the Evangelist answers this and analyzes this argument by stating their heart burned within them while he opened to them the Scriptures, and in the Gospel following says Christ opened their mind to understand the Scriptures. Here is the point: Moses certainly writes concerning Christ and Christ is found in the books, of Moses; but it is necessary not only to read, but also to understand what is said. Hence Paul says in 2 Corinthians 3:14-15 that the veil of Moses remains before the face of the Jews when they read the Old Testament, which only Christ alone can take away. And to his apostles Christ says, in Matthew 13:11: “Unto you is given to know the mysteries of the kingdom of heaven; the others, however, though they see and hear, yet they do not understand.”

26. Therefore the Bible is a book that must not only be read and preached, but it also requires the true interpreter, that is, the revelation of the Holy Spirit; as we learn from our own experience now-a-days that it is of no avail to prove most clearly from Scripture the articles of the true doctrine to our opponents and to point out their errors. Not a single article of faith has ever been preached that was not more than once attacked and denied by heretics, though they read the same Scriptures that we have.

27. But this revelation also requires pupils of the right kind, who are willing to learn and to be instructed, like these pious and simple-minded disciples, not wise and puffed up minds and self-made masters who reach beyond the very heavens with their knowledge. For this is a doctrine that makes our wisdom foolishness and blinds our own reason, before it can be believed and understood; for it is not born of man’s wisdom, like other sciences and arts on earth, which have sprung from reason and can be grasped by means of reason. Hence it is impossible to attain to it by reason, and if you undertake to measure and reckon how far it agrees with reason, you will not succeed. All heresies from the beginning have had their origin here, and both Jew’s and Gentiles, and the Turks at present, grow foolishly violent in regard to our doctrine because it does not agree with reason and human wisdom. Only the pious, simple-minded people can grasp and understand it, who are true to this rule, and say: “God hath said it, therefore will I believe it;” as Christ himself declares in Matthew 11:25 and thanks the Father with a joyful heart that he hides these things from the wise and understanding and reveals them unto babes.

28. There is no way out of it, wise people and proud reason cannot be taught these wonderful things, concerning Christ, that true man is God’s Son from eternity, and yet he died and rose again, that in his human nature he has become Lord of heaven and earth, that he rules all creatures with divine power though no one sees him, and that we are saved by his merits alone, if we believe in him etc. Therefore God must needs establish the order that no one shall understand unless he is willing to be a fool, become a child, and believe in the simplicity of the heart.

29. Behold, what kind of people did he employ to be his first messengers, to proclaim and to witness his grandest work, the resurrection? Poor, ignorant women came to the sepulcher after useless expense and trouble in purchasing costly ointment and without considering that the tomb was covered with a heavy stone, yea, even sealed and guarded by soldiers. Yet these foolish persons are the first to whom Christ reveals his resurrection, and calls to be its preachers and witnesses. So also does he give these disciples a knowledge of the Scriptures which all the learned scribes did not possess, so that now they view Moses with different eyes and are forced to say: Behold, how often have I read and heard this before, but never understood it.

30. God would seem to say by this act: Very well, I see plainly that it is of no avail though everything be spoken and written in the very clearest manner; for in truth, all articles of faith are set forth clearly and tersely enough in the Scriptures. Take only the article on God and the creation, which certainly is told and given in the very plainest way; yet see the rabble of heretics it has made, Manichaeans, Valentinians, Marcionites, etc.

Again, what did it avail that Christ himself, among his own people, confirmed his doctrine clearly and publicly by great miracles? Nothing more than that they began to twist both his words and his deeds, and called them the words and deeds of the devil and Beelzebub. Hence God must continue and say: Since they will not have and receive this Word as I give it to them, it shall remain hidden and unknown to them. I shall indeed have it written and preached in clear language; but reveal it to some few, simpleminded people who seek my Word. To the others it shall be mere darkness which may be felt, as among the Egyptians (though it shines and is preached most clearly), yea, it shall be naught but an offense and poison, against which they must stumble and fall in their blasphemies and contradictions, until they break to pieces.

31. Thus the Jews have had and have read Moses unto this day; yet all of them know nothing of what he speaks concerning Christ, yea, not even in minor articles of faith, just as their forefathers knew nothing of it, save some few who believed, as the prophets and the apostles after them, who elaborated their whole books from a single Bible passage. This enabled them to preach what everyone was compelled to acknowledge as true.

32. How did Christ stop the mouth of the Sadducees (who did not believe the resurrection of the dead and accepted no other Scripture but Moses), and convince them of the resurrection of the dead? He took the commonest saying in their religion, which all Jews knew and quoted every day, when God says, “I am the God of Abraham, and the God of Isaac, and the God of Jacob etc.” With these words he revealed Moses and drew the following conclusion: If you believe God to be God of those that are dead, how can he be God of those who have altogether ceased to be? Therefore, if he is the God of Abraham, Isaac, and Jacob, as he himself declares, these men must be alive, though they have died as far as this life is concerned, and lie in their graves; for he cannot be God of that which does not exist. Hence Abraham, who now lies under the earth, and all the saints, must be alive before God, though they are dead before you; for this is, and will be, his name forever that he is the God of Abraham and of all who believe as he had promised him and all believers, saying: “I shall be thy God” etc.

33. Now who would have thought that these short, simple words are so full of meaning and furnish such an excellent, rich sermon, yea, that a big book might be written upon them? Though they know the books of Moses well enough, they yet declared that not a word concerning the resurrection of the dead was to be found in them. This was also the reason why they accepted Moses alone and rejected the prophets who nevertheless based all their preaching of the important articles of the faith in Christ upon Moses.



34. But let us look more closely at Christ’s sermon and consider one of the passages from Moses which he quoted. Genesis 3:15 is the first word which promises grace, and was given to Adam and Eve, when he spoke to the serpent, “I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shall bruise his heel.” These words are read by Jews, Turks and heathens, and by human reason, but they all find them to be only hard pebbles, yea, dead and useless words, from which they cannot take anything even by their best efforts.

But as soon as revelation comes to our aid, we understand them to mean:

Through sin the serpent, that is the devil, has brought upon Adam and Eve sin and the eternal wrath of God. But in order to help them out of this dreadful fall and misery, into which they were led by Satan, God in his unfathomable mercy has found within himself this remedy that by the woman’s seed, that is, by the natural offspring of a woman, that very head of the serpent, that is, sin, death, and everlasting wrath, shall be crushed and robbed of his power, so that he may no longer be lord of death, nor be able to keep man either in sin, or in God’s wrath and condemnation.

35. From this an entire New Testament springs forth, all the discourses of St. Paul and the apostles, who do not tell a great deal of the life and miracles of Christ, but, where it is possible, use such a passage as a flower, so to say, with which to cover a great meadow, doing so by the aid of revelation and the Holy Ghost who knows how to grind and press the words thoroughly, so that they give forth the juice and power they possess.

For these words show, in the first place, that this seed must be a natural child, born of a woman, but without sin; for the Scriptures testify that whatever is born into this world of man and woman, is born in sin and is under the wrath of God, as David says, Psalm 51:5, “Behold, I was brought forth in iniquity” etc. For this flesh and blood is completely permeated and corrupted with evil lusts and disobedience against God, and as this substance is corrupted in father and mother, it must remain so in the child; hence no man can be born from man and woman without a sinful nature. God, therefore, hath ordained to take a woman alone for the conception and birth of Christ, the promised seed; without a man, she becomes, the little child’s mother, by the Holy Ghost, who causes this conception and birth in her, in order that he may be a natural man, having our flesh and blood, but without sin and power of Satan, whose head he was to bruise.

36. In the second place, if he was to be lord over sin and death, to subdue the devil and pluck us out of his hand, he had to have divine, almighty power. For though a man were altogether pure and without blemish of body or soul, as Adam was first created, yet were it not in his power and strength to take away this eternal misery and corruption, and to obtain and give in their stead unchangeable blessings and eternal life. Thus it follows that his power must be greater than that of all creatures, even all angels.

Such power is found nowhere except in God himself, the Lord of all creation.

37. From this follows further that if he is born of a woman he is also mortal and must die in the body as others. And since he became man for our sake, and was sent by God to deliver us from sin and death, he had to take our place, to become a sacrifice for us, to bear and atone for that wrath and curse under which we had fallen and lay. But it was not possible for him to remain in death; since he was an eternal being he could not be held by it, as St. Peter says in Acts 2:31 and in like passages; but even his body ere it had seen corruption and decay, must needs pass through death unscathed and by his resurrection and eternal life begin to rule in everlasting power and eternal glory, in order to bring his own out of sin and death, and the power of Satan unto everlasting righteousness and life.

38. Note that this is but a simple passage, which Christ surely did not overlook but interpreted from his own wealth of knowledge, as being the first and chief passage, from which later on all the others; flow. Here we see that these are words, or miracles, rather, which reason can never grasp or fathom. They can only be understood when the Holy Ghost accompanies them, and preaches and reveals them unto those who believe with singleness of heart and abide in them. Then they begin to taste the sweet savor, and receive spiritual nourishment, so that they must say: This will do it, this will enlighten the heart and set it aflame.

39. Thus the prophets viewed the saying of Moses and drew therefrom their glorious prophecies concerning Christ, as Isaiah ( Isaiah 7:14) bases his prophecy of Christ’s birth upon this passage with the plain statement, “Behold, a virgin shall receive and bear a son” etc., also the whole 53 chapter concerning his suffering and resurrection, how that he would offer himself as a sacrifice for our sins etc. All these words Christ doubtless quoted in his sermon.

40. The apostles likewise, being ignorant fishermen, learned to know the Scriptures, not in the schools of the great scribes, but through the revelation by which Christ led them into the Scriptures. Thus they were enabled to understand and to write on the basis of a single passage a book or a sermon the world cannot understand. And if I had the same Spirit Isaiah or Paul had, I could take this passage and develop from it a New Testament, if that were not already written.

41. How did St. Peter know, or where is written in Moses that which he says in 1 Peter 10-11: “Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that should come unto you, searching what time or what manner of time the Spirit of Christ which was in them did point unto?” Who told him that the Spirit of Christ existed and prophesied of Christ, before there were prophets and, above all, before Christ and the Holy Ghost were present? Are these the words of a fisherman, or of a learned, wise scribe? Nay, it is the revelation of the Holy Spirit who had also revealed it to the prophets before. Again, where is written in Moses what the Epistle to the Hebrews says in Hebrews 1:3-4, that Christ sat down on the right hand of the Majesty on high, to be Lord over all, having become much better and higher than the angels? etc.

He certainly took it from the Old Testament, but he found it not by his own reason, but by revelation, hence he argues thus: If Christ is a Son of God and Lord of the angels, he must certainly be more and of a better nature than the angels. Now every angel is more powerful than all the world and combined human nature; yet if this true child of a virgin is to be Lord, not alone of the evil spirits, but also of the good and holy angels, he must be of one power and essence with God. This nobody will say or believe, except by revelation. Therefore I would agree to take Moses, the Psalms, Isaiah, together with the Spirit whom these men had, and make a New Testament every whit as good as that which the apostles wrote; but because we have not the same wealth and power of the Spirit, we must be taught by them and drink from the fountain which they gave us.


42. Let this be enough concerning a single portion or a single passage of the sermon Christ spoke to these disciples, and wherewith he well and fully earned, yea, paid for the entertainment they furnished him at the inn. But to set forth all the other words of Moses and the prophets which they spoke of Christ, and which he explained, would be by far too great a task for one sermon; for it would in itself amount to a book as large as the Bible. But without doubt they were the same passages the apostles quoted afterwards as they heard them from his own mouth on this occasion, and learned to understand them better on the following day of Pentecost. A goodly number of these passages were quoted by them in their sermons, in the Acts of the Apostles, and in the Epistles; and they are recommended for close study to every Christian, as he reads and ponders the Holy Scriptures. Then the Holy Ghost will be present with his power to give the right understanding, as we have heard, since he is the true interpreter, if only we treat them seriously and in the simplicity of the heart. The fruit thereof will be that we shall find Christ therein and learn to know him aright. This will quicken and kindle the heart, and fill it with comfort and joy.

Schroeder Resigns Because the COP Wants a Lutheran Leader

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sADLY, tHE cop wants A lutheran lEADER 

For the past six months, the COP has pressured me to become a Lutheran leader, but I like being a Church and Change follower. My downfall was that blog I refuse to read or even mention by name. So many inside secrets came out that the COP was always reading it, trying to find out who was leaking all the information.
The trouble was, they read it so often that they started dwelling on those doctrinal graphics. It was bad enough to have Luther, Chemnitz, Melanchthon, and the Book of Concord quotations on attractive Photoshops. What really hurt was seeing the quotations from our own beloved teachers contrasted with them.
I would not have minded if you-know-who had labeled Luther quotations MISLEADING, the way our beloved seminary does. But he let them speak for themselves, apparently. I don't know. I never read that blog. And I really hate his Photoshops of me - the ones I have heard about. I never look at them.
So the COP gradually began to read the Confessions on their own. They never told me. I could have warned them. I would have said, "Why give up all that Thrivent booty? The foundations? The love of our ELCA brethren and sistern?" They wanted to go on their own and quit Thrivent, ELCA, the Lutheran Federation, and Lutherans Concerned.
I lost my temper and said, "Well, I resign. I have never been for justification by faith. UOJ was good enough for Knapp, Walther, Scaer, and Valleskey. It's good enough for me." And they accepted my resignation. A prophet is not without honor, except in his own synod, I guess.
Now I am at a loss. The other synod leaders have been reading that awful blog too. I heard the page-views were gigantic. Sickening. 
I am going to have trouble finding a job, but I won't leave UOJ behind. 
---

Fox Valley Pastor Joel Lillo has left a new comment on your post "Schroeder Resigns Because the COP Wants a Lutheran...":

Wow! This one didn't even garner a comment from the usually reliably gullible Pastor Emeritus!

He usually believes everything you put into print.


***

GJ - When are the pastors of your WELS circuit going  to do something about the cancer growing in your midst - The CORE? 

Most people have surgery to remove cancer. Fox Valley got a cancer transplant when Ski moved from Jeske's circus to his own little sandbox in Appleton.




Ichabod Worth Half the Value of WELS.net. Depends on the Perspective

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bruce-church (https://bruce-church.myopenid.com/) has left a new comment on your post "Pastor Paul Rydecki - An Easter sermon condemned b...":

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LCMS Cookbook

Luther's Second Sermon for the Tuesday after Easter - Luke 24:36-47

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TUESDAY AFTER EASTER

OR THIRD EASTER DAY.

SECOND SERMON, LUKE 24:36-47.


KJV Luke 24:36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. 37 But they were terrified and affrighted, and supposed that they had seen a spirit. 38 And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? 39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. 40 And when he had thus spoken, he shewed them his hands and his feet. 41 And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? 42 And they gave him a piece of a broiled fish, and of an honeycomb. 43 And he took it, and did eat before them. 44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 45 Then opened he their understanding, that they might understand the scriptures, 46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: 47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

This sermon is not found in edition c.

German text: Erlangen edition vol. II, 295; Walch edition vol. II, 95I; St.

Louis edition vol. II, 696.

CONTENTS:

A CONSOLING EXAMPLE AND PICTURE OF CHRIST, AND THE SERMON CHRIST PREACHED TO HIS DISCIPLES.
I. ACOMFORTING EXAMPLE AND PICTURE OF CHRIST.

I. In General 1.

II. In Detail.

A. How This Consoling Example And Picture Of Christ Appear In Words.

1. How this example and picture of Christ should serve for instruction and consolation against the false Christ, whom Satan seeks to introduce to souls 2f.

* Two ways by which Satan attacks souls. a. In General 2-3. b. In Particular. (1) His first way is to come with friendly sweet words 4-?. (2) His second way is to come with terror 8-9.

* It is a great art to tear the false Christ out of the heart

2. How this consoling example and picture of Christ teach what the true Christ and his Word are. a. The nature of this thought 11-12. b. An objection and its refutation 13-14f.

3. How this consoling example and picture teach that Christ does not want his disciples to be terrified 15-19.

B. How This Consoling Example And Picture Of Christ Appear In Outward Signs And Works.

1. In that he shows his disciples his hands and feet. a. For what purpose and why does Christ show his hands and feet 20- 22.

* Satan’s hands and feet he shows to the conscience 23. b. What this showing of his hands and feet effected 24f.

* Of the trial of faith 25-26.

2. In that he sat with his disciples at table and ate with them, and preached 27-28.

II. CHRIST’ S SERMON TO HIS DISCIPLES.

I. Why Jesus Directs His Disciples In This Sermon To The Holy Scriptures.

1. The first reason 29-30.

2. The second reason 31.

II. How Christ Embraced In This Sermon The Chief Parts Of The Christian Doctrine.

A. The First Chief Part of Christian Doctrine Is That Of Repentance 32-52.

1. The nature of repentance in itself; by which a. The false doctrine of the papists, they teach of repentance, is refuted 32-37. b. The true doctrine of repentance is pointed out according to the instruction of the Scriptures 38-40.

