Lutherna View of Church and State

JUSTIFICATION

2006-2007

LESSON FOUR

I. Controversies concerning doctrine of justification. (p. 462)

A. Have greatly hurt the church.

B. Study of, sharpens diligence in preserving the purity of sound doctrine.

C. Study these main points:

1. What were the public controversies, manifest errors, or heresies.

2. When heresies were not successful, Satan used examples, traditions or unauthentic scriptures thrust upon church by false pretenses.

3. Must note that often even great saints had wild notions or failed to use proper care in handling this doctrine while addressing disputes on other articles of faith.

4. When, through whom, and how God corrected the corruptions.

II. Period of O.T. (p. 462)

A. After fall.

1. Ge 3:7: their “reason” tried to cover sin by leaves (i.e. external discipline).

2. Ge 3:8: hid from God.

3. Ge 3:12: blamed God.

4. Note God did not immediately reveal His promise of grace.

a. First led them into serious recognition of sin and divine wrath.

b. Permitted them to struggle with sin, to try all their own powers.

c. Only then was doctrine of the Gospel revealed to their hearts.

5. Taught their children Gospel.

a. Abel: Heb 11:4.

b. Cain and Abel: Question was how and for what reason does God regard man. (see Lesson Three)

(1) Ge 4:1-5.

(2) Ge 4:6,7.

(3) Ge 4:13.

B. Flood

1. Heb 11:7.

2. 2Pe 2:4,5: Noah called “a preacher of righteousness”.

3. People would not face sin: Ge 6:5.

4. People chose carnal security.

C. After Flood. (p. 463)

1. Jos 24:2: even in family of saints, doctrine was almost gone.

2. Heb 11:8-(11): Abraham.

3. Gal 4:22-31 shows.

a. Ishmail: claimed the heritage of blessing on the basis of Law.

b. Isaac: by faith in the promise of the Seed was confident he was to be the heir.

4. Repeatedly, while “pillars” tottering and drawing majority with them, the despised and weaker parts retain the simple teaching of the promise.

5. 2 Co 3:12-16: they did not see true end of the Law, Christ.

D. Prophets (p. 464)

1. 3 primary errors opposed by prophets:

a. Justification attributed to performance of ceremonial laws without repentance.

b. Piled up worship forms of their own choosing and un-called for works to merit righteousness.

c. Sought righteousness in the moral law.

2. After captivity

a. Development of sects, e.g. Pharisees.

b. Pride in being taught by those who had hid something in their ancient writings (e.g. Philo)

III. N.T. (p. 465)

A. Pharisees:

1. Lk 15:2: do not receive manifest sinners even if rependent.

2. Lk 18:9(12): trusted in their good works.

3. Mt 9:3: scribes apparently taught only a general faith, which when applied in a specific case, involved doubt.

4. Mt 3:9: gloried in blood of Abraham (had done away with doctrine of original sin).

5. Evidently had conflicts over which was the greatest commandment in the Law:

a. From observances of ceremonial laws.

b. From obedience to moral law.

c. From observing human traditions (Mt 19:20; Lk 18:11,12)

B. Disciples - also had difficulties (e.g. Mt 19:25-30; Mt 20:20-28).

C. Apostles had difficulties with adversaries and false brethren.

1. Ceremonial laws also deemed necessary (Ac 15:1).

2. Others: Ro 9:32 (works).

3. Col 2:8 (philosophy mixed into doctrine).

4. 1Pe 2:16 (excuse for wickedness)

D. Chemnitz: “Thus the zeal to reconcile the doctrine of the Law and the teaching of philosophy with the Gospel is the source and origin of all errors.” (p.466)

IV. After time of Apostles ( p. 466)

A. In primitive church.

1. Ebion and Cerinthus.

a. Observance of Law also necessary.

b. Christ not true God.

2. When (1) above disputed and proven false.

a. Simon Magus

(1) He could give men salvation by grace through the acknowledgment of his Helena (a courtesan he abducted from a brothel).

(2) No reason for the Law; do as you wish.

b. Basilides (practice evil with indifference)

c. Carpocrates (lustful actions necessary for salvation).

3. Gnostics

a. Claimed outstanding knowledge based on revelations and secret mysteries.

b. Saved by knowledge.

c. So spiritual, could not fall from grace.

4. Manichaeans: faith is only historical knowledge.

5. Basilides and Valentinus.

a. Some people by nature were to be saved.

b. Others they called “material”; not capable of being saved.

6. Marcion, et al

a. Believers who lapsed could be rebaptized 3 times.

b. Montanists: entirely took away repentance.

c. Novatians: no opportunity to lapsed for repentance after Baptism.

7. Some spoke of only sins committed through ignorance or involuntarily; others piled up all kinds of traditions.

8. Apelles (a Marcionite): absolutely must not inquire into doctrine, but must remain in what is believed and taught that all who trusted in the Crucified One saved, if any good works were found in them.

B. Adulterated traditions and spurious writings. (p. 467)

1. Many conflicts here.

2. Books claimed to be from people referenced in Bible.

C. Unfortunate statements of church fathers. (p. 469)

1. When dealing with other articles, failed to deal carefully.

2. Departed from proper, evangelical and apostolic meaning of terms.

3. Often understood “faith” as only historical knowledge.

4. Often confused Law and Gospel.

5. Did not place doctrine of good works in its place in category of the fruits of faith.

6. Made public spectacles out of satisfaction for sins while trying to arouse true recognition of sin.

7. In disputes, bent doctrine in direction of philosophical disputations.

8. Excessive admiration for outward discipline and for natural human powers.

9. Chemnitz: “For without due diligence in speaking, the substance of the matter cannot be retained as it has been divinely revealed to us.” (p. 471)

D. Through whom and how refuted. (p. 471)

1. God has always raised up witnesses.

2. When consciences were horribly disturbed, fathers began to pay attention to what had gone unnoticed.

3. Controversies help us judge correctly and sharpen our diligence and care in teaching and preserving the sound doctrine.