Universal, Objective Justification (UOJ) continues to be ignored or misunderstood in today's Lutheranism. But it was the core teaching of not only Walther, but also the Synodical Conference from its beginning. One of my more popular blogs presented Pieper's sharp warning in June 1889 against the Ohio Synod and their fall on this foundational Christian doctrine of Justification. But less than a year later, in March 1890, another sharp warning appeared against the changing Ohio Synod and its Lutheran Standard magazine, this time in the English language The Lutheran Witness. The following is the summary section (Google Books, p. 155-156) of one of the finest essays that The Lutheran Witness magazine has ever produced, apart from translations of Walther's German language writings:
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Such is the article, a truly wonderful document, in our opinion on the relation of faith towards universal justification. This article voiced the sentiments of the whole Synodical Conference in 1872. In this article our readers are informed: “The sectarians do not simply regard faith as a hand, but as a condition which man must fulfill before he can go to heaven; whereas faith is nothing but an empty hand which God must fill. If we had nothing else but faith, and not Christ (which of course is impossible), we would be damned with all our faith; for not the act of faith, but Christ whom we thereby embrace, makes us pleasing to God. And this is what all fanatics <page 156> overlook. They wish to secure some place for the activity of man, and therefore they now lodge it in man’s faith, now in his penitence, again in his conversion, and yet again in his sanctification,” etc.
But in 1890 the Standard also writes: “Faith is a necessary condition of man’s justification.” In 1872 the Standard in agreement with Synodical Conference stated: “The sectarians regard faith as a condition which man must fulfill before he can go to heaven;” in 1890 the same Standard writes: “Faith is a necessary condition of man’s justification.” In 1872 faith was only an empty hand and no condition; in 1890 faith has become a necessary condition and is no longer an empty hand only. The Standard of 1890 has killed the Standard of 1872. According to its own verdict Ohio has taken its place among sectarians in wishing and working “to secure some place for the activity of man” in conversion, justification and election. Yet, in consummate hypocrisy, the renegades at Columbus charge Missouri with having falsified even the doctrine of justification. The sad truth is, Ohio has changed both its doctrine and morals. G. A. M.
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Along with the clarion call against the Ohio Synod that this summary displayed, it was also a surprise for me to see it published in English, for it seemed that it was largely the German speaking Missouri theologians who were strong on the Doctrine of Justification. Unfortunately today's LC-MS theologians, who want to label Old Missouri as "LC-MS", do not teach like the Old (German) Missouri Synod. So why do they promote themselves as Old Missouri?… Good question.
Now I will reproduce the full 2-part essay (March 7, March 21) for the full background and narrative, even though it is freely available in Google Books. In the next Part 2, I present my conclusion on this pivotal doctrine.
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Polemical.
Ohio in 1872 and in 1890 on Faith and Conversion.
1. ON FAITH.
“Meeting of the Synodical Conference (1872).”
“Christ is the lamb of God who taketh away the sins of the world.” He was the representative of the human race in bearing all men's iniquities, suffering and dying for our sins. When he arose again from the dead, He was pronounced acquitted. This acquittal was again in our stead. In Him all men are absolved. “He was delivered for our offenses and was raised again for our justification.” He died and rose again not only for an elect few, but for all men, and the benefits of the redemption are secured to all. “As by the offense of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life.” There is a general justification of the race in Christ as the substitute for all men. The benefits thus secured are brought to men through the means of grace. These are not efficient causes of the blessings bestowed, but channels through which they are conveyed. They bring the gift which is already purchased and secured. Faith is not a condition of the existence of forgiveness for men. It is the means of its appropriation. When absolution is pronounced, it is valid whether men believe it or not. Faith does not make God’s declaration true that our sins are forgiven us. It is made because it is true and faith is to receive it because it is true. Were it not true, unbelief could not be the great sin it is. It is absurd to say that we might believe a thing to be true in order that it may become true and give us comfort. Our comfort might rest upon the truth in itself, which does not become truth by our faith and does not become untruth by our faithlessness. When the truth that our sins are forgiven us in Christ is received we are personally justified by faith and have peace with God through our Lord Jesus Christ. He that believeth not shall be damned, because he rejects the free pardon brought to him through the means of grace. His sin is not that he failed to fulfill conditions under which he might have received forgiveness of sin, but that he has not appropriated the forgiveness offered without money and price.” (L. Standard, Vol. XXX, No. 15, whole No. 820. Aug. 1, 1872, page 116.)
