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"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. Chapt 5.
"Christian righteousness is the forgiveness of sin, the
imputation of the righteousness of Christ and acceptance to eternal life. It is
free, not the result of any virtues or works but is given solely because of
Christ, the Mediator, and apprehended by faith alone."
David Chytraeus, A Summary of the
Christian Faith (1568), trans., Richard Dinda, Decatur: Repristination Press,
1994. p. 106.
"Scripture therefore uses these words, 'We are justified by
faith,' to teach both: 1) What the reason (or merit) for justification is, or
what the blessings of Christ are; to wit, that through and for the sake of
Christ alone we are granted forgiveness of sins, righteousness and eternal
life; and 2. How these should be applied or transferred to us; namely, by
embracing the promise and relying on Christ by faith alone."
David Chytraeus, A Summary of
the Christian Faith (1568), trans., Richard Dinda, Decatur: Repristination
Press, 1994. p. 107. Chapter 5.
"It must be admitted that when our Lutheran Confessions speak
of justification they speak almost exclusively of that facet of justification
we usually call 'subjective' justification, which has also been called
'special' or 'personal' justification. But the Confessions also show us that
the basis for this justification is the justification that precedes
faith."
Rick Nicholas Curia, The
Significant History of the Doctrine of Objective or Universal Justification,
Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983.
p. 13.
"Here again there is great need to call upon God and pray,
'Dear Father, forgive us our debts.' Not that He does not forgive sin even
without and before our prayer; and He gave us the Gospel, in which there is
nothing but forgiveness, before we prayed or even thought of it. But the point
here is for us to recognize and accept this forgiveness." (LC III:88) Rick
Nicholas Curia, The Significant History of the Doctrine of Objective or
Universal Justification, Alpine, California: California Pastoral Conference,
WELS. January 24-25, 1983. p. 13.
"The law would seem to be harmful since it has made all men
sinners, but when the Lord Jesus came He forgave all men the sin that none
could escape." (Apol. IV, 103) Rick Nicholas Curia, The Significant
History of the Doctrine of Objective or Universal Justification, Alpine,
California: California Pastoral Conference, WELS. January 24-25, 1983. p. 13.
"If somebody doubts that his sins are forgiven, he insults Christ because
he thinks that his sin is greater and stronger than the death and promise of
Christ. (Apol IV, 149) Rick Nicholas Curia, The Significant History of the
Doctrine of Objective or Universal Justification, Alpine, California:
California Pastoral Conference, WELS. January 24-25, 1983. p. 13. "What
else is the refusal to believe absolution but the accusation that God is a
liar? If the heart doubts, it maintains that God's promsises are uncertain and
inane. (Apol. XIII, 62) Rick Nicholas Curia, The Significant History of the
Doctrine of Objective or Universal Justification, Alpine, California:
California Pastoral Conference, WELS. January 24-25, 1983. p. 13. "It is
God's command and the Gospel itself that they should be sure that their sins
are forgiven freely for Christ's sake, not doubting that they are forgiven them
personally. If anyone doubts, he makes the divine promise a lie. (Apol. XIII,
88) Rick Nicholas Curia, The Significant History of the Doctrine of Objective
or Universal Justification, Alpine, California: California Pastoral Conference,
WELS. January 24-25, 1983. p. 13.
"Here the panel feels itself compelled to distinguish between
form and content. While the form of the Four Statements is inadequate, the
doctrine of objective justification it grapples with is Scriptural. The Four
Statements have served to show that there is a doctrinal difference between
Faith Congregation and the appellants." Report of the WELS Review
Committee, Hartman, Pohlman Appeal, June 30, 1980. Rick Nicholas Curia, The
Significant History of the Doctrine of Objective or Universal Justification,
Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983.
p. 133.
"If anybody, therefore, is not sure that he is forgiven, he
denies that God has sworn to the truth; a more horrible blasphemy than this
cannot be imagined." (Apol. XIII, 94) Rick Nicholas Curia, The Significant
History of the Doctrine of Objective or Universal Justification, Alpine,
California: California Pastoral Conference, WELS. January 24-25, 1983. p. 14.
