Monday, December 10, 2007

Episcopalians and the Little Sect on the Prairie



"Kiss my ring. Bow down before Me and despair."


Pope John the Malefactor is crowing about a $100,000 gift, possibly more coming from an ELS donor. His leadership caused the sect to cut $80,000 from the budget as congregations left with their property and benevolence donations. The permanent damage is difficult to assess.

Pope John will be remembered for creating a new Lutheran denomination by his determined application of the Left Foot of Fellowship.

The ELS and WELS have a nifty solution for the problems they create. Instead of facing their own doctrinal incompetence, they invent new rules. The ELS solution is "No more LCMS colloquy pastors!"

That was the problem. Pastor Rolf Preus came into the ELS (where his father and uncle both served) with the same concept of the congregation as many ELS pastors held. But lo, the Wisconsin sect wanted to impose its Fuller Seminary papism on the ELS through Moldstad and Schmeling. Those two lapdogs immediately began telling the clergy what they would believe, teach, and confess. Years later the lapdogs finessed a vote. Some clergy objected, so Pope John took action.

Norm Teigen confessed to being doctrinally fatigued. Doctrinal debates should be welcomed, not shunned. The trouble is, the papal-Lutheran leaders--like other apostates--cannot tolerate any dissent. Clergy should be able to discuss polity without threats, defenestrations, shunning, excommunication. Pope John walked up to one pastor and said, "Do not take communion with the rest of us." (I am paraphrasing.) Exactly what convention, resolution, or confessional document gave Pope John the Malefactor the power to do a drive-by excommunication? The clergy should be ashamed of themselves for tolerating his oppressive yoke.

Lutherans should look at the Episcopalian Church to see what lies ahead of them if they continue their cowed, subservient attitude toward the hierarchy.

Here is a note about church history. The Lutheran Church was vital and growing when there were dozens of little groups based on ethnic ties to Europe. The more they merged to form large synods, the more they engaged in navel-gazing and power plays. ELCA is the largest and worst.

The Little Sect on the Prairie has been known as the Little Norwegians because they refused to take part in the 1917 merger of Norwegian groups, a merger based on doctrinal compromise and ambiguity. The big Norwegians eventually merged into ELCA.

"Error loves ambiguity." Krauth.

Episcopal Crack-UP



Caption Created by Episcopalian Who Left To Join Rome


SAN JOAQUIN: Whither Bound?

News Analysis

By David W. Virtue
www.virtueonline.org
12/10/2007


The question is what will happen now that the first diocese, in the history of The Episcopal Church (TEC), has officially voted to leave the denomination. San Joaquin is just one of four dioceses, and possibly six or seven more, ready to follow suit.

Several things are assured.

The lightning rod issue of Gene Robinson's consecration, as the first openly homoerotic bishop living in a same-sex relationship with another man, brought to a head what has been the church's simmering, underlying rejection of Holy Scripture as normative on all matters of faith and order.

The Episcopal Church's rejection of 2,000 years of church history and biblical exegesis on human sexuality is the final straw for orthodox Episcopalians. (The Anglican Church of Canada is also breaking up for the same reasons.)

We will now see a huge exodus from The Episcopal Church exposing what will become an enormous public relations nightmare, a disaster that it cannot possibly reverse, despite the fiction put out by homosexual leaders like Louie Crew and Bishop Robinson that an inclusive church would see an enormous influx of Roman Catholic homosexuals and other closeted homosexuals who want a place to worship. That hasn't happened. Robinson's consecration four years ago has only emptied churches .

An ecclesiastical blood-bath is clearly in the making. Mrs. Katharine Jefferts Schori, the Presiding Bishop of TEC, has made it abundantly clear, in less than reconciling language, that there will be "potential consequences", code for lawsuits, now that Bishop John-David Schofield and the majority of his diocese have voted to leave the national church.

