ELCA's The Lutheran

GJ - Could this also be true of Forward in Chicken Soup for the Soul and The Lutheran Witless?

Fair and Balanced at The Lutheran « on: August 03, 2007, 02:37:47 PM »

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I listened very intently during the Central States Synod assembly early June as the new editor of The Lutheran, Daniel Lehmann, made an impassioned pitch for his magazine. The Lutheran is down to something just slightly over 300,000 readers. This is from a high in 1988 of about 1.5 million. (Seems like everything in the ELCA is down.) Lehmann, who comes from a secular newspaper background, was pretty candid as to why readership is approaching zilch. Declining congregational finances means the "every-member subscription plan" is a ready target for budget cutting bean-counters. That's true, and it may even be the major factor in the wholesale decline in readership.

Equally, though, somewhat to my surprise, he made reference to the "liberal bias" of the magazine as another turn-off factor. This was done somewhat off-handedly, a kind of "by-the-by" note. But his comments following that indicated he intended the comment as more than "by-the-by," because he went on to invoke the Fox News mantra. He promised news reporting under his editorship at The Lutheran would be - are you ready - "fair and balanced."

He explained a distinction between "news" and "commentary." News is news and carries no bias. It's straight reporting. Commentary, though, is frequently - even necessarily - opinionated. One may hope for an informed opinion, but at the end of the day, it is opinion. He didn't say it, but I will, news may also properly report opinion, but to properly retain the designation of "news," opposite opinion must also be referenced. "Fair and balanced" = fair reporting on diversity and equal space for both.

With this in mind, haul yourself back to the recent August issue (those of you still among the faithful 300.000), turn quickly to page 51, and read the "news" item "Discipline upheld, pastor defrocked."

There are four paragraphs reporting the action of the disciplinary appeals committee regarding the Bradley Schmeling case in Atlanta. The news here is simple, factual, informative. So far, so good. The fifth paragraph, though, is devoted to a lengthy quotation from Emily Eastwood, identified as the executive director of Lutherans Concerned, "a group that works for the inclusion of lesbian, gay, bisexual and transgender Lutherans in the church." She describes the outcome of the appeal as "what happens when human law becomes an end to itself." The ELCA "judicial process," she says, is "an ecclesiastical dry hole." She promises that "LGBT Lutherans and their allies . . . will not relent until justice and mercy prevail."

There is no sixth paragraph to argue for the appeals decision, no quotations asserting that no one is "excluded" from the church. Absent that, a sharp-eyed news editor should have excluded Ms. Eastwood's remarks from the article, and news of the appeals decision reported, uh, straight.

Personally, I think it is a shame that readership of The Lutheran has fallen so alarmingly. I seldom like everything I read in it. (Oh, hell, some issues I don't like anything in it at all, ever.) But it remains still the best source for knowing what's up with the ELCA, and why. I have written for The Lutheran in the past; I expect I shall write for it in the future. I genuinely believe Mr. Lehmann will make every effort to produce a magazine that fairly represents both sides of an issue.

Yet, equally, I also believe he needs a staff - a good news editor - who can distinguish news from sheer propaganda masquerading as news. Of course, he's still new to the job. As time passes, he may figure that out for himself.

ALPB Discussion Forum

« Last Edit: August 03, 2007, 02:39:25 PM by Russ Saltzman » Logged

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Russell E Saltzman
former editor, Forum Letter

Where UOJ Leads

Gospel reductionism is UOJ. This is where it leads:

I was surprised when our beloved moderator informed me, some months back, that numerous congregations in his neck of the woods were routinely and intentionally inviting the unbaptized to receive communion. I guess I should not be surprised to hear that some reserve the use of the creeds for an occasional high holy day, but I am. I hope that this was not a group preparing to go to the churchwide assembly. Are there still any here who deny that there is more than one faith being taught in the ELCA?

Mel Harris (truly a dinosaur)

ALPB Online Discussion

Ask Luther about UOJ

"It is a faithful saying that Christ has accomplished everything, has removed sin and overcome every enemy, so that through Him we are lords over all things. But the treasure lies yet in one pile; it is not yet distributed nor invested. Consequently, if we are to possess it, the Holy Spirit must come and teach our hearts to believe and say: I, too, am one of those who are to have this treasure. When we feel that God has thus helped us and given the treasure to us, everything goes well, and it cannot be otherwise than that man's heart rejoices in God and lifts itself up, saying: Dear Father, if it is Thy will to show toward me such great love and faithfulness, which I cannot fully fathom, then will I also love Thee with all my heart and be joyful, and cheerfully do what pleases Thee. Thus, the heart does not now look at God with evil eyes, does not imagine He will cast us into hell, as it did before the Holy Spirit came...."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 279. Pentecost Sunday. John 14:23-31.

"But outside of this Christian Church, where the Gospel is not, there is no forgiveness, as also there can be no holiness [sanctification]. Therefore all who seek and wish to merit holiness [sanctification], not through the Gospel and forgiveness of sin, but by their works, have expelled and severed themselves [from this Church]."
The Large Catechism, The Creed, Article III, #56, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 693. Tappert, p. 418. Heiser, p. 195.

Justification by Faith

Justification by Faith? or
Justification Without Faith (UOJ)?

