Recent ELS History

Information about recent Evangelical Lutheran Synod events can be found at Be Strong in the Synod. Oops. Typo. Be Strong in the Grace is the official title. Aside: I did not want to be seen as endorsing the Reign of Terror under Pope John the Malefactor.

A list of blogs follows the piece, in case you need more to read.

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Norman Teigen has left a new comment on your post "Recent ELS History":

I know the blogger to which you refer. We are members of the same church, King of Grace in Golden Valley. I feel that you have taken a cheap shot at a very nice Christian lady.

I encourage you to take shots at me and not at this dear lady.

***

GJ - I was surprised to get this from Norm Teigen. Did I call this blogger any names, like "Bloviator"? When I glanced through the blog, it looked overly accepting toward the recent crimes of the synod. Some people just cannot see past their Holy Mother Synod filter. Disagreeing with a perspective is not the same as taking a cheap shot. I leave that to bloggers whose feathers are easily ruffled by everything except false doctrine and the destruction of pastors' lives and families.

Norm Teigen Blesses Church and Change

Norm Teigen has raised his consecrated and consecrating hands, blessing the Church and Change Conference, scheduled on purpose to ruin my birthday.

The explanation for his blessing is a howler:

The 'Church and Change' title seems a little loopy to me but then I may be inclined to see loopiness in many places. When I heard that one of my friends, a former pastor of mine actually, was going to be a participant in this conference, I called him up and went out to see him.

This pastor told me that he had visited with responsible ELS officials (whom I trust for their authority and their wisdom) and offered to step down from participation since he did not want to cause offense.

This pastor was told that he need not step down because the WELS has administrative controls in place. The point is that a loopy church organization that goes off on its own is questionable, but if the church has some procedures in place to retard loopiness, then there is no offense. I like that response.

I do not want to condemn my ELS pastor friend for going to a meeting where he meets with other Christian people. I don't fear for the future of the church in such a situation. Why, he might actually learn something that we could all use. That would be a desirable thing.

So, my ELS friends, let the WELS burb and belch about Church and Change. It need not rock the little ELS rowboat.

***

WELS has administrative controls in place? That means Lawrence Olson, D.Min. Fuller, will be there!

Administrative controls:

1. The same that took the largest bequest ever and turned it into insolvency?
   
2. The same that lost $8 million?
   
3. The same that managed the MilCraft estate?
   
4. The same that "watched" the Church Growth Movement?
   
5. The same that encouraged Floyd Stolzenburg to become a WELS pastor?
   
6. The same that continues to promote forgiveness-without-faith?

Now I feel much better.

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GJ - I copied this from Trouble in Paradise:

Norman Teigen
Is that you Robbie? Are you blogging now?

I was concerned about the ELS pastor and Church & Change so I went out to see him. He told me that Church and Change does have WELS administrative controls. I confirmed this in a responsible way and that was good enough for me. We're in fellowship with WELS and so we accept the situation as it is, for now at least. . There's no problem in talking about ideas, Rob. Ideas and free exchange are good.

Christian Life Resources (CLR) does not have any administrative ties and so there is a difference between C&C and CLR. I think that CLR practices religious fraud. C&C might be a lousy organization but it doesn't hurt to talk, does it?

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GJ - ELS Bad Boy is not Rob or Bob. I have no insights on the matter, but I do enjoy reading Trouble in Paradise.

Read ELS Bad Boy - about...Trouble in Paradise

Finally, a blog site (besides Ichabod) that has some content. Trouble in Paradise has many interesting updates.

WELS Pastor Denounces Church Growth

Pastor Steve Kurtzahn wrote this letter April 30, 1996, when he was a circuit pastor in the CLC (sic). The letter is written to CLC Pastor Paul Tiefel, who shares the same grandfather and nickname (Teufel) as Mequon Professor James P. Tiefel. Paul Tiefel did not enjoy my CN review of Valleskey's disastrous Church Growth textbook.


St. Paul's Evangelical Lutheran Church
Church of the Lutheran Confession (CLC)
2100 Sixteenth Street South West
Austin, Minniesota 55912
507-433-8191

April 30, 1996

Pastor Paul Tiefel
2015 N. Hastings Way
Eau Claire, WI 54703

This is in response to your April 27th letter.

First, let me say that when you phoned me you wanted to know what problems I had with Valleskey's book. You also mentioned on the phone that you felt Greg Jackson broke the Eighth Commandment.

It is because of the accusation you made on the phone against Greg that I spent so mujch space in my letter speaking of the review. You were the one who brought it up on the phone with me. Now you want to discuss it "only with Jackson's approval?" Let me repeat myself, Paul : I see no instance how or where Greg did such a thing as break the Eighth Commandment. [emphasis in original]

It is very disturbing that you and [David ] Koenig speak to false teachers in other church bodies like Valleskey, [James] Tiefel and Harstad (sp?) concerning the truthfulness of what Greg Jackson writes. Since when do you think they will agree with Greg? He has laid bare in the past few years the fact that many in the WELS and the ELS were Church-Growth oriented. Do you honestly think they would corroborate Greg's statements after that?

Allow me to make an analogy. Think back to the formative days of the CLC. What if you or Dave were on the floor of the WELS conventions back in the 1950's when it disregarded Romans 16:17, 18. Would you have gone to O. J. Naumann or Carl Lawrenz to see if Edmund Reim or Egbert Schoaller or C. M. Gullerrud were telling the truth concerning the error of the WELS/ELS? What do you think the response would have been if you had asked them, "Is Reim (or Schaller or Gullerud) telling the truth?"

When it comes to my pointing out the false doctrine of David Valleskey, Paul, it needs to be said that a false teacher can be recognized not just by blatant and clear statements of falsehood, like you are searching for when it comes to his book. But a false teacher can also be recognized when does NOT say something that he should, or when he says something in a confusing manner, or even when his writings exude a false spirit. For example, a person can be classified as a legalist and still say all the right words. But you know he's a legalist by the way he says these them or by what he does not say. Going back to the 1930's and 40's, particularly with the "Statement of the 44," many recognized that something was going terribly wrong in the Missouri Synod, but no one could really put a finger on the problem until after the fact. There are many things in the "Statement" that you and I could also p;robably have agreed with, but looking back upon that history we recognize now that there was an underlying liberal agenda being carried out in the LC-MS. Hindsight is always 20-20.

Getting back to Valleskey's book:

1. Unless I missed it somewhere, does Valleskey repudiate the Church Growth Movement taught by Fuller Theological Seminary by name? If he does, show me the page number.

2. On pages 199 through 204 Valleskey deals with the so-called "Seeker Service." He goes into a tremendous amount of detail about how Seeker Services are done. He raises many good questions that Lutherans should ask themselves before they become involved in such Seeker Services. But if Seeker Services are dangerous by trivializing and by even ignoring the Means of Grace, why does he leave the door cracked open by saying on page 204, "Althought it must be said that congregations may in Christian freedom utilize at least certain features of this outreach method..."

3. On page 201 Valleskey states, "The gospel is proclaimed at the Seeker Service, but not as a means by which the Spirit miraculously draws people into the church..." From what I have read from many different sources in the past and from what I have seen on television documentiaries, the Gospel of Holy Scripture is NOT proclaimed at many, if not most, of these Seeker Services. So why does Valleskey say, "The gospel is proclaimed..."?

4. On page 174, Valleskey quotes Joseph Aldrich approvingly. Where in the quote is there mention of the Means of Grace? The quote sounds very Reformed ot me ("He desire to build into you and me the beauty of his own character, and then put us on display...").

5. On pages 237 and 238 Valleskey speaks of the role of women in evangelism. I felt very uncomfortable with the two paragraphs because he is making a distinction between evangelism calling "in the name of and on behalf of the congregation" (p. 27, fifith line from the bottom) and "the ministry of the gospel conducted in the name of and on behalf of the congregation" (p. 238, fifth line from the top). Why would he make such an artificial distinction? Why would he also make the contrast in the statement "They go out, not as one with authority over the man, but as ones with a message to share"? Why would a man with his seeming intellectual prowess resort to such confusing language? WHAT IS HIS UNDERLYING MOTIVE? Are these paragraphs laying the groundwork for some new revelations to come out of the WELS in the future in connection with the role of women in the church? These are very legitimate questions we should all be asking!

When I read Chapter Five, beginning on page 213, I thought I was back working at the brokerage firm in Milwaukee, sitting at the feet of motivational speakers who were using Napoleon Hill's Think and Grow Rich. These concepts of planning, mission statements, etc. the Church Growth people at Fuller lifted right out of the business world and have applied to the church. All sorts of companies have mission statements today. I've seen them in the lobbies of hospitals and in many other public places. But the Church has its "mission statement" in Matthew 28:18-20. There is no need for a new one!