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| Prof. Matthias Loy Ohio Synod "Prof. Toy" |
This summary of the discussions of this subject was written by the Editor, “Rev. M. Loy,” and is introduced in these words: “To this subject” (of justification) “the greater portion of the time set apart for this meeting of Conference was devoted, not because there was any diversity of opinion upon it among the members, but because of its paramount importance and also because some not connected with the Conference had disputed essential features of the doctrine.” Now in 1890 this same Standard and this same “Loy” writes, “Faith is a necessary condition of justification.” In 1872 faith was not a condition of the existence of forgiveness of sins. In 1890 it has become a <column 2> necessary condition of justification. Now they teach the very reverse of what they taught twenty years ago in the very article of justification. Now they find a merit of man in his faith or apprehension, formerly faith was to them the God-given hand only whereby man grasps the pardon announced in the gospel of justification. This shows that the Standard has become a Sand-ard, and Rev. Loy a Prof. Toy.
[Read the balance of this article in the "Read more »" section below; Conclusion in Part 2]
2. ON CONVERSION.
In 1875, page 236, the Standard wrote: “A person need not to be a Calvinist to see clearly that the conversion of the sinner is the work of God alone, and not of men at all, and it is therefore TRYING TO DECEIVE PEOPLE when Calvinists and those who thus believe are considered the same.’’
In 1875 the editor of the Standard spoke the language of the Lutheran Confession, in 1890 he and his fellow-renegades pronounce all those who still adhere to the same doctrine and terms of expression, Calvinists. This shows clearly as the sun in the heavens, that it is not Missouri which changed position, but these cunning synergists, who would stab the Lutheran doctrine at the heart by according to man’s apprehension and conduct a merit of which the Lutheran Church knows nothing. Now they make bold to assert: The conversion of the sinner is not the work of God alone, but also of man. 1875 and 1890 do not agree in Ohio. Now they would deceive people according to their own statement.
In the next issue of our WITNESS I shall publish what the Standard published on justification and faith from the proceedings of Synodical Conference in 1872. Our readers will learn that the Standard now publishes the same errors which he then laid to the charge of sectarians. But we must break off here so as not to make our article too long. G. A. M.
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The following is the Ohio Synod's English translation of 2 key portions of the 1872 Synodical Conference report that they had agreed with, Theses 4 and 5. These translations are similar to my own translation presented in other blog posts of 2013 (Thesis 4, Thesis 5). They are followed by the summary and conclusion of the dear "G. A. M.".
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The Lutheran Witness.
OFFICIAL ORGAN OF THE GENERAL ENGLISH LUTHERAN CONFERENCE OF MISSOURI
AND OTHER STATES.
AND OTHER STATES.
Vol. 8. ST. LOUIS, MO., March 21, 1890. No. 20.
WHAT THE OHIO SYNOD TAUGHT IN 1872 ON
UNIVERSAL JUSTIFICATION AND FAITH AND WHAT IT TEACHES IN 1890.
For the Lutheran Standard, Dee. 1, 1872.
Proceedings of the Synodical Conference.
Thesis 4. [Google Books] As in Adam, all men have fallen and passed under the wrath of God and everlasting damnation as the punishment of sin, so also in Christ, as the second Adam, all men have been truly redeemed from sin, death, devil, and hell, and God is truly reconciled to them all.
