Thursday, July 21, 2011
--Matthew Harrison, president of the Lutheran Church-Missouri Synod, in a letter to his church on growing differences with the larger and more liberal Evangelical Lutheran Church in America over homosexuality.
My good friend Ed Suelflow continues to translate very interesting documents pertaining to the early presidents of the LCMS. This letter gives an idea of how close President Heinrich C. Schwan was to his uncle, Friedrich Wyneken. Sihler was pastor at St. Paul, Ft. Wayne. By the way, Ed is now translating the biography by Sihler mentioned in the letter.
Pastor H.
SCHWAN TO SIHLER
Translated by Ed Suelflow
Cleveland, May 9, 1876
Dear honored Doctor:
It is time to prepare proposals for our Synod. One of these should deal with the discussion we had last year concerning the internal condition of our congregations. I would ask you herewith to take over this project.
I am not familiar with the “whys” and the “wherefores.” Twice we had similar discussions, in 1856 and 1858, on the basis of reports that have been considered. The impression that remained with me is that, even though the discussions were fruitful, they were more personal opinion rather than substance based on the reports. The reports themselves were rather useless, because of the sheer volume of questionable judgments expressed by individual Pastors – an extraordinary disproportion. How can we avoid it this time? And is there a way to discuss the matter without these reports?
Further, it is likewise unclear to me which specific issues concerning the life of our congregations we are to discuss this time – the same ones, to prove progress or lack of it – or are there other issues? Some of these should not be included, even though this topic was deemed important by the Pastoral Conference: “Theses Concerning the Doctrine of Sin”. Certainly this was the cause of somewhat idle but interesting conversation at the Conference. (I will appoint Pastor Koehler as reporter and Carl Schmidt as co-reporter.)
I have no other counsel except to ask you to select both the subject matter as well as the way to handle it.
Your son, with whom I visited yesterday, shared with me the plan to wait for the beginning of the college semester until November, so the new arrivals might escape the unfortunate fever. Also all vacations and other free days would be cancelled. This seemed plausible to me. I asked him to draw up a memorial to that effect, that, if it were accepted by the teacher college board of regents (Aufsichtsbehoerde), to present it then to the Synod.
No doubt you already heard by telegram that the body of my uncle is on its way from St. Louis and will probably lie in state here next Sunday. The congregation has invited Walther to preach the funeral sermon. As far as I know Pastor Nieman has invited you to participate. If you cannot come, surely you will write Wyneken’s biography for Der Lutheraner. I dreamt in a most realistic way that uncle, while thinking about leaving San Francisco, had died from a stroke. I sat down then and wrote him a letter of encouragement. It appears that he actually died at that exact time. I am satisfied that he is at rest, which was his desire, but I miss him more than I had originally thought.
It has been necessary for my wife to be bed-ridden for months. I am waiting for the first warm days to take her into the country. It will be good medicine for her.
Yours truly,
H.C.Schwan
218 Erie
This is a VERY fascinating section of Walther's Kirche und Amt. I'm nearly finished with the basic revision of J.T. Mueller's translation. Mueller often renders Walther's "Church" - German "Kirche" as "congregation." I've restored a much more accurate translation of technical terms throughout, including brackets containing the original German. Mueller's translation also tends to eliminate the nuances for all the terms for the office of the ministry and the church, and removes "catholic" language throughout. It's been a wonderful exercise. Walther still has much to say to us, because he allows our confessions and the great teachers of the church to speak.
Pastor H.
Smalcald Articles, Art. I., Appendix: “In addition it must be confessed that the keys do not belong merely to one person but to the whole church [ganzen Kirchen] this can be proved sufficiently by clear and convincing arguments. For just as the promise of the Gospel belongs surely and without means to the whole church [ganzen Kirchen], so also the keys belong without means (in the Latin original: principaliter et immediate, i.e., originally and immediately) to the whole church [ganzen Kirchen]. For the keys are nothing else than the ministry [Amt], by which the promise is distributed to everyone who desires it, as indeed it is obvious that the church [Kirche] has the power to ordain ministers [Kirchendiener]. When Christ said: ‘Whatever you bind,’ etc. [Matt. 18:18], He indicated at once to whom the keys were given, namely, to the church [Kirchen], by adding: ‘where two or three are gathered together in My name’ [v. 20]” (Of the Power and Primacy of the Pope, 24; German text, Triglot 510; Mueller 333; BSLK 478).