"In answer to a question, Walther made it clear that we are not to absolve
those we know will refuse to believe the good news absolution proclaims, but
only because this would be a misuse of the Gospel, 'and not for some other
reason, as if the Word would not be bringing forgiveness if it is spoken over
an impenitent.'" Rick Nicholas Curia, The Significant History of the
Doctrine of Objective or Universal Justification, Alpine, California:
California Pastoral Conference, WELS. January 24-25, 1983. p. 14.
"The fact of the redemption and reconciliation of the entire
human race through Christ, and with it the forgiveness of all sins for all men
on God's part--which, indeed, is precisely what the Gospel proclaims, presents
and gives--can by no means become a lie through the unbelief of men...even when
the unbelievers don't receive it, but reject it for themselves and for this
reason--indeed, for this reason alone--are lost." Walther's colleague,
Theodore Brohm, 1808-1881 Rick Nicholas Curia, The Significant History of the
Doctrine of Objective or Universal Justification, Alpine, California:
California Pastoral Conference, WELS. January 24-25, 1983. p. 16.
"The teaching of the Wisconsin Synod is this, that in and
with the universal reconciliation, which has occurred in Christ for the whole
world--even Judas; the world--even Judas--has been justified and has received
the forgiveness of sin. Therefore, according to Luther's clear words ("for
where there is forgiveness of sins, there is also life and salvation"),
(even Judas) has become a child of God and an heir of heaven." Quotation
from Gottfried Fritschel, "Zur Lehre von der Rechtfertigung,"
Theologische Monatshefte, vol 4, 1871, (1-24), p. 7. Rick Nicholas Curia, The
Significant History of the Doctrine of Objective or Universal Justification,
Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983.
p. 2. Does Curia mean Wisconsin or the Norwegian Synod?
"The chief differences between the contestants [Norwegians
and Augustana] seems to have been in the essence rather than in the effect of
Absolution. Both agreed that the Gospel offered the forgiveness of sins, but
the one side held that it was given only tho those who in faith received it,
while the other side said that it was given also to unbelievers, though they
did not accept it. Both agreed that unbelievers received no benefit from such
an absolution." J. Magnus Rohne, Norwegian Lutheranism up to 1872, New
York, Macmillan, p. 231. Rick Nicholas Curia, The Significant History of the
Doctrine of Objective or Universal Justification, Alpine, California:
California Pastoral Conference, WELS. January 24-25, 1983. p. 20.
"So, then, we are reconciled; however, not only we, but also
Hindus, and Hottentots and Kafirs, yes, the world. 'Reconciled', says our
translation; the Greek original says: 'placed in the right relation to God'.
Because before the Fall we, together with the whole creation, were in the right
relation to God, therefore Scripture teaches that Christ, through His death,
restored all things to the former right relation to God." F. R. Eduard
Preuss, 1834-1904, Die Rechtfertigung der Suender vor Gott. Rick Nicholas
Curia, The Significant History of the Doctrine of Objective or Universal
Justification, Alpine, California: California Pastoral Conference, WELS.
January 24-25, 1983. p. 24.
"Nowhere in the bible is any man constituted or declared
righteous without faith, before faith; all asservations and argumentations to
the contrary nothwithstanding." Lenski, Romans, p. 382? Rick Nicholas
Curia, The Significant History of the Doctrine of Objective or Universal
Justification, Alpine, California: California Pastoral Conference, WELS.
January 24-25, 1983. p. 86.
"When a man does not repent, he cannot rightly excuse himself
with this that he was incapable of doing so. For it is God's gracious will to
remove this hindrance, as well as everything which hinders a man's conversion.
The cause is only that the man himself would not. Matthew 21:32; 22:4; Psalm
95:8; Isaiah 55:6-7; Acts 7:51; Isaiah 65:2." [Section II, Thesis 18] U.
V. Koren, 1884, "An Accounting," Grace for Grace: Brief History of
the Norwegian Synod, ed., Sigurd C. Ylvisaker, Mankato: Lutheran Synod Book
Company, 1943, p. Isaiah 55:6-7, 65:2; Matthew 21:32; 22:4; Psalm 95:8; Acts
7:51.