On pages 217 ff. Valleskey speaks of the value of a mission statement. He shows what happens "without a clear sense of mission" and he shows what can happen "with a clear sense of mission." Paul, take a very close look at Valleskey's points. [emphasis in original] All of this is being stated on the basis of A MISSION STATEMENT rather than on the basis of THE MEANS OF GRACE, THE GOSPEL IN WORD AND SACRAMENTS.

On page 221, Valleskey speaks of "congregational self-study." At the end of that first paragraph under step two he speaks of "a community profile." We used to refer to such activity as the canvass, so we could find out what neighborhood families are unchurched so we could share the simple Word with them. The Church Growth people speak of such "community profiles" so they can fill the "felt needs" of an area. From the way Valleskey is writing it woudl eappear that he is again going the Church Growth route. If he's not, why doesn't he make himself clear?

Valleskey speaks a lot about goals, action plans, policies and procedures, etc. Note the comment in the middle of page 225, "It is good for a congregation, and likewise its boards and committees, to ask and answer the question, 'Where would we like to be, under God, five years from now?' and then begin to take specific steps to achieve that goal.'"

The reason the CG people like such statements is that many times their goal is an increase in church membership. It is true, Valleskey warns about this on page 224, "A part of the goal, however, cannot be that as a result of this concerted effort, X number of people will be brought to faith and fellowship hurch." But then why does he spend so much time talking about it? Why do we need action plans, goals, etc. to figure out where we would like to be five years from now? The answer from every confessional Lutheran congregation should be: Five years from now we pray that we will continue proclaiming the Word of God in its truth and purity and administering the Sacraments as Christ instituted them. Period. [emphasis in original] Valleskey is lifting all of this stuff from the CG literature and interspercing comments such as the one on page 224 to salve the consciences of those who are still concerned about being faithful to the Word.

On page 230 in his example of developing policies and procedures, objective 1 is described as "To develop and maintain an evangelism awareness in our congregation." NOtice how this objective is to be implemented: articles (what should be in them?), greeter teams, adopt-a-goal, maintain tract rack (whould kind of tracts?), promote an evangelism Sunday, etc. All of these man-made methods are listed, but where in the world is there any mention of the faithful proclaimation of Law and Gospel? That is how true Scriptural evangelism awareness is developed and maintained.

Greg has already spoke of the differences in exegesis on Matthew 28 in his review, and how Valleskey is inconsistent in that regard.

There are other examples I could probably offer, but the above should suffice.

Paul, there are good things in Valleskey's book. I also learned when I read it. There are some good common sense suggestions in the second part of the book. But as you can see from the above references, ever so slyly, like a wolf in sheep's clothing, Valleskey is promoting the Church Growth Movement. [emphasis in original] I will argue that with anyone. God forbid, but my guess would be the next such book out of WELS will be even more CG oriented and even more blatant in its CG statements.

I hope this will finally put to rest the discord, mistrust and animosity this book has caused among brethren.

In His service,

Steve

Stephen C. F. Kurtzahn

cc: [CLC President] Dan Fleischer, [current world missionary] Dave Koenig


***

GJ - Kurtzahn resigned from the CLC and found himself a large WELS congregation to serve. One WELS pastor wondered how he managed to go through colloquy without spending time at Mequon, but another one said he was there. See below.

He has a mission statement that says nothing about the Means of Grace.

***
Jack has left a new comment on your post "WELS Pastor Denounces Church Growth":

Ich,
Kurtzahn did spend a year at WLS. The WELS directory available at wels.net shows that he came through there in 2003. Wonder how he existed on the same campus with satan worshipers like Vallesky and Tiefle (sic).
BTW, are you holding him up as a good example or are you bashing him for "going WELS". Thanks
Jack P.

***

GJ - I judge by doctrine, not by synod labels, which mean nothing. Of course, integrity goes a long way when there is such a shortage of that quality among chameleon Lutherans.

Gurgel Gone - Income Up

TOP NEWS STORIES
Latest financial report shows increase
Overall receipts for WELS operating budget in July 2007 showed a marked increase over the previous July, but the synod's chief financial officer is urging caution in projecting the increase beyond the current month.

Receipts for July 2007 of $5.5 million were $3.9 million greater than July 2006, but the increase reflects receipt of the first annual installment from an anonymous WELS member who is donating $2.55 million a year for the next five years to the synod's operating budget. Changes in foreign exchange rates have added another $225,000 to the value of the installment.

July 2007 Congregation Mission Offerings (CMO) were up $550,000 over the previous July. As recently as June, receipts were 1.9 percent less than 2006. The upturn in July appears to reflect the efforts of the Conference of Presidents to increase CMO prior to the synod convention, held July 30-Aug. 3.

From January through July, CMO receipts were up 3.6 percent over the prior year--a 3 percent increase was forecast. "I give thanks to God for the support his people provided in July, but strongly caution those using July results to project support for the other 11 months of the fiscal year," says Todd Poppe, WELS' chief financial officer. "Even in my short service to the synod I have seen positive results quickly turn around."

To view WELS' latest financial report, visit www.wels.net/jump/financialreport.

Martin Luther College enrollment figures
Martin Luther College (MLC) in New Ulm, Minn., has released its official enrollment figures for the 2007-08 school year. A total of 720 on-campus students are enrolled--531 are studying for the educational ministry and 173 for the pastoral ministry. Sixteen are unclassified.

Peter Kruschel, administrator for WELS Board for Ministerial Education, says the 720 figure is "at the high end of what we had hoped for."

While 11 fewer students are enrolled this year than were enrolled at the beginning of last year, there are 10 more enrolled than were enrolled at the end of last year. It's the first time there's been a gain from the end of one school year to the beginning of the next since the 2002-03 school year.

Still, MLC's beginning enrollment is the lowest since a peak of 1,063 five years ago. Phil Leyrer, MLC's vice president for enrollment management, says the main factor is the rapid rise in tuition over those years. Kruschel says other factors include that not as many students are coming through WELS' grade school and high school system and that not all candidates for the teaching ministry have received calls.

Official enrollment figures from all four synod schools will be published in the Four Schools Report, due out by the end of September.

WELS military personnel serving in the Middle East
Pastor Paul Ziemer, national civilian chaplain to the military and Armed Forces liaison, is preparing for another trip to the Middle East. Congregations and families are encouraged to submit names of WELS military personnel to the Military Services Committee so Ziemer can serve the men and women stationed there.

Visit www.wels.net/jump/military and click "refer military personnel" to submit new information or update previous referrals. If possible, include a working e-mail address for each person being referred to the committee. For more information, contact Rev. Paul Ziemer at 910-717-0085 or welsmilitary@msn.com.

New mission counselor accepts interim call
On Aug. 18, Pastor Mark Birkholz accepted a call as interim mission counselor for the Board for Home Missions. Birkholz will serve in this position for one year as the Board for Home Missions reviews how the mission counselors program is organized and used by mission congregations within WELS.

Communicating the convention
Delegates to our recent synod convention have been visiting congregations in their district to share the bold challenge WELS faces as a result of the resolutions passed.

Congregations that have not yet been contacted for a visit are urged to notify their district president to find out which delegate is responsible for sharing convention news with them.

Pastors and other congregational leaders may choose to share convention news to their congregations on their own. WELS Communication Services has provided resources to make that task easier, including a seven-minute DVD that explains the main developments of the convention and what they mean for congregations. It can be viewed on Streams or downloaded. It is also available as the "Congregation Leaders Toolbox" feature on the September/October edition of WELS Connection, which was sent to every congregation. That edition of WELS Connection features a message from Pres. Mark Schroeder.

Printed "talking points" are also available, which give more detail behind some of the key resolutions passed. For more information, visit www.wels.net/jump/convresources.

SPOTLIGHT ON STREAMS: Flooding update
WELS Committee on Relief has offered financial and spiritual support to WELS members and others impacted by devastating floods across three states in August. In a video report, Joel Hochmuth, WELS director of communications, recaps the damage and the relief efforts.

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GJ - Hochmuth is the genius at communication who pounded a stake into the heart of Michigan Lutheran Seminary, via the Saginaw News. SP Schroeder has since repaired the damage.

Book of Concord Editors - Brief Summary

Concordists

Martin Chemnitz was the chief editor of the Book of Concord and primary author of the Formula of Concord, 1580. Chemnitz studied under Luther and Melanchthon, reflecting the best of both reformers. His Examiniation of the Council of Trent, Loci, and other books are finally available in English, but skipped by modern Lutherans in favor of Leonard Sweet, C. Peter Wagner, and Waldo Werning.

Jacob Andreae began the effort that ended up as the Book of Concord and contributed to it. He was a cagey politician. Paul McCain considers himself a "Jacob Andreae," as he claimed one day at the Purple Palace.

David Chytraeus also made contributions. He felt slighted then and is often overlooked as a Concordist and as a theologian. We named our smallest guest room in one parsonage, The Chytraeus Room.

