There is a Luther Renaissance going on now... no, not by the Concordia Publishing House editors and Luther "scholars"... but on Amazon! Just read the many comments given on Luther's famous Commentary on the Epistle to the Galatians (here and here). It is Martin Luther, not the CPH editors and "scholars", who feeds the Christian's faith... a faith that can then do truly God-pleasing good works! One quote is priceless, even by a Presbyterian minister ("John D. White"):
I only have one thing to say: "Get everything you can written by Martin Luther and read it until it becomes a part of your soul." He is a master teacher and well worth the effort. The more I read the better Christian I become. There are concepts here that are revolutionary that changed my understanding of Christianity. And that is said by a Presbyterian Minister who has Calvin etched on his heart!!! When preparing sermons I always pull out Calvin and Barth, but I am amazed at how beautiful and powerful Luther is--and worth reading and reflecting on also. Read Luther, then read Luther some more, then read Luther again and again and again and again, and you will make progress, if this is your earnest goal, in the Christian life. Truly a church father for the ages!!Note to Rev. White: You say "how beautiful and powerful Luther is", yet you still "pull out Calvin and Barth" for your sermons? Perhaps you should listen to your Christian faith speaking here and take your own advice and just "Read Luther, then read Luther some more, then read Luther again and again and again and again...", then put away your Calvin and Barth.
Underlining follows Walther's emphasis in original.
Hypertext links have been copiously added for reference to original sources and on several subjects.
Highlighting is mine.
= = = = = = = = = = = = Part 12: Pages 33-35 (1880) = = = = = = = = = = = =
(cont'd from Part 11)
The Lutheran Doctrine of Justification.
[by C.F.W. Walther]
[1880-33] — “[Canon 9.] If anyone says that the sinner is justified by faith alone, meaning that nothing else is required to cooperate in order to obtain the grace of justification, and that it is not in any way necessary that he be prepared and disposed by the action of his own will, let him be anathema.” (Schroeder, p. 43) — “[Canon 10]. If anyone says that men are justified without the justice of Christ, whereby He merited for us, or by that justice are formally just (per eam ipsam formaliter justos esse), let him be anathema.” (Schroeder, p.43) — “[Canon 11]. If anyone says that men are justified either by the sole [W1859-29] imputation of the justice of Christ or by the sole remission of sins, to the exclusion of the grace and ‘the charity which is poured forth in their hearts by the Holy Ghost,’ and remains in them, or also that the grace by which we are justified is only the good will of God, let him be anathema.” (Schroeder, p. 43) — [Canon 12] If anyone says that justifying faith is nothing else than confidence in divine mercy, which remits sins for Christ’s sake, or that it is this confidence alone that justifies, let him be anathema.” (Schroeder, p. 43) — [Canon 24] If anyone says that the justice received is not preserved and also not increased before God through good works, but that those works are merely the fruits and signs of justification obtained, but not the cause of its increase, let him be anathema.” (Schroeder, p. 45) — [Canon 28] If anyone says that with the loss of grace through sin faith is also lost with it, or that the faith which remains is not a true faith, though it is not a living one, or that he who has faith without charity is not a Christian, let him be anathema.” (Schroeder, p. 45) — [Canon 30] If anyone says that after the reception of the grace of justification [1880-34] the guilt is so remitted and the debt of eternal punishment so blotted out to every repentant sinner, that no debt of temporal punishment remains to be discharged either in this world or in purgatory before the gates of heaven can be opened, let him be anathema.” (Schroeder, p. 46) — “[Canon 32]. If anyone says.. . that the one justified by the good works that he performs by the grace of God and the merit of Jesus Christ, whose living member he is, does not truly merit an increase of grace, eternal life, and in case he dies in grace, the attainment of eternal life itself. . . let him be anathema.” (Schroeder, p. 46) [Endnote K]