2. The kind of people to whom repentance should be preached. In general 41. In detail 42-43f.

3. How this repentance has been preached, a. By John 43-44. b. By the Apostles

4. How and why the world does not take to this repentance 46-48.

5. How this repentance is to be carefully distinguished from that the world considers repentance 49-50.

6. How the holy Scriptures illustrate this repentance by many examples 51-52.

B. The Second Chief Part Of Christian Doctrine Is That of The Forgiveness Of Sins 53-54.

1. Why Christ immediately connects this with the preceding doctrine 53-54.

2. How this doctrine cannot be devised by reason, but the Holy Spirit must reveal it 55.

3. How and why this should be preached in Christ’s name 56-58.

4. How and why Christ commanded this doctrine to be preached in all the world

5. How Christ requires that every person should receive this by faith, and not allow themselves to be frightened from it by their unworthiness 60.

6. How and why this doctrine shall be preached as long as Christianity exists 61-64.

III. HOW THE PAPISTS TOTALLY SUPPRESS AND ABOLISH THIS KIND OF PREACHING

65-66.

* Of confession and absolution 67-69.

* The doctrine of repentance embraces two parts 70.

* An opinion on the satisfaction the papists require as a part of repentance 71-72.

I. A COMFORTING EXAMPLE AND PICTURE OF CHRIST.

1. In the first part of this Gospel we have for our consolation another example showing how Christ manifests himself and how he is wont to act toward his beloved disciples. They have scarcely begun to speak of him, when he himself comes and stands in their midst and greets them with these kind and cheerful words: “Pax vobis!” (Peace be unto you!) The disciples, however, are frightened at this and suppose they behold a spirit. But he suffers them not to be thus frightened, rebukes them for allowing such thoughts to enter their hearts, and shows them his hands and feet; that they may see that he is not a spirit, nor another Christ than he has been in the past, but is of their own flesh and bones and of the selfsame nature as they.

This he does that they may not be afraid of him, but may rejoice in him and be comforted, and look to him for good things.

2. For this example of his conduct is to serve as an object lesson as it were, instilling comfort into all terrified hearts; especially against that spectre called a false Christ. For the devil also has the habit of coming to people, both in public and in private, either through false doctrine or through secret inward working, and he even pretends to be Christ himself. He begins with a pleasant greeting, with a smiling “good morning;” but ere long he smites the heart with sorrow and dread, that it knows not what has become of Christ.

3. For his delight is to deceive us under the name and guise of Christ; and he is ever desirous of aping God and of imitating him in all that he sees him do. Now, when God reveals himself he employs the following manner:

First, in deed, he terrifies those who have not been terrified as yet. Besides, hearts that are naturally timid always stand in dread of his words and works by reason of their timid nature. But those who are terrified already, he comforts again and speaks kindly to them. The devil imitates this and likewise comes with the name and works of Christ; but both his comfort and his terrors are counterfeit. For he reverses the two, terrifying and dismaying those who stand in need of comfort, and comforting and strengthening those who should be afraid and stand in fear of God’s wrath.

To shield ourselves against this deception, we should learn from this Gospel to distinguish correctly between the doctrines and ideas that come to our notice, both such as terrify and such as comfort, that we may know which of them are of God and which of the devil.

4. For, in the first place, that lying spirit, already in Paradise, began this sweet deception when he approached Eve with his courteous, kind, and honeyed words: Why, there is no danger. You need not stand in fear and dread of eating of one single tree. Do you suppose that God has really forbidden you this one fruit, that he begrudges you the eating of this one tree? Indeed, he knows, if you eat thereof, you will become much wiser and will be as God. This was, indeed, very encouraging and a pleasing sermon, but it left an abominable stench behind, and by it the whole human race was led into the evil, which we all to this day deplore. For this reason it has become a common saying among men who have striven to be devout and sought to discern the spirits, that the devil always comes with winning and cheering words at first, but leaves terror and a troubled conscience in his wake, while the Good Spirit does the contrary.

5. And it is true, this is one of the wanton tricks he practices. He creeps in unawares, like a serpent, and first makes himself attractive, in the manner indicated, and insinuates himself into favor; but before one is aware of it he strikes with his tail and leaves a poisoned wound. For this reason one should not be too credulous when a preacher comes softly like an angel of God, recommends himself very highly, and swears that his sole aim is to save souls, and says: “Pax vobis!” For those are the very fellows the devil employs to honey people’s mouths. Through them he gains an entrance to preach and to teach, in order that he may afterward inflict his injuries, and that though he accomplish nothing more for the present, he may, at least, confound the people’s consciences and finally lead them into misery and despair.

6. This same thing he does by means of thoughts which he causes to arise within the heart, by which he tempts people and even entices them to gross sins. Here, too, he invariably begins with the word “Peace!” that he may first cause the people to lose sight of the fear of God; making light of grave matters, and always preaching and proclaiming: “Pax et securitas!” There is no cause for worry! But much more does he do this with those great and serious sins pertaining to the faith and the glory of God, in which he moves people to idolatry and to a trust in their own works and holiness. Here he at first pretends to be holy and pious and impart the very sweetest of thoughts: Oh, there is no cause for alarm, God is not angry with you. Even as the prophets say of such. Jeremiah 6:14; Ezekiel 33:30. They will hear thee and suffer thee to preach, but they will ever comfort and bless themselves and say: Oh, there is no reason to fear; hell’ is not so hot, the devil is not so black as he is painted. This is the devil’s entrance and deception, even though he speak peace and extend a friendly greeting. Not until afterwards, when one is already enmeshed and cannot escape, does one see what injury and distress he has caused. Thus experience teaches that many a man falls into sin, shame, and punishment, so easily that he himself is not aware of it, being drawn in by means of subtle and pleasant thoughts, as it were by a hair or a straw.

7. Behold, this is one of his ways, by which he misleads many foolish, secure, and careless minds; he leads them to imagine that they are resting in God’s lap and playing with dolls, with him. And they become so intoxicated with these imaginations and this sweet poison of the devil, so proud, hardened, and obstinate, that they simply will not listen nor give heed to anybody. However, some God-fearing people have noticed this and have warned others against the devil’s wiles, declaring how he enters in so softly and pretends he is bringing divine comfort, but at last leaves a stench behind betraying that he has been about. But this is comparatively easy and a matter for younger disciples. Every Christian should certainly possess enough wisdom to be on his guard against such pleasant poison. For he who insists on learning by experience to guard against the devil’s wiles, pays dearly for his learning and then he doesn’t fully understand the devil’s trickery.

8. His second way of doing is this: He frightens people, even in trifling matters, by means of jugglery, for example, and by apparitions. He has been very busy in the past with tappings which were supposed to be the work of departed souls. In this way he harasses and terrifies timid and fearful hearts and thus passes on, leaving no comfort behind. Much worse, however, is it, when he comes into the heart and there begins to argue and reason, quoting even such passages as Christ himself uttered, thereby causing the heart to become so awe-stricken that it has no other thought than that it hears the voice of God and Christ. And when thoughts of this kind prevail the heart must at last despair, for where else shall it hope to find comfort when it feels that God himself, who should be its comfort, is terrifying it and aiming his arrows at it; as Job complains in 6, 4: “For the arrows of the Almighty are within me, the poison whereof my spirit drinketh up: the terrors of God do set themselves in array against me.”

Though it is not God that does this but the devil, who takes pleasure in thus piercing hearts with his arrows (as also he did to St. Paul,2 Cor 12), yet Satan had gained such a hold on Job’s heart that the poor man could say and think nothing but this: It is God that doeth these things.

9. This, then, is a much greater and more dangerous deception of Satan’s, when he comes without any kindly greeting, bidding us neither “Good morning” nor “Peace” but frightens and terrifies the heart — and all in the voice and guise of God. So that man, overpowered and stricken down hereby is unable to raise himself up and think: It is the devil. For since his heart imagines and feels as if it were God, against whom no man can prevail, heaven and earth seem to him as a narrow cell, the hand of every creature is against him and everything he sees and hears affrights him.

10. As contrasted with this shameless lying Satan, Christ has here portrayed and pictured himself as he really is. For although it is true that he, too, sometimes comes with terrors, sometimes with comfort, still it is his sole and final purpose to give life and comfort and make glad the heart.

And yet the heart of man is so void of understanding in both cases that it does not recognize him (the devil at the same time assisting in the delusion with his suggestions), and does not think that it is Christ, or straightway makes of him a false Christ, even as the Apostles here take him for a spirit or spectre; and they have neither heart nor mind to believe it is Christ, in spite of the fact that they see Christ’s form and features. It is, therefore, the part of great art and understanding to tear the false Christ out of one’s heart and to learn to picture him truly, because as has been said, one must bear in mind that the devil pictures to us a false Christ, yea clothes himself in Christ’s form.

11. So then, this Gospel shows what the true Christ and his Word are, namely, in the first place, that he says, “Peace be unto you,” which is a portion of the comfort that he brings; and, in the second place, that he reproves the people and will not suffer them to form false and fretful ideas of himself and says: “Why are ye troubled? and wherefore do questionings arise in your hearts?” No wealth of money or goods could ever pay for this text, because a troubled heart may learn from it and conclude: Even though the devil quote all the passages in the Bible in order to terrify the heart, yet if he continue too long and fail to bring comfort afterward, then it is surely the devil, even if you see the form of Christ as plainly as when he hung upon the cross or as he sits at the right hand of the Father. For it may, indeed, happen, that Christ comes and terrifies you at first; though it is by no means his fault, but the fault of your nature, that you ‘do not rightly know him. But he that assails you with terrors and ceases not until he leads you into despair, is the devil himself.

12. Therefore you must clearly distinguish between the terrors of Christ and those of the devil. For even though Christ begin by terrifying, yet he is certain to bring comfort with him and does not will that you remain in terror. The devil, however, cannot cease from his terrifying although at first he comforts and acts pleasantly. This a Christian must know: he must learn to discern Christ from the devil. Especially in great afflictions, when he feels anxiety and dread, he must bear in mind that there will not be terrors only and continually, but that they will’ cease and that comfort will follow.

13. But, you say, it is Christ and his Word after all, for he, too, preaches about God’s wrath on account of sin, as he says, Luke 13:5: “Except ye repent, ye shall all likewise perish,” etc. I answer: Indeed, with this he is pleased and it must come to pass that you become terrified on account of your sins (in case you have not yet experienced this terror). Yea, by reason of your timid nature he must let it come to pass that you be terrified even at him, as these disciples were. But it is not his intention to have you remain in terror; on the contrary, he wills that you cease from it. Yes, he even reproves you for it, and says that you are doing him an injustice by such thoughts, imputing such things to him. In short, he does not desire that you should be frightened at him, but that you should take comfort and joyful assurance, thus driving away your terror.

14. Now, if these thoughts which terrify you arise from his words and works, let him thus begin with you, but then simply send him away to those who are still secure, hardhearted, and obdurate, for whom his terrors are intended. Upon them he must cry out his woes and them he must threaten with the eternal fire of hell. For they are people who in no wise fear God; on the contrary, when one wishes to put them in awe with the name and Word of God, they throw up their horns, toss their heads at God, and grow harder than steel or flint. But you, when you feel that you have become terrified (God grant it, whether the true Christ does it, or not), just remember to make an end of it and cease your fears. For if it be. Christ indeed, it is not his will that you continue thus; but if it be not he, still less should you do so.

15. Therefore mark and keep in mind this text and its example: Christ does not will that his own be terrified, and it does not please him to find you appalled at the sight of him. On the contrary, it is his will that you learn to know him as one who, when he finds you troubled and alarmed, rejoices to come to you, and that you too should rejoice over him and dismiss your thoughts of fear. And do not fail to learn that this is his way of speaking: “Why are ye troubled, and why permit ye such thoughts to arise in your hearts?” Ye picture me as a spectre and as one that cometh only to terrify you, and lo! I am come to comfort you and to make you glad.

16. For these reasons, when such oppressive thoughts concerning Christ come to you, be wise and understand that they assuredly come not from Christ but from the devil; and that even though you be terrified at him, a little sudden terror shall do you no harm. For it is in accord with our nature that it never prompts us to anything good, especially when the heart is naturally timid and fretful. Never mind your thoughts and notions. Take heed to hear Christ’s words, who takes no pleasure in seeing you terrified in his name, but desires that you rejoice in him and receive him as one who would comfort your poor, sinful and troubled heart. Let the others be terrified, those headstrong, impenitent sinners, the pope, the tyrants, and all of Christ’s enemies and blasphemers. These people need a sledge hammer that will shatter boulders, rocks and mountains.

17. Therefore, if there be a Christ who terrifies, he is and desires to be such only to these obstinate heads; although they themselves do not believe this, but proudly disregard it until their last hour has come, and the time when he without any mercy whatever must trample them under his feet. But he does not desire to be such to his beloved disciples and believers, who are too backward and timid as it is, insomuch that they become alarmed even in the presence of their beloved Savior. For it is by no means his intention, as St. Matthew says in 12:20, quoting from the prophet Isaiah 42:3, to utterly break and quench the bruised reed and the smoking flax; that is, broken, troubled, humbled, and fearsome consciences. Now, what if these hardened, proud, and brazen, Satanic minds do pay no heed at all to his terrilyings? Should timid, fearful hearts suffer these terrors in their stead and bring such fear upon themselves, when in short he wants them to be of good courage? Or, since no terrors and threats avail with the former, should therefore no comfort avail with the latter? In this case Christ’s cause were lost entirely, and his kingdom would find no room and bear no fruit on earth.

18. Hence, if you feel terrified and faint-hearted, let your heart herein take comfort, so that Christ may find room in you; for he does not by any means find in you a proud, impenitent heart, unwilling to humble itself; otherwise you would have good cause and need to fear him as one who is set to be a judge over the wicked and the scorners. But he comes to you in order to bring and offer you grace and peace, even as you desire and pray. I say again, take care in this matter, lest you cast from you this friendly greeting and your own salvation, and lest you make a Satan of this dear Savior, or rather, lest you, instead of hearkening to Christ, hearken to the devil, who is a liar and a murderer and takes delight in vexing weak and troubled hearts. And he never desists from so doing; and if he finds himself unable to cause enough terror with one verse he comes with ten or a hundred, and continues to oppress until the heart is completely overwhelmed and drowned in sorrow.

19. Now, you as a Christian can conclude with certainty that such thoughts are not and cannot be of Christ. Yea, even if it were possible that it were Christ himself, nevertheless you here have his Word and true testimony, which you should believe more than all apparitions. And surely this is to be preferred to all private visions of Christ or of an angel from heaven, for these can err and deceive and are naught but speechless images. But here you have his living voice and Word, publicly speaking before all his disciples and reproving them for such thoughts, that we may know he is displeased with them.

20. Besides he shows the very same thing by his outward signs and works: the words with which he reproves their thoughts do not suffice him, he also shows them his hands and feet that they may feel and see it is he himself.

As though he thus would say: Why will ye still have doubts concerning me and in your thoughts make a spectre of me? Ye surely have never yet handled a devil or a spirit, nor seen one having flesh and blood as I have, although they at times assume such form and deceive the senses.

21. Thus he gives them, in addition to his Word, a sure and potent sign and comforts them by his actions, that they may fear him not in the least. He shows them what he has done for them. For this is in truth a lovely, comforting, and cheerful picture, the sight of this dear Savior’s hands and feet, pierced for my sake, and together with which also my sins are nailed to the cross. This he shows me as a token and testimony that he has suffered, has been crucified, and has died for me, and is by no means disposed to be angry with me and cast me into hell.

22. For this is really seeing his hands and feet, if I, through his Word and faith, perceive that what he has done was done for my good, my salvation and comfort. Here I see no executioner, surely no death nor hell, but only sweet, delightful grace toward all poor, sorrowing souls, at which grace I cannot be affrighted or terrified; excepting only in this that his work is entirely too great for the heart sufficiently to grasp and understand. Thus he would, both by word and deed, free us from fear even though at first we be terrified at the sight of him.

23. On the other hand the devil, although at first he comforts us, at last he also shows his hands and feet; these are the horrible, abominable claws of the wrath of God and of eternal death. So finally he comes with naught but terrors, murder, and slaughter, which are his works from the beginning, He knows how to portray to the soul all the terrible scenes, examples, and histories of all the abominable sins, murders, and terrible punishments that have ever taken place, and the number and prominence of the people whom he has ever misled, blinded, and cast into perdition.

24. Now, where Christ is thus rightly understood, there, in consequence, true joy begins, and in such measure, like the Evangelist says, as to make the disciples marvel in their faith for very joy, and as to hamper them still.

This again is a peculiar text and a strange saying. At first their faith was hampered by fear and dreadful thoughts; now their joy hampers their faith, a joy which even is far greater than at first their terror was. The disciples are now so full of joy at the reproof of the Lord and the sight of his hands and feet that they are still unable to believe.

25. This, too, is one of the Christian’s afflictions, as we have said before, that grace is entirely too great and glorious a thing when we look upon our littleness and unworthiness in comparison with Christ, and that the comfort is so exceedingly abundant that our hearts are far too small to receive it.

For who could have the boldness to conceive in his heart the truth that Christ proves himself to be so kind a Savior to me, a poor, sinful man, that he gives me at once all that he has done? Must not the heart presently start with alarm at its own boldness and say: Do you really think it is true that the great and majestic God, the Maker of heaven and earth, has so regarded my misery and so mercifully looked upon me, deeply and manifoldly as I have sinned against him, having deserved and brought upon myself wrath, death, and hell a thousand times? How can such grace and such a treasure be grasped by the human heart, or in fact by any creature ?

