UNDERSTAND THE TRUTH OF JUSTIFICATION THAT THE BIBLE AND LUTHER' TAUGHT, AND RECEIVE NOT THE MARK OF THE BEAST

Not understanding true bible doctrine of a subjective justification which Luther taught predisposes all GCSDA and Evangelicals to receive the mark of the Beast. Thus I appeal to you all learn the truth of this matter for the saints were only able to endure the wrath of the devil by the word of their testimony (their experience in truth) and by not loving their lives unto to death.

If Evangelicals and General-Conference Seventh-Day Adventist don't understand the true position on Justification being taught by the Bible and Martin Luther, it is of certainty that a great number of them will end up in the hands of Rome when they see Rome preaching a by far more scriptural doctrine to their version of justification, I am saying this after watching a You Tube Documentary made by the Vatican in which they first lied on Luther stating that he was responsible for the Objective Justification (which is the idea of justification the GCSDA and Evangelical hold) and they further proceed to destroy the forensic objective Justification, with scripture, while exalting the physical work at baptism as regeneration, which they claim to be justification, which the Bible and Thusia Seventh day Adventist does not teach. Since the protestant world hold Luther to be true it is necessary to understand it was not Luther but his friend Melanchton who was responsible for the forensic objective justification while Luther taught a transformative justification which changes the heart in true righteousness within that the person will be God-empowered to obey all of God's Law. To teach and hold an un-biblical objective forensic justification gives the Catholic Church (who wrongfully believe they are a mother church in bringing salvation) a justification to move with pretentious righteous indignation and call the protestant churches heretics and in need of their higher moral standard (pretentious though it be) through doctrine. Furthermore it would make it very easy to convert protestant Christians to become Catholics when they are tortured or face persecution even to receiving the mark of the beast. Remember the saints are only able to endure the wrath of the devil by the word of their testimony and not loving not their lives unto death (Rev.12:11).

Just exactly what did Luther teach justification to be? Luther taught a subjective Justification, one that certainly involved an actual subjective change from sin to righteousness. In Luther's studies we have to judge what Luther taught after 1517, since that date is the opening of the Reformation when Luther nailed his 95 theses on the castle church door. Various Protestant authors divide Luther's teaching on Justification according to years, in an attempt to claim that he taught a Roman Catholic concept of Justification and then later switched to a so called true Protestant concept. But this is too extreme a position to accept. Studies on Luther reveal a concept of Justification though changing in its form of expression and attendant concepts, yet it retains this fundamental strain, that a man is substantially changed inwardly, that he in fact receives a real righteousness when he is Justified "He prays… that he may be washed and cleansed more and more. For the first grace signifies that the washing and cleansing has been started… Adam must leave and Christ come in. Adam must be destroyed, and Christ alone must rule and exist." WA. 1, pg. 186, 9.

2. “… the love of God which lives in man loves sinners, the evil ones, the stupid, the weak, in order to make them righteous, good, wise and strong, and so it is indeed a love which flows forth and bestows blessings.” WA. 1, pg. 36-365. (1518)

3. “The second sin is essential, inborn, original, alien, of which Ps. 51 says: “Behold I was shapen in iniquity, and in sin did my mother conceive me.” The righteousness that corresponds to this is in a similar manner inborn, essential, original, alien – which is the righteousness of Christ.” WA. 2, pg. 41. (1518).

4. "For this reason we, too, like the gentiles, consider our own righteousnes as dung and seek to be justified through faith in Christ - we who are now sinners along with the gentiles and are justified along with the Gentiles, since God "made no distinction between us and them", as Peter as Peter says in Acts 15:9, "but cleansed their hearts by faith ..." In the second place, there is the inward way, on the basis of faith and grace. ... For this righteousness is nothing else than a calling upon the name of God. Now the name of God is mercy, truth, righteousness, strength, wisdom, ... But the calling upon the name of God, if it is in the heart, shows that the heart and the name of the Lord are one and cling to each other. For this reason it is impossible for the heart not to share in the virtues in which the name of the Lord abounds. But it is through faith that the heart and the name of the Lord cling together. Therefore just as the name of the Lord is pure, holy, righteous, true, good,etc., so if it touches, or is touched by, the heart (which happens through faith), it makes the heart entirely itself. Thus it comes about that for those that trust in the name of the Lord all sins are forgiven, and righteousness is imputed to them “for thy name’s sake, O Lord” (Ps.25:11), because this name is good … But when the heart has thus been justified through the faith that is in His name, God gives them the power to become children of God (Jn.1:12) by immediately pouring into their hearts His Holy Spirit (Rom.5:5), who fills them with Love and makes them peaceful, glad, active in all good works, victorious over all evils, … Without this righteousness it is impossible for the heart to be pure … This is a righteousness that is bountiful, given without cost, firm, inward, eternal, heavenly, divine; … Indeed, since it is directed towards Christ and His name, which is righteousness, the result is that the righteousness of Christ and of the Christian are one and the same, united with each other in an inexpressible way. For it flows and gushes forth from Christ, as He says in John 4:14: “The water that I shall give will become in him a spring of living water welling up to eternal life …” The apostle’s rule is this: it is not works that fulfill the Law, but the fulfillment of the law produces works. One does not become righteous by doing righteous deeds. No, one does righteous deeds after becoming righteous. Righteousness and fulfillment of the Law come first before the works are done, because the latter flows out of the former.” Luther’s Works 27, pg. 215-225 (1519)