This Thesis declares that the redemption by Christ is not for a select few, but absolutely for all, and hence also for those who are lost. This is proved by Holy Scripture when it speaks of the redemption by Christ without any restriction, and ascribes universality to it, even as to the fall of Adam. “Christ,” says the apostle, “is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” And John 1, 29 He is called 11 the Lamb of God which taketh away the sin of the world.” It is affirmed of Him, 2 Cor. 5, 19, “God was in Christ, reconciling the world unto Himself,” etc., and Col. 1, 20, “To reconcile all things unto Himself,” and that “by the grace of God He tasted death for every man.” Heb. 2, 9. All these passages prove that the redemption of Christ was made for all. As an explanation of the phrase, “Christ the second Adam,” we subjoin the following declaration of the Apology:
“But the whole world is therefore subject to God, subdued by the law; for by the commandments of the law we are all accused; but by the works of the law no one is justified. "Through the law sin is made known to us, but guilt is removed by faith. It appears, indeed, as if the law had done harm by including all under sin; but Christ the Lord has come, and remitted our sins, which wo could not avoid; and has blotted out the hand-writing by the shedding of His blood. This is what Paul says to the Romans, 5, 20: 'The law entered, that the offence might abound: but where, sin abounded, grace did much more abound’ through Jesus. For, inasmuch as the whole world is guilty, He has taken away the sins of the whole world; as John testifies: ‘Behold the Lamb of God, which taketh away the sin of the world.’” [John 1:29]
We must not, however, extend the analogy between Christ and Adam too far, for there is a difference between grace and the curse. As soon as a man is man, he is in possession of the curse, but not in possession of the merits of Christ. The treasure, indeed, is provided for all, his debt is paid, forgiveness of sins, life and salvation is restored; but in order to take personal possession of this treasure, it is necessary that he should acknowledge and accept the work of Christ, and in this respect there is a difference between Adam and Christ. Adam was not a mediator hut a progenitor, who propagated death in his natural children. But Christ does not propagate life through natural descendants, but spiritually, when sinful man acknowledges and accepts His work, which takes place by faith. Hence we must accept Christ's universal payment, as our own, in order that it may be imputed unto us individually. It is not written, As by one man all men are begotten in sin, so by another all are begotten righteous; but, “As by the offence of one judgement came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.” The analogy accordingly is this: As sin and damnation came upon all through Adam, so righteousness and salvation came upon all through Christ; as death came upon all through Adam, so life came upon all through Christ.
The universality of redemption must, however, be considered in the same way as we consider the liberation of a number of slaves enfranchised by purchase. As soon as the money is paid down, we say they are all free, though, if they do not accept the liberation, they are not individually free. They are free according to the intention of him who liberated them, but in bondage by reason of their own wicked will. Thus Christ liberated mankind, the slaves of death and hell, for He made full payment for all, so that none need remain a slave; but nevertheless the majority remain in bondage, because they do not consider His payment a full equivalent for their sins. Therefore, since the resurrection of Christ, it is not so much this or that particular sin which damns, but unbelief, which is the sin of sins. Therefore the Lord also,says, “The Holy Ghost will reprove the world of sin,” and immediately adds, “Of sin, because they believe not on Me,” intending to show, that since the Son of God has liberated mankind, the debt of the whole world is truly discharged. This is attested in particular by the resurrection of Christ. What was the resurrection of Christ? It was an act of God in which Christ was pronounced righteous. Christ entered into death laden not with His own, but with the sin and unrighteousness of the whole world. For the sake of these sins He was sentenced and consigned to death. When the Father raised Him again He declared that the debt is discharged, He is righteous. As, therefore, Christ was condemned not for His own sake, but for the sake of mankind whose sins He bore; so was He not justified for His own sake by the resurrection. Mankind, however, was justified, for whose sake He died and rose again.