Our church confesses here that the whole church [ganze Kirche] not only [allein] as a great, populous whole, but also its smallest parts, has the keys and so also the ministry [Amt] of the Gospel, just as a whole face reflected in a mirror appears in every single part of it, though it may be smashed into a thousand pieces. Therefore, the church has the power to elect and ordain ministers [Kirchendiener]. Hence, the power of the public preaching office [Predigtamt] rests and is rooted in the church [Kirche] and is conferred [uebertragene] by the church [Kirche] according to Christ’s express direction on certain persons specifically called to the ministry of the Word [Dienst am Wort]. This power the church [Kirche] does not have mediately through the incumbents of the office entrusted with it for the benefit of the church, but the church possesses it immediately, while on the contrary the incumbents of the office [Amstraeger] have it mediately, for they received it from the church [Kirche], in which it dwells originally.
I continue working on the re-edit/translation of Walther's great "Church and Office." Many gems worth sharing.
P.H.
[Martin] Chemnitz: “The fact that the Son of God has instituted the office [Amt] of the Word and sacraments also in the New Testament cannot be doubted. The church has been commanded to call and install [bestellen] ministers [Diener], and to this has been added, in the first place, the promise that God approves the of those who have been called by voice of the church [Stimme der Kirche] and have been set apart for this office [Amt]. Thus Paul declares in Acts 20:28 that those were called mediately by the Holy Spirit to feed the congregation of God [Gemeinde Gottes]. In Eph. 4:11 we are told that the Son of God gives not only the apostles but also the pastors and teachers [Hirten und Lehrer] who are called mediately as his gifts.
“In the second place, there is added the promise that God will grant His grace and gifts in order that those who are called legitimately [rechtmaessig] may by these (gifts) rightly, faithfully, and successfully perform and execute everything pertaining to their office [Amt]. ‘Receive the Holy Spirit’ (John 20:22). ‘He opened their understanding that they might comprehend the Scriptures’ (Luke 24:45). ‘Lo, I am with you always, even to the end of the age’ (Matt. 28:20). ‘Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands [Handauflegung] of the presbytery [Aeltesten]’ (1 Tim. 4:14). ‘Stir up the gift of God which is in you through the laying on of my hands’ (2 Tim. 1:6). ‘I will give you a mouth and wisdom’ (Luke 21:15). ‘It will be given to you in that hour what you should speak; for it is not you who speak, but the Spirit of your Father who speaks through you’ (Matt. 10:19–20).
“In the third place, there is added also the promise that God will be with the preaching office [Predigtamt] and that through His blessing the planting and watering shall have growth, as well as that through the office [Amt] He will be truly efficacious, calling, illuminating, converting, and working repentance, faith, the new birth, regeneration: in short, that He will through the office [Amt] carry out the whole matter of salvation. ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them’; etc. (John 20:22–23). ‘I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven’ (Matt. 16:19). “It is the office [Amt] not of the letter, rather of the Spirit, which makes alive; It removes the veil from the heart, that you are converted and freed; that we with with an unveiled face see the glory of the Lord, and in his image are glorified.’ (2 Cor. 3:6). ‘Who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit’ (2 Cor. 3:6). ‘God … has committed to us the word of reconciliation. Therefore we are ambassadors [Botschafter] in Christ’s place, as though God were pleading through us’ (2 Cor. 5:19–20). ‘Since you seek a proof of Christ speaking in me, who is not weak toward you, but mighty in you’ (2 Cor. 13:3). ‘He gave gifts to men. […] He Himself gave some to be apostles, shepherds [Hirten], teachers [Lehrer], that the saints be equiped for the word of the office [Amt], for the edifying of the body of Christ, till we all come to the unity of the faith and the knowledge of Chirst[…] that we not be tossed to and fro and carried about with every wind of doctrine’ (Eph. 4:8–14). ‘God … gives the increase’ (1 Cor. 3:7). ‘Your labor is not in vain in the Lord’ (1 Cor. 15:58). ‘Through whom we have received grace and apostleship [Apostelamt] for obedience to the faith …. That I may impart to you some spiritual gift …. The Gospel is the power of God to salvation for everyone who believes’ (Rom. 1:5; 11:16). ‘Take heed to yourself and to the doctrine. For in doing this you will save both yourself and those who hear you’ (1 Tim. 4:16). ‘In Christ Jesus I have begotten you through the gospel’ (1 Cor. 4:15).