"The instant Christ died the whole world of sinners was
changed completely. It was now a world for whose sin atonement had been made
and no longer a world with unatoned sins. Let us note right here that, whereas
Christ died 1,900 years ago, His death was ever effective (Revelation 13:8).
His atonement and the reckoning are valid for the universe of men. Even all the
damned in hell were thus reconciled to God. Not as men who were never
reconciled are they damned but as men who spurned God's reconcilation through
Christ."
R. C. H. Lenski, Interpretation of
Romans, Augsburg Publishing House: Minneapolis, 1963 p. 353. Romans 5:10
"The danger is that by use of the term 'subjective
justification' we may lose the objective divine act of God by which He declares
the individual sinner righteous ex pistews pistin in the instant faith
(embracing Christ) is wrought in him, leaving only the one divine declaration
regarding the whole world of sinners, calling this an actus simplex, the only
forensic act of God, and expanding this to mean that God declared every sinner
free from guilt when Christ was raised from the dead, so many millions even
before they were born, irrespective of faith, apart from and without
faith." This surely wipes out 'justification by faith alone.' Only his
faith is reckoned to him for righteousness."
R. C. H. Lenski, Interpretation of
Romans, Augsburg Publishing House: Minneapolis, 1963 p. 85. Romans 1:17
"For neither you nor I could ever know anything of Christ, or
believe on Him, and obtain Him for our Lord, unless it were offered to us and
granted to our hearts by the Holy Ghost through the preaching of the Gospel.
The work is done and accomplished; for Christ has acquired and gained the
treasure for us by His suffering, death, resurrection, etc. But if the work remained
concealed so that no one knew of it, then it would be in vain and lost. That
this treasure, therefore, might not lie buried, but be appropriated and
enjoyed, God has caused the Word to go forth and be proclaimed, in which He
gives the Holy Ghost to bring this treasure home and appropriate it to us.
Therefore sanctifying is nothing else than bringing us to Christ to receive
this good, to which could not attain ourselves."
The Large Catechism, The Creed,
Article III, #38, Concordia Triglotta, St. Louis: Concordia Publishing House,
1921, p. 689.
"But outside of this Christian Church, where the Gospel is
not, there is no forgiveness, as also there can be no holiness
[sanctification]. Therefore all who seek and wish to merit holiness
[sanctification], not through the Gospel and forgiveness of sin, but by their
works, have expelled and severed themselves [from this Church]."
The Large Catechism, The Creed,
Article III, #56, Concordia Triglotta, St. Louis: Concordia Publishing House,
1921, p. 693.
"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
"In like manner Moses must precede and teach people to feel
their sins in order that grace may be sweet and welcome to them. Therefore all
is in vain, however friendly and lovely Christ may be pictured, if man is not
first humbled by a knowledge of himself and he possesses no longing for Christ,
as Mary's Song says, 'The hungry he hath filled with good things; and the rich
he hath sent empty away,' Luke 1:53."
Martin Luther, Sermons of Martin
Luther, ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p.
149. Matthew 15:21-28; Luke 1:53
"The apostle says 'our,' 'our sins;' not his own sin, not the
sins of unbelievers. Purification is not for, and cannot profit, him who does
not believe. Nor did Christ effect the cleansing by our free-will, our reason
or power, our works, our contrition or repentance, these all being worthless in
the sight of God; he effects it by himself. And how? By taking our sins upon
himself on the holy cross, as Isaiah 53:6 tells us." Martin Luther,
Sermons of Martin Luther, ed., John Nicholas Lenker, Grand Rapids: Baker Book
House, 1983, VI, p. 180. Hebrews 1:1-12; Hebrews 1:3;
"Christ is speaking here not of the word of the law, but of
the Gospel, which is a discourse about Christ, who died for our sins, etc. For
God did not wish to impart Christ to the world in any other way; he had to
embody him in the Word and thus distributed him, and present him to everybody;
otherwise Christ would have existed for himself alone and remained unknown to
us; he would have thus died for himself. But since the Word places before us
Christ, it thus places us before Him who has triumphed over death, sin, and
Satan. Therefore, he who grasps and retains Christ, has thus also eternal
deliverance from death. Consequently it is a Word of life, and it is true, that
whoever keeps the Word shall never see death." Martin Luther, Sermons of
Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book
House, 1983, II, p. 177. John 8:46-59.