Selnecker had some doctrinal problems at first, but later joined the Concordists and wrote one of our finest hymns.

Musculus and Koerner were also part of the Book of Concord.

Johann Gerhard was born later, in 1582, so he belongs to the Sub-Concordist Age. He was close enough to the Reformation to finish one gigantic work of Chemnitz.

What do these orthodox theologians teach in common? Justification by faith alone.

Justification by Faith Alone - Gerhard

Johann Gerhard was a prolific author, simply astonishing in his production of orthodox Lutheran books. He was born in 1582, so he did not work on the Book of Concord (1580).

J-559

"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.

J-560

"Therefore, the fulfillment of this promise to Abraham is in no way to be interpreted to mean that Abraham's seed became righteous and saved without individual 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. 167.

Justification by Faith Alone - Andreae

Jacob Andreae, Concordist

"Concerning the article on the justification of the poor sinner in God's sight, we believe, teach, and confess on the basis of God's Word and the position of our Christian Augsburg Confession that the poor, sinful person is justified in God's sight—that is, he is pronounced free and absolved of his sins and receives forgiveness for them—only through faith, because of the innocent, complete, and unique obedience and the bitter sufferings and death of our Lord Jesus Christ, not because of the indwelling, essential righteousness of God or because of his own good works, which either precede or result from faith. We reject all doctrines contrary to this belief and confession."
Jacob Andreae, Confession and Brief Explanation of Certain Disputed Articles. Cited in Robert Kolb, Andreae and the Formula of Concord, St. Louis: Concordia Publishing House, 1977, p. 58.

"Indeed, it has been proved more than sufficiently from the Scriptures of the prophets and apostles in the Old and New Testaments that the righteousness which avails in God's sight, which poor sinners have for comfort in their worst temptations, cannot and should not be sought in our own virtues or good works; nor will it be found there, as was proved above against the papists. Instead, it should be sought only in Christ the Lord, whom God has made our righteousness and who saves all believing Christians and makes them righteous through knowledge of Him."
Jacob Andreae, The First Sermon, On the Righteousness of Faith in God's Sight. Cited in Robert Kolb, Andreae and the Formula of Concord, St. Louis: Concordia Publishing House, 1977, p. 67.

"That is enough on the first article concerning which the theologians of the Augsburg Confession have quarreled with each other. Although it was a very scandalous controversy, nonetheless God, who lets nothing evil happen if He cannot make something good out of it, has produced this benefit for His church through the controversy: The chief article of our Christian faith, on which our salvation depends, has been made clear, so that there is not a passage in the Old or New Testament which has not been considered and discussed."
Jacob Andreae, The First Sermon, On the Righteousness of Faith in God's Sight. Cited in Robert Kolb, Andreae and the Formula of Concord, St. Louis: Concordia Publishing House, 1977, p. 76.

Justification by Faith Alone - Chemnitz

Martin Chemnitz, Concordist

J-555

"But when we are speaking of the subject itself, it is certain that the doctrine of gracious reconciliation, of the remission of sins, of righteousness, salvation, and eternal life through faith for the sake of the Mediator is one and the same in the Old and in the New Testament. This is a useful rule which we must retain at all costs: The doctrine, wherever we read it, in either the Old or New Testament, which deals with the gracious reconciliation and the remission of sins through faith for the sake of God's mercy in Christ, is the Gospel."
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. 459.

"Therefore God, 'who is rich in mercy' [Ephesians 2:4], has had mercy upon us and has set forth a propitiation through faith in the blood of Christ, and those who flee as suppliants to this throne of grace He absolves from the comprehensive sentence of condemnation, and by the imputation of the righteousness of His Son, which they grasp in faith, He pronounces them righteous, receives them into grace, and adjudges them to be heirs of eternal life. This is certainly the judicial meaning of the word 'justification,' in almost the same way that a guilty man who has been sentenced before the bar of justice is acquitted."
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. 482. Ephesians 2:4

"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

"Therefore this apprehension or acceptance or application of the promise of grace is the formal cause or principle of justifying faith, according to the language of Scripture."
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. 502.

"We must note the foundations. For we are justified by faith, not because it is so firm, robust, and perfect a virtue, but because of the object on which it lays hold, namely Christ, who is the Mediator in the promise of grace. Therefore when faith does not err in its object, but lays hold on that true object, although with a weak faith, or at least tries and wants to lay hold on Christ, then there is true faith, and it justifies. The reason for this is demonstrated in those lovely statements in Philippians 3:12: 'I apprehend, or rather I am apprehended by Christ' and Galatians 4:9: 'You have known God, or rather have been known by God.' Scripture shows a beautiful example of this in Mark 9:24: 'I believe; help my unbelief.'"
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. 503. Philippians 3:12; Galatians 4:9; Mark 9:24.

"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.

"But because not doubt but faith justifies, and not he who doubts but he who believes has eternal life, therefore faith teaches the free promise, which relies on the mercy of God for the sake of the sacrifice of the Son, the Mediator, and not on our works, as Paul says in Romans 4:16: 'Therefore it is of faith, that the promise might be sure according to grace.'"
Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. 507. Romans 4:16

"Thus when we say that we are justified by faith, we are saying nothing else than that for the sake of the Son of God we receive remission of sins and are accounted as righteous. And because it is necessary that this benefit be taken hold of, this is said to be done 'by faith,' that is, by trust in the mercy promised us for the sake of Christ. Thus we must also understand the correlative expression, 'We are righteous by faith,' that is, through the mercy of God for the sake of His Son we are righteous or accepted."
Melanchthon, Loci Communes, “The Word Faith.” Cited in Martin Chemnitz, Loci Theologici, 2 vols., trans. J. A. O. Preus, St. Louis: Concordia Publishing House, 1989, II, p. p. 489.

Justification by Faith Alone - Chytraeus

David Chytraeus, Concordist


J-554

"How is a person justified before God? This occurs solely by faith in the Son of God, Jesus Christ; that is, freely, not because of any works or merits of one's own but only because of the one Mediator, Jesus Christ, who became the sacrificial victim and propitiation on our behalf. By this sacrifice, man obtained forgiveness of sins and became righteous; that is, God-pleasing and acceptable. His righteousness was imputed to man for Christ's sake, and man becomes an heir of eternal life when he believes with certainty that God gives him these blessings for the sake of His Son."
David Chytraeus, A Summary of the Christian Faith (1568), trans., Richard Dinda, Decatur: Repristination Press, 1994. p. 105.

"Christian righteousness is the forgiveness of sin, the imputation of the righteousness of Christ and acceptance to eternal life. It is free, not the result of any virtues or works but is given solely because of Christ, the Mediator, and apprehended by faith alone."
David Chytraeus, A Summary of the Christian Faith (1568), trans., Richard Dinda, Decatur: Repristination Press, 1994. p. 106.

"Scripture therefore uses these words, 'We are justified by faith,' to teach both: 1) What the reason (or merit) for justification is, or what the blessings of Christ are; to wit, that through and for the sake of Christ alone we are granted forgiveness of sins, righteousness and eternal life; and 2. How these should be applied or transferred to us; namely, by embracing the promise and relying on Christ by faith alone."
David Chytraeus, A Summary of the Christian Faith (1568), trans., Richard Dinda, Decatur: Repristination Press, 1994. p. 107.

Justification by Faith Alone - Formula of Concord

J-549

"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.

Mark Freier - Some People Are Gone But Not Forgotten; Others Are Forgotten But Not Gone

He is back!

Mark Freier Bio

Mark Freier was justly famous for Coral Springs, a WELS mission that became a Roman Catholic Church. The building was sold to the Catholics. Randy Cutter, another WELS Church Growth hero, is serving a storefront Pentecostal healing church.

How odd, that WELS CG heroes become Pentecostal and whatever, not remaining Lutheran. But, the sect theologians say, Church Growth is a doctrinally neutral set of methods.

Then there was the must-see Freier video: Rock and Christian's Role. I heard it was a best-seller once it was banned for false doctrine.

Mark went on to serve at Crossroads Community Church, South Lyons, Michigan. Vistors were invited to swim parties. Holy Baptism - Means of Grace. Swimming pool - the jury is out.

WELS sponsored and supported Crossroads, until the news got out. Staffed with WELS people, they did not much want to be WELS. The Michigan District pastors were not impressed. DP Mueller had to withhold his predestined and predestinating blessing.

Mark Schroeder - MLS

Top Lutheran official coming to Michigan Lutheran Seminary
Posted by Amy Payne September 12, 2007 01:06AM
The outlook for Michigan Lutheran Seminary is bright, says the Wisconsin Evangelical Lutheran Synod's newly elected president.

"The future of MLS is in no more question today than any of God's promises are in question," said Mark G. Schroeder, former president of the Saginaw school's sister high school, Luther Preparatory School in Watertown, Wis.