She will inhibit Bishop Schofield on the grounds that he has abandoned the communion of the church, though in point of fact he has abandoned neither its doctrine nor the Anglican Communion. She will declare the diocese hers and those remaining in the Episcopal Church will organize with a new diocesan convention and elect a replacement Standing Committee. Meantime Mrs. Jefferts Schori will probably put in an assisting bishop with an office to serve the handful of parishes she says belong to her until a new diocesan bishop search process is initiated and a new bishop elected and consecrated. This will change nothing. Schofield has declared himself under the ecclesiastical authority of the Most Rev. Gregory Venables of the Southern Cone and is answerable only to him. He is now outside the jurisdiction of the Episcopal Church. He will not be intimidated by any of the actions of TEC, Mrs. Jefferts Schori, HOD leader Bonnie Anderson or legal schnauzer David Booth Beers. The bishop has had plenty of time to prepare for whatever they will do.

A legal blood-bath is now in the making in which millions of dollars will be spent by both sides to retain properties through secular law courts. Whoever wins or loses, it is an overall public relations disaster for the Episcopal Church that no amount of fine talk about inclusion and diversity can or will reverse. The net loss is to the denomination. The net winner will be Beers' law firm. Furthermore, the issues will be aired publicly in the media where TEC will be officially known as "the gay church" that ordinary straight folk run away from in revulsion in order to protect their children. (They will make sure their sons join the Boy Scouts, a movement also reviled by The Episcopal Church for its lack of sexual inclusion.)

The Archbishop of Canterbury, from whom we have yet to hear, will issue a statement that can be read by both sides as a win or a loss depending on how one chooses to interpret it, but it will, in the end, change nothing. The die has been cast and whatever he says will be ignored by the orthodox as they have waited long enough for a definitive stand from him. The House of Bishops meeting recently in New Orleans,reconfirmed their worst fears that there will be no change of direction by TEC. The communion is effectively in tatters.

Dr. Williams retains the option of withdrawing Bishop Schofield's invitation to Lambeth, next year, but the San Joaquin bishop might not care as more and more Primates and bishops have said they probably won't be attending, anyway. Nigeria, the largest province in the Anglican Communion, has said they will not attend if their North American franchise (CANA) bishops are not invited. They won't be. Other African provinces including Uganda and Rwanda have said their bishops won't be attending. Lambeth itself might be irrelevant by that time.

All in all, Bishop Schofield and the majority of his diocese are free at last from the revisionist clutches of a Gnostic Church bent on its own self-destruction. The Episcopal Church has declared itself forever motu proprio from the truth of the gospel by the actions of General Convention in 2003. The winner is Jesus and the gospel, and the freedom the diocese now has to proclaim that message in a clear unalloyed fashion, no longer burdened by having to hear endless whining about inclusion and diversity, sodomy and transgendered behavior.

The Kingdom of God can now be advanced in an atmosphere free of spiritual pollution, with the diocese free to make its own mistakes, but never free to compromise the message. That message can now be shouted from freed parishes unhindered by compromise.

Sunday, December 9, 2007

I Contributed to the Formula of Concord




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

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

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

***

GJ - Chytraeus' book was a long-time best seller. He is often overlooked as a Lutheran theologian, but his contributions to the Formula of Concord cannot be ignored.

PS - The following comment is a real howler.

Anonymous has left a new comment on your post "I Contributed to the Formula of Concord":

"I" Contributed to the Formula of Concord?

I knew you were arrogant, but this takes the cake for a headline.


GJ - I am trying to stop laughing. Difficult to breathe, to type. Choking. May short out my keyboard. OK. Deep breath. Better now.

Directly below the headline is a big picture of Chytraeus, who contributed to the Formula of Concord. I thought most people could make the connection. I am trying to do a little education for the woefully ignorant Synodical Conference types. The Formula of Concord was completed several centuries before I was born, so a claim about making a contribution myself would seem to argue for the pre-existence of Ichabod, which I am not prepared to make.