"To this incline your ears, and be persuaded that God speaks
through men and forgives you your sins; this, of course, requires faith."
Martin Luther, Sermons of Martin Luther, 8 vols., ed. John Nicholas Lenker,
Grand Rapids: Baker Book House, 1983 II, p. 200. "If I do not believe it,
I will not receive its benefits; but that neither renders it false nor proves
that anything is lacking in Christ." Martin Luther, Sermons of Martin
Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House,
1983, II, p. 258. Mark 16:1-8.
"It is a faithful saying that Christ has accomplished
everything, has removed sin and overcome every enemy, so that through Him we
are lords over all things. But the treasure lies yet in one pile; it is not yet
distributed nor invested. Consequently, if we are to possess it, the Holy
Spirit must come and teach our hearts to believe and say: I, too, am one of
those who are to have this treasure. When we feel that God has thus helped us
and given the treasure to us, everything goes well, and it cannot be otherwise
than that man's heart rejoices in God and lifts itself up, saying: Dear Father,
if it is Thy will to show toward me such great love and faithfulness, which I
cannot fully fathom, then will I also love Thee with all my heart and be
joyful, and cheerfully do what pleases Thee. Thus, the heart does not now look
at God with evil eyes, does not imagine He will cast us into hell, as it did
before the HS came...." Martin Luther, Sermons of Martin Luther, 8 vols.,
ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 279.
John 14:23-31.
"All who are born into the world of man and woman are sinful
under God's anger and curse, condemned to death. For all are conceived and born
in sin as Scripture testifies (Psalm 51:5): 'Behold, I was shapen in iniquity;
and in sin did my mother conceive me.'" Martin Luther, Sermons of Martin
Luther, The House Postils, 3 vols., ed., Eugene Klug, Grand Rapids: Baker Book
House, 1996, II, p. 26. Luke 24:13-35; Psalm 51:5
"The 'rod of His mouth' signifies the spoken Word or the
Gospel, which proceeds from the mouth of all whose teaching is pure. It is not
inefficacious; it bears fruit; it justifies the godly and destroys the
ungodly." [Footnote F. Pieper, Dogmatics, Word of God has twofold effect.
It illumines and blinds. I, p. 125.] Martin Luther, What Luther Says, An
Anthology, 3 vols., ed. Ewald M. Plass St. Louis: Concordia Publishing House,
1959, III, p. 1469. Isaiah 11:4
"Christ did indeed suffer for the whole world; but how many
are there who believe and cherish this fact? Therefore, although the work of
redemption itself has been accomplished, it still cannot help and benefit a man
unless he believes it and experiences its saving power in his heart."
Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St.
Louis: Concordia Publishing House, 1959, II, p. 705f.
