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WELS Pastor Attacked (Not By Name) During Church and Change Sermon

Charis Spawned Church and Change (WELS)
From Bailing Water

Monday, October 22, 2007

The Church and Change group is not divisive – Dr. Mark Braun


In his closing sermon at the Church and Change conference Dr. Mark Braun jokes about Rev. Mark Bartling’s understanding of the Church and Change group.

Church and Change
(if this link doesn't work go the churchandchange site and follow the audio link to the sermon)

In his sermon, Dr. Braun says that he recognizes that over the last decade groups in the WELS have become polarized. He even says that “Birds of a feather flock together” (there you go again..oh those Magpies). He further says that these organized groups could be called an ecclesiastical version of political action groups.

Rev. Braun then quotes Rev. Mark Bartling’s article from the Christian News in which Rev. Bartling said “we now have an official group in the WELS entitled Church and Change. The name itself should tell you something is wrong here.”

Dr. Braun pauses in his sermon and the Church and Change congregation erupts in laughter (at the expense of a nameless WELS pastor)

Dr. Braun goes on with his sermon and says he would like to ask this (nameless) pastor (who we know as the Rev. Bartling), “what is wrong here? Is it that we can’t put church and change in the same sentence? or the same title? Is it that if it is the church it can not change and if there is change it better not be in the church!?”

I wonder why he didn’t ask Rev. Bartling these questions directly instead of in a Conference sermon…hmmm.

Dr. Braun’s sermon goes on to emphasis the changeless Gospel in a changing church. I would invite you to listen to this quote and the entire sermon in context and post your responses.


Comments on Bailing Water

RandomDan said...
Has Church and Change even made it into the late 90s? That audio file is huge. Do these people not know how to use mp3's?

October 22, 2007 6:14 PM


Anonymous said...
randomdan brings up a really interesting point. The Church and Changers see themselves as cutting-edge innovators within the WELS, but compared to the church and the world at large, they're really far, far behind the times. The audio file is an example of this. They think they're making their churches seem cutting edge and innovative, but when a visitor compares the WELS praise band to the megachurch praise band or the WELS PowerPoint to the PowerPoint they saw last week at work, the WELS church seems cheesy and behind the times. Let's be honest, praise bands and PowerPoint aren't the strong points of the Lutheran church. Why not focus on what are our strong points--the liturgy and Scriptural doctrine? Those are the things that we can do excellently. Those are the things that can set us apart from the Evangelical churches. And yet those are the very things that C&C seek to eliminate.

October 22, 2007 6:37 PM


Anonymous said...
Here's my reaction to the sermon:

It sounded more like a defense for the existence of C&C than a sermon proclaiming law and gospel.

There wasn't really any law. Instead of calling the congregation to repentance for the times when they have lost confidence in the power of the gospel, he sought to justify their opinion that we can make the gospel more effective.

There wasn't really any gospel. He talked a lot about the gospel, but never actually proclaimed the gospel itself. He spent more time talking about old TV characters than Christ.

The sermon was filled with little jabs at those silly, unenlightened WELS pastors and people who aren't a part of their special little group. The condescending laughter after each jab revealed exactly how C&C people view the rest of us poor WELS people. (The laughter of the Pietistic cell groups in Spener's day toward the rest of the Lutheran church probably sounded quite similar.)

In short, it was a propaganda piece, not a proclamation of law and gospel.

October 22, 2007 7:03 PM


Anonymous said...
I just wanted to agree with the person who mentioned that compared to "evangelical" Christianity...our "efforts" at praise bands and what not is pretty laughable.

Plus, they can't so any live streaming nor do they seem to be able to condense their audio files....so odd.

I hate when things get nasty--snarky and "tit for tat"...it's all very high schoolish. It is really saddening to hear it being utilized in a sermon...revolting.

Thanks for the link. I'm off to listen to the "sermon" (is that truly what it was?).

October 22, 2007 7:52 PM


rlschultz said...
The WELS is always a day late and a dollar short in jumping on the latest fads. Yes, the sermon is a .wav file instead of the compressed, .mpg file. Most teenagers who are computer savvy know that .wav files are too big, even with broadband access. That was a really cheap shot by Dr. Braun against Rev. Bartling. Furthermore, if the tables were turned, Rev. Bartling would be getting flogged with the "8 & 18 switch" (8th commandment & Matthew Chapter 18) by not approaching the offender on an individual basis. Even though, neither admonition applies when the sin is public.

October 22, 2007 9:35 PM


A WELS Pastor said...
I don't know if Pastor Bartling is still in the active ministry or not. But he needs to pursue this through his DP and Synod President if need be.

October 22, 2007 9:51 PM


Anonymous said...
Never in my life have I ever heard one WELS pastor use another as the object of ridicule in a sermon to get some cheap laughs. That's what those of us in the WELS who are still confessional are to the C&Cers--a joke.

How disgusting.

October 22, 2007 10:06 PM

***

GJ - Bailing Water gets a lot of comments. This set did not include any from synod minders, who guard the image of Holy Mother WELS by attacking anyone who doubts the immaculate conception of the Wisconsin sect. For instance, one poster bullied Bailing Water about the truth of Church and Change removing their fraudulent link because of SP Schroder's insistence. Surely Bailing Water must be lying! But no, Bailing Water spoke to Schroeder about the problem. Isn't that the rule?

Being flogged in a sermon is not new to me. I have experienced it in the LCA and in WELS. My friend was at a WELS conference where I was denounced by name by a WELS VP. My friend said to him, "Too bad Greg wasn't here to defend himself." The WELS VP had to leave the ministry, for cause. And I liked the guy.

Kuske and Valleskey made a point of denouncing me for opposing Church Growth. The Church Growth pastors took their swipes, even when guests in my pulpit in the WELS. Satan's disciples are uncouth, but tolerated. Thus God smites people who tolerate falsehood, according to Luther.

Pastors and laity must get used to this approach by apostates. The dogs howl when they feel the pain, but they bite a lot, too. In the long run we will be dead and answering our Savior for what we taught.

***

Anonymous has left a new comment on your post "WELS Pastor Attacked (Not By Name) During Church a...":

And what about the swipes you take at people, twisting the truth about them, telling untruths and even outright lies? You criticize others, but yet you do the same thing, and even worse. Didn't Jesus say something about a sliver and a plank?

GJ - Oh yes, another string of unwarranted accusations from Rev. Mouse. I suppose he got another day pass from the high-security facility where they are treating him. (Just kidding, Mouse.) No other Lutheran blog has so much raw information, verbatim quotations with the sources, and quotations from interesting blogs. I do not see a micron of evidence for the charges made--anonymously--above. Rev. Mouse, aren't you supposed to go to me and tell me face-to-face about my many sins, to rescue me from Hell, as Paul Kelm tried to do?

***

Anonymous has left a new comment on your post "WELS Pastor Attacked (Not By Name) During Church a...":

I have a better name for this group who feels they've discovered a better way to recruit new members. Instead of 'Church and Change', let's call it what it is.... A CHANGED CHURCH. Folks, it's the Word of God, pure and simple. You shouldn't have to fancy it up and package it into the catagory of entertainment. It is what it is. If these people want to change it, let them split off and start their own reformed Lutheran churches. But quit trying to change our liturgical and traditional worship services. The two do not mix. I refuse to buy a ticket for their show.

Holy Trinity Society Follows Thrivent in Uniting All Lutherans

I got this from reading LutherQuest (sic), I confess.

Holy Trinity Society

Taken from that link the following:

"Members of the Society are ordained ministers who hold public office in churches that are not in communion with one another. Yet we drafted and subscribed to a Rule that commits us to celebrating the Lord’s Supper together precisely because ministers of the Word and the Sacraments also need to be fed with the Word and the Sacrament."

The communion service at Concordia, Ft. Wayne, featured LCMS, ELCA, and supposedly one WELS pastor. ELCA women pastors participated, but WELS says there is nothing in the Bible against ordaining women (Brug, Wisconsin Lutheran Quarterly).

LCMS SP Kieschnick communes with ELCA, too. The seminary president will get a severe post card and a case of beer for this slip.

When the Insurance Companies Stopped Ratting Out the Synods

Mrs. Ichabod and I used to do joint research at Lutheran libraries. Two convenient sources for union activities between WELS and ELCA were the insurance magazines. AAL bragged about what they funded, and Lutheran Brotherhood bragged about what they did. AAL did not want to plan three separate events, apparently, so they got their money's worth with the four-letter synods (ELCA-WELS-LCMS) working together.

One can only guess how much insurance money was funneled into Fuller Seminary trips and tuition, seminars at Willow Creek, and other such nonsense. Listen to the ELCA-WELS-LCMS leaders now - they all sound the same.

I routinely reported these activities, mostly in Christian News. I spoke to people, wrote to people, xeroxed people. One effect was that our principal sources dried up. Even today I look over the Thrivent (AAL/LB) magazine for news of joint programs.

I supposed I could get news from ELCA annual reports, but they are more interested in themselves. Everything is now out in the open anyway.

Just in case anyone thinks the Little Sect on the Prairie is innocent - the ELS has always defended false doctrine in WELS. Coffee hour crabbing is allowed, especially since it makes the clergy feel superior to WELS, but nothing can be said in public. The ELS pursues the main points of spin-doctoring:
1. It did not happen.
2. Who told you?
3. Attack the source, especially when the source is reliable.
4. Administering the Left Foot of Fellowship.

Pretty in Pink: Pauk Kelm, WLC, Church Growth

Anonymous has left a new comment on your post "Paul Kelm's Topics and Readings at WLC":

My wife took this class from Kelm. She said he wore pink pants to class and gave you a bad grade if you even suggested that Church Growth methodologies indicated a lack of confidence in the Holy Spirit.