“These most gracious and sweet promises concerning the preaching office [Predigtamt] we must, as it were, publicly exhibit in the church in order that the dignity of the office [Amt] might be glorified against the fanatics [Schwaermer], that those entrusted with the office [Amt] may with all the greater joy take on themselves its hardships and endure its difficulties, and that men might learn to regard the preaching office [Predigtamt] with reverence” (Examen Concilii Tridentini, “De sacr. ordin., ” fol. 579).
Kirche und Amt, p. 237f.
Here's a little section from Walther's great "Church and Office" which I've been re-working the past few months. Hoping to have the manuscript pretty much done in the next month or so. Preface to the Book of Concord: “As to the condemnations, censures, and rejections of godless doctrines, and especially of that which has arisen concerning the Lord’s Supper, … it is in no way our design and purpose to condemn those men who err from a certain simplicity of mind, but are not blasphemers against the truth of the heavenly doctrine, much less, indeed, entire churches [ganze Kirche]; … rather has it been our intention and disposition in this manner openly to censure and condemn only the deceptive doctrines and their obstinate and blasphemous teachers …. For we have absolutely no doubt whatever that even in those churches [Kirchen] which have hitherto not agreed with us in all things many godly and by no means wicked men are found who follow their own simplicity, and do not understand aright the matter itself, but in no way approve the blasphemies which are cast forth against the Holy Supper as it is administered in our churches [Kirchen], according to Christ’s institution, and, with the unanimous approval of all good men, is taught in accordance with the words of the testament itself. We are also in great hope that, if they would be taught aright, through the leading of the Holy Spirit to the infallible truth of the divine word, they would agree with us, and with our churches and schools.” (par. 19 [unmarked]; Triglot, p. 19; Mueller 16; BSLK 11).
Apology: “The wolves and false teachers, though they are in the church [Kirche] and do great harm, yet are not the church and the kingdom of Christ” (Ap. VII/VIII. 22; German text, Triglot, p. 234; Mueller 156; BSLK 239.25).
Here our church [Kirche] confesses that the heretics are not outside the church, but that they sow their pernicious seed within the church, so that therefore also in the multitude [Haufen] that the heretics gather around [versammeln] themselves, the true church is hidden. Hence the Apology also says: “The multitude [Haufen] of the wicked is much greater, indeed, almost uncountable, who despise the Word, bitterly hate it, and persecute it most vehemently, as this is done by the [Turks, Mohammedans, and other tyrants and] heretics, etc. Therefore, the true doctrine and church are at times almost entirely suppressed and lost as this has happened under the papacy, just as though it had completely gone under.” (Ap. VII/VIII. 9; German text, Triglot, p. 228; Mueller 153; BSLK 235).
Here our church confesses that because of the raging of the heretics it often “seems as though” there were no longer any church, though Christ “rules in the midst of his enemies.” (Ps. 110:2)
Stopped at the Starbucks here in Morningside (Sioux City) for a coffee and free wireless. Nephew is home watching the house (and feeding the two dogs). Dad got his Oliver 60 ready in time for the parade in the tiny town of Bronson, Iowa. Aunts and uncles a some cousins came by my parents place north of Sioux City where we enjoyed a meal and some fun. My cousin Norm is a wonderful guitar player and singer, so we played and entertained the seniors for an hour or two. Gotta play more often. Went up to a high bluff overlooking the bridge over the Missouri at South Sioux. Water level is amazing. The spot were we gathered last year for my 30th High School reunion (right on the river) is a good ten feet under water. The Dakota Dunes is surrounded by a makeshift dike, protecting it from the Missouri on the west and the Sioux River to the south. Our LCMS congregation there is evacuated and worshipping at Concordia in Sioux City. Yesterday we traveled to Vermilion and saw the National Music Museum on the University campus. Really worth seeing. Full collection of Gibson guitars and mandolins. Quite a few banjos. Many 16th-18th century violins, violas. All sorts of wind instruments and horns. I missed the accordions though ;?{D. The Yankton Dam was a spectacular sight. The volume of water coming over the spillway is on the level of Niagara Falls! Reminded me of many short trips of my youth. I fished at that spot as early as I can remember fishing. Caught a 5 lb Walleye at age 6 or so. We stopped by the old farm place of my wife's grandparents. The buildings are all gone. Bitter sweet. Then over to the little community of Mission Hill where Kathy's grandparents and their relatives are buried. 
"Jesus Only" - Where do we hear preaching like this?