I get the same type of comment from the same person daily. Most do not rise to this level of hilarity. All the nasty comments are anonymous. The interested laity who phone and write me are a little shocked by this. "The truth makes enemies," as Walther used to say (in Latin).

One Justification (By Faith) in the Book of Concord



Martin Chemnitz asks: "Have you read any of my books? Start with the Formula of Concord, which I edited."


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


  1. That the human race is truly redeemed and reconciled with God through Christ, who, by His faultless [innocency] obedience, suffering, and death, has merited for us the righteousness which avails before God, and eternal life.
  2. That such merit and benefits of Christ shall be presented, offered, and distributed to us through His Word and Sacraments.
  3. That by His Holy Ghost, through the Word, when it is preached, heard, and pondered, He will be efficacious and active in us, convert hearts to true repentance, and preserve them in the true faith.
  4. That He will justify all those who in true repentance receive Christ by a true faith, and will receive them into grace, the adoption of sons, and the inheritance of eternal life."

Formula of Concord, Thorough Declaration, XI. #15. Of God's Eternal Election. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 1069. 2 Corinthians 5:19ff. Tappert, p. 619. Heiser, p. 288.

Status of Saints - Through Faith Alone


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

***

GJ - Enchanted by its own hyperbole, the Wisconsin sect has guilt-free saints in Hell. Everyone on earth is forgiven. Everyone is absolved. Everyone is born forgiven, according to WELS, according to UOJ. Missouri and the ELS are a little shy about admitting to these follies; they only finesse the question a bit better.

Can UOJ Be Wedged into This Passage?


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

***

GJ - The UOJ Enthusiasts, especially in WELS, like to use a forensic concept to argue their case that the whole world has been declared NOT GUILTY! because of the cross (or the resurrection of Christ). The Moment of Absolution has not been fixed, so sometimes they use the actual death of Christ. At other times they use the resurrection of Christ. Their arguments are like a vast ocean, two inches deep.

The universal decree--apart from the Holy Spirit at work in the Word of God, apart from the Means of Grace, apart from faith--is derived from Walther's Easter absolution sermon. The same nonsense is repeated in various Synodical Conference sources, including Pieper, J. T. Mueller, Theo Engelder, J. P. Meyer, Norm Madson, Sig Becker, Valleskey, Kelm, Dan Preus, Rolf Preus, and Pope John the Malefactor. In fact, Pope John offered Rolf the Left Foot of Fellowship when they were in complete agreement about UOJ.

In the Apology of the Augsburg Confession is a clear statement that the not guilty verdict comes to us through justification by faith. Every few months WELS will publish another little article about the NOT GUILTY! decree and declare the whole world has been given the same verdict. How does such colossal ignorance of Romans and the Book of Concord continue to exist?

Mentor Offers Advice



"Now you are catching on. First, we get ordained illegally. Then we dare the spineless men to take that away. The capons cannot handle our opposition, so we work on getting into higher offices. Enough of us network with the radicals to get someone like me in charge of the whole organization. Now we control the bishops, the priests, the schools, publishing, and the pension fund. Here's the big joke. The old fuddy-duddies worry that the Episcopal Church is shrinking. So what!"

California's First Female Episcopalian Bishop


The Venerable Mary Gray-Reeves, Bishop


Presiding Bishop Katherine Jefferts-Schiori and Bishop Mary Gray-Reeves, Gather the Women Priests for a Group Photograph



California's first female Episcopal bishop ordained in Saratoga

Mary Gray-Reeves appreciates being a role model
By Kim Vo
Mercury News
Article Launched: 11/10/2007 10:03:22 PM PST


Episcopal bishop ordained
After she was ordained bishop of the local Episcopal diocese - the first woman to reach such heights in California - Mary Gray-Reeves gathered the female clergy for a picture. What was supposed to be a quick photo-op turned into an impromptu celebration as the women swayed, clapped and cheered around her. "We are marching," they jubilantly sang, "in the light of God."