5. 'There are two kind of Christian righteousness ... The first is alien righteousness, that is the righteousness of another instilled from without. This is the righteousness of Christ by which he justifies through faith... he who trusts in Christ exists in Christ, he is one with Christ, having the same righteousness as he. It is therefore impossible that sin should remain in him. This righteousness primary, it is the basis, the cause, the source of all our own actual righteousness... Therefore this alien righteousness, instilled in us without our works by grace alone - while the Father, to be sure inwardly draws us to Christ - is set opposite original sin, likewise alien, which we acquire without our works by birth alone..." Luther Works 31,pg. 297-306. Quoted from John Dillenberger, Martin Luther, pg. 86-88. (1519)

6. ..."We perceive how a sinner fares when a sinner dies spiritually and then lives again, that is, when he is justified and his sins are remitted... Then comes the living Word of God. The Gospel of Grace... That is where faith sets in, and man is freed both of sin and of death and lives in grace and righteousness with Christ." Luther's Works 19. pg. 97-104. Quoted from Hilton C. Oswald and George S. Robbert, Luther as interpreter of Scripture, pg. 47,49. (1526)

7. "...but he is a Christian who has, that is, who begins to have, the righteousness of God... It is enough for us to have begun and to be in the state of reaching after what is before us." Luther's Works 17, pg. 219-229. Quoted from. ibid, pg. 58. (1527-1530)

8. "But through sin and that awful fall not only our flesh is disfigured by the leprosy of sin, but everything one use in this life has become corrupt,...But now the gospel has brought about the restoration of that image... And so the gospel brings it about that we are formed once more according to that familiar and indeed better image, because we are born again into eternal life or rather into the hope of eternal life by faith, that we may live in God and with God and be one with Him, as Christ says. And indeed, we are reborn not only for life but also for righteousness, because faith acquires Christ's merit and knows through Christ's death we have been set free. From this source our other righteousness has its origin, namely, that newness of life through which we are zealous to obey God as we are taught by the Word and aided by the Holy Spirit... In this manner this image of the new creature begins to be restored by the Gospel in this life, but it will not be finished in this life... Just as in the beginning the heaven and the earth were finished masses, so to speak, before the light had been added, so the godly have within themselves that unfinished image which God will on the Last Day bring to perfection in those who have believed His word ... But the second man will be renewed into the life-giving spirit; that is, he will be a spiritual man when he reverts to the image of God." Luther Works 1, pg. 55-65. Quoted from ibid, pg. 101, 102.(1535-1545).

9. "David did not make a single person righteous and God-fearing through his reign, not even himself. But all are made righteous and God fearing through this Ruler, Messiah, and this Rock of Israel, Jesus Christ.... "He was made Ruler - He was to perform such works among men, make them righteous and return them to the fear of God, to the state of innocence and obedience from which we had fallen in Paradise... "Similarly, the dominion and kingdom of grace is also a joyous and happy time, in which the Messiah makes us righteous and God-fearing, so that we green and bloom, emit fragrance, grow and become fruitful...

NOTE WHEN LUTHER TAUGHT AN ALIEN RIGHTEOUSNESS WHAT HE MEANT IN THE FOLLOWING QUOTE:

Natural motion is our motion, but the movement of justification is the work of God in us, to which our positions refer... The phrase (the righteousness of God being outside of us) is grammatical. To be outside of us means not to be outside of our powers. Righteousness is our possession, to be sure, since it was given to us out of mercy. Nevertheless, it is foreign to us, because we have not merited it." Disputation on Justification in Luther's Works 34, pg. 177,178. (1536).

11. "By faith alone... we are justified. We must not attribute the power of justification to a "form" that makes man pleasing to God; we must attribute it to faith, which takes hold of Christ the Savior Himself and possesses Him in the heart." Luther's Works 26, pg. 137.