The apparently contradictory statements of Scripture, that the world is absolved, and that the guilt rests upon unbelievers as long as they do not repent, must be solved in this wise: We must distinguish two ways in which God views mankind. When He views the world in Christ, He looks upon it with infinite love; but when He beholds it out of Christ, He can no otherwise than behold it with fiery indignation. Accordingly the wrath of God abides upon Him who does not believe in Christ, or even rejects Him, notwithstanding the fact that God beholds him with the eyes of love when He beholds him in His Son and considers His atonement; even as Scripture says: “God so loved the world, that He gave His Only-begotten Son.” Hence God is angry at sinners, and yet loves them, and loves them in such wise as to give His Only-begotten Son to die for them! Beholding the world in the atonement of His Son, He looks upon it as a reconciled world. But when an individual comes and refuses this reconciliation, him He can none otherwise behold but in flaming indignation. According to the procuration of salvation, God is no longer angry with any man; but according to the appropriation thereof, He is angry at every one who is not in Christ. We may say that in such wise as the individual is a part of redeemed mankind, God is not angry with him; but in such wise as he is individually an unbeliever, God is angry with him indeed. But here is a profound mystery. God is without passions, unchangeable, for “Thou art the same.” Therefore we can not clearly conceive how God can love the world collectively, and yet be angry at the sinner individually; but Scripture teaches both. Now it is the Lutheran fashion to accept with implicit faith what we can not reconcile. As incomprehensible, however, as it is, it is still by no means self-contradictory. God loves the world and hates unbelievers: we must supplement, In a different respect.. It is something like this: Man is both mortal and immortal: mortal in body, but immortal in soul. Christ has taken the place of the whole world, and atoned for it. God in this wise regards the world with delight. But not so out of Christ. In this respect His wrath, if it were possible, must be even greater after that event. In regard to the question whether it is proper to say, The totality of mankind is indeed <page 154> acquitted, but not individually, it is necessary to reply: Through Christ God is reconciled to each and every one individually. Judgment must, however, be pronounced upon every person individually, either for his acquittal or condemnation. Luther declares that God requested His Son, to be Peter who denied, Paul who persecuted, David who committed adultery, the sinner who ate the forbidden fruit, etc. He says:
“Here the law comes and accuses Christ, and declares: I find Him among the sinners, yea, as Him who has taken the sins of all men upon Himself, and lo, in the whole world there is no sin, but on Him alone.” Again: “Through this innocent death of Christ the whole world is cleansed and liberated from sin and therefore delivered from death and all evil.” Then, after enlarging on this subject, he proceeds: “One of these two must certainly and incontrovertibly be true: Namely, if the sins of all the world rest upon the one Man Jesus Christ, as the Holy Ghost testifies by Isaiah 53, 6, they certainly do not rest upon the world; but if they do not rest upon Him, then, without fail, they certainly must still rest upon the world. Again: If Christ Himself became guilty of all the sins we ever committed, we certainly are absolved, liberated, and acquitted of all sins; not, however, was such accomplished by our own selves, our works or merits, but by Him.”
The fanatics generally regard the matter thus: Christ only suffered in order that God might be enabled to take man to heaven for the sake of his conversion. They do not believe that all, without exception, was done by Christ, and that God therefore freely bestows salvation without our concurrent deeds. Something, according to their opinion, remains to be done by man. And this is conversion. But Scripture teaches that all was done by Christ, and that salvation awaits us, and is dispensed in the Holy Christian Church through the Gospel. Nothing more is necessary, but that salvation should be accepted. This is what we wish to say when we speak of perfect redemption. Not that man is already in possession of something, and that God only supplies the remainder, or that God lias done something, and man supplies the rest, but that God has already done all. When Lutherans, who otherwise use Lutheran phrases, deny that God is reconciled to the whole world, they must deny what they have already granted. The angry God can not offer pardon, but God who loves all in Christ because purchased by Him. Of course man must be converted if he wishes to be saved, but conversion is not the cause why God saves, but the way in which man attains faith, which simply embraces the complete salvation already bestowed.
The benefits of the kingdom of God are in store not only for those in the kingdom, but for all, without exception. There is room for all, but all do not take possession of the room. Those who oppose the doctrine of the perfect redemption of Christ generally say: Indeed, Christ redeemed all, but we are not perfectly redeemed until wo believe. But those who make this affirmation do not consider what they maintain. If we are saved by the belief that we are saved, salvation must previously be in store. Who would be so foolish as to imagine that by believing something to exist, we cause it to exist! Therefore, as certainly as God says we shall enjoy pardon and salvation, so certainly all these things must exist before we believe. When we make this affirmation we do not wise to tell people: Never mind if you do not believe, you can slip into heaven anyhow, for your atonement has already been made. On the contrary, we testify to them that their damnation is infinitely greater if they do not believe; for the table was prepared, but they would not come; therefore none of these slighters shall taste of His supper. But justification by faith is possible for the very reason that all necessary to the attainment of salvation has already been accomplished, so that man need only accept the gift. This act of acceptation the Bible calls faith. Righteous God could not take us to heaven before being reconciled to us; but He docs take all to heaven who believe, therefore righteousness and reconciliation must already exist.