"Objectively speaking, without any reference to an individual
sinner's attitude toward Christ's sacrifice, purely on the basis of God's
verdict, every sinner, whether he knows about it or not, whether he believes it
or not, has received the status of a saint. What will be his reaction when he
is informed about this turn of events? Will he accept, or will he
decline?" J. P. Meyer, Ministers of Christ, A Commentary on the Second
Epistle of Paul to the Corinthians, Milwaukee: Northwestern Publishing House,
1963, p. 103f. 2 Corinthians 5:18-21
"Before Christ's intervention took place God regarded him as
a guilt-laden, condemned culprit. After Christ's intervention and through
Christ's intervention He regards him as a guilt-free saint." J. P. Meyer,
Ministers of Christ, A Commentary on the Second Epistle of Paul to the
Corinthians, Milwaukee: Northwestern Publishing House, 1963, p. 107. 2
Corinthians 5:18-21
"This applies to the whole world, to every individual sinner,
whether he was living in the days of Christ, or had died centuries before His
coming, or had not yet been born, perhaps has not been born to this day. It
applies to the world as such, regardless of whether a particular sinner ever
comes to faith or not." J. P. Meyer, Ministers of Christ, A Commentary on
the Second Epistle of Paul to the Corinthians, Milwaukee: Northwestern Publishing
House, 1963, p. 109. 2 Corinthians 5:18-21
"The administration of the katallage is carried out by means
of the Word. The Word is made the vehicle for conveying and applying the
katallage to the world. There is no other way of administering it...It is the
Word which God established through which the katallage is brought to us and
through which we bring it to the world." J. P. Meyer, Ministers of Christ,
A Commentary on the Second Epistle of Paul to the Corinthians, Milwaukee:
Northwestern Publishing House, 1963, p. 110f. 2 Corinthians 5:18-21
[Translation of Gottfried Fritschel article on Justification] ed.,
Thedore Tappert, Lutheran Confessional Theology in America, 1840-1880, New
York: Oxford University Press, 1972,
"This faith, encouraging and consoling in these fears,
receives remission of sins, justifies and quickens. For this consolation is a
new and spiritual life [a new birth and a new life]. These things are plain and
clear, and can be understood by the pious, and have testimonies of the Church
[as is to be seen in the conversion of Paul and Augustine]. The adversaries
nowhere can say how the Holy Ghost is given. They imagine that the Sacraments
confer the Holy Ghost ex opere operato, without a good emotion in the recipient,
as though, indeed, the gift of the Holy Ghost were an idle matter."
Article IV., Justification, Apology
of the Augsburg Confession, Concordia Triglotta, St. Louis: Concordia
Publishing House, 1921, p. 139.
"Now, that faith signifies, not only a knowledge of the
history, but such faith as assents to the promise, Paul plainly testifies when
says, Romans 4:16: 'Therefore it is of faith, to the end the promise might be
sure.' For he judges that the promise cannot be received unless by faith.
Wherefore he puts them together as things that belong to one another, and
connects promise and faith."
Apology of the Augsburg Confession,
Article IV, Justification, Concordia Triglotta, St. Louis: Concordia Publishing
House, 1921, p. 135. Romans 4:16.
"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.
"But as the Confutation condemns us for having assigned these
two parts to repentance, we must show that [not we, but] Scripture expresses
these as the chief parts in repentance and conversion. For Christ says, Matthew
11:28: Come unto Me, all ye that labor and are heavy laden, and I will give you
rest. Here there are two members. The labor and the burden signify the
contrition, anxiety, and terrors of sin and of death. To come to Christ is to
believe that sins are remitted for Christ's sake; when we believe, our hearts
are quickened by the Holy Ghost through the Word of Christ. Here, therefore,
there are these two chief parts, contrition and faith." Apology of the
Augsburg Confession, Article XII (V), #44, Concordia Triglotta, St. Louis: Concordia
Publishing House, 1921, p. 263. Matthew 11:28.
"Against both these parties the pure teachers of the Augsburg
Confession have taught and contended that by the fall of our first parents man
was so corrupted that in divine things pertaining to our conversion and the
salvation of our souls he is by nature blind, that, when the Word of God is
preached, he neither does nor can understand it, but regards it as foolishness;
also, that he does not of himself draw nigh to God, but is and remains an enemy
of God, until he is converted, becomes a believer [is endowed with faith], is
regenerated and renewed, by the power of the Holy Ghost through the Word when
preached and heard, out of pure grace, without any cooperation of his
own." Formula of Concord, Thorough Declaration, II. 5. Free Will Concordia
Triglotta, St. Louis: Concordia Publishing House, 1921, p. 881.