Saturday's ordination marked several milestones, not just of gender lines but a new relationship between the faithful and their bishop.

Gray-Reeves was the first female bishop ordained by Katharine Jefferts Schori since the latter was elected last year as head of the national Episcopal Church. The sight of the nation's first female presiding bishop consecrating California's first female bishop was inspirational to those in attendance.

"It's thrilling - and to have my 11-year-old daughter see it!" said the Rev. Katherine Doar of St. Francis parish in San Jose. "My daughter didn't even know there was such a day when there weren't women bishops."

About 1,000 people packed St. Andrews in Saratoga for the daylong celebration. The ordination signaled a new start for the Diocese of El Camino Real, which was deeply fractured when its last bishop resigned under pressure in 2004. He was the second bishop to leave because of power and personality clashes within the young diocese, which went into an extended period of healing and introspection before calling for a new leader.

"Mary is a force for the future," said Deborah Kempson-Thompson, a member of All Saints in Carmel and a seminarian. "She's interested in moving on, and we need to move on."

With its new leader installed and relationships mending, the diocese is focusing on a more routine matter: how to increase falling membership. The diocese - which includes Santa Clara, Santa Cruz, San Benito, Monterey and San Luis Obispo counties - has only 12,000 members. Sunday attendance today is 5,200, down from 6,500 in 2000. It is projected to reach 4,400 by 2009 unless something reverses that trend. Attendance is shrinking while the surrounding population swelled. (GJ - Imagine that!)

Already, Gray-Reeves has asked each of the dioceses's 50 parishes to think of new ideas for revitalizing the church. "We've got nothing to lose," she says, "so we can try anything."

The diocese encompasses a multitude of languages, cultures and professions ranging from farmers to software engineers. That kind of diversity can make outreach challenging, members say, but it's also a gift.

That attitude was reflected Saturday. A Sudanese choir sang. Sherry LeBeau smudged the church with sage as her husband spoke in Lakota, a Native American language. And the day's prayers alternated between English and Spanish, as did the congregation's responses.

After Gray-Reeves read her vows, bishops who had come from around the world laid their hands on her head and consecrated her into the episcopate.

"Therefore, Father, make Mary a bishop in your church," they said. "Pour out upon her the power of your princely spirit . . ."

Bishop Leo Frade of southeast Florida - Gray-Reeves' former boss - wished upon her a "double share of God's grace" as she leads the diocese during a time of poverty, intolerance and high-tech innovation. A time when torture is justified, he said, and people are trying to create outsiders within the church.

The latter point alluded to the fractures facing Episcopalians over homosexuality since the ordination of an openly gay bishop in 2003. Since then, some churches - and in certain cases, entire dioceses, including the neighboring Diocese of San Joaquin - have threatened to leave the Episcopal Church.

In an earlier interview, Jefferts Schori said she hoped that acceptance of gay leaders would move faster than it did for women. The first Anglican woman priest was ordained in the 1940s in Hong Kong. More than three decades would pass before the Episcopal Church allowed women into the priesthood - they are still barred in certain dioceses. In the United States, all but a few Anglicans are called Episcopalians.

"For most people under 30, it's not an issue," Jefferts Schori said. "We're going to a place where we can see . . . the image of God in the people around us."

Gray-Reeves - the 15th female bishop in the Episcopal Church - longed for a day when she would be regarded simply as a bishop. "It's a great honor and a great privilege," she said Friday. "I think I'd feel that way if I were a man."

But she recognized that her status was significant for many, and she arranged for the photo so women in the diocese could indulge in the "rare moment" with both a female bishop and presiding bishop.

On Saturday, she reflected on her first inkling of being called to the priesthood. She was 9. And when she announced her intentions, the women in the room laughed. It was 1971 and they knew women weren't allowed as priests.