GJ - But Kelm is tough on doctrinal discipline. Here is a letter he wrote me about WELS being involved in religious radio production with ELCA:

Your September 21 article in Christian News perpetuates a lie, slanders leaders of your church and risks spiritual offense to weak brothers and sisters. You describe a conference on leadership in which fellowship lines were clearly drawn and at which testimony to the truths which separate Lutherans was publicly given as 'a joint ministry conference with a liberal agenda.' Then you add, 'Months later, the three groups [ELCA, LCMS, WELS] joyfully announced a joint religious radio show, Joy, also funded by Lutheran insurance money. WELS participated in 'Joy' from the beginning and continues to be a part of the project.'
Pastor Paul Kelm (WELS), Letter to Gregory L. Jackson, 9-23-92.

The mistaken announcement by a reporter from another Lutheran body was clearly repudiated in the March 15, 1992 issues of The Northwestern Lutheran. Yet you boldly state that the WELS continues to be a part of this project, in which it never participated. Dr. Jackson, I ask you to repent of your slanderous lie and retract it publicly. Galatians 6:1-2 leads me to ask this of you, for the sake of your spiritual life. Titus 3:10 urges me to ask this of you for the sake of the church. cc: District President Robert Mueller, Vice President Paul Kuske, Vice President Gerald Schroer, Rev. David Grundmeier, Rev. Gary Baumler.
Pastor Paul Kelm (WELS), Letter to Gregory L. Jackson, 9-23-92.

GJ - Yes, The Northwestern Lutheran helped deceive WELS about the Joy Radio Show, but I did what WELS leaders always urge. I phoned the man in charge, an ELCA pastor. He was astonished that WELS was calling him a liar for the PR announcement. His secretary even gasped, "Barber (WELS) was at all the meetings." The WELS spin was that they were so full of talent that ELCA needed them as consultants only. It was not a joint-ministry with ELCA-WELS-LCMS, as ELCA correctly stated. Snowbird was joint leadership, with a photo of Miscke with the ELCA bishop and Bohlmann. The Church Membership Initiative was joint evangelism among ELCA-WELS-LCMS. Now all this work is bearing fruit, the weed seeds of false doctrine. Now, thanks to Church and Change, Leonard Sweet, Reggie McNeal, and others, Kelm's decisive leadership in promoting false doctrine has been proven prophetic (in a sense). Comatose WELS pastors and laity are now starting to say, "Huh?"

***

Read and Weep Department

"TELL has served the church faithfully for 15 years. Three editors have served; Ronald Roth (1977-84), Paul Kelm (1985-88), and the undersigned since 1989...The lead article in the first issue of TELL was titled 'Church Growth - Worthwhile for WELS.'...The author of this article in April 1988 issue of TELL concludes, 'It's obvious by now that I believe we in WELS can profit greatly from the writings of the church-growth leaders.' ... TELL as a separate publication ends with this issue. Nevertheless, the focus of The Evangelism Life Line will continue for years to come as an integral part of the new Board for Parish Services journal - PARISH LEADERSHIP.
Rev. Robert Hartman TELL (WELS Evangelism) Summer, 1992.

"The Network of WELS Small Group Leaders. 1. Information on active/interested small group leaders. 2. The Resource Sharing Network led by Divine Savior in Indianapolis, Indiana [Pastor Dan Kelm]." WELS Campus Pastors, Small Group Training Conference, Jan. 7-9, 1991, Madison. p. 19. Finding the Receptive: People in Transition, by James Witt - "The Bible illustrates the people-in-transition receptivity principle very well. Converts such as Naaman, a leper; Ruth, a widow; the woman at the well, a five-time divorcee; the thief on the cross, a convict near death; were all people who in a period of transition were receptive to hearing the Gospel. The Receptivity-Rating Scale shown at left... Paul Kelm, editor, The Evangelism Handbook, WELS Evangelism Appendix III,

"MOTIVATING AND ORGANIZING THE CONGREGATION AROUND THE GREAT COMMISSION" [This is the Donald Abdon view of relating all church structures to evangelism, as noted in Valleskey's PT notes.]
Paul Kelm, editor, The Evangelism Handbook, WELS Evangelism

"Don't let the world paint us into a corner of antiquarianism on subjects like a six-day creation or verbal inspiration."
Rev. Paul Kelm, "How to Make Sound Doctrine Sound Good to Mission Prospects," p. 13.


"Thesis Seven: Sound Apologetics Can Make Sound Doctrine Sound Good...Logic never converted anyone; but Christianity is logically defensible, once one makes reason ministerial to God and His Word...Read C.S. Lewis, Francis Schaeffer and Josh McDowell for practical apologetic tools. In fact, lend your copy to the prospect whose intelligence and education have become his curse. Once you've read Josh McDowell's 'Lord, Liar, or Lunatic' argument for the deity of Christ, you'll find yourself using it."
Paul Kelm


Rev. Paul Kelm, "How to Make Sound Doctrine Sound Good to Mission Prospects," p. 14. "PLANNING, long-range or short-range, should be S-M-A-R-T ..specific...measurable...accepted...realistic...timed...." Paul Kelm, editor, The Evangelism Handbook, WELS Evangelism p. 3.

"A last word on sound doctrine is in place. Sound doctrine must be distinguished from tradition, praxis and preference. The liturgy, translation of the Bible, vestments and organizational policies of the church are not equatable with sound doctrine."
Rev. Paul Kelm, "How to Make Sound Doctrine Sound Good to Mission Prospects," p. 3.

"Doctrines in controversy and applications to those doctrines are a disciple's meat. They are swallowed only after patient doses of discipling milk. The art of mission work is to preserve that sequence despite a prospect's desire to chew what he can't swallow."
Rev. Paul Kelm, "How to Make Sound Doctrine Sound Good to Mission Prospects," p. 3.

"Non-Christians usually become good prospects for personal reasons or as I like to say: 'They come for sociological reasons and stay for theological reasons.'" [Note: this is the felt needs approach of Fuller, also endorsed by Pastor Forrest Bivens, now a professor at Wisconsin Lutheran Seminary: "I went to Fuller Seminary and I happen to believe we can use sociological methods to bring people to church so we can apply the Means of Grace." Midland circuit get together, attended by Pastor - now DP - John Seifert.]
Rev. Paul Kelm, "How to Make Sound Doctrine Sound Good to Mission Prospects," p. 4.

"Thesis One: Sound Doctrine Sounds Good When Good People Sound it. Normally, people respond to other people before they respond to doctrine."
Rev. Paul Kelm, "How to Make Sound Doctrine Sound Good to Mission Prospects," p. 7.

WELS Mission Counselors' NEWSLETTER, April, 1992: authors are - James Woodworth, Disciples of Christ; "Net Results," March, 1991; Roger K. Guy, Disciples of Christ; Arnell P. C. Arn, American Baptist Church; Jane Easter Bahls, Presbyterian; C. Jeff Woods, freelance writer and minister; Lyle Schaller, United Methodist; Pastor Paul Kelm; Pastor Jim Mumm, WELS; Pastor Peter Panitzke, WELS; Pastor Randall Cutter and Mark Freier, WELS; First Congretional Church, Winchester, MA."
Pastor Jim Radloff, editor, WELS Mission Counselors' NEWSLETTER, April, '92, 2929 Mayfair Road Milwaukee, WI 53222

"Small churches need not be small thinkers, but small-thinking churches will always remain small. Churches and people seldom go/grow beyond their expectations."
Rev. Paul Kelm, "How to Make Sound Doctrine Sound Good to Mission Prospects," See Waldo Werning and Robert Schuller for the same thought. Did the Apostles know this? p. 6.

"Small thinking churches typically budget to remain small."
Rev. Paul Kelm, "How to Make Sound Doctrine Sound Good to Mission Prospects," See Waldo Werning and Robert Schuller for the same thought. Did the Apostles know this? p. 7.

"Evangelism upside-down is starting with the subjective issues of perceived reality and working back to God's objective truths of ultimate reality - sin and grace. It's offering the attendant blessings of salvation as the 'hook' to gain an audience for God's plan of salvation." [felt needs used to sell the Gospel]
Paul Kelm The Evangelism Life Line (WELS), Fall, 1985 p. 4.

"Upside-down evangelism may begin with different diagnostic questions. What do you want out of life? lets the other person pick the path for witness. How do you feel about where our society is heading? uncovers fears and needs without becoming too personal. What makes people happy (or unhappy) do you think? allows someone to express preceived [sic] needs in the third person."
Paul Kelm The Evangelism Life Line (WELS), Fall, 1985 p. 5.

"Upside-down evangelism doesn't begin with personal sin and guilt, but rather with the consequences of sin. Societal consequences (for which each day's newspaper provides evidence) are the 'perceived need' door to understanding the alienation of life and people from God."
Paul Kelm The Evangelism Life Line (WELS), Fall, 1985 p. 5.

"It's just easier for many people to work backwards from the subjective to the objective in their thinking. In fact, upside-down evangelism may start with gospel and work back to law, stating the solution as a prelude to the problem and clarifying both at the cross." [This is Moravian Pietism, as shown by Walther's Law and Gospel.]
Paul Kelm The Evangelism Life Line (WELS), Fall, 1985 p. 5.

"Upside-down evangelism follows the path of least resistance to the God of gracious acceptance."
Paul Kelm The Evangelism Life Line (WELS), Fall, 1985 p. 5.