Schroeder will visit Saginaw on Friday for the Seminary Governing Board meeting.

He then will attend a Seminary Guild support organization gathering at 2:30 p.m. Sunday.

The Saginaw News

The Blind Leading the Blind, II - UOJ and WELS

We believe that in Christ God reconciled the "world to himself" (2 Corinthians 5:19), that Jesus is "the Lamb of God, who takes away the sin of the world" (John 1:29). The mercy and grace of God are all-embracing; the reconciliation through Christ is universal; the forgiveness of sins has been gained as an accomplished fact for all men. Because of the substitutionary work of Christ, God has justified, that is, declared the verdict of "not guilty" upon all mankind. This forms the firm, objective basis for the sinner's assurance of salvation.

This We Believe

A Statement of Belief of the Wisconsin Ev. Lutheran Synod


***

This is the same folly embedded in The Brief Statement of the LCMS: Universal Objective Justification. Everyone is forgiven, good news for Universalists everywhere. At least Universalists have the courage to state their views sincerely, without trying to sound orthodox.

This bizarre opinion is limited to several Midwestern sects and recently invented, as their own advocates have to admit.

Formula of Concord Repudiates UOJ

J-545

"These treasures are offered us by the Holy Ghost in the promise of the holy Gospel; and faith alone is the only means by which we lay hold upon, accept, and apply, and appropriate them to ourselves. This faith is a gift of God, by which we truly learn to know Christ, our Redeemer, in the Word of the Gospel, and trust in Him, that for the sake of His obedience alone we have the forgiveness of sins by grace, are regarded as godly and righteous by God the Father, and are eternally saved."
Formula of Concord, Thorough Declaration, III. #10. Of the Righteousness of Faith before God. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 919. Tappert, p. 541. Heiser, p. 250.

J-546

"Accordingly, the word justify here means to declare righteous and free from sins, and to absolve one from eternal punishment for the sake of Christ's righteousness, which is imputed by God to faith, Philippians 3:9. For this use and understanding of this word is common in the Holy Scriptures of the Old and the New Testament. Proverbs 17:15: He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. Isaiah 5:23: Woe unto them which justify the wicked for reward, and take away the righteousness of the righteous from him! Romans 8:33: Who shall lay anything to the charge of God's elect? It is God that justifieth, that is, absolves from sins and acquits."
Formula of Concord, Thorough Declaration, III. #17. Of the Righteousness of Faith before God. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 921. Philippians 3:9; Proverbs 17:15; Isaiah 5:23; Romans 8:33. Tappert, p. 541f. Heiser, p. 251.

J-547

"For when man is justified through faith [which the Holy Ghost alone works], this is truly a regeneration, because from a child of wrath he becomes a child of God, and thus is transferred from death to life, as it is written; When we were dead in sins, He hath quickened us together with Christ, Ephesians 2:5. Likewise: The just shall live by faith, Romans 1:17; Habakkuk 2:4."
Formula of Concord, Thorough Declaration, III. #20. Of the Righteousness of Faith before God. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 921. Tappert, p. 542. Heiser, p. 251.

J-548

“But here very good attention must be given with especial diligence, if the article of justification is to remain pure, lest that which precedes faith, and that which follows after it, be mingled together or inserted into the article of justification as necessary and belonging to it, because it is not one or the same thing to speak of conversion and of justification. For not everything that belongs to conversion belongs likewise to the article of justification, in and to which belong and are necessary only the grace of God, the merit of Christ, and faith, which receives this in the promise of the Gospel, whereby the righteousness of Christ is imputed to us, whence we receive and have forgiveness of sins, reconciliation with God, sonship, and heirship of eternal life. Therefore true, saving faith is not in those who are without contrition and sorrow, and have a wicked purpose to remain and persevere in sins; but true contrition precedes, and genuine faith is in or with true repentance [justifying faith is in those who repent truly, not feignedly].”
Formula of Concord, Thorough Declaration, III. #24-26. Of the Righteousness of Faith Before God. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 921. Tappert, p. 543. Heiser, p. 251.

J-549

"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.

J-550

"Here belongs also what St. Paul writes Romans 4:3, that Abraham was justified before God by faith alone, for the sake of the Mediator, without the cooperation of his works, not only when he was first converted from idolatry and had no good works, but also afterwards, when he had been renewed by the Holy Ghost, and adorned with many excellent good works, Genesis 15:6; Hebrews 11:8. And Paul puts the following questions, Romans 4:1ff.: On what did Abraham's righteousness before God for everlasting life, by which he had a gracious God, and was pleasing and acceptable to Him, rest at that time?
Formula of Concord, Thorough Declaration, III. #33. Of the Righteousness of Faith before God. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 927. Romans 4:3; Romans 4:1ff; Genesis 15:6; Hebrews 11:8. Tappert, p. 545. Heiser, p. 252.

J-551

"For good works do not precede faith, neither does sanctification precede justification. But first faith is kindled in us in conversion by the Holy Ghost from the hearing of the Gospel. This lays hold of God's grace in Christ, by which the person is justified. Then, when the person is justified, he is also renewed and sanctified by the Holy Ghost, from which renewal and sanctification the fruits of good works then follow."
Formula of Concord, Thorough Declaration, III. #41, Of the Righteousness of Faith before God. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 929. Tappert, p. 546. Heiser, p. 253.

J-552

“...God in His purpose and counsel ordained [decreed]:

That the human race is truly redeemed and reconciled with God through Christ, who, by His faultless [innocency] obedience, suffering, and death, has merited for us the righteousness which avails before God, and eternal life.
That such merit and benefits of Christ shall be presented, offered, and distributed to us through His Word and Sacraments.
That by His Holy Ghost, through the Word, when it is preached, heard, and pondered, He will be efficacious and active in us, convert hearts to true repentance, and preserve them in the true faith.
That He will justify all those who in true repentance receive Christ by a true faith, and will receive them into grace, the adoption of sons, and the inheritance of eternal life."
Formula of Concord, Thorough Declaration, XI. #15. Of God's Eternal Election. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1069. 2 Corinthians 5:19ff. Tappert, p. 619. Heiser, p. 288. [emphasis added]

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M Schottey has left a new comment on your post "Formula of Concord Repudiates UOJ":

In your last quote..without emphasis added

'That the human race is truly redeemed and reconciled with God through Christ'

If the human race (not only the faithful) is redeemed, how then are they not all justified?

GJ - I am glad these questions are asked (and signed). The citation makes it clear that justification does not take place apart from the Means of Grace, apart from faith. There is only one justification. You are confusing the Atonement/reconciliation with justification. Atonement/reconciliation is the act of God through Christ. Justification by faith is individual, taking place when the Gospel message of Atonement is preached.

Originally I thought that OJ was another word for the Atonement. That is not so. OJ or UOJ means: God declared the whole world innnocent, not guilty, when Christ died on the cross, or when He rose from the dead. They cannot get the Moment of Absolution straight. Some blend the two together.

KJV John 3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

The wrath of God does not abide on the forgiven. John 3:36 repudiates UOJ, more clearly than any other passage I know. Since the Bible is a unified truth, the Book of the Holy Spirit, as Luther called it, nothing can contradict this clear passage and be called "Christian doctrine," even if Uncle Fritz and Sig Becker taught it in all sincerity.

Church and Change - Its Own Jumpword

One WELS pastor told me, some time ago, "Church and Change is gone. It's over. Dissolved."

He believed it, and I believed he believed it. However, I did not believe it.

Sure enough, the dissolved, vanished, verboten Church and Change convention was being promoted on the WELS website.

While you were napping, Ichabod checked out the WELS.net jumpword list. Sure enough, Church and Change has its own jumpword on the official index. Type the right word into the jump index on the first page and you will have the Church and Change information which is part of the WELS.net website, not separate. Try it and check the link you get.

Jumpword................Result
churchChange..........Church and Change

I get this result:

https://www.wels.net/cgi-bin/WELSForms.pl?&dir=churchChange

I call that official recognition of heresy. How long will it continue?

Trinity 15 Sermon

The Fifteenth Sunday after Trinity
Pastor Gregory L. Jackson

Galatians 5:25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not be desirous of vain glory, provoking one another, envying one another. 6:1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. 2 Bear ye one another's burdens, and so fulfil the law of Christ. 3 For if a man think himself to be something, when he is nothing, he deceiveth himself. 4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5 For every man shall bear his own burden. 6 Let him that is taught in the word communicate unto him that teacheth in all good things. 7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. 9 And let us not be weary in well doing: for in due season we shall reap, if we faint not. 10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

KJV Matthew 6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27 Which of you by taking thought can add one cubit unto his stature? 28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

TLH Hymns
321 O faithful God
436 The Lord’s My Shepherd I’ll Not Want
36 Now thank we all our God
339 All hail the power

To Serve One Master

Anyone can see the wisdom of the opening statement. That is true even when someone is trying to hold two jobs at once. We love one and resent the other. That is why companies do not like to have their employees work a second job.