Gray-Reeves imagined another 9-year-old seeing Saturday's photo. Perhaps the girl lives in a country were women aren't currently allowed in the priesthood but feels the call nevertheless and thinks to herself: "If they can do it, I can do it."

***

GJ: Grave-Reeves and Jefferts-Schiori share more than hypenated names and severe hair styles. Their ecclesiastic garments are definintely New Age. Symbols of Christian doctrine are almost completely absent.

When WELS and LCMS Merge:
Envision the New Leaders



Bishop Mary Gray-Reeves (left) with President Bishop Katherine Jefferts-Schori


WELS and Missouri are working hard on women's ordination. LCMS President Kieschnick advocates women's ordination, as Ralph Bohlmann did before him. WELS is employing The Frog in the Kettle method of incremental steps, via Church and Change, Kelm-Parlow's leadership, and other agencies of apostasy.

Some people think I am kidding about The Frog in the Kettle. One WELS member said, "Guess what my pastor gave me to read - The Frog in the Kettle." The theme of the book is that incremental changes will boil the frog before he knows it, and achieve the goals envisioned by the Mission Vision Statement. George Barna, the author, is a Church Growth guru of the greatest magnitude, or turpitude. They trot him out whenever they want to win an argument. The Scriptures do not help them, but Barna does.

The message to Frog readers everywhere is: "We will boil you before you know it." That is like finding out that How To Serve People is a cookbook!

Golden Compass Bombs



Vulture Prepares for a Meal


"SATURDAY AM: Friday night only $8.6 million from 3,528 theaters with anemic per screen average. Weekend estimate is $27 million. Cost of movie: $200+ million (amid reports that director Chris Weitz confirmed the budget soared to $250 mil). This flop should sink New Line Cinema chairman Bob Shaye's chances to stay on when his contract expires in 2008... Full report Sunday AM."

***

GJ - Concerned Christians helped get the word broadcast about this atheist stinkbomb. I noticed the old apostate theme used again - "Surely we can be exposed to various viewpoints. That should strengthen our faith."

NBC tried to veto an ad thanking our military. The outrage was so great that the network relented.

Both episodes show that our voices do matter.

Saturday, December 8, 2007

Second Sunday in Advent Sermon



The Lamb of God, by Norma Boeckler

KJV Genesis 22:7 And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?

KJV John 1:36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

Second Sunday in Advent

KJV Romans 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. 5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, as Christ also received us to the glory of God. 8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. 13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

KJV Luke 21:25 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26 Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 27 And then shall they see the Son of man coming in a cloud with power and great glory. 28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. 29 And he spake to them a parable; Behold the fig tree, and all the trees; 30 When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. 31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. 32 Verily I say unto you, This generation shall not pass away, till all be fulfilled. 33 Heaven and earth shall pass away: but my words shall not pass away. 34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 35 For as a snare shall it come on all them that dwell on the face of the whole earth. 36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

Second Sunday in Advent

The Hymn #61
The Invocation p. 15
The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual Romans 15:4-13
The Gospel Luke 21:25-36
Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn #109
The Sermon
Through Patience and Comfort

The Offertory p. 22
The Hymn #304
The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn #657

KJV Romans 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. 5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

I have been teaching a class in Old Testament the last few weeks. One issue faced is the historical accuracy of the Old Testament. Many believers know the basics of the Gospel but not the range of ancient history. After all, most college bound students used to study Latin for two years and necessarily studied the history of Rome during that time. That gave us insights into the ancient world, although the main events of the Roman Empire took place ten centuries after King David lived.

In short, the Old Testament is the best-preserved ancient book we have, matched only by the New Testament. We might say the purity of the New Testament is a greater miracle because the Christians were actively persecuted for centuries while the Jews were considered a bit more respectable and left alone (until they revolted from Rome).

The Old Testament is not only preserved with amazing precision, it also includes historical facts supported again and again by physical evidence. Recently the Second Temple area was found in a parking lot! As we always find, scholars were skeptical about it until the foundations were unearthed by accident.