The sectarians do not simply regard faith as a hand, but as a condition which man must fulfill before he can go to heaven; (*) whereas faith is nothing but an empty hand which God must fill. If we had nothing else but faith, and not Christ (which of course is impossible), we would be damned with all our faith; for not the act of faith, but Christ whom we thereby embrace makes us pleasing to God. And this is what all fanatics overlook. They wish to secure some place for the activity of man, and therefore they now lodge it in man’s faith, now in his penitence, again in his conversion, and yet again in his sanctification. As said before, man can not get to heaven without conversion, change of heart, etc., but he is not saved on account of his change of heart, but must come as a poor sinner, appealing to the compassion of God by the redemption of Christ. All conceivable stress must be laid upon the fact that God’s wrath is already turned from all mankind by the passion of Christ, and that the Gospel invitation be extended to all, Take and accept the proffered grace! It would; indeed, be terrifying if a minister were obliged to think that the wrath of God was still abiding upon his congregation; but such not being the case, he can cheerfully exclaim, “Be ye reconciled to God!” The Formula of Concord intimates that Pharaoh was damned for none other reason than that he pertinaciously resisted the workings of God’s grace. If no change in God’s relation to. man had taken place through the atonement of Christ, what sense would the word “atonement” convey? We would be obliged to erase it from the Bible. As certainly, therefore, as the Bible says, “God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them;” just as certainly no wrath can exist in His heart, when He conceives the world as in Christ. But that God does so in fact, is not an empty imagination, but attested by the redeeming work of Christ. But God also looks about the world and beholds how some would rather be descendants of monkeys than embrace the atonement of Christ; wherefore the fire of His indignation kindles upon them unto the nethermost hell. This is no contradiction. But it, indeed, is a contradiction to affirm that God must be reconciled by our faith; for without the fact of God’s previous reconciliation nobody can obtain faith.
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* The Standard of 1890 teaches: “Faith is a necessary condition of man’s justification.” By such doctrine the Standard places the Ohio Synod among the sectarians.—Ed. Luth. Witness. [Rev. C.A. Frank]
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This two-fold relation must also be observed in another respect. Christ on the cross is both righteous and a sinner. Now, is He a sinner or not? He is not a sinner in His own person; but as the world’s substitute He is such indeed, yea, as Scripture says, "Sin,” because the sins of sinners were imputed unto Him. Hence according to His person He is righteous; but according to His mediatorial office He is a sinner. It is the same way with believers. When considered according to their nature they are sinners; but when considered according to their “Righteousness,” which they have embraced in faith, they are indeed righteous. In certain respects the same is also true of the world. In its own nature it “lieth in wickedness;” but redeemed by Christ, it is reconciled to God. In such wise, it is true, there is no more sin in the world. Christ has taken it away; and in such wise the whole world is also free from death, the devil, and damnation. And this must be preached, and not obscured. The fear that people may abuse this doctrine dare not restrain the truth. And this is just what keeps back the fanatics from proclaiming it without any restriction. They imagine that it leads to carnal security.
The Formula of Concord says: “Concerning the righteousness of faith before God we teach unanimously, that poor sinful man is justified before God—that is, absolved, and declared free from all bis sins, and from the sentence of bis well-deserved condemnation, and is adopted as a child and an heir of eternal life —without any human merit or worthiness, and without any antecedent, present, or subsequent works, out of pure grace, for the sake of the merit, the perfect obedience, the bitter sufferings and death, and the resurrection of Christ our Lord alone; whoso obedience is imputed to us for righteousness. These blessings are offered unto us through the Holy Spirit, in the promises of the Gospel; and faith is the only medium, through which we apprehend and receive them, and apply and appropriate them to ourselves. Accordingly, these propositions are equivalent when Paul says, that ‘man is justified by faith;’ or that faith is counted unto us for righteousness;’ and when he says that by the obedience of one Mediator, Christ, ‘shall many be made righteous;’ or that ‘by the righteousness of one, the free giß came upon all men, unto justification of life.’ For faith justifies us, not because it is a work of great value and eminent virtue, but because it apprehends and receives the merit of Christ in the promise of the Gospel. Since, however, it is the obedience of the whole person [of Christ], it is also a perfect satisfaction and reconciliation for the human race.” <page 155>