"Lifestyle evangelism is the merger of visual and verbal witness, by the people Jesus intended, in the way that He modeled. It's the primary element in a church's strategy to win the lost." [Other endorsements from Rev. Burton Bundy, Church of the Lutheran Brethren, and Dr. Erwin Kolb, LCMS] Rev. Paul Kelm, Evangelism, WELS
Your Invitation! Kent Hunter, (D.Min., Fuller; S.T.D., LSTC) Church Growth Center, Corunna, Indiana 46730 Phone 219-281-2452 Invitation for Heart to Heart Workshop,

"When planning the service, Rev. Dan Kelm and the worship committee decided immediately that there wouldn't be any organ music and that the usual Lutheran liturgy wouldn't be used."
Carol Elrod, "Pastor Hopes Seeks Will Find Way to Special Church Service," Indianapolis Star, May 12, 1990 printed in CN

"The role model for this carefully choreographed and rehearsed service, referred to by Rev. Dan Kelm as a 'seeker service,' is Willow Creek Community Church in Barrington, Ill., near Chicago, an independent congregation formed 14 years ago...Rev. Kelm said he viewed a videotape of a service at the Chicago-area church before planning the first seeker service for Divine Savior, which is affiliated with the Milwaukee-based Wisconsin Evangelical Lutheran Synod."
Carol Elrod, "Pastor Hopes Seeks Will Find Way to Special Church Service," Indianapolis Star, May 12, 1990 Reprinted in CN

"Our synod now has a fulltime executive secretary for evangelism. He's the Rev. Paul Kelm; and we need him. We need him to be our evangelism advocate."
Rev. Ron Roth, The Evangelism Life Line (WELS), Winter, 1985 p. 2.

"Church growth theory suggests the need for seven fellowship groups for every 100 members."
Pastor Paul E. Kelm, The Evangelism Life Line (WELS), Winter, 1985, p. 4.

Spencer (WELS) Excited about Church and Change

SP Schroeder is no longer "excited about Church and Change," which was falsely reported on the Church and Change website. However, the official WELS website still has a 2004 article, by Church Growth maven James Aderman, gushing about the conference.

Spencer Excited about C and C

“I can’t believe there are so many exciting things going on in WELS,” says Barry Spencer, a lay leader at Immanuel, Medford, Wis.

Spencer found out about these exciting things from Church and Change, a three-day conference in November when 180 WELS members—men and women, called workers and laity—came to share ministry ideas, encourage each other, and celebrate God’s grace through Word and sacrament. It was funded by a grant from WELS’ 150th anniversary thankoffering.

This was the fourth and final conference that was hosted in connection with the Board for Parish Services for WELS members who are carrying on innovative ministries. Its purpose? To encourage and enable WELS congregations and individuals to better serve their Savior.

Cheryl Nelson from St. John, Minneapolis, Minn., appreciated that encouragement. “Church and Change has given me ideas and tools to take back to my congregation,” she says.

Church and Change is more than a once-a-year conference. It’s a clearinghouse for workable ministry models. Its Web site, ChurchAndChange.org, lists descriptions of hundreds of innovative approaches to ministry along with contacts for more information. Ideas on the Web site range from renting storefronts for conducting teen ministry to having members act out sketches before the sermon to prepare people for the answers that God’s Word provides to offering a “ladies’ power hour” that combines Bible study with aerobics.

Idea sharing also happens year round on the organization’s e-mail listserve.

James Aderman


***

WELS Kingdom Workers Invited People to Attend Church and Change

YOU ARE INVITED

to attend the Church and Change Conference in Milwaukee, Wis., October 15-17, 2007. WELS members will conduct workshops focusing on five ministry areas: adult discipleship, women’s ministries, children and youth, outreach evangelism, and worship. All WELS members are encouraged to attend.Those who attend will gain a greater appreciation of the grace of God, and receive information about gospel ministries for use in their congregations. The goal of our conference is in keeping with a resolution passed at the WELS convention, which states: “be it resolved that we commit ourselves to expand mission efforts at home and throughout the world, using both traditional and innovative means of gospel outreach, as God provides the resources.”For more information about Church & Change and the conference, visit www.churchandchange.org.

WELS Kingdom Workers
414-771-6848 or 1-800-466-9357

***

Anonymous has left a new comment on your post "Spencer (WELS) Excited about Church and Change":

I wonder which of the Board of Apostates decided it would be good to tell everyone the convention made them do it...or the pres. is excited about it.

Misinformation. Deception. Twisting words. False teachers, anyone?

***

Anonymous has left a new comment on your post "Spencer (WELS) Excited about Church and Change":

Well, its official. I'll never consider helping or supporting WELS Kingdom Workers ever again.

Church and Change Deception Removed from Their Website

Maybe SP Schroeder Was Not So Excited about Church and Change...And Not Endorsing the Apostate Lobby

"What a scandal...

I see you saw my post on President Schroeder being excited - so did many others. Word made it to the top and now that link is gone.

What a riot..."

WELS Source

***
Previous breaking story on Church and Change.

GJ - False teachers lie about everything. All people have to do is report the lie and insist on the deception being repudiated. This needs to happen daily, not once every 20 years.

Adam Mueller, the son of President-in-Waiting Wayne Mueller, is an important part of Church and Change. Maximum deniability is a little tough when Junior is there.

***

Anonymous has left a new comment on your post "Church and Change Deception Removed from Their Web...":

SLICK SOMEONE AT WELS. While the link is gone, reference in Q and A remains in sanitized version.

GJ - So where is this Q and A page? A URL would help.

My Suggested Readings for Lutherans

The Two Natures of Christ, by Norma Boeckler

Luther said that Christians are drawn away from the faith by curiosity (Eastern Orthodoxy and Romanism today) and satiety (an abundance of orthodox Lutheran congregations). When we had large conservative Lutheran congregation rising out of the farm communities of Middle America, we grew bored and tired of conservative Lutheran doctrine. Our itching ears wanted to hear about all the fads rolling through our culture. Now we even have a culture watchdog, who is the essence of faddism: Leonard Sweet.

Here is my list of the best things to read, then to read over and over. My library is small but choice.

Luther's Sermons, the Lenker set in 8 or 4 volumes.
Concordia Triglotta or the Tappert edition.
Chemnitz' Two Natures of Christ.
Chemnitz' Examination of the Council of Trent.

I would add these hymns:
1. Any hymn by Luther, Gerhardt, or Martin Franzman.

Many of Luther's hymns are neglected. Pastors do not select the lesser-known ones. Then people do not learn them and they remain lesser-known hymns. "Flung to the heedless winds" is a great hymn with a beautiful melody. Luther wrote that hymn, his first, after two young men were burned at the stake in 1523 for their Lutheran faith.

There are many other great Lutheran hymns. I wish Lutheran pastors and their choirs would emphasize the greatness (pure doctrine) of Lutheran hymns rather than the temporary popularity of spiritual ditties.

Weird Blog

I ran into Lutheran Enignma because I was searching a source for Berg's infant communion material. Gary Gehlbach is the author of this blog:

Theosis: Achieving Your Potential in Christ (1)

In preparation for my presentation (directed discussion) for The Augustana Ministerium's Theological Conference (30-31 August 2007) in Burleson, Texas, one of the readings which I suggested was Achieving Your Potential in Christ: Theosis by Anthony M. Coniaris. Selected portions of his book can be found on the internet.

As John Fenton points out on his blog, "Orthodoxy has no central body of "confessional documents" because it does not have a central hierarchical authority." Thus I cannot attribute to Coniaris's book any authoritative status on the subject of theosis. However, numerous Orthodox parishes refer to his book as an excellent resource for those interested in discovering more about theosis. Coniaris may not necessarily be the final authority but his presentation is highly regarded among the Eastern Orthodox.

Coniaris's book is in its 2nd edition from Light and Life Publishing Company. Its slightly over 100 pages (1st edition) are in large type font. His presentation is not a theological treatise, but a treatise for Eastern Orthodox laity.

Friday, August 10, 2007

Theosis: Achieving Your Potential in Christ (2)

Over a decade ago, a friend introduced me to the term 'Theosis.' Being thoroughly rooted in Missouri Synod Lutheranism, I had no idea what 'theosis' was. It sounded like a disease. But I was informed that this was a very old term and had great importance to the Eastern Orthodox Church's view of salvation. Now, after reading a few works on 'theosis,' I'm beginning to wonder if my first impression was not so far off the mark.

It is possible that some readers are now thoroughly offended by that previous comment. I will be simply dismissed as an unenlightened protestant heretic. (Yes, some EO writers clearly lump all protestants together as heretics and I am not in the least bothered by that judgment because they are wrong.) What I have discovered is that the word and concept of theosis carries with it all the baggage of the Eastern Orthodox Church.

Some Lutherans (particularly the Finnish Lutherans) have tried to resurrect the word 'theosis' into the vocabulary of the modern Lutheran Church. They rationalize their position by stating that 'theosis' simply means 'deification.' And because Luther himself uses the term 'deification,' it is appropriate for Lutherans to use the word 'theosis.' Some might consider this an over-simplification of their argument, but it basic point which I gathered from some Finnish Lutheran presentations.

The concept of theosis in Anthony Coniaris's book Achieving Your Potential in Christ: Theosis is the fruit of all Eastern Orthodox doctrine. All EO doctrine serves and enlightens its understanding of theosis. What this means is that the errors of EO on original sin, justfication, work of the Spirit (eg, Pelagianism) corrupt any positive usage of the term 'theosis.'

It is possible that 'theosis' is a very good term, but its current usage among the EO make it very inappropriate for usage by Evangelical Lutherans.

***

GJ - With a little research, certain threads come together: Fenton (who left Missouri for Eastern Orthodoxy), Berg's connections with Eastern Orthodoxy fans (probably Ft. Wayne graduates), and His Grace, the Right Rev. James Heiser, Archbishop of ELDONA. The theosis Eastern Orthodoxy paper will be or was given at the so-called Augustana Ministerium meeting. Augustana was organized to be a half-way house for LCMS pastors aching to join ELDONA but not ready yet.

My only conclusion at this point is that a lot of LCMS men are walking the tightrope between Lutheran doctrine and Eastern Orthodoxy, with far too much interest in EO, as the writer above likes to call it. (I consider that an ominous sign, like my classmate who referred to his parole officer as his PO. My crime-laden classmate seemed all too familiar with the criminal justice system.)