26. To sum up all, faith in man’s heart is assailed on both sides and upon both occasions, in terror and melancholy and also in joy. Either the lack or the abundance is too great, and the consolations too few or too many. At first, while the disciples were yearning for something great, all the blessings of God were too small and too insignificant to comfort their hearts, when Christ was still hidden from them; but now that he is come and shows himself to them, this is far too much for their hearts, and for very wonderment they cannot believe he is risen from the dead and is standing before them alive. 27. Finally he shows himself even still more friendly: he sits down with them at the table, eats with them of broiled fish and honeycomb, and preaches to them a beautiful sermon, to establish them in the faith, that they may nevermore fear nor doubt, but may now grow strong in the faith: and thus all their melancholy passes away.

28. Therefore let us learn from this to understand Christ’s character and manner, to-wit, that when he comes and manifests himself he thereupon takes leave and bids us adieu, leaving naught but comfort and joy; for at the last he must come with comfort, otherwise it is not Christ. But when constant fear and dread remain in the heart, you may freely conclude that it is not Christ, though it may seem so to the heart, but the accursed devil.

Therefore pay no heed to such thoughts, but cling fast to the words he speaks to you, “See my hands and my feet,” etc. In this way your heart will again be made glad, and afterward the fruit will follow, that you will understand the Scriptures aright, and his Word will taste pleasant to you, being naught but honey and the sweetest consolation.



II. SERMON CHRIST PREACHED TO HIS DISCIPLES AFTER HIS RESURRECTION.

29. The second and chief part of this Gospel is that in which Christ, after he expounded the Scripture to them and opened their minds, says in conclusion: “Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name to all the nations.”

30. Here you see how the Lord again directs and leads his disciples into the Scriptures, there to strengthen and confirm their faith. So that, though he was revealing and showing himself to them in visible form, yet in the future, when they no longer beheld him, he desired them to cling to the Word and by the testimony of the Scripture make sure both their own and the faith of others. For, after all, the power and the comfort of the resurrection are not understood nor received except through faith in the Word, as we have heard: although the disciples see him, still they do not recognize him, but are rather terrified at the sight of him until he speaks to them and opens their minds by means of the Scriptures.

31. Furthermore he wished to teach them by these testimonies of Scripture how his kingdom on earth is to continue and wherein it is to consist; namely, that it is not to be a new government or kingdom, concerned with earthly and temporal things, but a spiritual and divine power, whereby he would everywhere rule invisibly within the hearts of men through the Word and ministry and would cause them to pass from sin, God’s wrath, and eternal death into grace and eternal life in heaven: for which purpose, in truth, he also suffered and rose again from the dead.

32. All this he shows and indicates in these few words, and in them includes the sum and substance of the entire Gospel and the chief parts of Christian doctrine, which we should at all times preach and practice in the church: namely, repentance and the forgiveness of sins. Therefore we must say something on these themes also.

33. Concerning repentance the whole papal church has until now known nothing else to teach than that it consists of three parts, which they call contrition, confession, and satisfaction (compensation). And yet in regard to none of these could they rightly instruct the people. Now, the Latin word “satisfactio,” meaning “compensation,” we have, to please them, allowed to stand, hoping that by moderation on our part we might be able to lead them to the true doctrine; but with the understanding that this means not our compensation, as we in reality can render none, but Christ’s satisfaction, in that he by his blood and death has paid for our sins and reconciled God. Since, however, we have heretofore so many times experienced and still plainly see that nothing whatever can be gained from them by moderation, and that they steadily continue the more violently to oppose the true doctrine, we will and must cleanly strip and sunder ourselves from them, and refuse in any way to recognize the fictitious names which they use in their schools and with which they now only strive to establish their old errors and falsehoods. For this reason also this word “satisfaction” shall hereafter in our church and our theology be null and dead, and referred to the judiciary and the schools of law, where it properly belongs and whence the papists borrowed it. Let these use this word and by it teach people who have stolen, robbed, or who are in possession of goods gotten by unrighteousness, how they are to make compensation and restitution.

34. The word “contrition” (Latin “contritio”) is, to be sure, taken from the Scriptures, which speak of a “cor contritum,” that is, a broken, troubled, and miserable heart, Psalm 51:17; but neither has this word been rightly understood and explained by the monks. For they have called contrition the act, extorted from one’s own thoughts and free will, of sitting in a corner, hanging one’s head, and with bitter meditation contemplating the sins one has committed; from which process, however, no real sorrow or displeasure on account of their sins followed, but they have rather tickled themselves with such thoughts and strengthened their sinful lust. And no matter how long they talked of it, still they could not decide how great one’s contrition should be in order to be adequate to the sin. Wherefore they were compelled to console and help themselves out by this piece of patchwork, that he who could not attain to truly perfect contrition should, at least, have what they called “attritio,” a sort of half-contrition, and be, at least, somewhat sorry for his sins.

35. Then they made of confession an unbearable torment and anxiety; for they thought that it was everyone’s duty at least once a year to enumerate all of one’s sins, mentioning all the details, including also those sins one might have forgotten and might later recall. And yet they gave men’s consciences no real instruction concerning the comfort of absolution, but directed the people to trust in their own works, and informed them that when they had become sufficiently contrite to make a clean confession of sin (which was, according to their own teaching, impossible), and also render satisfaction for the same, then their sins would be forgiven. Here not a word was said of Christ or of faith, so that unenlightened and afflicted souls who earnestly desired to be free from sin and sought comfort were kept in eternal suspense on this doubtful foundation.



36. And—this was the worst feature of the matter—they did not rightly teach what constitutes sin; they knew nothing more of it than what lawyers call sin or offenses, and what comes within the sphere of the courts and of peace statutes. Their knowledge did not enable them to speak of original sin or of the inward impurity of the heart. For they even claimed that human nature and the powers of man’s free will were so perfect that a man might in his own strength manage to fulfill God’s law and thereby earn God’s grace, and be so free from sin that he would not have need of any repentance. However, that they might nevertheless have something to make confession of, they were compelled to invent sin where there was none, just as on the other hand they invented good works of their own.

And these sins they considered the greatest and most grievous of all, as for instance, when a layman chanced to touch a consecrated chalice or if a priest stammered while reading the canon in the mass, and other foolishness of that sort.

37. Such nonsensical, visionary doctrine of the papacy concerning repentance one must therefore not lose sight of, first in order to be able to convince them of their error and blindness, since they are at present in every way whitewashing themselves and disporting themselves as though they had never taught anything wrong. Secondly, in order that by contrasting the two one may better understand the true Christian doctrine.

Therefore we will speak according to Scripture on what the real Christian repentance and forgiveness of sins are which Christ here commands man to proclaim in his name.

38. In the first place, these thoughts of our own invention, which the monks call “contritio” and “attritio” (whole and half contrition), are in all the Scriptures never called true contrition; but you are contrite when your heart becomes seriously alarmed at God’s wrath and judgment, not only on account of outward, gross sins, but on account of the real and unyielding hardness you see and feel within, the presence in your flesh and blood of nothing but unbelief, contempt and disobedience to God, and as St. Paul says in Romans 8:7, “enmity against God,” your flesh and blood being excited with all manner of evil lust and desire and the like, whereby you have brought upon yourself God’s wrath and have deserved to be cast out eternally from his presence and to burn in hell fire. Contrition, according to the Scriptures, is not partial, pertaining merely to certain acts you have committed openly against the ten commandments, and leaving undisturbed the dream and delusion of the hypocritical monkish repentance which for its own convenience invents a distinction in its works and after all discovers some good in itself; but it extends over your whole person with all its life and being, yes, over your whole nature, and shows you that you are an object of God’s wrath and condemned to hell. Otherwise the word “contrition” would still be too judicial, as in earthly matters one speaks of sin and sorrow as of a work one has done and afterwards thinks differently, and wishes he had not done it.

39. This contrition and earnest fear is not the product of man’s own resolutions or thoughts, as the monks fancy. It must be wrought in a man by God’s Word, which reveals God’s wrath and smites the heart so that it begins to tremble and despair and knows not what to do with itself. For human reason cannot of itself perceive and understand that everything which lies in the power and ability of man is an object of God’s wrath and, at the bar of his judgment, already condemned to hell.

40. Therefore this thing must be preached and proclaimed as Christ here says, if one is to direct and lead people to true repentance: they must be led to know their sins and God’s wrath, and thus first suffer themselves to be cast by the Word beneath God’s wrath and condemnation; in order that on the other hand by the preaching of the other truth, of the forgiveness of sins, they may be helped to gain true consolation, divine grace, and their salvation. Otherwise a man would never attain to a knowledge of his misery and distress and to a yearning for grace. Still less would he ever learn how he may pass from God’s wrath and damnation into grace and the forgiveness of sins.

41. And this preaching of repentance, says he, shall go forth unto all nations. Surely, a sweeping accusation, one that embraces the whole world, both Jews and Gentiles, and whomsoever they wish. Without a single exception, he concludes all—as he finds them and whatever their rank and pretensions—apart from Christ under the wrath of God and says: Ye are all condemned together, with all that ye do and are, be ye what ye may, be ye ever so many, ever so great, ever so high and holy.

42. Yea, he terrifies and condemns those most of all who parade their own holiness and never once imagine that they are sinners and need repentance.

Among the Jews the holiest Pharisees were such (of whom also Paul before his conversion was one), who lived and walked zealously according to the law; among the heathen certain cultured, highly intelligent, wise, and respectable people; among ourselves, those who may have been pious monks, Carthusians, or hermits, who sincerely undertook to be pious in God’s sight and so lived that they were not conscious of having committed any sin unto death, and in addition to this in the severest manner chastised their bodies with fasting, vigils, sleeping on hard couches, some even with bloody flagellations and the like; so that they themselves and everybody else thought that in view of such works and such a life they surely had no need of contrition and repentance. Yes, they thought therewith, as with the best and most meritorious work, to pay for whatever sins they had previously done, and honestly to earn heaven from God by such a holy life, paying for it dearly enough. Against just such people as these this preaching of repentance should be carried on most zealously, and as with a thunderbolt it should hurl to the ground and cast into hell and perdition all who are secure and presumptuous and do not yet perceive their misery and God’s wrath.

43. Even as St. John the Baptist, who prepared the way before Christ, publicly began such preaching; he courageously and spiritedly attacks the entire Jewish nation with this battle-ax and assails the holy Pharisees and Sadducees harder than all the others, saying: “Ye offspring of vipers, who warned you to flee from the wrath to come?” Matthew 3:7. For they need repentance most of all and in God’s sight they also merit a greater measure of wrath than other and more open sinners (whom at least their own consciences reprove), because they lie in blindness and indulge the fancy that they have no sin, while in reality before God they are full of filth and abomination and do sin against God’s law in the worst possible way, in that they lack the fear of God and make light of his wrath, and are haughty and proud and full of presumption by reason of their own good works and their own holiness, practicing idolatry with their self-chosen service of God, in addition to the fact that their hearts are full of uncleanness and inward disobedience to God’s commandments, though outwardly they keep themselves from evil works; even as we ourselves in times past while pretending to be the most pious, did provoke God to the uttermost with the horrible idolatry of the mass, the worship of the saints, and our own monkish righteousness, wherewith we thought we were earning heaven to the disparagement of Christ’s death and resurrection and to the lamentable delusion of ourselves and others.

44. For this reason St. John also continues his preaching of repentance and in verse 8 says to such people, “Bring forth therefore fruit worthy of repentance,” etc.; that is, take my advice and do not become secure and proud from the start, but perceive your sin and God’s wrath upon you, humble yourselves before him, and implore his mercy. If ye do this not, judgment is already passed upon you, yea, the ax is already laid to the tree to destroy it, both trunk and root, as one that beareth no good fruit and is good for nothing but to be cast into the fire and reduced to ashes, notwithstanding it is so tall and sturdy and has beautiful leaves: you, namely, priding yourselves upon being Abraham’s children and the like.

45. This same preaching was later continued by the apostles. St. Peter, for instance, on the day of Pentecost and thereafter pointed out to the Jews what pious children they were and how they had earned God’s favor by denying his dear Son, nailing him to the cross and slaying him. And St.

Paul says in Acts 17:30-31: “But now he (God) commandeth men that they should all everywhere repent, inasmuch as he hath appointed a day in which he will judge the world in righteousness,” etc.: that is, it is his will that all people, everywhere upon the earth, should know themselves, tremble at God’s wrath, and understand that he will judge and condemn them unless they repent and obey this preaching.

46. So Christ also says in John 16:8 that the Holy Ghost will convict the world in respect of sin, etc. (by such preaching of repentance). For, as said above, such repentance reason cannot teach, much less accomplish, by its own strength; but, as Christ here says, it must be preached as a revelation, surpassing the understanding and wisdom of reason. As St. Paul also in Romans 1:18 calls it a revelation from heaven, saying, “For the wrath of God is revealed from heaven,” etc. For no man’s reason and no lawyer will say that I am a sinner and an object of God’s wrath and condemnation if I do not steal, rob, commit adultery, and the like, but am a pious, respectable man in whom no one can find anything to reprove or censure, and I am a pious monk besides. Who would believe that I, if I be without faith, merit only God’s wrath by this fine, honorable life and that I am practicing naught but abominable idolatry with this glorious service of God and this rigid training which, without God’s command, I have undertaken of my own pleasure, and that thereby I am condemning myself to a deeper hell than others who are open sinners?

47. It is no wonder then, that, when the world hears this preaching unto repentance, whereby it is reproved, the lesser portion accepts it, while the greater masses, especially the knowing and righteous ones, despise it, toss their heads in defiance and say: Ho, how can that be true? Shall I suffer myself to be upbraided as a sinner and as an accursed man by people who come along with a new and unknown doctrine? Why, what have I done? I have surely kept myself with all earnestness from sin and have striven to do good. Shall all this be accounted nothing? Has all the world before our time been engrossed in errors? Have the lives and doings of all men been vain? How is it possible that God should take such a risk with the whole world and say they are all lost and condemned? Ha! The devil has commanded you so to preach. Thus they defend and confirm themselves in their, impenitence and by blasphemy and persecution of God’s Word heap his wrath upon themselves all the more.

48. But in spite of this such judgment and preaching ever continues and forces its way farther, as Christ here commands them simply to preach among all nations, to tell everybody, wherever they go, to repent, and to say that no one can escape God’s wrath or be saved who does not accept this preaching. That to this end he rose from the dead, that he might found this kingdom, in order that this might be preached to them who should and would be saved and might be accepted and believed by them, though it anger the world, the devil, or hell.

49. Notice, we have considered the first part of this sermon, true repentance, which convicts not only a mass of evil-doers whom all the world and the lawyers call transgressors (they, to be sure, also deserve severe punishment), but attacks the very people who in the sight of the world are the most pious and righteous, (yet are without knowledge of their sin and of Christ), and condemns them. It makes of repentance, not a work of ours, brought about by our own thinking, and partial, pertaining to only a portion of our deeds and making it necessary for a man to search and consider a long time as to how, when, where, and how often he has sinned (although it is true that one single sin may give rise to this, as when David was reproved on account of adultery and murder). But repentance is a thing extending over the whole of your life and casting you all of a sudden, as by a thunderbolt from the skies, wholly and entirely under God’s wrath, telling you that you are a child of hell, and terrifying your heart so that the world becomes too small for you.

50. Therefore you must make this distinction: You may refer the repentance which may be called our own work, namely our own sorrow, confession, and satisfaction, to the schools of lawyers, or to children’s schools, where it may serve for discipline and outward training; but you must keep it clearly apart from the true spiritual repentance wrought by God’s Word wherever and whenever this Word smites the heart making it tremble and quake at God’s zealous and terrible wrath, and filling it so with dread that it knows not whither to flee.

51. Such contrition and repentance the Bible illustrates by means of numerous examples: as that of St. Paul when he was about to be converted, Acts 9:4, where Christ himself preaches repentance to him from heaven saying, “Saul, Saul, why persecutest thou me?” etc. And presently action and power accompany the words, so that he suddenly falls to the earth trembling and says in verse 6, “Lord, what wilt thou have me to do?” This is true contrition, not the product of his own mind; for he goes his way holding a strong conviction and assurance of his own holiness according to the law, conscious of no sin whereby he might have deserved God’s wrath. But suddenly Christ shows him what he is, namely, a persecutor and murderer of Christ and of his church, a thing which hitherto he had not perceived, rather regarding his actions as manifestations of splendid virtue and of a godly zeal. Now, however, he is seized with such terror on their account as plainly indicates that with all his righteousness according to the law. he is condemned before God; and he is only too glad to hear from Christ the gracious assurance that he may obtain mercy and the forgiveness of his sins. In like manner we are told in Acts 2 how Peter stood up on the day of Pentecost and thereafter and hurled this thunderbolt at the whole Jewish nation that they were betrayers and murderers of their promised Christ, the Son of God; as the text says in verse 37: “Now when they heard this they were pricked in their heart, and said unto Peter and the rest of the apostles, Brethren, what shall we do?”

52. Behold, here too there is true repentance, which suddenly seizes the heart and fills it with mortal dread, because it feels God’s wrath and condemnation weighing upon it, and begins to realize its real fault, of which it has heretofore known nothing, and is constrained to say, Ah, now what shall I do? Here is naught save only sin and wrath, a thing which hitherto, alas, I have neither known nor surmised. As St. Paul also says of the power of the Word which confronts men with God’s wrath, Romans 7:9, “And I was alive apart from the law once,” that is, presumptuous and secure, knowing of no sin nor of God’s wrath. But when the commandment came and smote my heart then sin revived, so that I began to feel God’s wrath and, thus, died; that is, I fell into fear, anxiety and despair, which I could not endure and in which I must have perished and fallen a prey to eternal death had I not again found help.