At a symposium on Scandinavian Lutheranism a few weeks back, we were introduced to an enormous influence on Swedish Bishop Bo Giertz name Henrich Schartau. Schartau was the spiritual force behind renewal in Western Sweden. Read the sermon which follows and you'll see why. Note Schartau's use of the pronoun "you" as he delivers law and gospel. Schartau was quite interested in the order of salvation and I'm beginning to wonder if so much of our Lutheran preaching today is evangelically limp because we have lacked Schartau's fundamental insight as to how God's grace grabs a soul. Walther too had a profound knowledge of the human psyche and the precise application of the word of God. I found the sermon over at www.thefirstpremise.blogspot.com.
Pastor H.
Henric Schartau: "Jesus Only"
The following sermon by Henric Schartau (1757-1825) is featured prominently in the classic Lutheran novel "The Hammer of God" by Bo Giertz in the third chapter entitled "Transfiguration Day" (pp. 182-227). This English translation of the sermon is from Henric Schartau and the Order of Graceby S.G. Hagglund (Rock Island, IL: Augustana Book Concern, 1928). Below, those sections quoted or discussed by Giertz are highlighted in red, with the corresponding page numbers from The Hammer of God indicated in brackets. [Note also that a study guide for The Hammer of God, prepared by Professor John Pless, is available at http://www.ctsfw.edu/academics/pastoral/pless/giertz.htm.]
_______________________________________________________________________________
Seventh Sunday After Trinity.
Introduction
Lifting up their eyes, they saw no one, save Jesus only. In this way Matthew concludes his story of the peculiar occurrence described in the seventeenth chapter.
When Jesus had at one time gone apart with a few of His disciples to a mountain, it happened that the "form of a servant," which He had taken upon Himself, was changed into the royal glory which belonged to Him ever since He had been born to be a king. The disciples who were accustomed to see Jesus associating with sinners, now found Him in conversation with two of the "Spirits of the New Jerusalem." They found themselves enfolded in a cloud and possessed with great joy, but when they again came to themselves and "lifted up their eyes, they saw no one, Save Jesus only."
When a sinner first opens the eyes of his understanding, they are turned down upon his unsaved soul and lost condition [202]. Shame and timidity are associated with downcast eyes. Esra describes the dejection of an awakened soul in such wise, "O my God, I am ashamed and blush to lift up my face to Thee, my God: for our iniquities are increased over our head, and our guiltiness is grown up into the heavens." The law enjoins men to look especially upon themselves. It urges them to compare their depravity with God's holiness, and their guilt with His righteousness. The Holy Spirit, however, thereupon lifts the eye of their understanding to Jesus only [202]. The glory of Christ, emanating from the words of the gospel, enlightens their heart and attracts their thoughts to Jesus, while the love of God revealed in His promises comforts their frightened heart and gives them courage to turn to Jesus.
It is blessed when a believing soul looks in the Scriptures for Jesus only [202]. He is the center and essential part of the word, and the Scriptures bear testimony of Him. When therefore the soul has learned to consider everything in the Word of God as leading to Jesus or derived from Him, then its searching has discovered the true treasure and the costly pearl.
It is a blessed thing when the believing soul in prayer fixes his uplifted eyes of faith upon Jesus only, not looking about for his dispersed thoughts, nor backward upon Satan, who threatens with the assertion that the prayers are to no avail, nor inwardly upon hi sown slothfulness and slight devotion, but above himself to Jesus, "who is at the right hand of God, who also maketh intercession for us." [203]
As Jesus only was the main object of Paul's preaching, so that he "determined not to know anything" except that which was related to the Saviour who once had been crucified, so shall also my main topic be Jesus Only. May He alone grant us enlightenment in the Word, strength and salvation through the Word, and may God hear us, when we ask for this for Jesus' sake. "Our Father," etc.
Proposition.
JESUS ONLY
I. In the awakening, as its object
II. In justification and the new birth, as its foundation
III. In sanctification, as its power
First Part.
It is Jesus only who has provided that the Holy Spirit works upon a secure heart unto its awakening. Paul says that the awakening takes place with reference to Jesus, in connection with, and as a result of, His redemption, which was perfected when God awakened Jesus from the dead. The blood of Jesus was shed even for those who have "counted it an unholy thing," and it bespeaks mercy even for them. God is jealous for the honor of His Son; He desires to show that the atonement is valid and powerful, and He therefore permits His Holy Spirit to quicken the slumbering consciences. Jesus gave His life for the wandering sheep, and He "goes after that which is lost." It is the suffering of Jesus that pleads for pardon. It is His prayer which quickens the movements of grace in dead hearts, and it is by virtue of His merits that gifts are provided even for those who have fallen away.