Since Lutheran clergy are so ignorant of Luther's doctrine and the writings of Chemnitz, wouldn't it be better to concentrate on their confessional writings rather than the dubious and amorphous body of Eastern Orthodox literature? As I recall, Kurt Marquart was quite wary of the EO trend, but he is gone. So is Robert Preus. It is not unusual to have the suppressed get even after the guard-dogs are gone.

***

A comment posted on Lutheran Enigma:

Fr John W Fenton said...
A few comments, if I may:

* I understand your argument that theosis does not measure up to a Lutheran standard. Unless I missed it (which is entirely possible), I don't see the points listed for how or why it doesn't measure up.

* When Coniaris suggests that theosis is "the fruit of all Eastern Orthodox doctrine," he is suggesting that, for the Orthodox, theosis is not a doctrine (e.g., justification or sanctification). I would suggest that it is the practical (and practiceable) application of baptism--which, per se, is not a doctrine. (It took me a while to learn this point about theosis.)

* If I'm going to study what Lutherans teach about justification or any other doctrine, reading Scaer or Marquart would not be as profitable as reading the Book of Concord or the application of the doctrine in the liturgy. I suggest the same is true of Orthodox theology (or any theology, for that matter). Coniaris is good, but his context is the liturgy and the church fathers (e.g., St Athanasius, St Maximos the Confessor, etc). Orthodox priests are not "bound" to Coniaris, but they are to the fathers and liturgy (although not in the same way that Lutherans are "bound" to the Book of Concord).

Roll, Tide, RollGoing East

Sancta Sophia, The Church of Holy Wisdom, Constantinople (Istanbul)

One of the ELDONA priests, Rev. Rutowicz, complained bitterly that I pegged him as crypto-Eastern Orthodox after looking over his website. He allowed that perhaps his page on "Confessional Lutheran Links" was mislabeled. I imagined that he changed it, so I went back. Here is the list of links, in order:

Confessional Lutheran Links

1. Issues, Etc. ~ The Radio Voice of the Lutheran
   
   Faith for the 21st Century
   
   
2. Project Canterbury
   
   The Survival of the Historic Vestments in the Lutheran Church after 1555
   by Arthur Carl Piepkorn
   
   
3. Project Canterbury
   
   The Proper Communion Vestments
   by P. Severinsen
   
   
4. Vestments and Liturgies
   
   A plea for a more general use of the historic Vestments
   
   and Liturgies of our Church
   
   By J. A. O. STUB, D. D.
   
   
5. Salem Lutheran Church in Malone, Texas
   
   
6. Saint Augustine's House
   
   Lutheran Monastery & Retreat House,
   Oxford, Michigan

Some history of St. Augustine's House, from their website:

On May 27, 1956, this former businessman in his fifties was ordained a priest in the cathedral of St. Lawrence in Lund, Sweden. The ordaining bishops were the famous theologian-bishops Anders Nygren and Gustaf Aulen. Rather than being assigned to a specific parish or other church post, he was commissioned "for ecumenical work in the United States among Lutherans."

A Quonset hut erected in 1958 has served as a chapel ever since. It is named for the Feast of the Visitation of the Blessed Virgin Mary, as part of a wish to restore Mary to the piety of reformation churches and appropriate to a place of worship with many visitors. It is a humble building with a small pipe organ and simple appointments. After all these years of service it is constantly in need of repair. The highest priority for the community and its friends right now is its replacement by a more adequate and dignified structure.

GJ - The Reformation changed Protestantism from being Mary-centered to Christ-centered. This was a remarkable development since all the Reformers were raised in a Marian piety with a thousand-year tradition. The Assumption and Immaculate Conception of Mary were accepted as truth before the Reformation.

One of the first signs of poping or semi-poping is a longing for Marian piety. I thought of using advertizing on this blog, but I found another one with "Lutheran Rosary" as an ad provided from Google.

Readers are invited to check the links and see for themselves.

***

The Motley Magpie is being praised on LutherQuest (sic). MM criticized Church and Change, leading to a bitter editorial.

Someone on LQ thought the latest MM was cool, so I decided to read it: I Believe in the Communion of All the Saints, by Peter Berg, Chicago. The article was written in 2004, but finally revealed for free. Urbe et orbe.

The article uses a few dubious references to prove the Lutheran Reformation--and Luther--approved of infant communion.

If you Google the names from this Berg passage - "I must confess that I have not dealt with primary documents. I am relying on the translating work and research of others and to them I am indebted. To mention a few by name, I’m particularly indebted to Fr. Duane Osterloth, Fr. Gifford Grobien, and Fr. Gary Gehlbach." - you will find a curious group of Ft. Wayne graduates, characterized by a fascination with liturgy and Eastern Orthodoxy. There is also a connection with ELDONA through the so-called Augustana Ministerium.

I first heard a Lutheran, Eugene Brandt, one of the chief editors of the Lutheran Book of Worship (LCA/ALC/LCMS), embrace infant communion when he gave a Notre Dame lecture. His entire justification was, "We baptize babies. Why not commune them? Why deny them God's grace?" His lecture was a trial run for a position he did not get. One of America's most famous theologians asked a drunken question afterwards. Cold sober, I asked the lecturer how he justified infant communoin. He said, "Read my articles." I was tempted to say, "I will read yours if you read mine." That was about 30 years ago.

Notre Dame is the center for liturgical studies in America. Notre Dame is to liturgy what SIECUS is to sex education. All roads lead to Rome in this case.

Berg writes decisively about infant communion, a practice limited to Eastern Orthodoxy. His so-called research is based on the work of others, the Ft. Wayne gang, one with a PhD in liturgy from Notre Dame.

There are many Luther scholars out there who have made a name for themselves by inventing things about the Reformer. One problem is the vast amount of material available and the ability or willingness of the scholar to discern the valid from the bogus. Roland Bainton wrote an excellent critique of Young Man Luther where these points were made. I have found a number of Lutheran pastors who talk about Luther but clearly do not know their subject matter.

About infant communion - I went through Chemnitz' Examination yesterday to find a trace of commentary on the practice. None. I have never read about infant communion even being a topic of discussion during the Reformation. Perhaps I missed something, but I have read many books about the Reformation and more Luther than most Lutherans.

A Missouri pastor has written to me that there are many Missouri discussion groups centered on Eastern or Roman worship. They are the Oxford Movement of the Lutheran Church. Some will pope and join Rome. Some will semi-pope and join Eastern Orthodoxy (Fenton). Some will stay and agitate for the Eastern/Roman causes they hold dear.

Many of these stories and people overlap. His Grace, the Right Reverend James Heiser, ELDONA, was once part of the Lutheran Confessional Synod. The leader was Bishop DeJaynes, who organization fell apart when a new recruit apparently advocated infant communion. When Bishop DeJaynes was on vacation, his wife preached for him. The Little Sect on the Prairie was in fellowship with the LCS for a time.

***

GJ - According to Briag Westgate, the quonset hut is gone. Did Marian piety flee with it? I doubt it. I have addressed Berg's infant communion gambit publicly because he made it public. The new motto is, "Go East, young man."

Arguments from silence are not very powerful, Brian. In fact, they are logical fallacies. I have a new post which illuminates the LCMS problem a little more. Perhaps it is more of a Ft. Wayne problem.

***

Brian W. went on to say: Then there are those who are like Fenton. Fr. Berg is not going East, and I think you know that.

GJ - I do not know what anyone is going to do. Actuaries would say that if 1000 clergy are treating EO material like the Holy Grail, a certain percentage of them will join in time. A number have already and they are recruiting Lutherans. The Lutheran clergy are weak because they have been force-fed Reformed doctrine, do not know Luther's doctrine, and get all pumped up about how educated they are.

Trinity 20 Sermon

The Shepherd and His sheep, by Norma Boeckler
Trinity 20
Pastor Gregory L. Jackson

KJV Ephesians 5:15 See then that ye walk circumspectly, not as fools, but as wise, 16 Redeeming the time, because the days are evil. 17 Wherefore be ye not unwise, but understanding what the will of the Lord is. 18 And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; 20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; 21 Submitting yourselves one to another in the fear of God.

KJV Matthew 22:1 And Jesus answered and spake unto them again by parables, and said, 2 The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3 And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. 5 But they made light of it, and went their ways, one to his farm, another to his merchandise: 6 And the remnant took his servants, and entreated them spitefully, and slew them. 7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. 8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. 11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment: 12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. 14 For many are called, but few are chosen.

TLH Hymns
370 My hope is built
264 Preserve Thy Word
259 Flung to the heedless winds (Luther’s first hymn, after two Protestants were burned to death)
258 Lord of our Life
Franzman hymns: O Kingly Love, Thy Strong Word

The Wedding Feast of the Beloved Son

“For many are called, but few are chosen.”

The Parable of the Wedding Feast illustrates how Jesus used these short stories for believers. Without faith, this parable is a puzzle. Sometimes the religious opponents were furious about Jesus’ teaching, because they knew it was against them. Liberals today would call it Pharisee-bashing. After this parable in Matthew, the leaders decided to entangle Jesus with one of their questions.

In this parable the King is obviously God. The wedding feast is the Kingdom of God, salvation through His Son Jesus Christ. Being invited to the feast uses the same terminology as the calling of the disciples, the calling of everyone to faith in Christ.

When we say, “Jesus called the disciples,” the wording sounds formal and rigid, especially since The Call is a term we use for inviting a pastor come to a church. I preferred to have the term translated as “phone” to keep the terminology more colloquial. This would create a Cingular translation if applied consistently in the Gospels.

Still, the concept in our minds should be one of invitation. What is an invitation? We always look upon an invitation as an honor. When people are not invited to a great celebration, they are offended or hurt. They covet invitations to the White House, even more to a royal wedding. Many people will give luxurious gifts to royals in order to be invited to the wedding of a prince.