53. Now, when this has been duly preached, the other message must follow which Christ here commands us to preach, to wit, the forgiveness of sins.

For it is not sufficient to speak only of sin and God’s wrath and terrify the people. It is necessary, indeed, to begin one’s preaching thus, so that the people may know and feel their sins and may also have a desire for grace, but this must not be our whole message, otherwise there would be no Christ and no salvation but only death and hell. Thus Judas, Christ’s betrayer, made a strong enough beginning in the first part of his repentance, remorse and knowledge of his sin; yea, he was too strong on this point, because no consolation followed; so that he was unable to bear it and hurled himself forthwith into destruction and eternal death; as also did King Saul and many others. But this cannot be considered preaching aright or fully concerning repentance, as Christ would have this doctrine preached. For to this extent the devil himself is willing to serve as a preacher, though he has no call to preach, just as he is ever willing to use the name and Word of God, albeit but to deceive and work mischief. For he perverts both doctrines, comforting where comfort is not in place, or engaging solely in terrifying the people and leading them into despair. But Christ’s intention is not that repentance shall be so preached as to leave the conscience in its terror-stricken state but that those who have been brought to a knowledge of their sins and are contrite in heart shall again be comforted and lifted up. For this reason he straightway adds the other part and commands us to preach not only repentance but also the forgiveness of sins. This, then, as he also says, is preaching in his name.

54. Therefore, when your conscience has become terrified by the preaching of repentance, whether it be through the spoken word or otherwise within your heart, you must remember that you are also to hear and grasp the other part Christ commanded to be preached to you, to wit: that, although you have merited eternal wrath and are deserving of hell-fire, yet God in his boundless goodness and mercy does not desire to leave you and see you perish in perdition, but he desires to forgive your sins, so that his wrath and your condemnation may be removed from you.

55. This is the comforting message of the Gospel, which a man cannot, of himself, understand as he of himself understands the preaching of the law (which was at the beginning implanted in his nature) when his heart is thereby smitten; but it is a special revelation and Christ’s own peculiar voice. For human nature and reason cannot rise above the judgment of the law, which concludes and says: He that is a sinner is condemned of God.

Wherefore all men would have to remain forever objects of wrath and condemnation if another and a new teaching had not been given from heaven. This teaching, in which God offers his grace and mercy to those who feel their sins and God’s wrath, God’s own Son himself must institute and command to be spread abroad in the world.

56. But in order that it may be apprehended and faithfully believed, this preaching must be done, as he here says, in his name; that is, not only in pursuance of his command, but also with the proclamation that sins are to be forgiven on his account and by reason of his merits. Hence we must acknowledge neither I nor any other man, with the exception of Christ, have accomplished or merited this, nor could have merited it in eternity.

For how should I be able to merit it when I and all my life and whatever I may be able to do, is, according to the first part of this sermon, condemned before God?

57. But now, if God’s wrath is to be taken away from me and I am to obtain grace and forgiveness, some one must merit this; for God cannot be a friend of sin nor gracious to it, nor can he remit the punishment and wrath, unless payment and satisfaction be made. Now, no one, not even an angel of heaven, could make restitution for the infinite and irreparable injury and appease the eternal wrath of God which we had merited by our sins; except that eternal person, the Son of God himself, and he could do it only by taking our place, assuming our sins, and answering for them as though he himself were guilty of them. This our dear Lord and only Savior and Mediator before God, Jesus Christ, did for us by his blood and death, in which he became a sacrifice for us; and with his purity, innocence, and righteousness, which was divine and eternal, he outweighed all sin and wrath he was compelled to bear on our account; yea, he entirely engulfed and swallowed it up, and his merit is so great that God is now satisfied and says, If he wills thereby to save, then there shall be a salvation. As Christ also says of his Father’s will, John 6:40: “This is the will of my Father, that every one that beholdeth the Son, and believeth on him, should have eternal life.” Also Matthew 28:18: “All authority hath been given unto me in heaven and on earth.” And in his prayer in John 17:1-2 he says: “Father, glorify thy Son, that the Son may glorify thee; even as thou gavest him authority over all flesh, that to all whom thou hast given him he should give eternal life.”

58. This now he has not only actually fulfilled, but he has done and accomplished it for the very purpose of having it preached and proclaimed to us; otherwise we would know nothing of it, nor would we be able to attain to it. Therefore it is absolutely unmerited on our part and is given to us entirely free and out of pure grace, and just for the reason that we may be assured of such grace and have no cause for doubt in regard to it; for indeed, we must remain forever in doubt if we were required to look for merit of our own and to seek worthiness inhering in us, till our attainments were such that God would consider them and be gracious to us on their account. But now Christ commands that forgiveness of sins be preached in his name, so that I may know that they are undoubtedly remitted unto me on account of that which he has merited, and this he reveals and communicates to me through the Word.

59. And moreover I and everyone else for his own personal good may take comfort in this, and besides no one has any cause to be troubled and worried as to whether he dare appropriate this great mercy unto himself, for it is natural for man’s heart to doubt and to argue thus with itself: Yes, I can easily believe that God has elected certain great men thereto, as, for instance, St. Peter, Paul, and others, but who knows whether I too am one of those to whom he is willing to grant grace? Perhaps I have not been ordained thereto—therefore Christ wills and herewith commands that this doctrine be spread not in a corner nor to certain individuals only, yea, not even solely to the Jews, or to a few other nations at most, but throughout the whole wide world, or, as he says, to all nations; yes, as he says in Mark 16:15, to the whole creation. This Christ spoke in order that we may know that it is not his will that anybody anywhere should be cut off or barred out from the blessings of this preaching if he is only willing to accept them and does not bar himself out, For, as the preaching of repentance is to be a general preaching and to extend over all people so that all may perceive that they are sinners, just so general shall also this preaching of forgiveness be, and it shall be accepted by all, even as all men have stood in need of it from the beginning, and will continue so until the end of the world. For, why should the forgiveness of sins be offered and preached to all if they did not all have sin? That the truth may remain as St.

Paul says, Romans 11:32: “God hath shut up all unto disobedience, that he might have mercy upon all,” etc.

60. Hence this preaching also calls for faith; that is, I am to conclude from it with certainty and without a doubt that for the sake of the Lord Jesus Christ forgiveness of sins is granted me from the terrible wrath of God and from eternal death, and that it is God’s will that I believe this preaching, not despising the proffered grace of Christ, not casting it aside, not making the Word of God a lie. For, since he commands that this Word be preached in all the world, he therewith and at the same time demands of everyone that he receive this preaching and hold and confess it to be the invariable, divine truth, that we assuredly receive these things for the sake of the Lord Jesus Christ; and, no matter how unworthy I feel myself to be, this must not hinder nor deter me from having this faith, if only my heart be so disposed that I feel sincerely displeased with my sins and heartily desire to get rid of them. For, as such forgiveness is not offered and preached to me on account of my worthiness, for I have clearly contributed nothing, neither labored to the end that Christ should merit forgiveness for me and have it proclaimed to me as he did and does; so, on the other hand, I am not to suffer any nor be deprived of forgiveness so long as I really desire it.

61. Finally, that our comfort may abound the more, Christ here makes the following arrangement respecting this preaching of repentance and of the forgiveness of sins: It shall not be merely temporary and momentary, as it were, but shall be in continual operation, never ceasing in Christendom so long as Christ’s kingdom endures. For he wants us to have therein a lasting, eternal treasure and everlasting grace, which effectually worketh alway; so that we must not consider the forgiveness as being restricted to that one moment when the absolution was pronounced, nor as extending over previous and past sins only, as though thenceforward our works must render us perfectly clean and sinless.

62. For it is not possible in this present life on earth that we should so live as to be entirely free from sin and infirmity—not though we received grace and the Holy Spirit—owing to our sinful, depraved flesh and blood, which never ceases, this side of the grave, to bring forth evil lusts and desires, no, not in the saints; though they, on receiving grace, abstain from, and guard against, sin and resist their evil lusts, even as repentance requires; wherefore they too are still in daily need of forgiveness, even as they daily exercise themselves in repentance, by reason of these selfsame abiding infirmities and weaknesses; knowing, as they do, that their lives and works are yet sinful and merit God’s wrath (to which they would also expose them) were it not for the fact that these things are forgiven for Christ’s sake.

63. Therefore Christ has herewith instituted a kingdom on earth to be called an eternal kingdom of grace and always to be governed by the forgiveness of sins; and so powerfully it is to protect those who believe that, although sin still lurks in their flesh and blood and is so deeply rooted that it cannot, in this life, be entirely eradicated, still it shall not bring injury upon them, but be remitted and not imputed to them, provided, however, that we abide in the faith and daily make endeavors to stamp out the remaining evil lust, until it has been exterminated, and utterly destroyed by death, and has rotted away in the grave and fallen a prey to the worms, that man may arise unto eternal life perfectly renewed and cleansed.

64. Yea, even though a man who is under grace and is sanctified fall away again from repentance and faith and thus lose his forgiveness, nevertheless this kingdom of grace stands firm and unmovable, so that one may at any time be reinstated in it, if one again belong to it by repentance and conversion: in like manner as the sun rises daily in the heavens, and not only banishes the past night but proceeds without interruption to shine throughout the day, even though it be darkened and covered with thick clouds, yes, even though someone close his doors and windows against its light, still it remains the selfsame sun and, breaking all barriers down, it again and again presents itself to view.



65. Behold, this is the true doctrine of the Gospel concerning Christian repentance, laid hold of and conceived in these two parts, to wit, contrition, or a sincere alarm on account of sin, and faith in forgiveness for Christ’s sake. The entire papal church has hitherto taught nothing of this; and especially have they nowhere shown any knowledge of the faith in Christ which should be the chief part of this preaching: they have only directed people to their own works, and pronounced the absolution with this proviso that we have been duly contrite and properly made confession.

And thus Christ has been so entirely forgotten and ignored, and the preaching he here commands has been so utterly perverted and beclouded, that there has been no repentance and absolution in his name but in our own names and for the sake of our works of contrition, confession, and satisfaction. This I call suppressing by force the faith and knowledge of Christ, yea, exterminating it, and taking from troubled consciences their comfort, leading them alone to perish in doubt, if they are not to be certain of the forgiveness of sin until they have sufficiently tortured, and made martyrs of themselves by their self-invented and involuntary contrition and confession.

66. And so the pope and all his band have by this one thing, that they have thus perverted and corrupted the doctrine of Christian repentance and forgiveness of sin, well enough deserved, and they daily still more deserve (since besides they refuse to repent of all this error and deception, which they themselves are forced to acknowledge, but rather blaspheme and storm against the plain truth) that they be cursed by all Christians into the abyss of hell, as Paul to the Galatians curses all those who teach another Gospel, etc. Galatians 1:9.

67. Here we should also say a word on the confession which we retain and which we commend as a beneficial, salutary thing. For although, properly speaking, it is not a part of repentance, and is not necessary and enjoined, still it serves us well in receiving absolution, which is nothing else than simply the preaching and announcement of the forgiveness of sins, which Christ here commands men both to preach and to hear. Since, however, it is necessary to retain such preaching in the church, the absolution should also be retained; for the only difference between the two is this: in the preaching of the Gospel the Word is publicly preached in a general way, to all who are present; and in absolution this same Word is spoken especially and privately to one or more who so desire it. This is in accord with Christ’s institution, that such preaching of the forgiveness of sins should be carried on at all times and in all places, not only in a general way before a whole company but also before individual persons, wherever there are people who stand in need of it: as he says in the Gospel for the following Sunday, “Whose soever sins ye forgive, they are forgiven unto them.”

68. Therefore we do not teach confession like the pope’s theologians, that one must recite his sins, than which, according to the papists, there is no other way to confess, or that thereby one receives forgiveness and becomes worthy of absolution, as they say, On account of thy contrition and confession I declare thee free from thy sins. But we teach that one should use confession in order to hear the comfort of the Gospel and thus to awaken and to strengthen his faith in the forgiveness of sins, which is the main thing in repentance. So that “to confess” means not, as it does among the papists, to recount a long list of sins, but to desire absolution, which is in itself confession enough; that is, to acknowledge your guilt and confess that you are a sinner. And no more shall it be demanded or required that you mention by name all or several, many or few, of your sins, unless of yourself you have a desire to mention something which especially burdens your conscience and wherein you need instruction and advice or particular comfort, as is often necessary with young and inexperienced people, and also with others.

69. Therefore we commend and retain confession not on its own account but for the sake of absolution. And in confession this feature is the golden treasure, that there you hear proclaimed to you the words Christ commanded to be preached in his name to you and to all the world, so that even if you should not hear it in the confessional, still you otherwise hear the Gospel daily, which is nothing else than the word of absolution. For to preach the forgiveness of sins means nothing else than to absolve or to declare free from sin, which also takes place in baptism and in the Lord’s Supper, which were also instituted for the purpose of showing to us this forgiveness of sins and assuring us of it. Thus to be baptized or to receive the communion is also an absolution, where forgiveness is, in Christ’s name and at his command, promised and communicated to each one in particular.

This forgiveness you should hear wherever and whenever you are in need of it, and should receive and believe it as though you heard it from Christ himself. For, because it is not our absolution but Christ’s command and word, therefore it is just as good and valid as though it were heard proceeding from his own mouth.

70. Thus you see that everything that is taught concerning Christian repentance according to Scripture is wholly contained in the two parts called contrition, or alarm at God’s wrath on account of our sins, and its antidote, faith that our sins are forgiven us for Christ’s sake. For it has not been commanded that more than these two tidings be preached, to wit: the Law, which charges us with our sin and shows us the judgment of God; and the Gospel, which directs us to Christ and proclaims God’s grace and mercy in him. And, to sum up all, repentance in its entirety is just that which the Scripture describes in other words in <19E711> Psalm 147:11 and elsewhere, “Jehovah taketh pleasure in them that fear him, in those that hope in his lovingkindness.” For there these two parts are also stated: the fear of God, which proceeds from a knowledge of our sins; and reliance upon his grace, as exhibited in the promises concerning Christ, etc.

71. What the papists say concerning “satisfaction,” however, is, as said above, by no means to be tolerated; for that which in former times was called satisfaction and whereof one may still read in the writings of the ancient teachers, was nothing else than an outward and public punishment of those who were guilty of manifest vices, which they were compelled to bear before men, just as a thief or a murderer in the world’s courts pays for his crime on the gallows or the wheel. Of this the Scripture nowhere teaches anything, nor does this contribute anything toward the forgiveness of sin, but may, as I have said, among other temporal things, be referred to the lawyers. But their claim that God punishes sins with temporal punishments and plagues, sometimes even when they have been forgiven, is true; but that is no satisfaction or redemption from sin, nor is it a merit on account of which sin is forgiven, but a chastisement which God inflicts to urge us to repentance. 72. .And even if one wished to retain the word “satisfaction” and explained it as meaning that Christ made satisfaction for our sins, it is nevertheless too weak and says too little concerning the grace of Christ and does not do honor enough to his sufferings, to which one should give higher honor, confessing that he not only has made satisfaction for sin but has also redeemed us from the power of death, the devil, and hell, and established an everlasting kingdom of grace and of daily forgiveness of the sin that remains in us; and thus is become for us, as St. Paul says in Corinthians 1:30, an eternal redemption and sanctification, as has been more fully discussed above.


Luther's Sermon for Easter Tuesday. Luke 24:36-47

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EASTER TUESDAY

OR THIRD EASTER DAY.

This sermon was printed with the “Rules and Instructions for those going to the Lord’s Supper.” See sermon after first Easter sermon.

German text: Erlangen edition vol. II, 275; Walch edition vol. II, 924; St.

Louis edition vol. II, 678.

TEXT:

Luke 24:36-47. And as they spake these things, he himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they beheld a spirit. And he said unto them, Why are ye troubled? and wherefore do questionings arise in your heart? See my hands and my feet, that it is I myself: handle me, and see, for a spirit hath not flesh and bones, as ye behold me having. And when he had said this, he showed them his hands and his feet. And while they still disbelieved for joy, and wondered, he said unto them, Have ye here anything to eat? And they gave him a piece of a broiled fish.

And he took it, and ate before them.

And he said unto them, These are my words which I spake unto you, while I was yet with you, that all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the psalms, concerning me. Then opened he their mind, that they might understand the scriptures; and he said unto them, Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem.

CONTENTS:

THE MANIFESTATION OF CHRIST AFTER HIS RESURRECTION, AND THE SERMON HE PREACHED TO HIS DISCIPLES.
I THE APPEARANCE OF CHRIST AFTER HIS RESURRECTION.

I. The Persons To Whom He Appeared; In Which We Learn:

A. The Character Of Those Who tear The Gospel Aright 1-8.

* Of the Gospel.

1. What persons it comforts 2-3f.

2. Its false pupils 4.

3. To what end shall the Gospel serve 4.

4. Why it bears no fruit among many 4-7.

5. We are to estimate the Gospel, not by the many who hear it, but by those who grasp it 8.

B. The Weakness Of Believers.

1. This weakness is proved by examples 9.

2. How and why the world takes offense at this weakness 10-11.

3. That it is the greatest wisdom to accommodate one’s self to this weakness 12-15.

4. Why the doctrine of this weakness is set forth 16-18.

5. How this weakness is to be explained from the words of the Gospel:

Reach hither and feel me etc. 18-19.