Luther’s final judgment on the whole doctrine of the papists on justification is: “Where else the papists in all other matters had won, nevertheless they are lost in this chief article, because they teach that one must doubt God's grace, where we are not worthy enough through our own satisfaction or merit and the intercession of the saints. That is the aim of their books, letters and seals, cloisters, monasteries, and also their tonsures and masses. But because they teach this article, that they stand on their works and doubts, as they cannot do otherwise: so it is certain, that they must be the devil’s church. For there are not, and could not be, more than these two ways: One, relying on God’s grace; or the other, to build on our own merit and work. The first is the way of the ancient church and of all the patriarchs, prophets, and apostles, as Scripture testifies; the second is the way of the pope and his church. That is something no one, not even all the Heinrichs and all devils, can deny.” (Writing Against Duke Heinrich of Braunschweig, Walch W1 XVII, 1681, paragrs. 59-60; StL Ed. 17, 1340-1341, paragrs. 59-60; [cf. Am. Ed. 41, 213])
Finally, Luther remarks in his warning letter to those at Frankfurt: “After they (the papists) realized that their hideous abomination had come to the light of day, when they openly damned our Savior Christ and His faith and to trust in their own works the people were taught and all but screamed at, [1880-35] they are now backing down, also using [W1859-30] the word ‘faith,’ preaching about faith and good works. But secretly they remain with their old abomination under the word ‘faith’. Because they say: ‘It is true, one must be justified through faith, provided at the same time the works go along with it; since before and without works faith is nothing.’ With these words they name faith as that which justifies, but nevertheless give to the works the righteousness and faith alone gets precisely nothing; hence they try to polish this by saying: ‘It is faith that justifies, provided it is accompanied by good works; otherwise it is nothing.’ That is hot and [Essays1-42] cold blowing from the same mouth when I say: Faith justifies, and is nevertheless nothing without works.’ For if it is nothing without works, it must be the works [that count,] even though they are accompanied by that Nothing (faith). That is their secret meaning and the same old abomination, clothed in new words, the same old idol clothed in a new dress.” (Walch W1 XVII, 2438, paragr. 6, StL Ed. 17, cols. 2009-2010, paragr. 6; not in Am. Ed.)
§ 6
To be sure, also besides the Evangelical-Lutheran Church, most so-called Protestant churches also confess the statement: “Man is justified before God alone by grace, through faith, for Christ’s sake, and not through the works of the Law”; and yet through their doctrine of the means through which man becomes just before God, they overturn this doctrine again. First of all, they teach falsely about the means of grace, or the means by which God gives His gifts, namely from the Word and the holy sacraments; and second, about the instrumental means or the receiving means on man’s side, namely from faith. These errors, in turn, have their basis in false doctrines about Christ’s work of redemption and His person, as well as about God’s will of gracious and gracious call.
So writes Luther on Deut. 4:28: “Behold, [1880-36] what otherwise do our new schismatics and enthusiasts do than that they lead the people to trust in works? …
Luther's assessment of his opponents among those who would call themselves "Protestants" shows precisely where they are not Lutheran, not Christian. He says:
...they are now backing down, also using the word ‘faith’, preaching about faith and good works. But secretly they remain with their old abomination under the word ‘faith’. Because they say: ‘It is true, one must be justified through faith, provided at the same time the works go along with it; since before and without works faith is nothing.’ With these words they name faith as that which justifies, but nevertheless give to the works the righteousness and faith alone gets precisely nothing.
I mentioned the Presbyterian minister above in the heading. Could it be that although he praises Luther, yet he continually falls into the trap of attributing to "faith alone" PRECISELY NOTHING? Does he not see that his Calvin and Barth are those whom Luther is warning against and he has difficulty seeing their deceptive words on faith and works? So if their teaching on "faith alone" gets precisely nothing, where does that leave Christianity? It leaves a "Christianity" that puts the cart before the horse.
We also see in the above § 6 section how Walther refers to the sects (schismatics, fanatics, enthusiasts, etc.) ... he calls them "so-called Protestant churches". Here we see how today's modern Lutheran theologians have given up their foundation and so refer to the schismatics and sects as "Protestants". But it is only the Lutherans who were the Protestants.
In the next Part 13,...
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