A state wedding is always accompanied by great celebration, special food, overall happiness. We can see from the context of this parable that refusing such an invitation would be a great insult against the King. This is exactly what happened. Worse, some people abused and killed the representatives of the King. This parallels what happened when the prophets of God invited the people of Israel to repent of their sins and believe in salvation through the promised Messiah. The self-righteous murdered those who proclaimed the righteousness of God through faith.

KJV Matthew 23:29 Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, 30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32 Fill ye up then the measure of your fathers.

Apostates always fuss about God scourging those who reject His invitation. They want God to graciously forgive them for rejecting His Word. If God had been as foolish as the apostates want Him to be, the earth would have been de-populated from the increase in evil and violence. History and modern experiments have shown how tyrannical and brutal man can be in the right circumstances. God’s wrath has prevented the growth of evil societies, although He uses them to chastise nations.

People would tremble if they knew more world history. Time after time, the greatest powers have been overthrown in a few months or even in a moment, often at the peak of their power. The biggest threat to Christian power, Bayezid (Muslim conqueror) suddenly did everything wrong and found himself in an iron cage, where he died in misery and humiliation.
http://en.wikipedia.org/wiki/Bayezid_I

The first part of the parable describes how Israel suffered God’s wrath after defying His Word. This is a warning to Christians, who can hardly miss the lesson of Old Testament history.

"It is a glory which every preacher may claim, to be able to say with full confidence of heart: 'This trust have I toward God in Christ, that what I teach and preach is truly the Word of God.' Likewise, when he performs other official duties in the Church--baptizes a child, absolves and comforts a sinner--it must be done in the same firm conviction that such is the command of Christ. He who would teach and exercise authority in the Church without this glory, 'it is profitable for him,' as Christ says, (Matthew 18:6), 'that a great millstone should be hanged about his neck, and that he should be sunk in the depths of the sea.' For the devil's lies he preaches, and death is what he effects."
Sermons of Martin Luther, ed. John Nicolas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 227. Twelfth Sunday after Trinity 2 Corinthians 3:4-11; Matthew 18:6.

The second part of the parable concerns the Kingdom of God growing through the rejects, after the wise and mighty turned down their invitations. The new invitations went to the highways and invited people, the good and the bad. The explosive growth of the Christian Church in the Roman Empire came from preaching the Word and the scattering effect of persecution. The highways were the rapid transit systems of the world, taking people from Rome (where the Church was strong) to all parts of the Empire. The road system was built to weld the conquered countries together and facilitate commerce. The same road system helped conquer Rome with the Gospel. The Romans saw their slaves and the lowest of society (prostitutes, homosexuals, criminals) converted to the faith. They hated and feared the new religion, which reminded them so much of the troublesome Jews. They saw it as a sect of Judaism. In the same way the British Anglicans loathed the first Methodists, who were successful among the poor and outcast.

The final part of the parable tells us that the banquet hall was filled, but someone was found without a proper garment.

12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. 13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. 14 For many are called, but few are chosen.

This seems to be a savage ending until we realize that the proper wedding garment means being clothed in the righteousness of Christ rather than in our own righteousness. There are only two possibilities. One is that we based salvation on our works or righteousness. The other is that we base our salvation on the righteousness of Christ.

I was speaking to a scientist who grew up in a conservative Lutheran congregation. He said, “I can’t believe that Einstein was not saved. He was such a remarkable man.” That is the essence of so many funerals and eulogies today. Someone was good or remarkable or kind to children and small animals. Therefore, he must be in heaven.

That is why Christ reserved such strong language for this error, which finds itself embedded in all pagan religions and encroaches on Christianity. Luther summed up the situation in one sentence: “There is no work so evil that it damns a person, and no work so good that it saves him.” That is the Law and Gospel (in reverse order) in one sentence. The message of the atoning death of Christ is that He died for all the sins of the world. That remains the objective truth of the Christian faith, even if no one believed it. However, simply stating that objective truth is not enough. Luther also stated, “We must say – He died for my sins, for me.”

People have labored about the sin against the Holy Spirit, which alone damns people. People with a basic understanding of Luther’s doctrine realize what this means – Rejecting Christ at the point of death. Someone can be the worst sinner in the world and die in faith, like the thief on the cross, and be with Christ in paradise. Another person can be a great and wise Christian church leader and die without faith, damning himself for rejecting the treasure brought to us by the Holy Spirit working in the Word.

The Word constantly conveys Christ and all His benefits to us. God’s Word is so powerful that it needs no help from man. The power of the Word comes only from its purity. When man waters down the Word of God, the Word does not lose power itself, but the message is diluted and adulterated by man-made wisdom.

People have illustrated this in the most basic way through cooperative church programs. They think it is nice to group a few denominations together for Vacation Bible School. Besides, they would rather concentrate children together to make the numbers more impressive. The result of this cooperation is that no one wants to talk about his own confession of faith, for fear of offending others. And what happens with the child with no church affiliation? In one church he might be visited. Among a group, no one feels the responsibility.

Yet this is minor compared to efforts to gather Christian theologians together, apparently to emphasize what they do not believe together. Recently I listened to Concordia Seminary St. Louis (LCMS) president Dale Meyer interview Leonard Sweet, a liberal Methodist. Meyer almost knelt at Sweet’s feet in reverence. Sweet even made a veiled obscene remark, but they proudly posted the video anyway. Sweet talked about his favorite subject, himself, without pause or shame. He is the guru of culture, which should strike fear into everyone’s heart. Sweet is lionized in WELS, the LCMS, and the ELCA. Ultimately the apostates all want to talk about how good, noble, and wise they are. They heap scorn on believers, who need to be enlightened by them.

The Christian faith always degenerates into works-righteousness. Salvation by works is essential to Roman Catholic doctrine. Their teaching of faith plus works (fides formata) is tied to Purgatory, because the works and sacrifices are never enough. When a Roman Catholic layman asked me about joining the Church of Rome, I said, “I cannot.” He asked why. I said, “If works are required, then what Christ accomplished on the cross was not enough. That is an attack against Christ, to say I must add to what He already did.” The layman said, “I never thought of that.”

Recently an atheist in my class wrote that she was comforted by Mother Theresa’s confessed lack of comfort in religion. Thus one woman’s false religion confirmed another woman’s lack of faith in any god. If Mother Theresa had known the true Gospel, she would have known that the Promises of God remain faithful, no matter how we feel. Our emotions are too fragile and volatile to base the Christian faith upon them. Instead, we rely on the objective truth of the Word.

Paul knew the Holy Spirit worked through the Word, a Biblical doctrine found throughout the Old Testament.

KJV 1 Thessalonians 2:13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

John Calvin doubted the work of the Holy Spirit through the Word. He thought a sermon could be given, the Lord’s Supper distributed, a baby baptized, and the Holy Spirit still be missing. No wonder that Lutherans trained at Fuller and Willow Creek have the same doubts. Calvinists were the first to declare that they needed to make the Word of God reasonable, relevant, and attractive to people. Thus Lutherans leaders of all synods follow Calvin, and Calvinism leads to Unitarianism – always.

When people claim they can enhance the Word with their efforts, they are denying the divinity of the Word. They are really saying they are more powerful that the weak and faltering Holy Spirit.

Those who want to be close to Christ know that God’s grace in Christ is always and unfailingly brought to us through the Word. That Word is often spoken, as when a mother teaches her children “Jesus loves you.” Satan rages that a weak and frail human being can be more powerful than he is because of the Word. Anyone who has tried to be faithful to the Word in the midst of opposition can attest to the demonic hatred of those who cling to error.

This parable is now being illustrated all over again. People might think this was Jesus’ prophecy against the Jewish people. They rejected the invitation and suffered ever since. But is it not even truer of the Christian nations of today? The invitation has been rejected in America and Europe in the last few decades. The servants have gone to Africa, where Christianity is thriving, and to Red China, where an underground movement is growing steadily. The African bishops (Catholic and Episcopal) are appalled at what American Christian leaders teach. America and Europe are suffering for our loss. And we are flailed by the law-mongers more each day. The more lawless we are in the Biblical sense, the more the nannies want to condemn our every move, from the light bulbs we use to the discipline of our children.

Martin Franzman wrote a hymn about this parable:

O kingly love that faithfully didst keep Thine ancient promises
Didst bid the bidden come to Thee,
The people Thou didst choose to bless,
This day we raise our song to Thee adoring Thee,
That in the days when alien sound had all but drowned
Thine ancient true and constant melody,
Thy mighty hand did make a trumpet none could silence or mistake;
Thy living breath did blow for all the world to hear,
Living and clear.
The feast is ready; come to the feast! The good and the bad.
Come and be glad! Greatest and least, come to the feast.

Franzman wrote many new Lutheran hymns, often emphasizing the efficacy of the Word. This is one quite famous and the title of a book I wrote:

"Thy Strong Word"1. Thy strong word did cleave the darkness; At thy speaking it was done.For created light we thank thee, While thine ordered seasons run.Alleluia, alleluia! Praise to thee who light dost send!Alleluia, alleluia! Alleluia without end!2. Lo, on those who dwelt in darkness, Dark as night and deep as death,Broke the light of thy salvation, Breathed thine own life-giving breath.Alleluia, alleluia! Praise to thee who light dost send!Alleluia, alleluia! Alleluia without end!3. Thy strong Word bespeaks us righteous, Bright with thine own holiness,Glorious now, we press toward glory, And our lives our hopes confess.Alleluia, alleluia! Praise to thee who light dost send!Alleluia, alleluia! Alleluia without end!4. From the cross thy wisdom shining Breaketh forth in conqu’ring might;From the cross forever beameth All thy bright redeeming light.Alleluia, alleluia! Praise to thee who light dost send!Alleluia, alleluia! Alleluia without end!5. Give us lips to sing thy glory, Tongues thy mercy to proclaim,Throats that shout the hope that fills us, Mouths to speak thy holy name.Alleluia, alleluia! Praise to thee who light dost send!Alleluia, alleluia! Alleluia without end!