6. How the Apostles and Christ spoke much about this weakness

7. How this weakness is proved by the examples of the disciples 21.

II. The Appearance Itself.

1. Its nature 22-23.

2. How Christ here confirms the appearance of spirits 24.

* What we are to think of the appearance of spirits, of which the papists make so much 25-27.

3. Why Christ in his appearance shows his disciples his hands and feet 28.

II. THE SERMON CHRIST DELIVERED TO HIS DISCIPLES.

I. How This Sermon Teaches That The Gospel Is Not To Be Preached In A Corner, But To Everybody 29-30.

II. How This Sermon Teaches What The Substance Of The Gospel Is, Namely:

A. The Doctrine Of Repentance.

1. Of what repentance does and does not consist 31.

2. How and why repentance should be a repentance that :s preached in the name of Christ 32-35.

B. The Doctrine Of The Forgiveness Of Sins.

1. The nature of this doctrine 36-38.

2. How this doctrine refutes the false doctrine of the papists on the forgiveness of sins

3. That we should not misuse the doctrine of the forgiveness of sins 40.



SUMMARY OF THIS GOSPEL:

1. The fruit of the sufferings and the resurrection of Christ is peace, that we know Christ, and place all our confidence in him.

2. No one should doubt, although he may even not trust and believe enough. For Christ says here to his disciples: “Peace be unto you. It is I myself;” and yet they were terrified, and they feared still the more.

3. This weakness, as everything else, Christ can indeed suffer in those who are his, and he reveals himself in words and signs, as he still does at the present time through the Gospel and the sacraments.

4. Likewise, the Scriptures bear witness of Christ, how he should die and rise again from the dead; but of the fruit of this death and resurrection they say, it is a sermon of a spiritual life and the forgiveness of sins among all nations in Christ’s name, and through nothing else, either in heaven or on earth.

I. CHRIST’S MANIFESTATION AFTER HIS RESURRECTION.

1. I think, beloved, you have heard enough in these days on the resurrection of Christ, what it works, why it came to pass, and what fruit it bears. But since the Lord has commanded those who preach the Gospel to be steadfast and diligent in this proclamation, we must dwell upon it ever more and more. Our Gospel shows, first, who hear of the Lord’s resurrection profitably and fruitfully, namely they that are here assembled in fear and dread be hind closed doors. To them it ought also to be preached most of all, although it must be preached to all nations, as the Lord says at the end of the Gospel of Matthew. Therefore let us learn first of all what kind of persons hear the Gospel aright.

2. The disciples are gathered there together in seclusion. They are afraid of the Jews and are, indeed, in danger of their lives; they are fearful and fainthearted and afraid of sin and death. Had they been strong and courageous, they would not thus have crept into a corner; even as afterward they were made so courageous, when the Holy Spirit came and strengthened and comforted them, that they stepped forth and preached publicly without fear. This is written for us, that we might learn that the Gospel of Christ’s resurrection comforts only the fainthearted. And who are these? They are the poor, conscience-stricken ones, whose sins lie heavily upon them, who feel their faint heart, are loth to die, and are wellnigh startled by the sound of a rustling leaf. To these contrite, poor, and needy souls, the Gospel offers comfort, to them it is a sweet savor.

3. This is also learned from the nature of the Gospel, for the Gospel is a message and a testimony, which declares how the Lord Jesus Christ rose from the dead, that he might remove sin, death and all evil from all who believe on him. If I recognize him as such a Savior, I have heard the Gospel aright, and he has in truth revealed himself to me. If now the Gospel teaches naught but that Christ has overcome sin and death by his resurrection, then we must indeed confess that it can be of service to none save those who feel sin and death. For they who do not feel their sin, and are not dismayed, nor see their infirmities, profit not a whit by it, nor do they delight in it. And though they hear the Gospel, it has no effect upon them, except that they learn the words, and speak of what they heard. They do not treasure them in their hearts, and receive neither comfort nor joy from them.



4. Hence it were well, if the Gospel could be preached only where such fainthearted and conscience-stricken ones are found. But this can not be, and for this reason it bears so little fruit. For this they reproach us and say that we wish to preach many new things, and yet no one is better because of our doctrine. The fault is not in the Gospel, but in the hearers. They hear it, indeed, but they do not feel their own affliction and misery, nor have they ever tried to feel it, they simply go on, secure and reprobate, like dumb brutes. Hence none need marvel if the Gospel does not everywhere bring forth fruit. For beside the good hearers, of whom we have spoken, there are many others that have no regard for it at all, have neither a conscience nor a heart for it, and think neither of death nor of the salvation of souls. These must be driven by force, like asses and dumb brutes, and for this purpose the civil sword is established. Again there are some who do not despise the Gospel, but fully understand it, yet do not amend their lives, nor strive to walk in it. They carry away only the words and prate much about them, but neither deeds nor fruit follow. The third class, however, are they that taste it and use it aright so that it bears fruit in them.

5. This is then the conclusion of the matter, the Gospel is a testimony of the resurrection of Christ, which serves to comfort and refresh the poor, sorrowing, and terrified consciences. There is need that we have clearly apprehended this truth when we come to die, and also that we may provide for it in every other need. If you think: Behold, now death is approaching and staring me in the face; would that I had someone to comfort me, that I might not despair, then know that for this purpose the Gospel is good, here it belongs, here its use is blessed and salutary. As soon as a man knows and understands this, and believes the Gospel, his heart finds peace and says: If Christ, my Lord, has overcome my sin, and trodden it under foot by his resurrection, — wherefore should I fear, and of what should I be afraid?

Why should not my heart rejoice and be of good cheer? But such comfort, peace and joy of heart, are felt by none save by the small company which was be fore greatly dismayed and full of sorrow, and felt its infirmities.

Hence also the rude and impenitent understand neither this nor any other Gospel, for he that has not tasted the bitter cannot relish the sweet, and he that has not seen adversity does not understand happiness. For as in the world that man who neither cares nor attempts to do any thing, and endures naught, is good for nothing; so in a more eminent degree in spiritual things it is not possible that anyone should understand the Gospel except he who has such a dismayed and terrified heart.

6. From this you should learn that it is no marvel, that many who hear the Gospel do not receive it nor live according to it. Everywhere there are many who reject and persecute it, but we must let them go and grow accustomed to their work. Where the Gospel is preached, such people will surely be found; and if it were otherwise, it would not be right, for there must be many kinds of hearers. Again, many will be found, who do not persecute it and yet do not receive it, for they bear no fruit and continue to live as before. Be not worried because of this! For even though a man preach and continue in the Gospel for many years, he must still lament and say: Aye, no one will come, and all continue in their former state.

Therefore you must not let that grieve nor terrify you.

7. For note what took place at Jerusalem, where the Gospel was first heard, and where there were so many people that it is said, there were in the city at the feast of the Passover eleven hundred thousand men. How many of these were converted? When St. Peter stood up and preached, they made a mockery of it and considered the apostles drunken fools.

When they had urged the Gospel a long time, they gathered together three thousand men and women. But what were they among so many? Yea, no one could discern that the Gospel had accomplished anything, for all things continued in the same state as before. No change was seen, and scarcely anyone knew that there were Christians there. And so it will be at all times.

8. Hence the Gospel must not be measured by the multitude that hear, but by the small company that receive it. They, indeed, appear as nothing, they are despised and persecuted, and yet God secretly works in them.

9. Besides this there is another thing that hinders the free movement of the Gospel, namely the infirmities of the believers. This we see in many examples. Thus although Peter was filled with faith and the Holy Spirit, yet he fell and stumbled, — he and all that were with him, — when he walked not according to the Gospel nor according as he had taught, so that Paul had to reprove him openly, Galatians 2:14. There clung to him many great and holy men, and all stumbled with him. Again, we read that Mark journeyed with Paul, but afterward fell away and withdrew from him; and in Acts 15:37 we read again that Paul and Barnabas strove together, and there arose a sharp contention between them. And, before this, we read in the Gospels how often the apostles erred in weighty matters. though they were the best of Christians.

10. These infirmities of Christians and believers darken the Gospel most of all, so that men who deem themselves wise and learned stumble and are offended in them. Few there are who can well reconcile these things so as to take no offense and hence say: Yes, these desire to be good Christians, and are still so wayward, envious, filled with hate and wrath, that one thinks the Gospel has been preached in vain. This really signifies to be offended in the weak and sick Christ.

11. It was also thus with the disciples. At first, when Christ wrought great and excellent works, and gained great honors, and began the work only to fulfill it, they remained steadfast, though many great and noble saints and learned men were offended, because he would not join them. The common man on the contrary was instructed; and the people clung to him, because they saw that with great power he wrought such excellent works; and also walked so that none could reproach him, but all must needs say: Truly this is a great and holy prophet! But when his suffering began, they all turned back and forsook him, and not one of his disciples continued with him.

Why was this? Because they considered him not the strong, but the weak Christ. He now was in the hands of the Jews, did no more works and miracles just as if he had lost all his power and was forsaken of God. Then perished completely his power and his great name. Before, they counted him a prophet, the like of whom had never appeared; now he is rated as a murderer and a condemned man. Who could now see that this was Christ, the Son of God? Here all reason must fall, yea, all the great and holy saints; for they thought: If he were the Christ, there would needs appear the fruits whereby we might know that it is he, but now we see in him only weakness and sin and death.



12. Therefore it is the highest wisdom on earth, though it is known by very few men, how to bear with the weak Christ. For if I see a pious, holy man leading a beautiful godly life, who will thank me for praising him and saying: There is Christ, and there is righteousness? For although bishops and great dunces be offended in such an one, the common people will be instructed. But if he be feeble and falter, straightway everyone will be offended and say: Alas! I had imagined him to be a good Christian, but I see that he falls short of it. However, if they look about them, they will find none without like infirmities, yea, they will perceive it in themselves. Still they think that the Gospel has come to naught. Thus might they think, if God were not able, in his wisdom, to hide it, even as he put a covering over Christ when he drew over him death and weakness, and Christ was under it, though no man could see it. Hence he told his disciples in advance, Matthew 26:31: “All, all ye, shall be offended in me, and shall no more think nor believe that I am the Christ.” Hence, if we judge the Gospel, as I have said, according to the infirmity and weakness of Christians, as they stumble at times, a very great obstacle is presented at which offense is taken and the Gospel is thought to be without power.

13. Therefore he that would know Christ aright must not give heed to the covering. And though you see another stumble, do not despair, nor think all hope is lost; but rather think: God, perchance, will have this one bear the weak Christ, even as another bears the strong; for both must be and abide on earth, though the greater part appear weak and are such especially in our day. But if you pierce through such weakness, you will find that Christ lies hidden in that weak person, he will come forth and show himself.

14. That is what Paul means when he says to the Corinthians, in his First Epistle 1 Corinthians 2:2: “I determined not to know anything among you, save Jesus Christ, and him crucified.” What kind of glory is this that impels him to write that he knows nothing, save Christ crucified? It is a thing, that neither reason nor human wisdom can understand, nor yet they who have studied and learned the Gospel; for this wisdom is mighty, hidden and mysterious, and seems of no value, because he was crucified and emptied himself of all power and divine strength, and hung upon the cross like a wretched, forsaken man, and it seemed as if God would not help him. Of him alone I speak and preach, says St. Paul. For the Christ, that sits on high, does wonders, comes and breaks through with power, that all may see who he is, and may quickly come to know him. But to know the weak Christ, that is hanging upon the cross and lying in death, one needs great wisdom; for they who know him not, must needs stumble and be offended.

15. Yea, some are also found who really know the Gospel, but are offended at their own manner of life. They have a desire to walk in godliness, but they feel they make no progress. They begin to despair and think that with them all is lost because they do not feel the strength which they ought to have, also earnestly desire Christ to become strong in them and manifest himself in mighty deeds. But Jehovah, our God, hereby designs to humble us, that we may see what feeble creatures we are, what wretched, lost and condemned men, if Christ had not come and helped us.

Behold, that is the great wisdom we have, and at which all the world is offended.

16. But thereby we have no furlough, to continue for all time in weakness, for we do not preach that any should be weak, but that we should know the weakness of Christians and bear with it. Christ did not hang upon the cross, that he might appear as a murderer and evildoer, but that we might learn thereby how deeply strength lies hidden under weakness, and might learn to know God’s strength in weakness. Thus our weakness is not to be praised, as though we should abide in it, but rather must we learn not to think that those who are weak are not Christians, nor yet to despair when we feel our own weakness. Therefore it behooves us to know our own weaknesses and ever to seek to wax stronger, for Christ must not suffer always, nor remain in the grave, but must come forth again and live.

17. Hence, let none say that this is the true course and condition. It is only a beginning, in which we must grow day by day, giving heed only that we turn not away and despair when we are so weak, as though all were lost.

Rather must we continue to exercise ourselves till we wax stronger and stronger, and endure and bear the weakness, until God helps and takes it away. Hence, even though you see your neighbor so weak that he stumbles, think not that he is beyond hope. God will not have one judge another and be pleased with himself, inasmuch as we are all sinners, but that one bear the infirmity of the other. ( Romans 14 and Galatians 5). And if you will not do that, he will let you fall and cast you down, and raise the other up. He desires to have us help one another and bear each other’s weaknesses.



18. I have thus spoken of our infirmity in order that you may have a good understanding of it, for such knowledge is very necessary, especially at this time. Oh, if our bishops, pastors, and prelates had had this wisdom, for they needed it the most, how much better would conditions be in Christendom! They would then be able to bear with the weak consciences, and would know how to minister to them. But now it has come to this, that they look only to the strong Christians, and can never bear with the weak; but deal only harshly with them and proceed with force. In times past, when conditions were yet good, the bishops were sorely wanting in this, for, though they were great and holy men, they yet constrained and oppressed the consciences too much. Such things do not take place among Christians, for it is Christ’s will to be weak and sickly yet a while, and to have both flesh and bones together, as he says here in the Gospel: “Handle me and see, for a spirit hath not flesh and bones, as ye behold me having.”

He would have both, not bones only, nor flesh only. Thus we read in Genesis 2:23, that when God created Eve, Adam said: “This is now bone of my bones, and flesh of my flesh.” He says not flesh only nor bones only; speaks of having both himself, for he too must needs have both. So it is also with Christ and with us, and hence he says here: I have both flesh and bones, you will find in me not only bones, nor yet only flesh; you will find that I am both strong and sick.



19. Thus also my Christians must be so mingled together, that some are strong and some weak. They that are strong, walk uprightly, are hale and hearty, and must bear the others; they are the bones. The others are the weak that cleave unto the strong. They are also the greater number, as in a body there will always be found more flesh than bones. Hence, Jesus was crucified and died, and likewise was quickened again and glorified, that he might not be a spirit, as the disciples here deem him to be and were filled with fear of him, thinking that because he is not only bone and the strong Christ, it is not he, but a ghost.

20. This wisdom was diligently urged by the apostles and by Christ himself, and, beside this, I know of no book, in which it is urged. It is, indeed, sometimes touched upon, but nowhere urged. Only this one book, the New Testament, urges it constantly, and everywhere strives to set before the people the weak and strong Christ. Thus says St. Paul to the Romans 15:1-3: “Now we that are strong ought to bear the infirmities of the weak and not to please ourselves. Let each one of us please his neighbor for that which is good, unto edifying. For Christ also pleased not himself.” Hence we must do the same, and this is the wisdom we are to learn here.

21. To this school belong all that are pictured here in this Gospel, whom Christ finds terrified and affrighted. The others, who do not belong here, are easily identified, for they reject and despise the Gospel. In like manner everyone can know himself, whether he truly takes pleasure in the Gospel.

And if you see in another’s behavior evidence of an earnest desire to be made holy, you should not despise him.

22. This Gospel therefore shows the following: First, that the Lord stands among the disciples and is now strong, having overcome sin, death, and the devil; but they do not stand as yet, but sit there, and he comes and stands in the midst of them. Where does he stand at the present time? In the midst of the weak and fainthearted company, that sit in fear and weakness, while he is strong and mighty, though it is not yet apparent to the world. But even though the world does not see it, God sees it. Secondly, he shows them his hands and his feet, and comforts them, saying: “Why are ye troubled? and wherefore do questionings arise in your hearts? See my hands and my feet, that it is I myself: handle me and see; for a spirit has not flesh and bones,” etc.

23. This is nothing but a sermon that teaches us not to be offended in the weak Christ. He does not rebuke the disciples harshly, does not say: Away with you; I do not want you. You should be strong and courageous, but here you sit and are dismayed and terrified! He does not do these things; but lovingly comforts them, that he might make them strong and fearless.

Hence they were also made strong and fearless, and not only this, but also cheerful and of good courage. Therefore we ought not to cast away the weak, but so deal with them that, from day to day, we may bring them to a condition that they may become strong and of good cheer. This does not signify that it is well, if they are weak, and that they should continue weak; for Christ does not stand among them for that purpose, but that they might grow in faith and be made fearless.

24. Here we may also speak, as the text gives occasion, of ghosts or walking spirits, for we see here that the Jews and the apostles themselves held that spirits roam about and are seen by night and at other times. Thus Matthew 14:25 f, when the disciples sailed in a ship by night, and saw Jesus walking on the sea, they were affrighted, as before a ghost, and cried out in fear. And here we learn that Jesus does not deny it but confirms it by his answer that spirits do appear, for he says: “A spirit has not flesh and bones,” etc.