Jesus only is the basis of a sinner's awakening, but He is also the object thereof, for it is the object of the law to urge sinners to accept the grace offered by the gospel. Paul teaches that Christ and justification through faith in Christ are the objects of the law, "Christ is the end of the law unto righteousness to every one that believeth." Then again he describes the end of awakening as follows, "The law has been our tutor unto Christ, that we might be justified by faith." Hear then, O man, that the law causes grief in order that you may eagerly accept the comfort proclaimed in the gospel: that Jesus has paid for all your sins. The law frightens you, threatening you with eternal torment, in order that you may take the refuge which is being offered you with Jesus. When God, in His law, demands perfection in everything, His true object is that you may become a partaker of the righteousness of your Saviour, who has fulfilled the law for you.
Second Part.
A person becomes justified through faith alone, but Jesus only is the foundation of faith. He has provided that an awakened sinner can come to faith. Therefore an apostle says that "Jesus is the author and perfecter of our faith." Jesus has not only atoned for sins and purchased righteousness, but He has also provided that a sinner shall become a partaker of this grace. And since this is done by faith, Jesus has also provided that the Holy Spirit shall work to that end and grant a true faith, in order that the works of grace may be perfected and that man may appropriate and enjoy the fruits of redemption.
Jesus is the foundation of faith, for it is He of whom the gospel says that He has purchased all the good which the gospel offers to those who are rightly awakened. It is only through the gospel that a man can come to faith, for the gospel speaks of Jesus and, indeed, concerning Jesus only. Any doctrine that does not speak of Jesus, whatever experience and glory it may proclaim, is not the gospel. So then Jesus is in the Word. His suffering, His blood, His obedience and death are proclaimed in the Word, and this is the only means of coming to the right faith.
It is Jesus only whom faith embraces and on whom it relies. When a person, after seeing the awful depth of his own misery, has once caught a right vision of Jesus, he cannot turn his thoughts from Him. Jesus becomes everything to such an one, and everything else is "counted as loss and dung." He seeks for Jesus, comes to Him, longs for His righteousness, prays in His name, and hopes in Him alone. He presses on that he may grasp Christ more securely, and that he may trust Him with more certainty and with greater boldness.
Jesus only is the basis and main cause of justification. Jesus only is considered by God when He makes a person righteous. God merely sees that the sinner has accepted Christ and that he is in Christ, in fellowship with Him. God does not wrathfully count such a person's sins, for they are covered with the blood of Jesus. The Saviour is sinless, and a justified man is considered quite as free from guilt as Jesus was when He had paid the whole debt of sin, and as pure, free from the corruption of sin, as Jesus has always been. Nor does God graciously look upon a person's good deeds; no, He looks only on His beloved Son. If He were to look upon our good deeds, He would also see the sins wherewith these good deeds are contaminated, and He would by virtue of His righteousness be compelled to exact punishment. God looks upon His beloved Son only, in order that He may find something perfect to rest His holy eyes upon. The atonement and righteousness of Jesus only are then by God attributed to the justified sinner. Nothing else will avail and satisfy an awakened soul. Nothing else suffices for our salvation from eternal fire; no other righteousness is valid and pleasing before God than that of His beloved Son in whom He is well pleased. It is by reason of this alone that God forgives sins and receives us into sonship with Him. Sins are forgiven, because Jesus "blotted out the bond against us" with His pierced, bleeding hand, and for the sake of His childlike obedience every one that believes on Him becomes a child of God. For Jesus' sake every child of God is considered like Jesus Himself, and a like verdict is rendered in heaven at the time of every act of justification as was proclaimed with reference to Jesus at the transfiguration, "This is my beloved son, in whom I am well pleased."
Jesus only is the basis of the new birth, for it is faith in Him alone that brings regeneration of the heart. Paul expresses this is Eph. 2. 6, saying, "God made us to sit with Christ in the heavenly places." When a man fixes his attention upon Jesus alone and upon the holiness which He purchased and perfected when He had "His delight in the law of the Lord," he receives the Spirit which grants full enlightenment in the Word of God. The believer then becomes like the Lord Jesus, being "transformed into the same image." The light of the glory of Jesus enlightens the soul to see aright and to perceive clearly the heavenly light in the Word of God, when the Sun of Righteousness arises and God takes His dwelling in the soul. God then also grants the believer a new mind, "the mind which was also in Christ Jesus." His will becomes our will, and we thereupon always desire to be humble like Jesus, meek like Jesus, obedient like Jesus, pure in heart like Jesus, and occasionally we are also able to be thus, for in the new birth we received "a clean heart and a right spirit" and a mind like that "which was also in Christ Jesus."