Franzman’s son, Peter, was my client in St. Louis. I did not realize he was the famous hymn-writer’s son until he said his father taught at Northwestern College.
One co-worker said, “Peter is the nicest person in his field.” The Gospel bears fruit.

Quotations on the Work of the Holy Spirit


"Emphatically does Scripture state that the action of the Spirit covers the whole life from first to the last. He is the Spirit of Life for regeneration (John 3:5, 8): the Spirit of Sonship for adoption (Romans 8:15): the Spirit of holiness for sanctification (Romans 8:5): the Spirit of Glory for transfiguration (2 Corinthians 3:18); the Spirit of Promise for the resurrection (Ephesians 1:13). Only through the Holy Spirit are men drawn to the Author and Finisher of their salvation."
Arthur H. Drevlow, "God the Holy Spirit Acts to Build the Church," God The Holy Spirit Acts, ed., Eugene P. Kaulfield, Milwaukee: Northwestern Publishing House, 1972, p. 15. John 3: 5,8; Romans 8:5; Romans 8:15; 2 Corinthians 3:18; Ephesians 1:13

"Now, Paul's thought here is that nothing should be taught and practiced in the Church but what is unquestionably God's Word. It will not do to introduce or perform anything whatever upon the strength of man's judgment. Man's achievements, man's reasoning and power, are of no avail save in so far as they come from God."
Sermons of Martin Luther, ed. John Nicolas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 229 Twelfth Sunday after Trinity 2 Corinthians 3:4-11;

"Note further, that it is his ministry to which Paul ascribes the preparation of their heart thereon and the inscription which constitutes them 'living epistles of Christ.' He contrasts this ministry with the blind fancies of those fanatics who seek to receive, and dream of having, the Holy Spirit without the oral word; who, perchance, creep into a corner and grasp the Spirit through dreams, directing the people away from the preached Word and visible ministry. But Paul says that the Spirit, through his preaching, has wrought in the hearts of his Corinthians, to the end that Christ lives and is mighty in them."
Sermons of Martin Luther, ed. John Nicolas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. p. 226. Twelfth Sunday after Trinity 2 Corinthians 3:4-11; Deuteronomy 6:6-9, 11, 18

"The Spirit is the ink or the inscription, yes, even the writer himself; but the pencil or pen and the hand of the writer is the ministry of Paul. This figure of a written epistle is, however, in accord with Scripture usage. Moses commands (Deuteronomy 6:6-9, 11, 18) that the Israelites write the Ten Commandments in all places where they walked or stood--upon the posts of their houses, and upon their gates, and ever have them before their eyes and in their hearts."
Sermons of Martin Luther, ed. John Nicolas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 225. Twelfth Sunday after Trinity 2 Corinthians 3:4-11; Deuteronomy 6:6-9, 11, 18

"This epistle sounds altogether strange and wonderful to individuals unaccustomed to Scripture language, particularly to that of Paul. To the inexperienced ear and heart it is not intelligible."
Sermons of Martin Luther, ed. John Nicolas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 223. Twelfth Sunday after Trinity 2 Corinthians 3:4-11

"It is a glory which every preacher may claim, to be able to say with full confidence of heart: 'This trust have I toward God in Christ, that what I teach and preach is truly the Word of God.' Likewise, when he performs other officials duties in the Church--baptizes a child, absolves and comforts a sinner--it must be done in the same firm conviction that such is the command of Christ. He who would teach and exercise authority in the Church without this glory, 'it is profitable for him,' as Christ says, (Matthew 18:6), 'that a great millstone should be hanged about his neck, and that he should be sunk in the depths of the sea.' For the devil's lies he preaches, and death is what he effects."
Sermons of Martin Luther, ed. John Nicolas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 227. Twelfth Sunday after Trinity 2 Corinthians 3:4-11; Matthew 18:6

"The Law of God, which is also contained in Scripture, must be excluded from the concept 'means of grace,' because the Law does not assure those who have transgressed it—and all men have transgressed it—of the remission of their sins, or God's grace, but on the contrary proclaims God's wrath and condemnation. For this reason the Law is expressly called...'the ministry of condemnation,' whereas the Gospel is...'the ministry of righteousness' (2 Corinthians 3:9)."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 105. 2 Corinthians 3:9.

"And this call of God, which is made through the preaching of the Word, we should not regard as jugglery, but know that thereby God reveals His will, that in those whom He thus calls He will work through the Word, that they may be enlightened, converted, and saved. For the Word, whereby we are called, is a ministration of the Spirit, that gives the Spirit, or whereby the Spirit is given, 2 Corinthians 3:8, and a power of God unto salvation, Romans 1:16. And since the Holy Ghost wishes to be efficacious through the Word, and to strengthen and give power and ability, it is God's will that we should receive the Word, believe and obey it."
Formula of Concord, SD XI. #29. Election. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1073. Tappert, p. 621. Heiser, p. 289. 2 Corinthians 3:8; Romans 1:16.

SP Schroeder Endorses Church and Change, According to Church and Change

From Bailing Water:

Saturday, October 20, 2007

Church and Change claims Synodical approval
WELS President Schroeder Excited for Church and Change. (look under the headlines portion of their grandiose web page) The Church and Change group is claiming the conference was a huge success. I wonder how they are measuring their success?----------------------

update --
After doing a bit of research on this issue here is how I see what has happened:
Shortly after the convention, President Schroeder quoted a convention resolution in his letter to pastors and teachers. The convention resolution quoted in the letter called for expanded efforts in world and home missions using both traditional and innovative means. The convention resolution was referring to recent new programs such as daughter missions and out reach programs to ethnic minorities. This resolution was not a blanket endorsement of all “innovative” approaches. The Church and Change leadership must have reached the conclusion that because of the letter to all called workers President Schroeder is “excited” about the Church and Change efforts. I believe that this fraudulent statement on the Church and Change site must be and will be removed.

No Excuse for False Teachers

Holy Communion, by Norma Boeckler

"Now, Paul's thought here is that nothing should be taught and practiced in the Church but what is unquestionably God's Word. It will not do to introduce or perform anything whatever upon the strength of man's judgment. Man's achievements, man's reasoning and power, are of no avail save in so far as they come from God."
Sermons of Martin Luther, ed. John Nicolas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 229 Twelfth Sunday after Trinity 2 Corinthians 3:4-11.

"It is a glory which every preacher may claim, to be able to say with full confidence of heart: 'This trust have I toward God in Christ, that what I teach and preach is truly the Word of God.' Likewise, when he performs other official duties in the Church--baptizes a child, absolves and comforts a sinner--it must be done in the same firm conviction that such is the command of Christ. He who would teach and exercise authority in the Church without this glory, 'it is profitable for him,' as Christ says, (Matthew 18:6), 'that a great millstone should be hanged about his neck, and that he should be sunk in the depths of the sea.' For the devil's lies he preaches, and death is what he effects."
Sermons of Martin Luther, ed. John Nicolas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 227. Twelfth Sunday after Trinity 2 Corinthians 3:4-11; Matthew 18:6.

Paul Kelm's Topics and Readings at WLC

Paul Kelm, D.Min., Concordia Lutheran Seminary

GJ - Below is a complete, verbatim copy of Paul Kelm's syllabus when he was teaching a course required for graduation at WLC. Are the Reformed and Pentecostals at Fuller Seminary reciprocating? Having Luther, Chemnitz, Walther on their required reading lists? Are Fuller D.Min. topics something like this? -

1. Luther Was Right, Get Over It
   
2. Pentecostalism Is Swallowing the Holy Ghost, Feathers and All
   
3. God Works Only through His Word and Sacraments
   
4. We Admire Everything about the Reformed, Except Their Doctrine
   
5. Worship God in the Beauty of His Holiness
   
6. What Can We Learn from the Means of Grace?
   
7. Useful Ideas from the Book of Concord

GJ note: The school had a hissy-fit when one student asked to avoid the assault of false doctrine. My name was never mentioned by the student, but the school brought up my name in a weird, paranoid way. No, this student skipped Kelm on his own and then sent me the material.


WISCONSIN LUTHERAN COLLEGE

Milwaukee, Wisconsin

THE 211: The Christian Faith and Life (3 credits)

Pastor Paul Kelm, Home Phone 784-0492 (Consultation by appointment)

I. COURSE DESCRIPTION

A biblical study of the Christian’s relationship with God~ self and others, with a particular focus on the ministry and fellowship of Christians gathered to be Christ’s church.

II. COURSE OBJECTIVES

A. That students develop a more personal relationship with their God through Bible

study, reflection and discussion.

B. That students develop a clearer understanding of themselves and their gifts, as well as Christian skills for coping with life and using their gifts.

C. That students become familiar with the nature and mission of Christ’s Church,

together with the challenges and opportunities confronting contemporary churches.

D. That students evaluate several significant issues and functions of confessional Lutheran churches.

III. COURSE METHODOLOGY AND MATERIALS

A. Three distinct areas outline the content of the course: Skills of Christian Living, Is sues of Personal Christianity and Principles of Church Leadership. Sometimes students will be asked to prepare for class discussion, especially by thoughtful study of a chapter of the Bible during the “issues of personal Christianity” subjects. Most classes will be guided by a handout prepared by the instructor. Lecture, question and answer, focused discussion and small-group interaction will be the methodology employed. Students are invited to raise related issues for discussion.