Jesus uses this common sense wisdom to contrast our attitudes. If we love mammon, we will hate God. If we love God, we will hate mammon. But, people are wondering, what exactly is mammon? The word does not mean the possessions and income we need to sustain life. Mammon refers to the accumulation of wealth beyond anything we might need. As Luther says, If God died tomorrow, we would have a way out of the situation.

There are all kinds of situations among Christians. Some people fall into wealth or earn it through their cleverness. Others are poor, no matter what. In Africa, the Muslims persecute and murder the Christians. There a believer is fortunate to live, let along prosper.

The question is what we worship, what we place first. Coveting is an evil sin because someone can be outwardly righteous and still have an evil desire for what belongs to someone else. We can see that with ministers coveting the call of another pastor, hoping to get rid of him to enjoy the work done by another person. False teachers never break a sweat in labor – they always steal the work of another. Some covet the spouse of another person. Others have plenty but covet the money of others, even of those who cannot afford to lose anything. During the Fall of Jerusalem in 70 AD, the powerful stole food from the starving, even though they had enough food for themselves.

If we are anxious about what we will wear, what we will eat, what will house us, then we do not have faith in God, because God provides all those things, to believers and unbelievers alike. God’s will is to have us work for those things and enjoy the result of that work. We can see that the worst kind of life is having no purpose, no work to do. The children of the ultra-rich have to invent causes to pursue because they are born into such wealth. Many do not survive it, as we have already seen with Kennedy kids, born with a trust fund in each hand.

Luther observed that mammon was and will always be a weak god. Riches must be guarded or they will be stolen away. Johnny Cash’s famous home burn down to ashes in one night. Every home in America lost some value in the last year. For people who accumulate the metal gold, to provide for the future, special care must be taken to keep it safe. That is quite a god, that must be guarded with iron bars, locks, and appointed servants or guardians.

And this god mammon is very weak. Mammon cannot even cure a sniffle. When I read about the son of one Mayo brother, I was struck by his early death. He had great wealth and influence, the best doctors in the world to watch over him, but he died early.

The god mammon does not offer peace of mind – just the opposite. The more people have, the more anxious they are to keep what they own, far beyond their needs.

Serving mammon, worshiping mammon, is foolish. We can see that from Jesus’ comparison with clothing and food. Clothing serves us – we do not exist to venerate clothing. Food serves us. God provides both for us. Birds are a constant reminder of how God works. Every day they wake up without knowing where their next meal will come from. Nevertheless, they sing Matins first thing every morning. They go to sleep in the trees and bushes, not knowing how they will be fed the next day. Yet they sing Vespers as well. Their water sources are not dependable. One day a lawn is sprinkled. The next day a waterfall is left on, giving them drink and bathing. In Michigan I heated a birdbath all winter and watched the birds line up for their baths. They usually splashed a gallon of water or more out of the dish each day. They could get moisture from the snow, but they really loved a bath to wash the grit away. Word got out in the bird flocks. One day I arrived home to see birds lined up, two by two, to get into the bath. Two hopped in, splashed around, then two behind them jumped in to chase them off. The new pair splashed around. The line included about 20 birds, all the same species.

Thankfulness comes from our knowledge of God’s care for us. Without us asking, He provides all our needs. When we pray, “Give us this day our daily bread,” we are praying for thankful hearts to realize His generosity. Thankfulness is often our greatest shortcoming.

The human eye is the greatest thing in all of Creation. The evolutionists cannot explain it. God gives us two eyes. We should be thankful for only one, but we take two for granted. Every child is a gift from God. Here we can see how little people value God’s Creation. God gives them life, and parents take those lives for granted. The recent example is a husband and wife who drugged their children so they could go out alone, without paying a babysitter. The authorities think one child (Maddie) died from the drug, and her death was covered up. The case is not solved, but the callous nature of leaving children alone, medicated, to save a few dimes…we shake our heads in disbelief.

A UOP graduate (MBA), Shaq O’Neil is going through a divorce. At stake is his $500 million fortune. Of course it is a “bitter divorce” with a fight over the mammon, the money. Could they get along on $250 million each? No, it’s the principle that counts, the principle plus interest.

If we truly believe in a mighty and all-loving God, then we also realize that the difficulties that come our way are part of His wisdom. We are not always thankful for those trials, though we may be more thoughtful later. Our Old Adam screams against the trials we face, but the afflictions are good for us. Our Old Adam in turmoil is reason enough to think about our need for a Savior, the only Redeemer, Jesus Christ.

If I had not been in a personality cult church (First Christian, Disciples of Christ, Moline) I would not have crossed the street and joined Salem Lutheran. I probably would have attended Augustana Lutheran College anyway, because the college was nearby. But had I attended as a Disciples member, I would have made a bad impression on my future bride, Christina. I read Luther’s sermon on this text to her tonight before she fell asleep. We look back on 41 years of knowing each other, 38 years of marriage, 3 children, one wonderful daughter-in-law, 3 fabulous grandchildren. These memories mean so much, and they are all intertwined with each other. Luther’s doctrine means everything to us. All his sermons ring so true, so harmonious with the Gospel and the ancient testimonies.

Jesus says, “Do not be anxious” about daily needs, then shows us how God takes care of the most ordinary creatures. We should look at the astonishing harmony of Creation and see how God has provided for every kind of life form, all living together and balancing each other, mutual dependencies beyond human imagination. One sunflower is a center of life by itself. The roots reach down into the soil to bring up minerals, sending out chemicals to thwart plant competition. These roots serve as elevators for earthworms, drains to let rainwater down. The earthworms till the soil, add calcium to the soil, digest rougher parts of soil (grinding them down), and turn their food into worm-manure to fertilize the plant. Various insects feast upon the leaves, but they cannot chew a sunflower down to nothing. A grasshopper may make a feast, then serve as a feast for a bird who spots him. Ants and aphids may travel up and down. Bees pollinate the flower. Squirrels eat the sweet flowers. If they are patient, they can let the flowers turn into a Feeding of the Five Thousand banquet of sunflower seeds, loved by humans, squirrels, and 40 species of birds. The sunflower is the weediest of weeds, but the finest producer of protein and minerals in the garden, except for the uncommon amaranth and the unpopular broccoli. I used to leave my sunflower stalks up all winter, to give birds a roost. The description above does not touch on soil chemistry or soil creatures. One would need a book to describe all that goes on in an ordinary back yard. All of this works in an orderly fashion and quickly adjusts when man steps in to change it.

Given all that, which is just a hint of what God does daily in the world around us, how can we question God ordering the world for those in His Kingdom? He plans for the least important things (daily living) and in great abundance for the most important (the Means of Grace).

God has provided for our daily lives and our salvation so we can provide for others. We are not to be anxious about what God does, but we should be anxious about the needs of others. We do not worship mammon when we use our wealth to care for others. My neighbor has bought any number of new cars since we have known him. He has a California pension plan and Arizona taxes, an ideal life. When he wanted to employ a yard worker, he want to give the least amount possible. There is someone who would bend over in 110 degree heat (with humidity) and pull witch-grass, and this man would pay him a dog’s wages, taking advantage.

Everyone is helped by someone else in some way. We can seldom help out the giver in the same way we are helped, but we can help others, showing our thankfulness to God. This is how God multiplies the blessings of the Gospel, blessing us in return. The best giving is one-way. Knowing the Gospel means putting it into action as well. Luther’s term was “faith active in love.” He often expressed the teaching of the Bible as two-fold: faith toward God (no anxiety) and love toward our neighbor (anxious about his needs). If mammon is our servant instead of our master, we order mammon to go help our neighbor. The more we take charge of mammon, the less mammon can command us and make us hate God. Instead of selling old furniture, we can give it to those who need it. We could not give away a dishwasher or a gas dryer in Phoenix, but we found people who needed furniture and chairs. It is very satisfying to have someone say, “We could not all sit at family gatherings. Now everyone can sit down.” And our furniture becomes a part of their lives, too.

Books are fun to give away. Because people have donated to print the books, I freely give away hundreds of Martin Chemnitz Press books. They have been sent to people all over the US this way, but especially in Phoenix, Yuma, and Tucson. I also give away all my light reading books, so our house does not fill up completely with books. The light reading books are not religious, but they encourage reading and additional study.

The Christian faith does not teach that deeds merit salvation. The Gospel does not demand works added (fides formata, the Catholic formula). The Gospel energizes and motivates all kinds of giving. The time we give other is the most precious, since people can afford most of their necessities today. What we give to others will reflect what we think about God giving us His Son.