25. But the Scriptures do not say, nor give any example, that such are the souls of dead persons walking among the people and seeking help, as we, in our blindness and deluded by the devil, have heretofore believed. Hence the pope has, also, invented purgatory and established his shameful annual market of masses. We may well see in this false doctrine and abomination as a fruit, that the foundation on which it is built, namely the doctrine of the migration of souls, comes from the father of lies, the devil, who has deluded the people in the name of the dead.



26. We have good reason not to believe such apparitions of roaming erring spirits that profess to be souls. First, because the Scriptures nowhere say that the souls of the deceased, that have not yet risen, should wander about among the people; whereas everything else we need to know, is clearly revealed in the Scriptures. Not one word concerning this is given for our instruction, nor is it possible that we should grasp and understand the state of the spirits that have departed from the body, before the resurrection and the day of judgment; for they are sundered and separated altogether from the world and from this generation. Moreover, it is clearly forbidden in the Scriptures to consult the dead or to believe them who do. Deuteronomy 18:; Isaiah 28:19. And Luke 16:31 proves that God will neither let one rise from the dead nor preach, because we have Moses and the Scriptures.

27. Know therefore that all ghosts and visions, which cause themselves to be seen and heard, especially with din and noise, are not men’s souls, but evidently devils that amuse themselves thus either to deceive the people with false claims and lies, or unnecessarily frighten and trouble them.

Hence with a specter that makes a pretense in the name of a soul a Christian should not deal otherwise than as with the very devil himself. He should be well girded with God’s Word and faith, that he may not be deceived nor affrighted, but abide in the doctrine that he has learned and confessed from the Gospel of Christ, and cheerfully despise the devil with his noise. Nor does he tarry long where he feels a soul trusts in Christ and despise him. This I say that we may be wise and not suffer ourselves to be misled by such deception and lies, as in the past he deceived and mocked even excellent men, like St. Gregory, under the name of being a soul.

28. Now what does it ,signify that he shows the disciples his hands and his feet? He would thereby say: Come, and learn to know me. Now I am strong, but you are weak, as I also was. Therefore see to it now that you become strong also.

II. THE SERMON CHRIST PREACHED TO HIS DISCIPLES.

29. The above is one chief part of this Gospel; the other follows at the end of the Gospel, where the Lord concludes by saying: “Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name unto all the nations.”

30. Here you see that the Gospel is the preaching of repentance and remission of sins. And it should not be preached in a corner, but before all men, whether it be received or not, for it is to spread even farther that it may be heard and bear fruit. Hence we are not to be offended though but few receive it, nor say it has been given in vain. We should, rather, be content with it, that Christ has given command to preach it in all the world, that he who will may receive it. But we must note here in particular, that he says: 31. First, let us consider two thoughts. By repentance he means a change for the better; not as we have called it repentance, when one scourges and castigates himself and does penance to atone for his sin, or when the priest imposes this or that upon any one for penance. Scripture does not speak of it in this sense. Repentance rather signifies here a change and reformation of the whole life; so that when one knows that he is a sinner, and feels the iniquity of his life, he desists from it and enters upon a better course of life, in word and deed, and that he does it from his heart.

32. What then is repentance in his name? Hereby he singles out the repentance that is not made in his name, and hence the text compels us to consider two kinds of repentance. First, a repentance not in his name is, when I come with my own works and undertake to blot out sin with them; as we all have hitherto been taught and have tried to do. This is not repentance in God’s name, but in the devil’s name. For this is striving to propitiate God by our own works and by our own strength, a thing God cannot allow.

33. But on the other hand, to repent in his name is done thus: in those who believe in Christ God through the same faith works a change for the better, not for a moment, nor for an hour, but for their whole life. For a Christian is not instantaneously or suddenly cleansed perfectly, but the reformation and change continue as long as he lives. Though we use the utmost diligence, we will always find something to sweep or clean. For even though all wickedness be overcome, we have not yet overcome the fear of death, for few have come so far as to desire death with a spirit of rejoicing; hence, we must grow better day by day. This is what Paul means, when he says in 2 Corinthians 4:16: “Though our outward man is decaying, yet our inward man is renewed day by day.” For we hear the Gospel every day, and Christ shows us his hands and his feet every day that our minds may be still more enlightened, and we be made more and more godly.

34. For this reason Christ would say, let no one strive to amend his life by his own works and in his own name; for of themselves no one is an enemy of sin, no one will come to repentance and think of amending his life.

Nothing will be accomplished except in my name. That name alone has power to do it, and brings with it willingness and desire to be changed. But if the works and doctrines of men be taught, I will go and say to myself: O, that I might not need to pray, nor make confession, nor go to the Lord’s Supper! What will your repentance profit you, if you fail to do it gladly or willingly, but are constrained by the commandment or by fear of shame, otherwise you would rather not do it? But what is the reason? Because it is a repentance in the devil’s name, in your own name or in the pope’s name.

Hence you go on and do worse things, and wish there were no confession and sacrament, so that you might not be constrained to attend them. This is repentance in our own name, and proceeds from our own strength.

35. But when I begin to believe in Christ, lay hold of the Gospel, and doubt not that he has taken away my sin and blotted it out, and comforts me with his resurrection; my heart is filled with such gladness that I myself take hold willingly, not through persuasion, nor of necessity, I gladly do what I ought and say: Because my Lord has done this for me, I will also do his will in this, that I may amend my ways and repent out of love to him and to his glory. In this way a true reformation begins that proceeds from the innermost heart, and that is brought forth by the joy that flows from faith, when I apprehend the greatness of the love Christ has bestowed upon me.

36. Secondly, we should preach also forgiveness of sins in his name. This signifies nothing else than that the Gospel should be preached, which declares unto all the world that in Christ the sins of all the world are swallowed up, and that he suffered death to put away sin from us, and arose to devour it and blot it out. All did he did, that whoever believeth, should have the comfort and assurance, that it is reckoned unto him even as if he himself had done it; that his work is mine and thine and all men’s; yea, that he gives himself to us with all his gifts to be our own personal property. Hence, as he is without sin and never (lies by virtue of his resurrection, even so I also am, if I believe in him; and I will therefore strive to become more and more godly, till there be no more sin in me. This continues as long as we live, until the day of judgment. As he is without sin, he sets before us an example, that we might be fashioned like unto him, though while we live here, we shall be fully like the image.

37. St. Paul speaks of this in writing to the Corinthians: “We all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory.” 2 Corinthians 3:8. Christ, even as he is risen, is the image, and is ‘set before us that we might know that he rose from the dead to overcome our sin. This image stands before us and is set before our eyes by the Gospel, and is so mirrored in our hearts that we may grasp it by faith, if we hold it to be true and daily exercise ourselves in it. Thus the glory is imparted by him to us, and it comes to pass that we become ever more glorious, and grow into the same image that he is. Hence he also says, that we are not at once made perfect and strong, but must grow from day to day till we become like him.

Many similar passages are here and there in the Scriptures.



38. This then is preaching the forgiveness of sins in his name, that we do not point only to confession, or to a certain hour; for we must act in view of the fact that it deals not with our works but with the whole person. Even when we begin to believe, our sin and infirmity are always present so that there is nothing pure in us, and we are indeed worthy of condemnation.

But now forgiveness is so great and powerful, that God not only forgives the former sins you have committed; but looks through his fingers and forgives the sins you will yet commit. He will not condemn us for our daily infirmities, but forgives all, in view of our faith in him, if we only strive to press onward and get rid of sin.

39. Here you may see what a difference there is between this and that which has heretofore been preached, of buying letters of indulgence, and of confessions, by which it was thought sin could be blotted out. So far as this pressed and such confidence was there put in it, that men were persuaded if any one should die upon it, he would straightway mount to heaven. They did not know that we have still more sin and will not be rid of it, as long as we live. They supposed that all is well if only we have been to confession.

Hence this is a forgiveness in the name of the devil. But see that you understand it correctly: By absolution you are absolved and declared free from sin, that is, you are put into that state, where there is forgiveness of sin that never ends. And not only is there forgiveness of past sins, but of those also you now have, if you believe that God overlooks and forgives your sins; and although you stumble still, yet he will neither reject nor condemn you, if you continue in faith. This teaching is heard indeed in all the world, but few there be that understand it.

40. Thus you have heard what the Gospel is, and what repentance and forgiveness of sins are, whereby we enter into another, a new state, out of the old. But take heed, lest you trust in this and become sluggish, thinking that when you sin there is no danger, and thus boldly persist in sin. This would be sinning in spite of God’s mercy and would tempt God. But if you desire to be delivered from sin, it is well with you, and all is forgiven. So much then on the second part of this Gospel, and with it we shall, for the present, content ourselves.


A Message from Baby Blue Eyes - And the Book of Concord

Pope Francis Visits St. Peter's Tomb - Learns That the First Pope Was Married!

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Pope Francis, flanked by Cardinal Angelo Comastri, left, and Bishop Vittorio Lanzani, right, kneels in prayer in front of what is believed to be the burial site of St. Peter's in the necropolis where pagans and early Christians were buried under St. Peter's Basilica at the Vatican, on April 1, 2013.
Pope Francis, flanked by Cardinal Angelo Comastri, left, and Bishop Vittorio Lanzani, right, kneels in prayer in front of what is believed to be the burial site of St. Peter's in the necropolis where pagans and early Christians were buried under St. Peter's Basilica at the Vatican, on April 1, 2013. 


bruce-church (https://bruce-church.myopenid.com/) has left a new comment on your post "LCMS Cookbook":

Pope Francis visits St. Peter's tomb under Vatican:

http://www.cbsnews.com/8301-202_162-57577341/pope-francis-visits-st-peters-tomb-under-vatican/

Feminist Bishop Makes the Resurrection an Adiaphoron - VirtueOnline - News.Mainline Protestant UOJ Makes the Articles of Faith Adiaphora

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So much fun being the bishop -
but boy is she greedy for money.
She is suing for that.


VirtueOnline - News:

Washington Episcopal Bishop Denies Bodily Resurrection of Jesus

NEWS ANALYSIS

By David W. Virtue 
www.virtueonline.org 
March 31, 2013

Washington Episcopal Bishop Marianne Budde, writing in her blog on the subject of Resurrection, opined that if someone were to discover a tomb with Jesus' remains in it, the entire enterprise would not come crashing down.

VOL: Actually, Bishop it would. Our faith would be in vain and we would be of all men (and women) most miserable. St. Paul writes in I Cor. 15, "For what I received I passed on to you as of first importance[a]: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas,[b] and then to the Twelve. After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally born."

BUDDE: Someone once asked me if I thought the resurrection was necessary. He meant it in the most sincere way, as a person of both faith and doubt who wondered if we needed to be bound by so unreasonable a proposition that Jesus' tomb was, in fact, empty on that first Easter morning. I hesitated in answering because there seemed to be layers of argument behind the question. My answer was yes, resurrection is the foundation of Christian faith, but probably not in the way he meant it. 

VOL: What way is that, Bishop?

BUDDE: To say that resurrection is essential doesn't mean that if someone were to discover a tomb with Jesus' remains in it that the entire enterprise would come crashing down. The truth is that we don't know what happened to Jesus after his death, anymore than we can know what will happen to us. What we do know from the stories handed down is how Jesus' followers experienced his resurrection. What we know is how we experience resurrection ourselves. 

VOL: Total rubbish, Bishop. This is pure solipsism and subjectivism. (See above.) There were eyewitnesses to the event. The Bible says the risen Christ first appeared to Mary Magdalene and other women. Even the apostles did not believe Mary when she told them the tomb was empty. Jesus, who always had special respect for these women, honored them as the first eyewitnesses to his resurrection. Now I would have thought, Bishop that you, as a raging feminist, would have latched onto that if for no other reason than that women were the first to see and believe. The male Gospel writers had no choice but to report this embarrassing act of God's favor, because that was how it happened. Your argument also completely ignores the historical fact of Christ's resurrection that no serious theologian has ever really denied (and please don't defer to Spong or Countrymen as they are jokes). St. Paul through Augustine to Cranmer, Calvin, Luther, Wesley, Billy Graham and Rick Warren and tens of thousands of archbishops, bishops and laity in between, have all affirmed the bodily resurrection of Jesus. Not a single Pope has ever denied it. 

"How we experience resurrection ourselves..." could just as easily apply to ice cream or a good steak dinner. Building your argument on experience is as vacuous and empty-headed as a teenager announcing he's hungry after quaffing down an entire 5-course dinner (with seconds) and then declaring that his experience tells him that he wants more.

One Episcopal theologian upon reading Bishop Budde's take wrote to VOL, "Judicious, seemingly reasonable -- and utterly inadequate. We 'don't know what happened to Jesus after his death'? Really? Why bother?"

BUDDE: That experience is the beginning of faith, not in the sense of intellectual acceptance of an outlandish proposition, but of being touched by something so powerful that it changes you, or so gentle that it gives you courage to persevere when life is crushingly hard. It is experiencing a presence so forgiving that you can at last forgive yourself for your greatest failings, and forgive those whose failings have wounded you, and so loving that your own capacity to love expands beyond your wildest imagining.

VOL: Tim Keller, a Presbyterian preacher in New York City, says that if you spiritualize the resurrection of Jesus, you will have comfort but not the truth. The message of Easter is that right now, Jesus has flesh and bones.

BUDDE: Resurrection is an experience that touches us where we live, not on the level of opinion or argument, but at the heart of everything we hold dear. As we face the anxiety and fear of death, Jesus assures us of God's infinite mercy waiting on the other side. As we carry the burdens of our own failings, Jesus comes with forgiveness-not abstractly, but personally and with great specificity. And as we feel the weight of our own self-consciousness, Jesus comes with the lightest touch. It isn't all about you, he gently chides. It isn't all up to you. "Your great mistake," writes the poet David Whyte, "is to act the drama as if you were alone."

VOL: Actually, Bishop, it is not our "self-consciousness" that is the problem. It is our SINFULNESS and David Whyte doesn't really get the hang of that based on the poetry of his that I have read. Mystical yes, salvific no. What you are offering, Bishop, is resurrection lite. It is not nearly satisfactory for a sin torn world that needs to know not only that Jesus rose bodily from the grave but that he alone has the power to forgive sins. He died that we might live and in His resurrection we are justified and made righteous. If you continue to sound an uncertain trumpet on something as basic as the bodily resurrection of Jesus, your diocese which is on the verge of bankruptcy, sustained only by the Soper Fund, will continue to decline and your cry for "more laity" will continue to fall on deaf ears.

Your views border on the heresy of Docetism, Bishop, a view that held that the disciples thought his body had been actually reanimated. Docetism taught that Jesus only appeared to have a body, that he was not really incarnate, (Greek, "dokeo" = "to seem"). This error developed out of the dualistic philosophy which viewed matter as inherently evil, that God could not be associated with matter, and that God, being perfect and infinite, could not suffer. Therefore, God as the word, could not have become flesh per John 1:1,14, "In the beginning was the Word, and the Word was with God, and the Word was God...And the Word became flesh, and dwelt among us.. " This denial of a true incarnation meant that Jesus did not truly suffer on the cross and that He did not rise from the dead.

The basic principle of Docetism was refuted by the Apostle John in 1 John 4:2-3. "By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; 3and every spirit that does not confess Jesus is not from God; and this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world."

There are at least seven proofs for the Resurrection Proof that would be well worth your while declaiming from the pulpit in Washington National Cathedral bishop and they are these:

#1: The Empty Tomb of Jesus
#2: The Holy Women Eyewitnesses 
#3: Jesus' Apostles' New-Found Courage
#4: Changed Lives of James and Others 
#5: Large Crowd of Eyewitnesses 
#6: Conversion of Paul 
#7: They Died for Jesus

If you don't, Bishop, your diocese will continue to rot from the inside out and, in time, die.

Seven Stanzas At Easter

By John Updike

Make no mistake: if He rose at all
it was as His body;
if the cells' dissolution did not reverse, the molecules
reknit, the amino acids rekindle,
the Church will fall.

It was not as the flowers,
each soft Spring recurrent;
it was not as His Spirit in the mouths and fuddled
eyes of the eleven apostles;
it was as His flesh: ours.

The same hinged thumbs and toes,
the same valved heart
that--pierced--died, withered, paused, and then
regathered out of enduring Might
new strength to enclose.

Let us not mock God with metaphor,
analogy, sidestepping, transcendence;
making of the event a parable, a sign painted in the
faded credulity of earlier ages:
let us walk through the door.

The stone is rolled back, not papier-mache,
not a stone in a story,
but the vast rock of materiality that in the slow
grinding of time will eclipse for each of us
the wide light of day.

And if we will have an angel at the tomb,
make it a real angel,
weighty with Max Planck's quanta, vivid with hair,
opaque in the dawn light, robed in real linen
spun on a definite loom.

Let us not seek to make it less monstrous,
for our own convenience, our own sense of beauty,
lest, awakened in one unthinkable hour, we are
embarrassed by the miracle,
and crushed by remonstrance.

END

'via Blog this'

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bruce-church (https://bruce-church.myopenid.com/) has left a new comment on your post "Feminist Bishop Makes the Resurrection an Adiaphor...":

The belief that the resurrection is superfluous is the fruit of higher criticism. Ritschl, the father of historical-criticism of the Bible, said:

He could be a Christian without Christ, as there could be a Tibetan Buddhist without an historical Buddha (cf. "Christliche Welt", 1901, n. 35)

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GJ - I was reading some Ritschl today. All the modernists sound alike, blowing smoke in every direction, saying nothing, trying to sound impressively authoritative.