"For neither you nor I could ever know anything of Christ, or believe on Him, and obtain Him for our Lord, unless it were offered to us and granted to our hearts by the Holy Ghost through the preaching of the Gospel. The work is done and accomplished; for Christ has acquired and gained the treasure for us by His suffering, death, resurrection, etc. But if the work remained concealed so that no one knew of it, then it would be in vain and lost. That this treasure, therefore, might not lie buried, but be appropriated and enjoyed, God has caused the Word to go forth and be proclaimed, in which He gives the Holy Ghost to bring this treasure home and appropriate it to us. Therefore sanctifying is nothing else than bringing us to Christ to receive this good, to which we could not attain ourselves."
The Large Catechism, The Creed, Article III, #38, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 689. Tappert, p. 415. Heiser, p. 194.


"Moreover, neither contrition nor love or any other virtue, but faith alone is the sole means and instrument by which and through which we can receive and accept the grace of God, the merit of Christ, and the forgiveness of sins, which are offered us in the promise of the Gospel."
Formula of Concord, Thorough Declaration, III. #31. Of the Righteous of Faith before God. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 925. Tappert, p. 544. Heiser, p. 252.

"Moreover, neither contrition nor love or any other virtue, but faith alone is the sole means and instrument by which and through which we can receive and accept the grace of God, the merit of Christ, and the forgiveness of sins, which are offered us in the promise of the Gospel."
Formula of Concord, Thorough Declaration, III. #31. Of the Righteous of Faith before God. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 925. Tappert, p. 544. Heiser, p. 252.

"Yet these exercises of faith always presuppose, as their foundation, that God is reconciled by faith, and to this they are always led back, so that faith may be certain and the promise sure in regard to these other objects. This explanation is confirmed by the brilliant statement of Paul in 2 Corinthians 1:20: 'All the promises of God in Christ are yea and amen, to the glory of God through us,' that is, the promises concerning other objects of faith have only then been ratified for us when by faith in Christ we are reconciled with God. The promises have been made valid on the condition that they must give glory to God through us."
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. 495. 2 Corinthians 1:20.

"For we are not justified because of our faith (propter fidem), in the sense of faith being a virtue or good work on our part. Thus we pray, as did the man in Mark 9:24: 'I believe, Lord; help my unbelief'; and with the apostles: 'Lord, increase our faith,' Luke 17:5."
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. 506 Mark 9:24; Luke 17:5.

"The entire Scripture testifies that the merits of Christ are received in no other way than through faith, not to mention that it is impossible to please God without faith, Hebrews 11:6, let alone to be received into eternal life. In general, St. Paul concludes concerning this [matter] in Romans 3:28: Thus we hold then that a man becomes righteous without the works of the Law—only through faith."
Johann Gerhard, A Comprehensive Explanation of Holy Baptism and the Lord's Supper, 1610, ed. D. Berger, J. Heiser, Malone, Texas: Repristination Press, 2000, p. 165.

UOJ Classics

"The doctrine of universal justification is often ridiculed with the argument that if God really forgives sins prior to faith then the Lutheran doctrine of justification by faith becomes meaningless. Such conclusions demonstrate a rationalistic spirit that consciously or unconsciously refuses to be guided by Scriptures alone."
Sigbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, unpaginated.


"The two terms are relatively modern. They are not used in the Lutheran Confessions. They are also not really synonymous. 'Universal justification' is a term denoting the doctrine that God has forgiven the sins of all men. Strictly speaking, the term objective justification expresses the thought that the sins of a man are forgiven by God whether he believes it or not. Objective justification is not necessarily universal, but if justification is universal it must of necessity be objective."[23]
Siegbert Becker, "Objective Justification," Chicago Pastoral Conference, WELS, Elgin, Illinois, November 9, 1982, unpaginated. [GJ - Can you figure this out?]

This UOJ Fanatic Joined the Church of Rome
"So, then, we are reconciled; however, not only we, but also Hindus, and Hottentots and Kafirs, yes, the world. 'Reconciled', says our translation; the Greek original says: 'placed in the right relation to God'. Because before the Fall we, together with the whole creation, were in the right relation to God, therefore Scripture teaches that Christ, through His death, restored all things to the former right relation to God."
F. R. Eduard Preuss, 1834-1904, Die Rechtfertigung der Suender vor Gott. Cited in Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 24.

J. P. Meyer UOJ Howlers
I. "Objectively speaking, without any reference to an individual sinner's attitude toward Christ's sacrifice, purely on the basis of God's verdict, every sinner, whether he knows about it or not, whether he believes it or not, has received the status of a saint. What will be his reaction when he is informed about this turn of events? Will he accept, or will he decline?"[41]
J. P. Meyer, Ministers of Christ, A Commentary on the Second Epistle of Paul to the Corinthians, Milwaukee: Northwestern Publishing House, 1963, p. 103f. 2 Corinthians 5:18-21.

II. "Before Christ's intervention took place God regarded him as a guilt-laden, condemned culprit. After Christ's intervention and through Christ's intervention He regards him as a guilt-free saint."
J. P. Meyer, Ministers of Christ, A Commentary on the Second Epistle of Paul to the Corinthians, Milwaukee: Northwestern Publishing House, 1963, p. 107. 2 Corinthians 5:18-21.

III. "This applies to the whole world, to every individual sinner, whether he was living in the days of Christ, or had died centuries before His coming, or had not yet been born, perhaps has not been born to this day. It applies to the world as such, regardless of whether a particular sinner ever comes to faith or not."
J. P. Meyer, Ministers of Christ, A Commentary on the Second Epistle of Paul to the Corinthians, Milwaukee: Northwestern Publishing House, 1963, p. 109. 2 Corinthians 5:18-21.