WELS Question on Community Churches

Someone asked AnswerMan about the number of WELS congregations without Lutheran in their title. The matter was not published. I recall that AnswerMan said something like this:

1. Ask the congregation about it. They pick the name.
2. Very few have left out the name Lutheran.

Number 1 is always the response when WELS leaders are dodging their responsibilities. Guess what happens when someone is direct with a false teacher?
A. Denial.
B. Cover-up.
C. Retaliation.

The Love Shack has been covering for false teachers since the famous Theodore Hartwig case. Nothing was ever done. Harwig was chosen to promote the feminist creeds in their ELCA-clone hymnal. So far, no other Lutheran sect has corrupted the creed to have Jesus "fully human," a denial of the Two Natures united in One Person.

Getting back to the fact of dropping the name Lutheran - The simple fact remains that eliminating the name Lutheran is a key component of the Means-of-Grace-hating Church Growth leaders. Lyle Schaller, a liberal Methodist, advocating the elimination of denominational names. Robert Schuller chimed in a long time ago. Dutch Reformed, he named his congregation Garden Grove Community Church, which is not far from Fuller Seminary.

Robert Mueller gave his blessing for Crossroads in Detroit, started as a WELS mission and no longer Lutheran at all. His Ed McMahon, Paul Kuske, started Pilgrim Community Church in Columbus, with the sage advice of Floyd Stolzenburg and Roger Zehms. Prince of Peace in Reynoldsburg, Ohio, semi-kicked out of WELS (the pastor and church, but not the money) dropped WELS from its church sign. Mueller had no problem with that.

WELS has a Church Growth congregation in Chicago: Crossroads Christian Church. The name itself is deceptive, because the Disciples of Christ churches (where McGavran came from) are always called Christian Church with the denomination in parentheses, as in First Christian Church (Disciples of Christ).

Finding out that Crossroads in Lutheran and affiliated with WELS is a chore. I found this:

In an age of anxiety, we believe that real peace comes from Jesus Christ.
In an age of confusion, we believe that the Bible is the word of God, without error.
In an age of doubt, we believe that Jesus was conceived by the Holy Spirit and born of the Virgin Mary.
In an age of guilt, we believe that Jesus died on the cross to remove the power of sin from our lives.
In an age of hopelessness, we believe that Jesus rose physically from death -- and so will we rise.
In an age of skepticism, we believe that God is at work in the sacraments of Holy Baptism and Holy Communion.
In an age of despair, we believe God's promises to heal and transform us.
In an age of violence, we believe that God calls us to embody his love in the world.
In an age of constant change, we believe in the unchanging Holy Trinity -- Father, Son and Holy Spirit.
Crossroads is a Christian community with roots in the Lutheran tradition. We hold the three ecumenical creeds and the Lutheran Confessions to be faithful expressions of God's truth revealed to us in the Bible. Crossroads is affiliated with the Wisconsin Evangelical Lutheran Synod.

The first part is adapted from my We Still Believe brochure, used all over Lutherandom, which amuses me no end. CLC congregations also use it. Too bad so few actually believe what they say.

CrossWalk in Phoenix does not offer Holy Communion, so how Lutheran are they? They are contagious, but not sacramental.

What AnswerMan avoided saying is this - WELS has increased its emphasis on stealth congregations in the hopes of fooling people into joining. They create third-rate Baptist congregations, denying their confessional heritage, in the hopes of making a splash.

PS - I missed Comedy Night at Crown of Life Church. Notice the web page does not call it a Lutheran church and the WELS affiliation is sublimated. You may recall the pastor is a big fan of Leonard Sweet, the hero of Church and Change. He was, until I pointed this out on Ichabod. Now his website and blog are unSweetened.

***
M Schottey has left a new comment on your post "WELS Question on Community Churches":

My sister is a member of Crossroads in Chicago, and I myself have attended their services many times. In addition, I have sat down and talked to the pastor. Trust me when I say that the Gospel is preached there in its truth and purity and sacraments rightly administered.

GJ Question - So why are they ashamed of the name Lutheran?

Fuller Seminary - Short Version

People write me polite questions via email. They even sign their names. I have tried to explain to my opponents, "That's why I have so many sources." If I have information that would give away the source, I keep it to myself.

One WELS member asked about Fuller Seminary. Later today I will try to muster my Fuller quotations from Megatron, my database of verbatim quotations. For now I will give a brief summary of what I know.

Fuller Seminary is not quite the home of the Church Growth Movement. Fuller was started as a fairly conservative seminary, with a compromised statement on inerrancy, around 1948. At one point they decided to hire Donald McGavran to teach the Church Growth Movement, which he invented.

McGavran was a Disciples of Christ former missionary to India, someone who labored in obscurity for many years at a tiny college. His denomination was and is on the extreme Left of Protestantism. His doctorate was in sociology, so he had little training in theology, beyond seminary. He was long on statistics, but devoid of Biblical knowledge. Besides, he was ardently pro-abortion. He advocated participating in Planned Parenthood as a congregational activity. His circle even had a production called Planned Parenthood for Churches. WELS must have bought that concept, because they murder their infant churches all the time.

Fuller got a marketing genius president who got rid of the conservative traces of Fuller. Church Growth caught on at the same time. Fuller is against inerrancy now and will punish anyone oppose to women's ordination.

McGavran and his Pentecostal-Baptist disciple Peter Wagner cleverly promoted the school by getting the executives of all the denominations at their school for CG training, starting with world missions. Once they suckered all the world mission executives, they started on the American mission bosses. That is how Norm Berg got trained at Fuller.

I listed Fuller vets in another post. Click on the Fuller label for more information. Lawrence Otto Olson (D.Min. Fuller, Church and Change leader) bragged that more LCMS pastors went to Fuller than went to their own schools for extra education. That is why Al Barry would not open his mouth against CG, why Kieschnick followed him.

ELCA leaders went to Fuller too. So did ELS pastors. One ELS pastor wrote a gushing letter about CG and sent it around the Little Sect on the Prairie. I believe he is in ELCA now. He really should be teaching at Martin Luther College, with Lawrence Otto Olson.

The email was saying that WELS professors should not be corrupted by studying at a school that teaches another doctrine. At this point all the Lutheran professors could study at Fuller, no matter which synod. The synods are united in promoting the Church Growth Movement with its manifold false doctrines. The time has come for all of them to merge and let the dissenters leave with their congregations.

***

Norman Teigen has left a new comment on your post "Fuller Seminary - Short Version":

Who was the ELS pastor, now in the ELCA, who was caught up in the Church Growth frenzy?

I had never heard that one before.

Norman Teigen
ELS Layman

***

GJ - An ELS source sent me the letter. The ELS pastor had just finished studying at Fuller Seminary. He wanted everyone to "spoil the Egyptians," as Valleskey wrote and A. D. Harstad echoed in his ELS Amen conference paper/journal article.

I no longer remember the ELS CG pastor's name. A lot of pastors move through the ELS (Al Barry, Keith Olmanson, Ossie Hoffman, Jack Preus, Robert Preus, Rolf Preus and recent defenestrations). I recall one CG pastor was in Naples, Florida. I was told ELS President George Orvick visited the congregation and acted on it.

Ichabod International

Ichabod is being quoted in Germany at Blogsburg.

This is the second time Blogsburg has quoted this site.

New contacts continue to come in, via email, from all over.

A. Nony Mouse continues to rant. He stopped for a few days, so I thought his weekend pass was expired and he had to go back in.

Luther's Smalcald Articles - Book of Concord - Justification by Faith

From Thy Strong Word:

The Smalcald Articles

J-541

“Likewise: All have sinned and are justified without merit [freely, and without their own works or merits] by His grace, through the redemption that is in Christ Jesus, in His blood, Romans 3:23f. Now, since it is necessary to believe this, and it cannot be otherwise acquired or apprehended by any work, law, or merit, it is clear and certain that this faith alone justifies us, as St. Paul says, Romans 3:28: For we conclude that a man is justified by faith, without the deeds of the Law. Likewise, v. 26: That He might be just, and the Justifier of him which believeth in Christ.”
Smalcald Articles, The Second Part, Article I. #4. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 461. Tappert, p. 292. Heiser, p. 137.

J-542

“What I have hitherto and constantly taught concerning this I know not how to change in the least, namely, that by faith, as St. Peter says, we acquire a new and clean heart, and God will and does account us entirely righteous and holy for the sake of Christ, our Mediator. And although sin in the flesh has not yet ben altogether removed or become dead, yet He will not punish or remember it. And such faith, renewal, and forgiveness of sins is followed by good works.”
Smalcald Articles, The Third Part, Article XIII. #1-2. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 499. Tappert, p. 315. Heiser, p. 148.

My Confession - Is It Yours?

From Thy Strong Word:

J-531

"Now we will show that faith [and nothing else] justifies."
Apology of the Augsburg Confession, IV. #69. Of Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 141. Tappert, p. 116. Heiser, p. 37.