Churchmouse Campanologist | Ringing the bells for Christian traditions and getting our story out there. If we don’t, who will?Very Close to United Church of Christ Forms

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Churchmouse Campanologist | Ringing the bells for Christian traditions and getting our story out there. If we don’t, who will?:


Homebrewed Christianity has a spoof ‘liberal’ (leftoid) divinity school application.
They wisely advise not laughing too hard. There is more than a germ of truth in this tick-in-box parody.
Excerpts follow:
Demographic Information (so the government knows how much money to give you)
My ancestors were oppressed by Europeans by [_] being taken from Africa in slavery [_] Spanish colonization of the “New World” [_]colonization of Asia [_] conquest of the Pacific Islands [_] English colonization of the “New World” [_] economic exploitation of globalization OR [_] I have benefited from the exploitation of other peoples (I’m white, but overcoming)
Gender: M/F/L/G/B/T/Q [_] Other________
Political Affiliation: [_] Democratic Party  [_] Green Party  [_]  Freedom Socialist Party  [_] Labor Party  [_] Peace and Freedom Party

Read the entire post for a hilarious satire on the true nature of mainline apostasy.
Or visit The CORE. Or watch Time of Grace.


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Plagiarizing Swindoll and Kissing Up to Jeske - Pay Off Big Time. First service at church’s second site | Wisconsin Evangelical Lutheran Synod (WELS)

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Jeske Zombies!


First service at church’s second site | Wisconsin Evangelical Lutheran Synod (WELS):


Bethany, Appleton, Wis., held its first worship service at its second site Easter Sunday, March 31. The service was held at Our Shepherd Child Care and Family Ministry Center, Bethany's child care center located about three miles away. More than 160 people attended, many of them from the child care center and the community.
Rev. Darin Aden, one of Bethany’s three pastors, says he is thankful for the turnout and for all the hard work that Bethany’s members put into the service. “The blessing of having a solid group of mature Christians to draw on for experience, input, and service is priceless,” he says. “Knowing all that went into the service, seeing the many families within whose hearts God moved to bring them to worship, and being able to stand before the congregation as God’s messenger is a humbling and treasured experience.”
Bethany started the child care center in 2000 to serve a growing neighborhood not really covered by any of the seven WELS churches in Appleton; now more than 144 children from six weeks to 12 years old are enrolled. Last summer, with funding help from the Board for Home Missions, Bethany added a third pastor so it can better reach out to prospects and unchurched families at the center—including offering worship opportunities.
Future worship services at the center will be held Saturday evenings and tailored for those who are new to church. Aden says having worship at the center instead of the church helps community members make a connection to regular worship because they are familiar and comfortable with the location.
A recent 14,500 square foot expansion of the center provided the space for worship. The expansion included classrooms; office space; and a Praise Center, a multi-purpose room that can hold 250 people.
“Before the addition, I would come out and do devotions copy Swindoll on a weekly basis, but there was not a place to do work—no office, no place for counseling,” says Aden. Now with additional space and staff, Aden’s office is at Our Shepherd, where he can greet the families and work directly with them every day.
Along with its normal child care activities and programs, the building also is used to host parenting seminars, fellowship events, service projects, and other neighborhood programs for those who aren’t using the child care.
Aden says he is excited to see what the future will bring. “As I ponder what God has in mind, I am reminded of the words of a song, ‘Lord, I don’t know what you’re doing, but I know who you are.’ I don’t know what God will do through his people and ministry in northwest Appleton, but I know him. That is what will guide us, inspire us, and give us peace.”


'via Blog this'

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Chuck Swindoll is Evangelical Free (Pietist) but serves a community church with no affiliation.
Chuck graduated from a non-E-Free seminary, Dallas, and is a bigshot there.


From Wikipedia:

"In July 1994, Swindoll became the president of the Dallas Theological Seminary, and now serves as its chancellor. He is the author of more than 70 books, most of which are based on his research and preparation for sermons preached each Sunday. In celebration of its 50th anniversary, Christianity Today produced an article naming Swindoll as one of the top 25 most influential preachers of the past 50 years (1956–2006).

In 1998, Swindoll founded a new church in Frisco, Texas, Stonebriar Community Church. The church first held services at Collin County Community College (now called Collin College) then moved to its permanent home on Legendary Drive in Frisco. The congregation grew rapidly from a few hundred members to several thousand in the first few years and this growth has necessitated major expansion of the current facility. Construction for the additions began in 2005. Many of the pastors at Stonebriar are graduates of Dallas Theological Seminary, and the church is known for its missionary work in India and other countries. Though Swindoll is still widely regarded as an Evangelical Free Church of America preacher, the Stonebriar Community Church is not affiliated with any particular denomination.[2]"

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Tuesday, August 10, 2010

Bethany Appleton WELS Caught Plagiarizing Swindoll




Your offering dollars at work, promoting false teachers.
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bruce-church (https://bruce-church.myopenid.com/) has left a new comment on your post "Bethany Appleton WELS Caught Plagiarizing Swindoll...":

The members, no doubt, got suspicious when their pastor produced a devotion without spelling and grammar mistakes, and suspected false doctrine. Spelling and grammar mistakes are part of the Marks of the Church as far as WELS is concerned.
***
GJ -


I noticed today that the Intrepids caught Bethany (WELS) in Appleton plagiarizing Church Swindoll. The link is here.

The Intrepids did not name Bethany because there was an apology posted. However, I was able to find it by a process of elimination. WELS pastors never apologize, so that narrowed it down quite a bit. Secondly, Bethany was already known as one of many Shrinker cesspools in the State of Wisconsin.



Pastor's Blog



Dear Friends,


I'd like to use this space to offer you, the dear members and friends of Bethany Lutheran Church and Our Shepherd Child Care & Family Ministry Center -- a sincere apology.
As many of you are well aware, especially those still actively involved in the work-a-day world, it is vitally important, yet not always to easy to keep an organization's web site fresh and up-to-date. Your pastors have tried to provide fresh information and spiritually valuable devotions and articles for our members and friends as routinely as time allows.
This particular page, formerly know (sic) at the "Pastor's Message", was updated about every three months or so. The last time it was updated - in June of 2010 - I must confess to you that my press of schedule and the weakness of my sinful flesh led me to publish a devotion in this space that was not the work of your pastor.
Without attributing the work to its proper author, Pastor Charles Swindoll of Insight for Living Ministries, and without seeking permission of his publisher, Thomas Nelson Publishers, I shared Pastor Swindoll's devotion here with a very slight modification. For this transgression I am sorry. It was wrong to share some one else's work without acknowledging it's (sic) original source. My apologies to you and please know that I will be sending a personal letter of apology to Pastor Swindoll as well.
It is the prayer of your pastors that you will be gracious in accepting our apology and will continue to give us the privilege and opportunity to encourage you in your walk of faith by visiting our website in the future. We are grateful for the powerful and healing message of our Savior-God's grace as recorded in Isaiah 43:25 --
"I, even I, am he who blots out
your transgressions, for my own sake,
and remembers your sins no more." (Isaiah 43:25)
In Christ's love,
Pastor Mark P. Henke
Pastor Darin D. Aden


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Here is what the Intrepids wrote, in case the blog disappears the way the Issues in WELS website did:

In Part 1 and Part 2 of this series of blog posts, we discussed two important issues directly connected with the tragedy of pastoral plagiarism:
  1. the fraudulent nature of plagiarism itself, and the meaning of this fraud within the context of the Office of Representational or Public Ministry,and
  2. the added offense of plagiarizing sectarian sources.
We concluded both that:
    A plagiarist is one who knowingly quotes or uses a source other than himself while concealing the identity of that source. The result of this theft is misrepresentation and fraud: that is, the plagiarist’s audience concludes that he is the author or creator of the quoted or used material (misrepresentation) and uses this conclusion as a basis for trust in the plagiarist (fraud). He takes on an identity that is not his – that of the original author – and uses that identity against the consciences of those who hear or read his work.
and,
    When a pastor knowingly quotes or uses a source other than himself while concealing the identity of that source, the result is misrepresentation and fraud – a case of clear infidelity to his Call. ...When he commits misrepresentation using sectarian sources, he not only passes off sectarian teaching as his own, but... passes off sectarian content as pure Scripture teaching. The fraud associated with this misrepresentation is no longer merely that others trust his teaching on the basis of his misrepresentation, but that they trust sectarian teaching as orthodox on the basis of his misrepresentation. In stealing and applying to himself the identity of the sectarian author, he disgraces his Call, which requires that he “[hold] fast the faithful Word as he has been taught.” Using borrowed sectarian identity against the consciences of those who hear or read his work is tantamount to false teaching.
In this third installment we provide an illustration of plagiarism in the WELS using an example from one of a growing number of congregations which we have either observed directly, or which have come to our attention through concerned laymen and pastors of our Synod.


Plagiarism from Sectarian sources in the WELS
If only we could concern ourselves with pastors who plagiarize the sermons of Martin Luther, Johann Gerhard, C.F.W. Walther, or other giants of the Lutheran Confession! We might be inclined to just let it pass, and let homiletics professors at the seminary stew over it! Indeed, there have been many fine Lutheran pastors who have bequeathed to the church a legacy and record of exegetical and homiletical excellence, from whom many continue to borrow and repeat, and will continue to do so. Fine. Many of the ideas communicated by them are not foreign to us, but reminders of what is already common knowledge – like quoting from the Small Catechism, which every adult Lutheran is expected to have long since memorized, understood, and incorporated into his worldview. Citing original sources of common knowledge is not necessary – not even under the stringent guidelines of the APA.

But when we warn of plagiarism in our Synod, we are not talking about the pastor who’s had a rough week and finds it necessary to read a sermon from one of Martin Luther’s or Sig Becker’s postils, nor are we harping on the occasional unattributed quotation. In this discussion, we leave the fine points of situation ethics regarding plagiarism for others to debate, for the thresholds of acceptable use of unattributed sources are far, far south of the gross abuses which concern us. What we are warning of is wholesale, unattributed, nearly verbatim use of entire sectarian sermons, outlines, devotions, and other resources, the motivation for which seems to be derived from priorities of the Church Growth Movement. Indeed, by and large, it isn’t the traditional churches who have found it necessary to parrot Rick Warren, Craig Groeschel, or Mark Driscoll.

The example of one such congregation is illustrative. They had made verbatim and unattributed use of devotional material from Chuck Swindoll on their website. They had published their congregation’s “strategic plan,” suggesting influence from the Church Growth Movement. They had evidently recently preached a sermon series from Craig Groeschel’s LifeChurch.tv. Knowing we were going to treat this topic, we sent them an email last Friday, informing them that we were going to use their congregation’s website as an example of the type of plagiarism and use of sectarian sources that we observe more frequently, and, we fear, is becoming more and more accepted in our Synod. To this congregation's credit, within an hour of having sent our email, most of the offending material was removed, and by Saturday, a public apology had been posted in its place. Because of this, we have voluntarily chosen not to reveal the name of this congregation. Yet, the example of their offense remains useful, so we reproduce the details of our communication with them, which reveals the nature of the issues we observed there, and observe elsewhere:
    Pastors and Elders of (name removed) Ev. Lutheran Church, (city and state removed)Intrepid Lutherans, a blog concerned with Confessional unity in the Wisconsin Evangelical Lutheran Synod, is currently writing an article on plagiarism and the use of sectarian resources in our Synod, and will be using your congregation's website as an example. We have discovered on your congregation's website several troubling instances where use of sectarian sources is made – instances which are quite typical of a growing number of our congregations. We are contacting you ahead of publication for your comments on the following issues.
  1. Your "Pastor's Message" entry located at this URL is taken almost verbatim, without attribution, from Chuck Swindoll's devotional Day by Day with Chuck Swindoll, Copyright 2000. This very same entry from Chuck Swindoll's work was used,with attribution, on Christianity.com, here:http://www.christianity.com/devotionals/day_by_day/11623905/. Do you have permission from either Chuck Swindoll or Thomas Nelson Publishers to use his content without attribution? If you do, do you consider it dishonest toward your readers to pass off his thoughts and experiences as your own? Did you actually "[receive] a letter from a fine Christian couple, and [smile] understandingly at one line: 'Although the Lord has taken good care of my wife and me for the past thirty-eight years, He has taken control of us for the past two and a half'"? If not, do you consider it a lie to say that you did? Is lying sinful? If so, do you and Chuck Swindoll know the same fine Christian couple? Could we see a copy of that letter?
  2. We noticed that Chuck Swindoll's message is entirely a message of Law – Gospel-less is the term we used when critiquing it – which is aptly demonstrated in the final line summarizing the devotion: “Don't get ‘out of control’ because you're so determined to stay ‘in control.’” Do you think that it is appropriate for Lutherans to fixate on sanctification messages such as this? Do you think it is appropriate for a Lutheran to emphasize the third use of the Law without preceding it with its second use and the Gospel? If so, how can this be considered proper application of Law and Gospel? How does Swindoll's content indicate a Gospel motivation for Christian works? Granting that you may have found a pearl of great value among Swindoll’s works, do you consider it wise to use his material without warning your readers of his many errors? If so, have you read Harold Senkbeil'sSanctification: Christ in Action, published by NPH? It is an analysis of modern Evangelicalism and it's theological fixation on sanctification over justification, using Chuck Swindoll as a case study, and offers a confessional Lutheran corrective. For that matter, have you read Robert Koester's Gospel Motivation: More than "Jesus Died for My Sins", also published by NPH? If not, we highly recommend them.
  3. We noticed that you altered Chuck Swindoll's content, in the third to last paragraph, adding the following sentence: "And it is only through the Spirit's working through the Means of Grace - the gospel in Word and Sacrament - that he bends and shapes our will (our new man) to be conformed to the likeness of God's Son, our Savior."

    Click image to see documents side-by-side
    We have further noticed that adding a token reference to the Means of Grace is a common way to "Lutheranize" sectarian content among WELS congregations enamoured with non-Lutheran sources. Your one-sentence addition to Swindoll’s work is illustrative of this technique. Do you honestly believe that this one-sentence is sufficient to make Swindoll's devotion – a devotion that is entirely a message of Law and entirely centered on sanctification – something that could be considered (a) your own original work, and/or (b) a distinctly "Lutheran" devotion, centered on Justification, where Law and Gospel are balanced in favor of the Gospel? Moreover, if you have permission to use Swindoll's content without attribution, do you also have permission to alter it?
  4. We have noticed, in your congregation’s "Proposed Strategic Plan," that you envision people joining your church for no other reason than that your congregation is "so welcoming." We see precious little emphasis on Word and Sacrament ministry, nor mention of the Holy Spirit's work exclusively through those Means to call, gather and enlighten His people, drawing them into fellowship with other believers and keeping them in the faith. This troubles us. We are, of course, veryfamiliar with the errors of the Church Growth Movement (CGM), and the reliance of CGM on alien means – means outside those through which the Holy Spirit is known to work – to “grow the church”.

    The ministry approach espoused in your "Proposed Strategic Plan" smacks of CGM. Are you familiar with CGM? Are you adherents of CGM practices? If not, who advised you to engage in such methods? If so, why are you so willing to flirt with sectarian errors?

    Are you aware that the WELS Michigan District commissioned a multi-year study of CGM, and that the resulting paper repudiated CGM, especially Lutheran involvement with CGM? The name of the paper is "The Tendrils of the Church Growth Movement," and it was enthusiastically received by the Michigan District at their 2008 Convention. We have attached a pdf of this paper for your edification.
  5. Are you fans of Craig Groeschel's LifeChurch.tv? Was your July 4 sermon, entitled “How to Commit Adultery,” and taken nearly verbatim from the identically titled 1st part of Groeschel's five-part sermon series "Five Easy Steps...," published on his website, here: http://www.lifechurch.tv/watch/five-easy-steps/1?

    If this is the case, did you inform those assembled that you were parroting a sectarian sermon? Or, is Craig Groeschel a confessional Lutheran? Did you do the same with the remaining four sermons of Groeschel’s series? We understand that Craig Groeschel publishes his sermons so that others can copy him, but also that his blog states pastors ought to cite their sources, because citation "honors the pastor or church who came up with the idea," "demonstrates humility and security," "exposes a church to other great leaders and teachers," and "removes any doubt of copying" (Plagiarizing Pastors by Craig Groeschel; July 21, 2008). If you copy his sermons, we assume that you largely agree with Craig Groeschel's preaching. If Craig Groeschel isn’t a confessional Lutheran, shouldn’t we be concerned about this fact alone? Moreover, even granting that one may have permission to copy someone else’s work without attribution, when, in your opinion, does a failure to cite sources constitute fraud against one’s hearers/readers?
Gentlemen, we will be publishing our article on Monday. Please have your comments to us by Sunday afternoon in order to have them included in our article. These are matters of public offense. Having taken council together and with others, we stand firm on Scripture (Ga. 2:11-14; 1 Ti. 5:20) and the Confessions (LC:3:284ff) when we insist that discussion of these issues, and all responses, be made in public. This includes a refusal to answer or participate. If you are unable to reply by Sunday afternoon, you may publicly engage the ensuing discussion by posting to our blog following publication.In Christ,Intrepid Lutherans
Apart from the removal of most of the offending content and the posting of an apology on their own website, we have received no return communication from this congregation.

Nevertheless, in response to their online apology, we have written back to them. That letter (with names removed) will appear in our next post.

***

GJ - I am looking forward to apologies from Ski, Glende, Kelm, Parlow, Deputy Doug Englebrecht, the hapless district VP, Ron Ash, Patmos, and various other enablers.