“Gospel” means “glad tidings.” Why is it called so? Because Christ has done the work which we ought to do, but never could do, and the Heavenly Father by a sign from heaven—the resurrection of His Son—declared Himself perfectly satisfied, wherefore all we need to do is to accept what is done and rejoice with all our heart. Whoever takes offence at this and imagines that it leads off to carnal security, only shows that he has not yet tasted that manna himself. Experience would teach him a different lesson. He might as well preach the Koran, or the Talmud, or the Pope’s Canon Law; but if he wishes to make happy Christians, let him preach “the good tidings of great joy.” There is ample provision against carnal security. The Law must be preached in all its terrors, and in such manner as to cause men to quail with fear, so that not a ray of hope seems left. Then the contrary must be disclosed by the Gospel. Such preaching establishes men on a firm foundation. The sectarians conceive of redemption thus: Christ by His passion opened a way for men to accomplish of their own accord what is necessary to salvation. Though they discourse largely about faith, they entertain this opinion nevertheless, and even turn faith into a meritorious work. This is characteristically popish. The Papists do not deny that Christ died for our sins, but after all they do not believe it; for they teach that we must obtain heaven by penitence and other good works, to which, of course, Christ imparts meritoriousness, and supplies the rest. In the same way the sects mingle man’s work into the business of justification; wherefore they hate the doctrine of the vicarious, active obedience of Christ (as the Methodists have publicly opposed it for a succession of years), and of His perfect redemption, and imagine that if they only got rid of their past sins through Christ, they will presently become so holy in life, as to cause God Himself to marvel. We, on the contrary, confess ourselves as lost and condemned sinners, and affirm that God must do all for our salvation, and bestow a righteousness upon us, which calls forth the admiration of angels, yea, of the Son of God Himself! For He declares, “God so loved the world,” etc., as if He wished to say: Who ever heard the like? “so,” so intensely God loved the world, that Ho gave His Son to such a pack of scandalous sinners; gave Him in such manner as to let them deal with Him as they pleased; consigned Him to misery, and left them to slay Him, in order that the world might be redeemed ! Thus the Son of God Himself marvels. Therefore the apostle says: “For what the law could not do, in that it was weak through the flesh, God sending His own Son, in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who Walk not after the flesh, but after the spirit.” Inasmuch as Ile became our Brother, flesh of our flesh, righteousness is fulfilled in us; not indeed in every one individually, but in human kind. For this reason it was of such importance that Christ should not bring down a humanity from heaven, but should assume the same from Mary the Virgin; for now humanity is truly justified in Him. This we are to preach, and whoever embraces this, is a happy man. Unhappy, however, is he, who dislikes this; for God cries out into the world, “All things are ready,” hasten, and take grace, health, life; but alas, proud man disdains these choicest of God’s gifts, which God offers, extends, and imparts in the Gospel. It is best, however, to drop the word “mittheilen” (communicate) when speaking of the universal justification of the world, since it is generally understood to embrace the acceptance of the offer at the same time.
Thesis 5. [Google Books] As by the vicarious death of Christ the guilt of the whole world was cancelled, and the punishment thereof was borne; even so by the resurrection of Christ righteousness, life, and salvation is restored for the whole world, and in Christ, as the Substitute of all mankind, has come upon all men.
This Thesis is added to the former in order to show how the resurrection of Christ is the foundation and corner-stone of justification. By the shedding of His blood Christ paid the ransom of the world, and by His resurrection the Father testifies that He accepted the sacrifice of His Son as full, perfect, and sufficient. In Scripture the death and resurrection of Christ are often coupled together, and the apostles, characterizing the substance of their office, straightway call themselves witnesses of the resurrection, in order to give prominence to the importance thereof at the same time. Thus, for instance, the apostle Paul says: “Christ was delivered for our offences, and was raised again for our justification.” Accordingly, if Christ was raised for out justification, the resurrection must be the foundation upon which it rests, without which it would be impossible. But this justification is general and is acquired for all, for it is written: “As by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto the justification of life.” Laden with sin, which through one man came upon all, Christ entered death, and from this sin of all He was absolved by the resurrection, which took place for the good of all mankind. Therefore it is not enough, according to Rom. 8:33-34, that Christ died, but the resurrection is rather the great and final cause of justification. Wherefore the apostle writes, “If Christ be not raised, your faith is vain; ye are yet in your sins.” Accordingly the whole work of redemption would have been pronounced ineffectual, if God had not raised Jesus from the dead. Even many of the clergy do not properly understand the object of the resurrection. According to certain Scriptural passages they regard it as a proof of Christ’s Divinity and a demonstration of the fact and certainty of our own resurrection. But true as this is, it is not the chief object. To furnish a mere proof of the former, Christ would not have died and risen again; and the latter was sufficiently demonstrated by the resurrection of others before Christ. Now the world is free from guilt, therefore it can shout victory. This does not conflict with the fact that man is justified by faith; for when we speak of faith, wc lay stress upon the personal appropriation on the part of man, of the righteousness acquired by Christ, and its imputation on the part of God. But this would be impossible, if the world had not first been justified by the death and resurrection of Christ, and if Christ’s condemnation in death had not been followed by His absolution in the resurrection.