J-532

"But to believe is to trust in the merits of Christ, that for His sake God certainly wishes to be reconciled with us. Likewise, just as we ought to maintain that, apart from the Law, the promise of Christ is necessary, so also is it needful to maintain that faith justifies. [For the Law does not preach the forgiveness of sin by grace.] For the Law cannot be performed unless the Holy Ghost be first received. It is, therefore, needful to maintain that the promise of Christ is necessary. But this cannot be received except by faith. Therefore, those who deny that faith justifies, teach nothing but the Law, both Christ and the Gospel being set aside.”
Apology of the Augsburg Confession, IV. #69. Of Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. p. 141. Tappert, p. 116. Heiser, p. 37.

J-533

"We do not believe thus {that faith is just a beginning of justification} concerning faith, but we maintain this, that properly and truly, by faith itself, we are for Christ's sake accounted righteous, or are acceptable to God. And because 'to be justified' means that out of unjust men just men are made, or born again, it means also that they are pronounced or accounted just. For Scripture speaks in both ways. [The term to be justified is used in two ways: to denote, being converted or regenerated; again, being accounted righteous.] Accordingly we wish first to show this, that faith alone makes of an unjust, a just man, i. e., receives remission of sins."
Apology of the Augsburg Confession, IV. #71-2. Of Justification. Concordia Triglotta. St. Louis: Concordia Publishing House, 1921, p. 141. Tappert, p. 116f. Heiser, p. 38.

J-534

"But since we receive remission of sins and the Holy Ghost by faith alone, faith alone justifies, because those reconciled are accounted righteous and children of God, not on account of their own purity, but through mercy for Christ's sake, provided only they by faith apprehend this mercy."
Apology of the Augsburg Confession, IV. #86. Of Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 147. Tappert, p. 119. Heiser, p. 39.

J-535

"In the Epistle to the Romans, Paul discusses this topic especially, and declares that, when we believe that God, for Christ's sake, is reconciled to us, we are justified freely by faith."
Apology of the Augsburg Confession, IV. #87. Of Justification. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 147. 2 Corinthians 5:19ff. Tappert, p. 119f. Heiser, p. 39.

J-536

"These things are so plain and so manifest that we wonder that the madness of the adversaries is so great as to call them into doubt. The proof is manifest that, since we are justified before God not from the Law, but from the promise, it is necessary to ascribe justification to faith."
Apology of the Augsburg Confession, III. #177. Of Love and the Fulfilling of the Law. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 205. Tappert, p. 153. Heiser, p. 60.

J-537

"Scripture thus uses the term faith, as the following sentence of Paul testifies, Romans 5:1: Being justified by faith, we have peace with God. Moreover, in this passage, to justify signifies, according to forensic usage, to acquit a guilty one and declare him righteous, but on account of the righteousness of another, namely, of Christ, which righteousness of another is communicated to us by faith...1 Corinthians 1:30. Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. And 2 Corinthians 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. But because the righteousness of Christ is given us by faith, faith is for this reason righteousness in us imputatively, i. e., it is that by which we are made acceptable to God on account of the imputation and ordinance of God, as Paul says, Romans 4:3, 5: Faith is reckoned for righteousness."
Apology of the Augsburg Confession, III. #184. Of Love and the Fulfilling of the Law. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 205f. Romans 5:1; 2 Corinthians 5:21. Tappert, p. 154. Heiser, p. 60.

J-538

"But as the Confutation condemns us for having assigned these two parts to repentance, we must show that [not we, but] Scripture expresses these as the chief parts in repentance and conversion. For Christ says, Matthew 11:28: Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Here there are two members. The labor and the burden signify the contrition, anxiety, and terrors of sin and of death. To come to Christ is to believe that sins are remitted for Christ's sake; when we believe, our hearts are quickened by the Holy Ghost through the Word of Christ. Here, therefore, there are these two chief parts, contrition and faith."
Apology of the Augsburg Confession, Article XII (V). #44. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 263. Matthew 11:28. Tappert, p. 187. Heiser, p. 81.

J-539

“That absolution, however, is not received except by faith can be proved from Paul, who teaches, Romans 4:16, that the promise cannot be received except by faith. But absolution is the promise of the remission of sins [nothing else than the Gospel, the divine promise of God’s grace and favor]. Therefore, it necessarily requires faith. Neither do we see how he who does not assent to it may be said to receive absolution.”
Apology of the Augsburg Confession, XII. #61-62. Of Repentance. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 269. Romans 4:16. Tappert, p. 190. Heiser, p. 83.

J-540

"The Gospel teaches that by faith we receive freely, for Christ's sake, the remission of sins and are reconciled to God."
Apology of the Augsburg Confession, XV. #5. Human Traditions. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 317. Tappert, p. 215. Heiser, p. 96.

Luther on Sound Doctrine

From Thy Strong Word
J-418

"In like manner we will also do to our princes and priests; when they attack our manner of life, we should suffer it and show love for hatred, good for evil; but when they attack our doctrine, God's honor is attacked, then love and patience should cease and we should not keep silent, but also say: I honor my Father, and you dishonor me; yet I do not inquire whether you dishonor me, for I do not seek my own honor."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 176. John 8:46-59.



J-419

"Therefore, do not speak to me of love or friendship when anything is to be detracted from the Word or the faith; for we are told that not love but the Word brings eternal life, God's grace, and all heavenly treasures."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, III, p. 1411f. Ephesians 6:10-17.



J-420

"Consequently, I say to my worst enemies: Where it is only my own person that is involved, there I am very willing to help you and to do everything good for you in spite of the fact that you are my enemy and that all you ever do for me is to harm me. But where it is the Word of God that is involved, there you must not expect any friendship or love that I may have for you to persuade me to do something against that, even if you were my nearest and dearest friend. But since you cannot endure the Word, I will speak this prayer over you: May God dash you to the ground! I shall willingly serve you, but not in order to help you overthrow the Word of God. For this purpose you will never be able to persuade me even to give you a drink of water."
What Luther Says, An Anthology, 3 vols., ed. Ewald M. Plass St. Louis: Concordia Publishing House, 1959, III, p. 1480. Matthew 5:43-48

UOJ Questions Answered Here

Anonymous has left a new comment on your post "Dr. Robert Preus on Justification by Faith":

But doesn't that Calov quote speak of justification in two different senses?

"Although Christ has acquired for us...justification, God...does not justify us prior to our faith."

In one sense, says Calov, justification has already been acquired for the world. In another sense, that justification doesn't benefit us until we come to faith.

That sounds awfully similar to the WELS/ELS/LCMS teaching to me.

I'm still convinced that this is merely an issue of terminology. You see, there are two sets of passages that we deal with.

One says things like "Christ reconciled the WORLD to himself. God so loved the WOLRD. God wants ALL men to be saved, etc..." One group calls this UOJ. The other calls this atonement.

The other set says things like, "You are saved through FAITH. BELIEVE and you will be saved, etc..." One group calls this subjective justification. The other calls simply calls this justification.

***

GJ - I am glad this question was asked. I will address it later today. A comment came in, reciting WELS dogma, so I am posting it below.

***

Mike Schottey has left a new comment on your post "UOJ Question":

1st let me apologize that it has taken so long to respond. I am recently married and that seems to take quite a bit of my time. In addition I work part-time, and am a full-time theological student. Greek and Hebrew vocs leave little time for blogging.

I feel that the argument needs to focus on the truth of two statements.

God hates all people.
God loves all people.

Both statements are true statements. One is true law. "For all have sinned and fall short of the Glory of God" No one is righteous in his sight. Proverbs 6:16 and following...God hates you he hates everything about you, he hates everything about me.

God loves all people. Pure Gospel. Are you a sinner? Am I sinner? Yes. God loves us. Why? Because of the all-sufficient sacrifice of his son. "For God so love the world..."

God loves you and me because of his son, not because of our faith. Faith is the means by which that promise is grasped and taken advantage. It is not the object, it grabs the object.

Christ's atonement, his holy blood, covers all of humanity. Sin no longer has any power to condemn. This is not to say everyone is saved. Subjective Justification deals with those who will be saved. I am saved by grace through faith.

(Universal)Objective Justification
deals with a proclamation from eternity. God through his mercy has declared ALL not guilty by the death of his son.

Saying otherwise, that is, denying UoJ walks a fine calvinist line (I would know, I am originally from western Michigan). For if you say that only those with faith have been declared righteous, then you say that only some were predestined, and then you must logically say that those who were not declared righteous (the etymological meaning of Justification) must have been declared not righteous on the basis of their lack of faith. And then salvation is based on a quality, not the all-sufficient merit of our savior.

Now, all of this hinges on the WELS teaching of such things. Which as we all no, when dealing with failible men (some moreso than others) will never be perfect.