B. Each student will develop a Bible study, based on a specific chapter of the Bible and for a specific audience. Chapter and audience options are listed later in this syllabus. Bible studies will be graded according to the following criteria: 1) How well did this study bring out the main truths of the chapter in a detailed outline or narrative that both explained and illustrated these truths? 2) Is this study relevant to the audience selected? 3) Does this study involve the audience in the study through effective questions, discussion starters, action involvement, etc.? 4) How clear and practical are the applications of the chapter’s truths to life? 5) Does this study clearly relate Jesus Christ to the chapter and to the Christian’s life? 6) How creative and engaging is this study? Bible studies are to be turned in no later than September 23.

C. Each student will deliver an oral book review of six minutes in class. Book choices are listed later in this syllabus. The book review should include: the title of the book and a brief introduction of the author; a clear statement of the major premise/point/purpose of the book; at least four significant secondary or supporting arguments the author raises: an explanation of what value the book has to a Christian life and/or a church leader: a theological evaluation of the book (Is it biblically accurate and doctrinally correct?). Finally, the book review must convince the instructor that you actually read the book. The book review is due on or before Wednesday, October 21.

D. Students will complete an interview, analysis and summary project in teams of two. Options are listed later in this syllabus. Students must register their choice of project with the instructor by Wednesday, September 30, and must submit the written summary - no less than four typed, double-spaced pages with interview sheets attached - by Wednesday, November 18.

E. A research paper on one issue or aspect of congregational life and ministry is due on or before Wednesday, December 9. This paper must be not less than five typed, double-spaced pages of original composition. Two copies must be submitted, one of which will be returned. The paper should combine research, evaluation and the clear presentation of a thesis or strategy. Research should include interviews, essays, articles and books. At least five different sources must be cited in the bibliography. A list of suggested subjects is included in this syllabus. However, students may choose their own subject, with the approval of the instructor. The subject matter of each student’s research paper must be established with the instructor by Wednesday, November 4.

F. There will be no exams.

G. Texts for this course are available in the bookstore and include:

THE HOLY BIBLE


IV. EVALUATION AND GRADE

Completion of all course requirements assures a C. Grading above a C will be based on the level of thoroughness, thought and clarity in each area of course requirement. The grade will be compiled with approximately 20% weight attributed to each of five areas: the Bible study, the book review, the team interview project, the research paper, and class contribution. Failure to complete all of the course requirements will result in an F. Late submission of any required assignment will lower the final grade by as much as one-half of a grade point (A to AB, AR to B, etc.) for each week or portion thereof overdue.

Because class preparation and discussion rather than examinations are an essential means of evaluation as well as education, each unacceptable absence from class will lower the final grade by as much as one-half of a grade point.

Plagiarism and other forms of academic dishonesty will mean failure of this class, and may result in expulsion from the college. Academic integrity means that you will not attempt to use one paper for two classes without prior agreement with both professors.

V. ATTENDANCE POLICY

Attendance at each class period is expected.

Absence from class must be excused with the instructor, in person. prior to the class to be missed where anticipated or in the following class when unanticipated.

Illness, family crisis and participation on in college-sponsored extra-curricular events are acceptable excuses. Issues of personal discipline and responsibilities to other educators or employers are not in themselves acceptable excuses for absence.

Habitual absence or dishonesty in reporting absence can result in a failing grade. Repeated late arrival is a disruption of the class and an expression of poor sell-discipline. Without prior explanation, repeated late arrival will be treated as an absence.


VI. COURSE OUTLINE


Week One:





Week Two:



Week Three:





Week Four:





Week Five:



A. Instruction and overview

B. SKILLS: Personal Bible Study



B. SKILLS: Christian Prayer Life



A. SKILLS: Christian Encouragement B. SKILLS: Christian Conflict Resolution



A. SKILLS: Christian Values Choices

B. SKILLS: Christian Witness



A. SKILLS: Apologetics

B. SKILLS: Christian Decision Making





Week Six:

A. ISSUES: Repentance. Psalm 51

B. ISSUES: Sell-Image. Psalm 139





Week Seven:





Week Eight:

ISSUES:Sanctification. Romans 6-7

B. ISSUES: Character Formation. H Peter 1



A. ISSUES: Christian Hope. Romans 8

B. ISSUES: Christian Sexuality. I Corinthians 6:9 - 7:18









Week Nine: A. ISSUES: Christian Giving II Corinthians 8 and 9

(B. ISSUES: Being Sure John 3)







Week Ten:



A. Book Reviews B. Book Reviews


Week Eleven: A. LEADERSHIP: What’s A Leader?

B. LEADERSHIP: Understanding Ministry



Week Twelve: A. LEADERSHIP: Mission and Vision

B. LEADERSHIP: Analyzing a Church



Week Thirteen: A. LEADERSHIP: Philosophy of Ministry

B. LEADERSHIP: Organizing Ministry



Week Fourteen: A. Interview and Summary Sharing

B. LEADERSHIP: Involving Members in Ministry



Week Fifteen: A. LEADERSHIP: Small Group Ministry

B. LEADERSHIP: Leading Change



VII. OPTIONS FOR THE BIBLE STUDY ASSIGNMENT:

Audience Options:

high school-aged youth; college students: young adult singles; married couples; families with children aged 4-10; and adult Bible class at your church; young mothers; business men and women; a men’s Bible class; a women’s Bible class; seniors.



Assume that the class for which you are preparing your study consists of ten people, is lay-led, and runs for 45 minutes.

Bible Chapter Options:

Genesis 3: Genesis 15; Exodus 3; Numbers 14: Deuteronomy 6; Joshua 24;

II Samuel 7; Nehemiah 9; Psalm 40; Ecclesiastes 9; Isaiah 40; ‘Jeremiah. 31;

Ezekiel 3; Hosea 11; Matthew 13; Luke 10; John 6; Galatians 3;

Ephesians 2; Philippians 3; Colossians 3; 1 Thessalonians 4: I

Timothy 6; Hebrews 12: James 1; I Peter 4; I John 4; Revelation 22.

Viii. BOCK REVIEW OPTIONS



Generating Hope by Jimmy Long (InterVarsity Press)

The Purpose Driven Church by Rick Warren (Zondervan)

The Contemporary Christian by John Stott (InterVarsity Press)

Renewal for The 21st Century Church by Waldo Werning (Concordia)

The Body by Charles Colson

A Church For The 21st Century by Leith Anderson (Bethany House)

Inside Out by Larry Crabb (NavPress)

Entertainment Evangelism by Walt Kallestad (Abingdon)

Effective Church Leadership by Kennon Callahan (Harper and Row)

Church Without Walls by Jim Petersen (NavPress)

Getting Together by Em Griffin (InterVarsity Press)

Christ Esteem by Don Matzat (Harvest House)

Ordering Your Private World by Gordon MacDonald (Olive Nelson)

Fit Bodies Fat Minds by Os Guinness (Baker).

The Once and Future Church by Loren Mead (The Alban Institute)

Why Nobody Learns Much. of Anvtbinng At Church and How To Fix jt

by Thomas Schultz (Group)

Three Generations by Gary Mcintosh (Fleming Revell)

Effective Church Leadership: A Practical Sou,rce Book by Lee Harris

It’s A Different World by Lyle Schaller (Abingdon)

Reflections ot a Contrarion by Lyle Schaller (Abingdon)

Strategies For Change by Lyle Schalller (Abingdon)

A Primer on Postmodernism by Stanley Grenz (Eerdmans)

Gentle Persuasion by Joseph Aldrich

User Friendly Churches by George Barna (Regal Books)

Darwin On Trial by Philip Johnson

Connecting by Paul Stanley and J. Robert Clinton (NavPress)


XI. OPTIONS FOR INTERVIEW AND ANALYSTS

1. Interview 15 or more students at an urban university to determine religious attitudes and beliefs, with a view toward analyzing how to do evangelism with young adults. Teams will develop a questionnaire, interview students face-to-face, summarize conclusions and suggest implications for evangelism.

2. Interview 12 or more high school juniors or seniors who no longer attend church, though they were confirmed, to determine why they dropped out and how the church might better serve them. Teams will get names from churches or pastors, develop a questionnaire (for personal or phone interview), conduct interviews, and draw conclusions re why dropout occurs and how the church can better prevent it.

3. Attend a voters meeting in 3 different churches, then interview the pastor and two

key lay leaders from each church to determine what is effective and what is ineffective in the decision-making process of churches. The written summary will be based on the interviews and personal observation.


4. Conduct a door-to-door canvass until 12 or more unchurched people have been located for interviews to determine what about the church turns unchurched people off. Teams will develop an interview or questionnaire format (while open-ended questioning should be included; multiple choice questions will assure some meaningful response), conduct the canvass and interviews, summarize and prioritize reasons why the unchurched remain so, and draw conclusions for the church’s mission today.

5. Interview 12 or more elderly church members, 4 in nursing homes, 4 in senior

apartments and 4 in their own homes, to determine what are their spiritual

perspectives and personal needs and how the church can better serve its elderly.

Teams will develop a basic interview format (personal or phone), gather the names of elderly members from one or more pastors, conduct interviews, compare responses and summarize.

6. Interview 12 or more new members (joined within the last year) from at least 3 churches. 4 transfers from sister churches, 4 who had been members of a different Christian church and 4 who were new to Christianity, to determine how well they have been assimilated into their churches and what facilitates assimilation of new members. Teams will, gather names and addresses and phone numbers from three or more pastors, develop an interview format, conduct interviews, compare responses from the three groups, summarize conclusions and draft suggestions for churches,

7. Interview 12 or more young, single members of at least 3 churches, with a balance of male and female as well as those who are members of the congregation in which they grew up and those who’ve recently joined a different church, to determine the level of involvement of young singles and what they believe would make the church more effective at involving young singles. Teams will gather names and addresses or phone numbers from three or more pastors, develop an interview format, conduct interviews, summarize and compare responses, and develop suggestions for the church.