"The third controversy which has arisen among some
theologians of the Augsburg Confession is concerning the righteousness of
Christ or of faith, which God imputes by grace, through faith, to poor sinners
for righteousness." Formula of Concord, Thorough Declaration, III. 1
Righteousness Concordia Triglotta, St. Louis: Concordia Publishing House, 1921,
p. 917. "...it has been
unanimously taught by the other teachers of the Augsburg Confession that Christ
is our righteousness not according to His divine nature alone, nor according to
His human nature alone, but according to both natures; for He has redeemed,
justified, and saved us from our sins as God and man, through His complete
obedience; that therefore the righteousness of faith is the forgiveness of
sins, reconciliation with God, and our adoption as God's children only on
account of the obedience of Christ, which through faith alone, out of pure
grace, is imputed for righteousness to all true believers, and on account of it
they are absolved from all their unrighteousness." Formula of Concord,
Thorough Declaration, III. 4 Righteousness Concordia Triglotta, St. Louis:
Concordia Publishing House, 1921, p. 917.
"If this only article remains pure on the battlefield, the
Christian Church also remains pure, and in goodly harmony and without any
sects; but if it does not remain pure, it is not possible that any error or
fanatical spirit can be resisted." Dr. Luther Formula of Concord, Thorough
Declaration, III. 4 Righteousness Concordia Triglotta, St. Louis: Concordia
Publishing House, 1921, p. 917. "These treasures are offered us by the
Holy Ghost in the promise of the holy Gospel; and faith alone is the only means
by which we lay hold upon, accept, and apply, and appropriate them to
ourselves. This faith is a gift of God, by which we truly learn to know Christ,
our Redeemer, in the Word of the Gospel, and trust in Him, that for the sake of
His obedience alone we have the forgiveness of sins by grace, are regarded as
godly and righteous by God the Father, and are eternally saved." Formula
of Concord, Thorough Declaration, III 10 Righteousness Concordia Triglotta, St.
Louis: Concordia Publishing House, 1921, p. 919.
"Therefore it is considered and understood to be the same
thing when Paul says that we are justified by faith, Romans 3:28, or that faith
is counted to us for righteousness, Romans 4:5, and when he says that we are
made righteous by the obedience of One, Romans 5:19, or that by the
righteousness of One justification of faith comes to all men, Romans 5:18. For
faith justifies, not for this cause and reason that it is so good a work and so
fair a virtue, but because it lays hold of and accepts the merit of Christ in
the promise of the holy Gospel; for this must be applied and appropriated to us
by faith, if we are to be justified thereby." Formula of Concord, Thorough
Declaration, III 12 Righteousness Concordia Triglotta, St. Louis: Concordia
Publishing House, 1921, p. 919. Romans 4:5; Romans 3:28; Romans 5:19
"Accordingly, the word justify here means to declare
righteous and free from sins, and to absolve one from eternal punishment for
the sake of Christ's righteousness, which is imputed by God to faith,
Philippians 3:9. For this use and understanding of this word is common in the
Holy Scriptures of the Old and the New Testament. Proverbs 17:15: He that
justifieth the wicked, and he that condemneth the just, even they both are abomination
to the Lord. Isaiah 5:23: Woe unto them which justify the wicked for reward,
and take away the righteousness of the righteous from him! Romans 8:33: Who
shall lay anything to the charge of God's elect? It is God that justifieth,
that is, absolves from sins and acquits." Formula of Concord, Thorough
Declaration, III 17 Righteousness Concordia Triglotta, St. Louis: Concordia
Publishing House, 1921, p. 921 Philippians 3:9; Proverbs 17:15; Isaiah 5:23;
Romans 8:33
"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. "For when man is
justified through faith [which the Holy Ghost alone works], this is truly a
regeneration, because from a child of wrath he becomes a child of God, and thus
is transferred from death to life, as it is written; When we were dead in sins,
He hath quickened us together with Christ, Ephesians 2:5. Likewise: The just
shall live by faith, Romans 1:17; Habakkuk 2:4." Formula of Concord,
Thorough Declaration, III 20 Righteousness Concordia Triglotta, St. Louis:
Concordia Publishing House, 1921, p. 921.
"Moreover, neither contrition nor love or any other virtue,
but faith alone is the sole means and instrument by which and through which we
can receive and accept the grace of God, the merit of Christ, and the
forgiveness of sins, which are offered to us in the promise of the
Gospel." Formula of Concord, Thorough Declaration, III 31 Righteousness
Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 925.