Third Part.
It is in sanctification that the power of our Lord Jesus Christ is best shown, for it is Jesus who provides the power to put off the old man and put on the new. If you are to get rid of your wicked thoughts, if you are to quench your evil desires, if you are to succeed in overcoming your old sinful habits, verily, there is no other help for this in heaven or on earth than that provided by Jesus only. He has conquered sin, and "in all these things we are more than conquerors through Him that loved us," for He is "the Lord which sanctifies." "The sanctification of the spirit" is a sure result of His redemption. If you were unable to resist sin, if you were compelled to fall therein again, then the forgiveness would be useless and the atonement in vain. But His merit is complete and perfect, and He has arranged that the merit imputed to you at once and immediately in justification shall also gradually be wrought in you in sanctification [206]. Jesus has not only stood in your stead as a just man who has had His delight in God's commandments and whose righteousness is imputed to you as though you had always been just, but He has also brought about that you actually become just and obtain more and more delight in God's law according to the inner man.
The more a person grows in faith in the Lord Jesus, the more he will also increase in good works. You do not, as you may suppose, receive more faith and grace from God by virtue of your watchfulness, meekness, patience, and devotion, but quite the reverse. In the proportion that Jesus becomes great and glorious to you, in the proportion that He becomes indispensable, you will increase in all the virtues that derive their strength from Him. The more faith, which is the origin of love, increases, the more will also love, which is the result of faith, increase.
Love for Jesus is the chief motive unto sanctification in a converted soul. It is love for Jesus that makes the believers submissive to Him in trials and sorrow, enabling them to bear His cross when the Lord finds it needful for their sanctification. Paul designates the knowledge of the love of Christ as the most immediate cause leading to one's being "filled unto all the fullness of God." In like manner it is love for Jesus that makes the most pleasing sins abominable and the most grievous duties light. It is love for Jesus that enables us to love all men, because He has deigned to make them all objects of His love. It is love for Jesus which opens our heart so that we may have confidence in those who are known to be partakers of that same love of Christ. It is love for Jesus which quenches our anger when we are offended, which kills hatred and enables the believer to love his enemies, since Jesus has loved them too, precisely as He loved us even while we were yet His enemies.
Jesus is the most splendid and only perfect pattern to follow in sanctification. Do not ask to become like this one or that one, but pray that you may become like Jesus. Do not attempt to imitate the talents of others, nor their measure of grace, but walk in the footsteps of your Saviour [206]. Along that way you shall more and more attain to that whereunto by your election you were ordained, namely, to be "conformed to the image of His Son."
Application
Do you, O confident sinner, know whom you are warring against, whom you are scoffing at? It is not the servant who proclaims the message which you contradict, not human beings whom you mock for their spiritual interests, but Jesus only, Jesus, whose words are being spoken to you and whose members they are whom you vituperate. Rest assured that Jesus alone is able to overrule your wickedness and to judge and punish you. How dreadful it will be for you when you lie upon your death bed at the end of the way to realize that the Son's wrath is upon you! How awful the mere appearance of Jesus when, in the resurrection, you raise your head form the grave!
Take heed to what you have heard, O mournful souls, remember that Jesus only is the object of your awakening. Do not therefore seek for more regret nor for an immediate improvement in your course of life, but seek for Jesus only. Where, indeed, can you look for salvation except to your Saviour? Where can you find salvation except in Him? It is nowhere else to be found. When you have found Him and in Him righteousness and strength, when His righteousness is your support in temptations, when His might is your succor, lo, then you have enough in Him, for you have all in Him. If then it should ever happen that you, like the first disciples, should in spirit see somewhat of His glory and "taste the powers of the age to come," and if this glory should thereupon disappear, then do not look for Moses or Elias, but be content with the grace granted to those early disciples of whom we read, "When they lifted their eyes, they saw no one, save Jesus only."
When the peace of Christ has brought you reinvigoration and His promises have given you assurance of grace, then it shall also be your lot, at the approach of death, when your eyes can no longer see the things of this world, then the vision of your soul shall be opened and endowed with heavenly light to see the great glory, world without end, face to face, -- Jesus only. Amen.
Labels: Giertz, Hammer of God, Jesus Only, Schartau
Posts
All Comments