Dr. Luther commenting on Galatians 1:2, “And God the Father who hath raised Him from the dead,” speaks of the subject in this wise: “It seemeth here that the adding of these words, ‘And by God the Father,’ etc., is not necessary. But because (as I said) Paul speaketh out of the abundance of his heart, his mind burneth with desire to set forth, even in the very outset of his Epistle, the unsearchable riches of Christ, and to preach the righteousness of God, ‘ which is called the resurrection of the dead.’ Christ who liveth and is risen again, speaketh out of him, and moveth him thus to speak; therefore, not without cause he added, that ‘ he is also an apostle, by God the Father, who hath raised up Jesus Christ from the dead.’ As if he should say, I have to deal with Satan and with those vipers, the instruments of Satan, who go about to spoil me of the righteousness of Christ, who was raised up by God the Father from the dead; by the which alone wo are made righteous, by the which also we shall be raised up at the last day from death, to everlasting life. But they that in such sort go about to overthrow the righteousness of Christ, do resist the Father and the Son, and the work of them both. Thus Paul, even at the first entrance, bursteth out into the whole matter whereof he treateth in this Epistle. For (as I said) he treateth of the resurrection of Christ, who rose again to make us righteous, and in so doing He hath overcome the law, sin, death, hell, and all evils. (Rom. 4:24-25.) Christ’s victory, then, is the overcoming of the law, of sin, our flesh, the world, the devil, death, hell, and all evils; and this His victory He hath given unto us. Although, then, that these tyrants, and these enemies of ours, do accuse us, and make us afraid, yet can they not drive us to despair, nor condemn us; for Christ, whom, God the Father hath raised up from the dead, is our righteousness and victory (1 Cor. 15:57); therefore, thanks be to God, who hath given us the victory by our Lord Jesus Christ. Amen.”
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[G.A.M. now adds his comments]
Such is the article, a truly wonderful document, in our opinion, on the relation of faith towards universal justification. This article voiced the sentiments of the whole Synodical Conference in 1872. In this article our readers are informed: “The sectarians do not simply regard faith as a hand, but as a condition which man must fulfill before he can go to heaven; whereas faith is nothing but an empty hand which God must fill. If we had nothing else but faith, and not Christ (which of course is impossible), we would be damned with all our faith; for not the act of faith, but Christ whom we thereby embrace, makes us pleasing to God. And this is what all fanatics <page 156> overlook. They wish to secure some place for the activity of man, and therefore they now lodge it in man’s faith, now in his penitence, again in his conversion, and yet again in his sanctification,” etc.
But in 1890 the Standard also writes: “Faith is a necessary condition of man’s justification.” In 1872 the Standard in agreement with Synodical Conference stated: “The sectarians regard faith as a condition which man must fulfill before he can go to heaven;” in 1890 the same Standard writes: “Faith is a necessary condition of man’s justification.” In 1872 faith was only an empty hand and no condition; in 1890 faith has become a necessary condition and is no longer an empty hand only. The Standard of 1890 has killed the Standard of 1872. According to its own verdict Ohio has taken its place among sectarians in wishing and working “to secure some place for the activity of man” in conversion, justification and election. Yet, in consummate hypocrisy, the renegades at Columbus charge Missouri with having falsified even the doctrine of justification. The sad truth is, Ohio has changed both its doctrine and morals. G. A. M.
= = = = = = = = = = end of article = = = = = = = = = = = =Rather than append a Conclusion here, it will be presented in the next Part 2…
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