Every time I read a passage from the Old Testament I think of the centuries of God’s work revealed in its pages. For the New Testament writers, the Scriptures were the Old Testament. The Old Testament was carefully copied and used in all new congregations. The cost of preparing one was very high, but essential in all mission work.

How could one talk about the prophecies about Christ apart from the Old Testament? Those books were very important to the many converts from Judaism and to the Gentiles as well. The Gospel of the New Testament is a continuation of the Old Testament Gospel.

In religion classes I often repeat that there is more Gospel content in the Old Testament than in the New Testament. From the promise of the Savior in Genesis 3:15 on, God speaks of His plans for His people, forgiveness rather than condemnation.

In that context, we read:

KJV Romans 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

There is nothing worse than being hopeless. Today I read about many different submarine accidents in the Soviet navy. Burton wrote: “A ship is like a jail, only you can drown.” The smallest accident on a sub can be fatal for the crew. Many have gone down, trapped in darkness, smothered in smoke, waiting for a rescue. A few pioneers in sub technology developed ways to rescue trapped mariners. Capsules and breathing devices gave them hope. That hope kept many alive.

The weight of the Law makes people feel hopeless. Worst of all, there is a confusion of voices about right and wrong. Rather than being guided by a basic, theistic, Creation-based sense of right and wrong, people hear about their rights and the lack of any sense of ethics (apart from what the individual decides). Confusion makes hopelessness worse.

Everything written in the past (in the Old Testament) was written for our learning. God gave us the Old Testament in Hebrew so that those distant events and prophecies would guide us and comfort us.

Although our tendency is to talk and behave as if we are without sin, most people realize this cannot be true. Someone with no remorse, no conscience, is really a danger to everyone. That seems to be more true today, but it remains a minority view.

There is only one Gospel – that Christ died for the sins of the world, that this message might bring redemption, release from our sins. We remain sinners until the Holy Spirit calls us to faith through the Gospel Promises. While our sinful nature remains, God continually justifies us through faith in Christ.

"Christ did indeed suffer for the whole world; but how many are there who believe and cherish this fact? Therefore, although the work of redemption itself has been accomplished, it still cannot help and benefit a man unless he believes it and experiences its saving power in his heart."
What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 705f. Smalcald, 1537.

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

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

Here is material from Thy Strong Word about redemption and the many New Testament passages where redemption is described as a purchase and as a release or ransom.

Redemption as Purchase – agorazo.
From the curse of the law


KJV Galatians 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

The Greek verb for redeem is based upon the word for marketplace, the agora. The verb expresses the universal nature of the atoning death and its close relationship to reconciliation. Instead of saying that He exchanged His righteousness for our sin, Galatians reveals that Christ became a curse for us, to redeem us. When the Word of God teaches a doctrine, we find it expressed in many different ways, using different vocabulary. Therefore, the Bible not only states that Christ died for all but also that His death accomplished a reconciliation, that He redeemed us from the Law. This freedom from the Law is the universal nature of the atoning death.

J-598
“But this must be noted: Christ died 1900 years ago, on a certain day, at a certain hour in time. But this counts for all time: for the entire future time, for all the prior time. For by Christ’s death ‘all died,’ Adam and all his descendants. The effect covered all. It is literally true: ‘the Lamb slain from the foundation of the world.’ His death availed for Adam. All in the Old Testament who believed were saved by that death just as all are in the New Testament who believe.”
R. C. H. Lenski, Corinthians, Columbus: Wartburg Press, 1957, p. 1033. 2 Corinthians 5:15.

Redeem them under the law

KJV Galatians 4:4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons.