One must understand however, that while The Proper Distinction of Law and Gospel is a very fine book, it is not a evangelism handbook. For instance...you as a pastor wish (of course) to spread the Word. Which glorifies God more? You standing on the street corner screaming "God hates homosexuals."--Or a new message that they haven't heard from the religious right--You are saved.

Now, do they need to hear the law? Most certainly. Do they need to hear the Gospel? Most certainly. And if the words "I'm saved so are you" even crack the door open and let in the opportunity to further planting of the seed of salvation. And that allows me to be an instrament of the Holy Spirit who is creating faith in that person's heart, then so be it.

It can also be understood to be misinterpreting scripture. Certainly some believe that "God is too loving to damn anyone to hell." And I can look at a statement of the WELS and perhaps wonder if this pamphlet is heading down that road.

However, I know what that statement means to me on the basis of scripture and the Lutheran confessions. I cannot look into my brother's hearts yet I know that they also have said on oath to uphold scripture and the Lutheran confessions. I must, put off all dispariging thoughts, and as a Christian, my first thought must be that they mean it correctly.

***
GJ - Of course a UOJ fanatic will quote a shortened form of the Calov citation, which is similar to how we got "in view of faith."

The complete citation from the Preus book:

Although Christ has acquired for us the remission of sins, justification, and sonship, God just the same does not justify us prior to our faith. Nor do we become God's children in Christ in such a way that justification in the mind of God takes place before we believe.

1. Lutherans do not have a quia subscription to the works of Calov, not even to the complete works of Luther, so proving Calov an OJ fan, with or without pulp, is irrelevant.
2. Nevertheless, Calov speaks about justification being acquired as a synonym for atonement.
3. Still, Calov says that we not children of God, we are not justified until we believe. This is what Luther and the Book of Concord say in harmony with Scriptures.

UOJ false doctrine is distinguished by various toxic claims, making it clear that UOJ is not atonement, but a special, apostate, anti-Christian opinion:
A. Two thousand years ago, the entire world was forgiven. This is the heart of UOJ, endlessly repeated in various forms.
B. This forgiveness was declared by God, although no one can find it once in the Bible or in the Book of Concord.
C. This forgiveness has already taken place apart from the Means of Grace (Enthusiasm, repudiated by the Smalcald Articles).
D. This universal forgiveness happened the moment Christ rose from the dead, or the moment He died. The fanatics are certain about UOJ but not certain about the Moment of Universalism.
E. Anyone who questions UOJ is accused of being a TULIP Calivinist or an advocate of "in view of faith." In fact, UOJ is limited to a few Midwestern sects of the last century and ELCA.
F. UOJ Enthusiasts claim their false doctrine "protects the Gospel." That proves they are Schwaermer. God's Word does not require protection.
G. UOJ Enthusiasts are always at war against faith, although the Bible constantly commends faith, especially in the New Testament (the most common word in the NT). They rave against faith when they get coffeed-up and clearly have no sense of faith, no grasp of God's activity exclusively through the Word. That is why they love to fellowship with ELCA, Fuller, Willow Creek, and Rome: Schwaermer all.

Let's look at the Easter Absolution passage of Romans. Walther's Easter Absolution sermon is fodder for the ELS UOJ view and echoed in WELS. The Wisconsin Synod would rather parrot Sig Beck and J. P. Meyer since they generally hold that all of Missouri is wrong all of the time.

Here is the verse they cite, a favorite of Rolf Preus:

KJV Romans 4:25 Who was delivered for our offences, and was raised again for our justification.

They say, "Aha. UOJ." This verse by itself does not contain Mike Schottey's proclamation from eternity. (Fine words, repeating Calvin's doctrine of double-predestination, which was God's horrible decree from eternity.) Notice that UOJ fantics always say or refer to verse 25, but I am saying they clearly cannot get their alien opinion from that verse. We can see what "raised again for our justification" really means by including the previous verse. After all, Romans was composed as a letter, not as a series of sound bytes.

KJV Romans 4:24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 Who was delivered for our offences, and was raised again for our justification.

Yes, Christ is the righteousness of God. He has already earned forgiveness through His death and resurrection. But His righteousness is imputed to us when we believe. That is why the only justification in the Bible--the only justification in the Book of Concord-- is Justification by Faith.

So, it is just a matter of terminology? "Error loves ambiguity," as Krauth said in his forgotten and neglected book. If we are all saying the same thing, why have UOJ fanatics everywhere have freaked over my critique of their favorite false doctrine. Pastors are afraid to touch the topic, either due to ignorance (being brain-washed in seminary) or fear of retaliation.

My experience so far has been:
1. All UOJ fanatics are pastors. The laity do not buy UOJ for a moment.
2. UOJ fanatics are remarkably devious, double-tongued, and vindictive. But of course, they were forgiven without faith and apart from the Word, so the basics of Christianity are foreign to them. I do not include Mike Schottey, who is not yet a pastor and is honest enough to sign his name. If he ever expresses doubt in OJ, he will be squeezed, pulped, and frozen out until he relents.

Laymen encouraged me to pursue this topic. They asked many tough questions and provided me with good sources to use. I gathered all the quotations in this chapter of Thy Strong Word. I have analyzed all the arguments for UOJ in the chapter. No one has ever answered the chapter.

Saved by Polity Alone

Mad Jack Cascione has made a career out of championing the Supremacy of the Voters' Assembly. How he graduated from a Lutheran seminary remains a mystery to most people.

On the other hand, ELDONA will save the Lutheran Church with a diocese arrangement and a bishop, even if most of their congregations are "meeting at..." In other words, they are renting a room at a Holiday Inn or Millard Filmore Grammar School.

First of all, the New Testament is rather sparse on polity matters. One can find plenty of material later, as the Christian Church took on characteristics of the Roman Empire, where it first grew. Of course, they knew nothing of democracy, which was long dead when Christ rose from the dead. Julius Caesar was stabbed to death decades before the Day of Pentecost, so the last shreds of the Roman Republic were gone and forgotten when the Christian Church began.

The Lutheran Reformation took place in Medieval Europe, which made the Roman Empire look positively liberal in comparison. A rotten, corrupt church was mortally wounded by the Word of God, not a different polity. Once the Lutheran Church came into being via defenestration, polity devolved into caesaropapism - the local ruler supervising the church. Martin Chemnitz tried to be independent of the ruler in religious matters, but he was bounced for one critical comment about the ruler aping Rome.

There is nothing wrong with the title bishop, but I doubt that the current baggage of the title has the same meaning as the New Testament term. The word means supervisor in Greek, not Fancy Hat, Curved Cane, Clouds of Incense, All Rise.

I wonder how many are going to rush to join a congregation because it calls itself episcopalian in governance. Will Lutherans and prospects say in unison, "That is the answer"? I doubt it.

Likewise, Casione's congregation gets to vote only to agree with him. When they wanted to leave the Missouri Synod, he refused. Those who disagree are not allowed to vote. Old Missouri even has a handbook which directs the pastor to excommunicate anyone who disagrees with the excommunication. That has to be fun. "Now vote!" How everyone must tremble!

I find those getting involved with trappings and crypto-congregationalism will always neglect the efficacy of the Word alone.

Chameleon Lutherans

I recall Pastor Richard J. Neuhaus (LCMS, then Seminex, then LCA, then ELCA) writing in Lutheran Forum Letter about being a Confessional Lutheran. Neuhaus is a high profile Roman Catholic priest now. Leonard Klein was also a Confessional Lutheran when I met him in York, Pennsylvania. Klein is now a Roman Catholic priest.

Paul McCain and Al Barry were going to save the Missouri Synod from the howling heretics of the Left, but they passed up their golden opportunity with DP Benke. But now we can see where McCain's heart is. As publisher of CPH, he has invited his old friend Benke to write a book for the wealthy, cash-gushing publication house. Maybe Benke will call the work, It's OK to be a Confessional Lutheran. I hope so.

ELDONA, the tiny sect with the big, big name (Evangelical Lutheran Diocese of North America - or, Malone Texas and Adjoining Counties), left Missouri in a huff over Benke's outrageous unionism at Yankee Stadium. Nevertheless, their Niles, Michigan branch venerates a liberal, unionistic, Romanizing monastery almost as much as it does vestments. Have the bishops of ELDONA given him the Left Foot of Fellowship? No. Has the link been removed (the Ichabod effect) from the Niles website? No.

The Left is never a danger to orthodox Lutherans. (How seldom we hear that term!) Dorsal stab wounds are best delivered by those who are closest, the Confessional Lutherans who have another spirit.

One of the best ways to advance one's career in the apostate synods is to pose as a Confessional Lutheran. Looking troubled and making witty, mild remarks is crucial for the campaign. Then, when it matters most, the Chameleon Lutheran switches sides and denounces his friends, gloating while he delivers punishment in the name of his new boss. The apostates love having a convert as their lapdog or finger-puppet.