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Thursday, February 3, 2011


Le Grande Swindle - Or Swindoll

Copy and paste Luther next time.
No will will recognize the text,
but they will be furious about the content.


This recent post on WELS catechisms explains how UOJ became the Helen of Troy in WELS.

WELS dumped justification by faith in favor of Universal Objective Justification. The ministerium moved lockstep to buy the Kuske catechism, which was larger, more expensive, and based on false doctrine.

Let us go back in our time machine to the Kokomo crisis. There Pastor Papenfuss admitted that he had never heard of UOJ until he reached seminary. His teaching in the Kokomo, Indiana parish ignited the nationwide debate about UOJ. Was he previously trained with Gausewitz? Probably, because WELS tends to go with one book, one idea at a time.

Another look at WAM II is in order, because Missouri long used a justification by faith catechism, as Pastor Harley established in his work. LCMS President Jack Preus beat up WAM II in public. Concordia Seminary stopped short of burning Maier at the stake, but only because of smoke restrictions.

Supposedly UOJ has always been always taught, with Missouri basing its reverence for universal absolution on all these orthodox dudes who wrote after the Book of Concord was published in 1580, orthodox dudes out of print and only found in the musty dark corners of university libraries. Unfortunately, Robert Preus, who knew these authors, admitted before he died that justification only means justification by faith, that no one is forgiven apart from faith.

Pietism is bad. Ptui. Ptui. Ask any LCMS, WELS, or Little Sect graduate. I have heard more than one Mequon graduate claim that drinking beer is a witness against the Pietists. O happy day, that an entire ministerium can wash away Pietism so easily and bear the cross of DUI convictions while doing so.

But this wonderful UOJ, which they call the heart of the Gospel, is a brew imported from Halle University. George Christian Knapp taught Objective Justification and Subjective Justification for years. He was so important that his lectures were translated into English before the (LCMS) Perry County pioneers landed in Nawluns. Not that English mattered. These founders of Missouri spoke, taught, and published in German until the 20th century, when WWI made German less than fashionable.

All the American Lutherans honored Pietism. They came from Halle University or from a group that looked to Halle as their Vatican, whether they graduated from there or not. The entire world knew about the charitable institutions and mission societies that Halle spawned, so no one criticized Spener, even if they took shots at Pietism itself.

Pietism was a doctrinal leaven which slowly worked its way through the American Lutheran church bodies. Chuck Swindoll is a Lutheran, once or twice removed, as they say in family tree studies. The Swedish Augustana Synod began as a blend of Lutheran orthodoxy and Pietism, just as Missouri, WELS, and the Little Sect did. Two groups formed out of resistance to the Augustana Synod - the Mission Covenant (North Park U., Warner Sallman, Craig Groeschel) denomination and the Evangelical Free (Trinity, Deerfield) group. Both sects are hotter than Georgia asphalt for Church Growth.

Chuck Swindoll is E. Free but his current congregation is non-denominational. His denomination has trained so many WELS leaders at Trinity that WELS was mentioned twice in a recent academic bulletin.

WELS considers E. Free and Mission Covenant to be safe sects, so they plagiarize Swindoll and Groeschel to a fare-thee-well. No surprise - Fox Valley features one pastor who plagiarized Swindoll because he "was busy." Ski and Glende plagiarize Groeschel, because that will ignite their sputtering evangelism efforts, and Steve Witte takes the Pietistic mission to Asia.

UOJ is plagiarized from Knapp, not from Luther. To copy Luther is natural for sincere Lutherans. Didja ever wonder why Lutheran leaders hate Luther's doctrine so much? The historic liturgy? Lutheran hymns? It is because they are fakes - Pietists who favor Calvinism to the point of Universalism.

The LCMS, WELS, and ELS base all their work on UOJ. That explains why their leaders are indifferent about doctrine, except when persecuting Luther's doctrine. This "we are not in fellowship" business is their Pietism, trying to maintain a false distinction to keep the brand alive a few more years.

1 comment:

Narrow-minded Lutheran said...
One time when listening to my local "Christian" radio station, I heard Chuck Swindoll. He was making fun of the Real Presence. His analogy was that if he pulled out his wallet and showed you pictures of his grandkids, was he actually showing you his grandkids? Wow! I guess 1 Cor. 11 is not in Chuck's Bible.

Perhaps this is why the Lutheran synods downplay the importance of the Eucharist. They are influenced by the pietists of American Evangelical Protestantism that replace or distort God's Word with reason and logic. The concept of the Trinity is not logical, so why believe it? What about a virgin birth? Ever seen one? What about Christ being fully God and fully man? Oh yeah, it's called Faith, thanks be to God.

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LPC has left a new comment on your post "Plagiarizing Swindoll and Kissing Up to Jeske - Pa...":

UOJers are like Calvinists who are like Calvin who did not acknowledge that some of his insights were borrowed from Luther.

So for UOJers copying without attribution is just part of being antinomian isn't it?

Copying without attribution happens a lot in so called Evangelicalism.

For them it is a shame to admit their insights have not been original. That takes the thunder away from their awesomeness. I suspect Calvin was like that.

Swindoll's sermons have plenty of Law and no Gospel. In fact if you listen deeper the Gospel is muted much.

LPC

Classic Ichabod - Bethany Appleton as Church and Change Hotspot. If WELS Brags About a Parish, It Is a Church and Change Sinkhole

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Sunday, September 27, 2009


Doctrinal Cancer Goes Exponential in WELS - Check Out This New Attempt To Stay Under the Radar:
Who's Who in Church and Chicanery


Board members cherish their privacy.





Keynote Speaker: Mark Jeske

MALE LEADERSHIP - JOHN JOHNSON
There are many spots in the Bible that describe a man's role in the family and the Church. These days it sometimes seems like society has a different outlook. In turn, we have downplayed our responsibilities God has given us. This seminar will discuss what our responsibilities are in our God given role and how we can use them to show glory to God.

BECOMING EXTERNALLY FOCUSED  - JAMES SKORZEWSKI
One of our main roles on earth is to serve. Jesus did not come to be served, but to serve. There are many things going on in our lives. How do we balance everything between work, marriage, and kids? How can we pro-actively spread the Gospel in our lives as well?

GIVE YOUR KIDS MOMENTUM FOR LIFE! BRUCE BECKER
Want to be the best dad you can be? Parenting is one of the toughest challenges we can face. Our culture puts little emphasis on the importance of fathers and that is untrue. Dads are extremely important! How are you making a difference in your child's life? Studies indicate that a dad is an important role model in their kid's life and scripture tells us what type of role model we need to be.

HOW A MAN OF HIS WORD PRAYS REG DRAHEIM
How can we become more intentional in our prayer life using scripture as our guide?

GETTING THE RESPECT YOU CRAVE  - RANDY HUNTER
One of the main needs a husband has is respect. When that is not met, things can get crazy. This seminar will teach us how to give love and respect quickly, easily and biblically.

PARENTING YOUR ADULT CHILDREN  - MARK HENKE
Remember the saying of grandmother's from years gone by-"little kids-little problems; big kids-big problems?" Did you think that your parenting would be all downhill once you kids got out of high school? Are you ready to regroup and recoup the relationship you would like to have with your children? Lets explore how to keep your S.A.N.I.T.Y as you parent your adult children with a Godly heart and focus.

DEALING WITH LOSS -  MARK HENRICH
It is inevitable that everyone will experience loss at sometime in our lives. Whether it be the loss of a parent, spouse, child or friend to death, divorce, job loss, financial set back or health issues. We can understand when Job says "I will never see happiness again." Yet Paul says, "Rejoice in the Lord always!" How do we go from Job to Paul and how do we help others on their "loss journey?"

CAN REAL CHANGE HAPPEN FOR ME IN THIS LIFE?  -  PHIL MERTEN
Do you ever wish you could change a certain thing about your past? Does your conscience constantly rob you of joy and happiness. Jesus Christ offers real change through repentance and forgiveness.

BIBLICAL DISCIPLINES - WAYNE MUELLER
Life challenges us with many demands from work and family. God shows us the way through our beliefs and values that is offered through faith in Jesus Christ.

SIGNIFICANCE IN RETIREMENT  -  DAVID TIMM
Retirement is often looked at the end of someone's career. It can also be looked at as a fresh beginning of excitement and opportunity to use God's blessings to fulfill His will and do things you never dreamed possible.

CREATION/EVOLUTION - PAUL BOEHLKE
There have been many debates on how the world was created. How much truth is there to evolution? Discover what overwhelming evidence God gives us as proof He is in control.

---

WELCOME TO MEN OF HIS WORD

PLAN NOW FOR THE 1ST ANNUAL CONFERENCE!!!
FEBRUARY 20, 2010

LIBERTY HALL CONFERENCE CENTER
800 Eisenhower Drive
Kimberly, WI 54136
(just off of 441 & College Ave.)

Welcome to MenofHisWord.org! Men of His Word is a men's conference to celebrate God's Word. Our theme for our first annual conference is "You are Not Alone." Life gives us many different scenarios and this conference will help us understand how to handle them through our faith in Jesus Christ. This year's conference will include a key note speech by Mark Jeske, a full line up of real-life seminars, and music by "Greater Than". The conference was started by a group of members from Bethany Lutheran Church in Appleton, WI. We encourage you to join us! With God's help we will have our first conference in Appleton, WI on February 20, 2010!

On our website you will find a schedule of events along with the topics that will be discussed that day. There will be 150 spots available on a first come first serve basis. You will be able to reserve your spot on this website using your debit or credit card coming November 1st, so check back periodically for updates! God's Blessings!!!

Men of His Word-John 17:17

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7:30-8:30 Registration
8:30-9:00 Orientation/Worship-"Greater Than"
9:00-10:00 Key Note-Mark Jeske
10:10-11:00 Seminar #1
11:10-12:00 Seminar #2
12:10-1:00 Lunch
1:10-2:00 Seminar #3
2:10-3:00 Closing Session
3:00 Conference Ends

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You Are Not Alone is the theme of our 1st Annual Men of His Word Christian Conference on February 20, 2010. This conference is designed to help Christian men gather around God's Word for mutual encouragement and enrichment to face the challenges of life in today's world. It is important to highlight God's countless blessings he has given men and the brotherly encouragement he provides through His Word.

Jesus says in John 17:17 "Sanctify them by the truth, your word is truth." This is the motto of Men of His Word. We know you are someone who also wants to promote spiritual growth among God's people and particularly the leaders of our homes, churches, and communities. We pray that you will partner with us in the endeavor and through this conference we can equip men with the strength and guidance of God's Word and the encouragement that Christian brothers offer in faith.

John 17:17




***

GJ - Names of known Church Growth/Emerging Church fanatics are reverently printed in red, above. The only ones lacking are Kent Hunter and a posthumous Waldo Werning.

The lowest forms of Creation are able to replicate asexually, and this is happening with Church Growth. Shut down Church and Chicanery, and the WELS Prayer Warriors Institute meets. Shut down the Prayer Warriors and this new attempt buzzes right along. So far, nothing is shut down and no one is disciplined for mocking the efficacy of the Word and the Means of Grace.

Oh! Oh! Oh! I just discovered another Church Growth Principle!
When things get hot in WELS, jump to Missouri and fan the flames of Ablaze with money,
the only means of grace recognized by Church and Chicanery.





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Anonymous has left a new comment on your post "Doctrinal Cancer Goes Exponential in WELS - Check ...":

Greg, you're a buffoon. Do you really think you're making a difference? People think you're an idiot, that's all.

***

GJ - People give me the results of their research because they know Lutherans read Ichabod and respond. I have lost track of how many website pages were changed or deleted because I quoted them.

I admire the big, brave Chicaneries who can only post anonymousely. They are like their allies, the Doctrinal Pussycats, who are afraid to reveal their actual confession of faith.

They are all peacocks, strutting around with their fine feathers, but covering up their feet, because their foundation is so ugly (Luther paraphrase). They think they are singing beautiful music, but their cries are raucous and unsettling.

If a Shrinker takes the time to respond to a new post, around midnight, yes, I have made a difference. Thank you for building up my self-esteem. It saves me from renting a life-coach.

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Anonymous has left a new comment on your post "Doctrinal Cancer Goes Exponential in WELS - Check ...":

Mark Henke should also be in red. This whole conference is organized and run by his congregation, Bethany (in -- where else -- Appleton) and his associate pastor, Aden. Along with Ski's theater at its mother church St. Peter, Bethany leads the way in church growth idiocy in the Fox Valley of Wisconsin. Their other allies include St. Matthew and Eternal Love, also in Appleton. Other congregations in Appleton, which used to be solid, are beginning to drift that way as well, including the largest, Mt. Olive. The few faithful pastors left in the Fox Valley just sit by and let it happen. All the pastors in the whole area need to be exposed for what they are -- church growth promoters or those who enable it with their silence.

Theft of St. John Lutheran Church, Milwaukee - Basic Facts

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Ron Muetzel, Time of Grace,
and Lloyd C. Schlomer, Ascension Lutheran Church, Moorehead, MN,
worked with two men from St. John Lutheran to lock out the congregation,
cancel the services during Holy Week and Easter,
and steal the congregation's endowment fund.
No congregational meeting was announced or held.

I learned last August, 2012, that Pastor Kevin Hastings' classmate at Mequon, Lloyd C. Schomer, told Kevin, "You need an exit strategy." Lloyd, who has no jurisdiction in Milwaukee over an independent congregation, was in contact with two of St. John's members.

Lloyd also told Kevin that Ron Muetzel, Time of Grace, was in contact with these two men.

Just before Tim Niedfelt and his wife officially joined St. John, the two men changed the locks on the church, fired the pastor, and grabbed the endowment fund and church accounts - all done illegally with the help of a downtown law firm.

Paul Demcak and Timothy Kitzman did this with the help of the following law firm:

How odd, that Dimcak and Kitzman got an expensive law firm
when Dimcak lived for free at the old St. John parsonage!
Who arranged this pricey law firm? - sounds like the Joel Hochmuth case.


Brad Backer, Albrecht Backer Labor & Employment
207 E Michigan St. Suite 410 53202http://www.abemploymentlaw.com/contact_milw.html

The church constitution requires a notification of all members before a congregational meeting. No meeting was called and no one was notified in advance of this action.

Result - No Worship
About 10 members, including Hastings, were not notified of this action, so the parish was closed for Holy Week and Easter services. In fact, there are no worship services scheduled at this time, thanks to Time of Grace's Ron Muetzel, Ascension Lutheran Church's Lloyd C. Schlomer, the law firm, and stealthy WELS advisers yet to be named.

Recent History - Concerts, New Internet Services and Members
Various Lutherans have arranged to have pipe organ concerts at St. John, including a Christmas Vespers service last December.

One WELS student was forbidden by his sect to play the organ in the future. WELS has never fussed about what Time of Grace did. Jeske is famous for worship with all kinds of denominations and religions.

Two new members were officially joining when the Demcak, Kitzman, and the law firm locked them out. They were planning evening services to be broadcast over the Internet.

Pastor Hastings has cared for this congregation since 1986 (to be precise - he tutored a year at Prairie), when he graduated from Mequon with Lloyd C. Schlomer, after being supervised in his vicarage by Ron Muetzel. He has managed the finances and kept the building in good repair, taking care of the small membership. Not many could do this.

The building and the pipe organ are unique contributions to Lutheran worship and history.








UOJ Decision Theology

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Notice how this is exactly the same as the new version below.
WELS is totally committed to this anti-Christian heresy.

narrow-minded has left a new comment on your post "Classic Ichabod - Bethany Appleton as Church and C...":

I have to admit that UOJ confuses me. On one hand, they essentially call St. Paul a liar by denying the Law's primary purpose of condemning us, because everyone was saved at the Cross and empty tomb, whether they believe it or not. On the other hand, they hammer people with the Law on how to have a "Purpose-Driven Life" in these life-coach seminars.

Do I need to go to an overpriced seminar for someone to tell me how to pray correctly? Jesus taught that in His Word, which we should be receiving every Sunday. While we should certainly have healthy prayer lives, what about the Holy Ghost interceding for us when our prayers fail? What about the specific prayer Jesus taught us, The Lord's Prayer? This seminar rings of the Prosperity Gospel, where one is reprimanded for not having a million dollars dropped on the front porch due to improperly asking. I recall the Apostles having problems in their lives and suffering for the Gospel.

Another contradiction I find is in the condemnation of Decision Theology, yet UOJer's "orthodox" theologians hammer people with making a decision. If one disagrees with a UOJer, he will accuse YOU of promoting Decision Theology and having faith in your faith. This reminds me of Huber calling Hunnius a Calvinist. We are seeing the fruit of discarding the Means of Grace, which is what begins and feeds our faith. Perhaps the SynCons could have a seminar on Word and Sacrament, but this probably wouldn't be as financially rewarding.



WELSian Decision Theology is intact in the new edition,
so the Gospel-starved turn to the Babtists for comfort.

This is where the guilt-free saints in Hell thinking comes from.

Faith is meaningless in UOJ, so the Storm-Brownies
attack faith every chance they get.
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Pastor emeritus Nathan Bickel has left a new comment on your post "UOJ Decision Theology":

Ichabod -

I would not doubt that J.P. Meyer was a WELS closet fan of Billy Graham. He wasn't satisfied until he could come up with a WELS version of people "making their own decisions for Christ," theology.

Nathan M. Bickel
www.thechristianmessage.org
www.moralmatters.org
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