The verb for redemption was also used in Galatians 3:13. In both cases the apostle is establishing that the objective act of God has already taken place. The Judaizers were set free from the Law at the time of the crucifixion. This release has already taken place. It is a universal reality, and yet the circumcision party continues to destroy the Gospel by making the Law a requirement for salvation. Although the instrument has changed, the circumcizers are still with us, especially among the Lutherans, making their hideous Law demands a requirement for salvation. In their preaching of salvation according to the Law, whether through legalism or Church Growth scientific methods, they reject the redemption of the world in Christ.

False Prophets

KJV 2 Peter 2:1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.

The universal sense of the expression bought can be no clearer than when applied to false teachers who deny the atoning death of Christ. The false teachers of the future, who seem to multiply, will bring the worst heresies, even denying the Lord and His atonement. The term bought is especially appropriate and vivid, since it is used so many times in the New Testament to describe the purchase of various goods. No one has any question that an item purchased belongs to the new owner. Therefore, we belong to Christ because He has purchased us with His innocent blood.

Redeemed us by blood

KJV Revelation 5:9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

Redemption as Release – lutron

Redemption – apolutrosis, apoluo (release, dismiss; used for divorce, release of a prisoner). Christ paid for the sins of the world. The term is used in Romans 3:24, 8:23; 1 Corinthians 1:30; Ephesians 1:17, 14, 4:30; Colossians 1:14; Hebrews 9:12, 15. Lutron – ransom, Matthew 20:28 (Mark 10:45). 1 Timothy 2:6.

Ransom for many

KJV Matthew 20:28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Ransom for all


KJV 1 Timothy 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus; 6 Who gave himself a ransom for all, to be testified in due time.

Justified through the redemption

KJV Romans 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:

Redemption of our body


KJV Romans 8:23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

KJV 1 Corinthians 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

KJV Ephesians 1:7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

KJV Ephesians 1:14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

KJV Ephesians 4:30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

KJV Colossians 1:14 In whom we have redemption through his blood, even the forgiveness of sins:

KJV Hebrews 9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

KJV Hebrews 9:15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

Redeemed with blood of Christ


1 Peter 1:17 And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: 18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19 But with the precious blood of Christ, as of a lamb without blemish and without spot: 20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, 21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.

J-599
”I believe that Jesus Christ, true God, begotten of the Father from eternity, and also true man, born of the Virgin Mary, is my Lord, who has redeemed me, a lost and condemned creature, purchased and won [delivered] me from all sins, from death, and from the power of the devil, not with gold or silver, but with His holy, precious blood and with His innocent suffering and death, in order that I may be [wholly] His own, and live under Him in His kingdom, and serve Him in everlasting righteousness, innocence, and blessedness, even as He is risen from the dead, lives and reigns to all eternity. This is most certainly true.”
Martin Luther, The Small Catechism, Explanation of the Second Article of the Creed, II. 4. Concordia Triglotta, St. Louis; Concordia Publishing House, 1921, p. 545. Tappert, p. 345. Heiser, p. 161.

Old Testament Precedents for the Atonement

The most gripping precedent for the Atonement of Christ is the Binding of Isaac, where Abraham took his beloved son and prepared to sacrifice him on Mt. Moriah. No one can fail to identify with agony of a father sacrificing his own son. This passage remained a troubling mystery to Jews until the crucifixion of Christ, when the episode in Genesis, centuries before, became a divine reality.

KJV Genesis 22:2 And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. 3 And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him. 4 Then on the third day Abraham lifted up his eyes, and saw the place afar off. 5 And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you. 6 And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together. 7 And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering? 8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. 9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. 10 And Abraham stretched forth his hand, and took the knife to slay his son. 11 And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. 12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. 13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. 14 And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen.

Lutherans believe and teach that the Angel of the Lord was Christ before the Incarnation. It is significant to Christians that a ram became the substitute, just as Christ the Lamb of God became our substitute, paying the price for our sins.

Exodus is filled with references to Christ.

The entire Old Testament points us to Christ, many passages remaining as complete puzzles until New Testament times. The Suffering Servant made no sense to Jews, who read the passages from Isaiah without comprehension.