"Here belongs also what St. Paul writes Romans 4:3, that Abraham was
justified before God by faith alone, for the sake of the Mediator, without the
cooperation of his works, not only when he was first converted from idolatry
and had no good works, but also afterwards, when he had been renewed by the
Holy Ghost, and adorned with many excellent good works, Genesis 15:6; Hebrews
11:8. And Paul puts the following questions, Romans 4:1ff.: On what did Abraham's
righteousness before God for everlasting life, by which he had a gracious God,
and was pleasing and acceptable to Him, rest at that time? Formula of Concord,
Thorough Declaration, III 33 Righteousness Concordia Triglotta, St. Louis:
Concordia Publishing House, 1921, p. 927. Romans 4:3; Romans 4:1ff; Genesis
15:6; Hebrews 11:8
"For good works do not precede faith, neither does
sanctification precede justification. But first faith is kindled in us in
conversion by the Holy Ghost from the hearing of the Gospel.This lays hold of
God's grace in Christ, by which the person is justified. Then, when the person
is justified, he is also renewed and sanctified by the Holy Ghost, from which
renewal and sanctification the fruits of good works then follow." Formula
of Concord, Thorough Declaration, III 41 Righteousness Concordia Triglotta, St.
Louis: Concordia Publishing House, 1921, p. 929,
"If remission of sins without repentance is preached, the
people imagine that they have already forgiveness of sins, and thereby they are
made secure and unconcerned. This is a greater error and sin than all error of
former times, and it is verily to be feared that we are in that danger which
Christ points out when He says, Matthew 12:45: 'The last state of that man shall
be worse than the first.'" C. F. W. Walther, The Proper Distinction
Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing
House, 1928, p. 123. Matthew 12:45.
"Christ's Glorious Resurrection from the Dead the Actual Absolution
of the Entire Sinful World Here I would point out two things: 1. That This Is
Certain And True, and 2. That Therefore Every Man Who Wants To Be Saved Must By
Faith Accept This General Absolution As Applying Also To Him," C. F. W.
Walther, The Word of His Grace, Sermon Selections, "Christ's
Resurrection--The World's Absolution" Lake Mills: Graphic Publishing
Company, 1978 J-5 p. 230. Mark 16:1-8
"For God has already forgiven you your sins 1800 years ago when He
in Christ absolved all men by raising Him after He first had gone into bitter
death for them. Only one thing remains on your part so that you also possess
the gift. This one thing is--faith. And this brings me to the second part of
today's Easter message, in which I now would show you that every man who wants
to be saved must accept by faith the general absolution, pronounced 1800 years
ago, as an absolution spoken individually to him." C. F. W. Walther, The
Word of His Grace, Sermon Selections, "Christ's Resurrection--The World's
Absolution" Lake Mills: Graphic Publishing Company, 1978 J-5 p. 233. Mark
16:1-8
"Objectively speaking, without any reference to an individual
sinner's attitude toward Christ's sacrifice, purely on the basis of God's
verdict, every sinner, whether he knows it or not, whether he believes it or
not, has received the status of saint." (J. P. Meyer, Ministers of Christ,
p. 103) WELS, Kokomo Four Statements, 1979. 001
"After Christ's
intervention and through Christ's intervention God regards all sinners as guilt-free
saints." (J. P. Meyer, Ministers of Christ, p. 107) WELS, Kokomo Four
Statements, 1979. 002
"When God reconciled the world to Himself through Christ, He
individually pronounced forgiveness to each individual sinner whether that
sinner ever comes to faith or not." (J. P. Meyer, Ministers of Christ, p.
109) WELS, Kokomo Four Statements, 1979. 003
"At the time of the resurrection of Christ, God looked down in hell
and declared; Judas, the people destroyed in the flood, and all the ungodly,
innocent, not guilty, and forgiven of all sin and gave unto them the status of
saints." (Pastor Charles Papenfuss) WELS, Kokomo Four Statements, 1979.
004