8. Interview 10 or more Christian business leaders or professionals to determine what are the challenges facing Christian leaders in the business world, what are the ways in which they witness their faith, how can they best serve their churches, and how they balance the responsibilities to family, work; church and community. Teams will gather the names and addresses or phone numbers of business leaders - both male and female, draw up an interview format, conduct the interviews, compare and summarize responses, and draw conclusions for future Christian business leaders and for the church.

9. Interview 10 or more Christian public school teachers to determine what are the challenges to Christianity they’ve encountered, the ways in which they witness their faith, and what they believe the church can do to reach the non-Christian children they teach. Teams will gather the names and addresses or phone numbers of teachers, draw up an interview format, conduct the interviews, and summarize findings.

10. Interview 10 or more home missionaries to determine the challenges in church planting, the strategies that have been successful, and the kind of support or assistance that the church can best provide. Teams will gather the names and phone numbers of missionaries, develop an interview format, compile and compare responses, and draft conclusions for the church.

11. Interview 8 or more Christian psychologists or social workers to determine their assessment of the most significant problems facing families, children and adults, as well as what they believe the church could do to more effectively prepare people for these problems. Teams will gather the names and addresses or phone numbers of Christian psychologists or social workers, develop the interview format, conduct the interviews, and summarize findings.

12. Students may propose additional interview, analysis and summary projects, but must have instructor approval before proceeding.

NOTE: WLC students are NOT to be included in the people you interview.


X. SUGGESTED SUBJECTS FOR RESEARCH PAPER


1. "Staff Ministry” what’s the future?

2. The Parish Nurse: real holistic health.

3. The Lutheran Deaconess - past and future.

4. Why do para-church agencies develop and are they a good idea?

5 Family Ministry: who’s doing what, how?

6. The annual stewardship program - what it is and if it works.

7. Programmatic approaches to evangelism - pros and cons.

8. Keys to cross~cu1tural ministry.

9. Ministry among the urban poor - how are we doing?

10. Peer counseling programs in the church - possibilities and pitfalls.

11.Prison Ministry: Describe several working models.

12. The “Mega-Church’ is bigger better?

13 Lutheran confirmation should it be changed?

14. Campus ministry: can a regular congregation do it?

15. Church-planting strategies: what’s new and what works?

16. Special ministries for the handicapped - what and how.

17. 12-Step programs in the church - pros and cons.

18. Deferred giving: is this the answer to the church s financial crunch?

19. Why the Sunday school is in decline and what should be done about it.

20. Tuition in the Lutheran Elementary School - trends and implications.

21. “Seeker Service” - definition and evaluation.

22. Assimilation and retention - principles and methods.

23. The Church Growth Movement: can we lean anything from it?

24. Does the church have a place in cyber- space?

25. Religious publishing: Should the market drive decisions?

26. Religious broadcasting - issues and trends that affect the future.

27. Christian day care - issues and questions confronting congregations who are

considering it

28. Legal issues and concerns confronting churches in a litigious and secular society.

29. Conflict in the church: avoiding it and resolving it.

30. YOUR IDEA. with instructor’s approval

Old Man, New Man Quotations

Lamb of God, by Norma Boeckler

Old Man, New Man

"Half the sins which the world has learned of its lord and master, the devil, consist in lying and deceiving, and that in the name and appearance of truth. The other half, which is easier to recognize, consists in wrath and its fruits. And this class is usually the result of the other. The world, for its own advantage, lies and deceives; and when it sees mankind acting in opposition to its wishes, or beholds its lies exposed and its schemes thwarted, it begins to rage in wrath against God, endeavoring to avenge itself and inflict harm, but fraudulently disguising its wicked motive under the plea of having good and abundant reasons for its action."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 312. Nineteenth Sunday after Trinity Ephesians 4:22-28 John 16:20 –

"Such people, however, do not understand divine things, they think they will suddenly enter death with Christ, whom they have never learned to know except in words. Thus was Peter also disposed, but he stood before Christ like a rabbit before one beating a drum. Notice, how the old Adam lacks courage when under the cross! The new man, however, can indeed persevere through grace."
Sermons of Martin Luther, 8 vols., ed. John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 85. Third Sunday after Easter John 16:16-23.

"Observe, God and men proceed in contrary ways. Men set on first that which is best, afterward that which is worse. God first gives the cross and affliction, then honor and blessedness. This is because men seek to preserve the old man; on which account they instruct us to keep the Law by works, and offer promises great and sweet...But God first of all terrifies the conscience, sets on miserable wine, in fact nothing but water; then, however, He consoles us with the promises of the Gospel which endure forever."
Sermons of Martin Luther, 8 vols., ed., John Nicholaus Lenker, Grand Rapids: Baker Book House, 1983, II, p. 69. Second Sunday after Epiphany, John 2:1-11.

"In contrast thereto you can recognize the new man. He speaks the truth and hates lies, not only those momentous lies against the first table of the Ten Commandments, but also those against the second table; for he deals faithfully and in a brotherly way with others, doing as he would be done by himself. Thus should Christians live with each other, as members of one body, according to the apostle, and as having in Christ all things common and alike."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 311. Nineteenth Sunday after Trinity Ephesians 4:22-28.

"Now, when a man does not deal fairly with his neighbor, but practices dishonesty and deceit, be it in matters spiritual or temporal (and the world is ever deceitful in all transactions), then certainly the old man holds sway and not righteousness nor holiness, however much the man may effect a good appearance and evade the courts. For such conduct does not reflect God's image, but the devil's. For the heart does not rely on God and His truth, otherwise it would war with fraud and deception; but its object is to clothe itself with a misleading garb, even assuming the name of God, and thus to deceive, belie, betray and forsake its neighbor at the bidding of every fiendish whim, and all for the satisfaction of its avarice, selfishness and pride."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 311. Nineteenth Sunday after Trinity Ephesians 4:22-28.

"Now, the apostle has two things to say of the old man: that he corrupts himself in error as to the soul and in lusts as to the body. Paul portrays the old man--meaning every man without true faith though he bear the name of a Christian--as in the first place given to error: coming short of the truth, knowing naught of the true knowledge of Christ and faith in Him, indifferent alike to God's wrath and God's grace, deceiving himself with his own conceit that darkness is light."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 307. Nineteenth Sunday after Trinity Ephesians 4:22-28

"What he calls 'the old man' is well known to us; namely, the whole nature of man as descended from Adam after his fall in paradise, being blinded by the devil, depraved in soul, not keeping God before his eyes nor trusting him, yes, utterly regardless of God and the judgment day. Though with his mouth he may honor God's Word and the Gospel, yet in reality he is unchanged; if he does have a little addtional knowledge, he has just as little fear, love and trust in God as heretofore."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 306. Nineteenth Sunday after Trinity Ephesians 4:22-28.

"Nor have we as yet arrived at the point where our flesh and blood will joyfully and gladly abound in good works and obedience to God as the spirit is inclined and faith directs. Even with the utmost efforts the Spirit scarce can compel our old man."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 306. Nineteenth Sunday after Trinity Ephesians 4:22-28.

"Therefore, the Gospel ministry is necessary in the Church, not only for instruction of the ignorant--such as the simple, unlettered people and the children--but also for the purpose of awakening those who know very well what they are to believe and how they are to live, and admonishing them to be on their guard daily and not to become indolent, disheartened or tired in the war they must wage on this earth with the devil, with their own flesh and with all manner of evil."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 305. Nineteenth Sunday after Trinity Ephesians 4:22-28.

"Here again is an admonition for Christians to follow up their faith by good works and a new life, for though they have forgiveness of sins through baptism, the old Adam still adheres to their flesh and makes himself felt in tendencies and desires to vices physical and mental. The result is that unless Christians offer resistance, they will lose their faith and the remission of sins and will in the end be worse than they were at first; for they will begin to despise and persecute the Word of God when corrected by it. Yea, even those who gladly hear the Word of God, who highly prize it and aim to follow it, have daily need of admonition and encouragement, so strong and tough is that old hide of sinful flesh."
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VIII, p. 305. Nineteenth Sunday after Trinity Ephesians 4:22-28.

"For this reason let every one esteem his Baptism as a daily dress in which he is to walk constantly, that he may ever be found in the faith and its fruits, that he suppress the old man and grow up in the new. For if we would be Christians, we must practise the work whereby we are Christians. But if any one fall away from it, let him again come into it. For just as Christ, the Mercy-seat, does not recede from us or forbid us to come to Him again, even though we sin, so all His treasure and gifts also remain. If, therefore, we have once in Baptism obtained forgiveness of sin, it will remain every day, as long as we live, that is, as long as we carry the old man about our neck."
The Large Catechism, Part Fourth, Of Baptism. #84-86. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 753. Tappert, p. 446. Heiser, p. 209f.

"Therefore it {communion}is given for a daily pasture and sustenance, that faith may refresh and strengthen itself so as not to fall back in such a battle, but become ever stronger and stronger. For the new life must be so regulated that it continually increase and progress; but it must suffer much opposition. For the devil is such a furious enemy that when he sees that we oppose him and attack the old man, and that he cannot topple us over by force, he prowls and moves about on all sides, tries all devices, and does not desist, until he finally wearies us, so that we either renounce our faith or yield hands and feet and become listless or impatient. Now to this end the consolation is here given when the heart feels that the burden is becoming too heavy, that it may here obtain new power and refreshment."
The Large Catechism, Sacrament of the Altar. #24-27. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 759. Tappert, p. 449. Heiser, p. 211.

But what is the old man? It is that which is born in us from Adam, angry, hateful, envious, unchaste, stingy, lazy, haughty, yes, unbelieving, infected with all vices, and having by nature nothing good in it. Now, when we are come into the kingdom of Christ, these things must daily decrease, that the longer we live we become more gentle, more patient, more meek, and ever withdraw more and more from unbelief, avarice, hatred, envy, haughtiness."
The Large Catechism, Part Fourth, Of Baptism. #66-67. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 749. Tappert, p. 445. Heiser, p. 209.