So each passage from the Old Testament aids in our learning, comfort, and patience. Nothing we experience is alien to those pages. Our problem is not knowing, not realizing, not trusting enough in God’s Word.

The sacramental nature of Old Testament worship prepared the way for our Holy Communion service:
The Lamb of God – the blood sacrifice of the spotless lamb.
The rainbow as a symbol of God’s Promises.
The manna mysterious coming down from heaven – the Bread of Life.
The streams of water in the desert – Holy Baptism.

The wealth of spiritual comfort in the Old Testament is impossible to describe. We can only continue to study, worship, learn, and share in the comfort offered through the complete and free forgiveness of sin offered to us in the Gospel message of Christ crucified for us.

Don't Fail To Miss This Program


ELCA NEWS SERVICE

December 4, 2007

ELCA Bishop Mark Hanson Featured in CBS's 'In God's Name' Dec. 23
07-201-MRC

CHICAGO (ELCA) -- The Rev. Mark S. Hanson, presiding bishop of the Evangelical Lutheran Church in America (ELCA) and president of the Lutheran World Federation, is featured in the two-hour primetime television special "In God's Name," airing Dec. 23 at 9:00 p.m. EST on CBS.

Produced by French filmmakers Jules and Gedeon Naudet, the special explores "complex questions of our time through the intimate thoughts and beliefs of 12 of the world's most influential spiritual leaders," according to a Nov. 20 CBS news release. The spiritual leaders "speak out about violence and hatred and reveal their own thoughts about faith, peace, unity, tolerance and hope. Viewers will see them in intimate settings, including their homes and personal places of worship."
...
The 11 other leaders featured in "In God's Name" are:
+ Alexei II, Patriarch of Moscow and leader of the Russian
Orthodox Church
+ Amma (Mata Amritanandamayi), a Hindu spiritual leader
+ Pope Benedict XVI, leader of the Roman Catholic Church
+ The Dalai Lama (Tenzin Gyatso), spiritual leader of Tibetan
Buddhists
+ Ayatollah Muhammad Hussein Fadlallah, a Shi'ite Muslim leader
+ Michihisa Kitashirakawa, Jingu Daiguji, High Priest of the
Shinto Grand Shrine of Ise
+ Yona Metzger, Ashkenazi Chief Rabbi of Israel
+ Dr. Frank Page, president, Southern Baptist Convention
+ Muhammad Sayyed Tantawi, Sheikh of Al-Azhar and a prominent
Sunni Muslim leader
+ Joginder Singh Vedanti, Jathedar of the Akal Takht, the Sikh's
highest authority
+ Dr. Rowan Williams, Archbishop of Canterbury and leader of the
Anglican Communion

Episcoal Diocese in California Votes To Leave American Church



Bishop Schofield Announcing Victory


Diocese of San Joaquin Votes to Leave The Episcopal Church
First Diocese in the Nation to Leave TEC


By David W. Virtue
www.virtueonline.org
12/8/2007


In an historic move that surprised virtually nobody, the Diocese of San Joaquin today voted to leave the Episcopal Church (TEC) and realign with the Anglican Province of the Southern Cone becoming the first diocese in the nation to formally leave TEC.

Delegates to the 48th diocesan convention voted by orders, 70-12 clergy and 103-10 in the lay order, to effectively remove all references to the Episcopal Church from its constitution and describe the diocese as "a constituent member of the Anglican Communion and in full communion with the See of Canterbury."

The vote was overwhelming to leave. San Joaquin Bishop John-David Schofield asked for a moment of silence in deference to those who opposed the change, reminding the gathering that he "knows what it feels like to be a minority" before the vote tallies were read.

"This is a historic moment...a vote for freedom," Schofield told the gathering of about 88 clergy and 113 lay delegates meeting at St. James Cathedral in Fresno. He reminded the gathering that the diocese as a whole was realigning and said that clergy who reject the move have time to discern whether or not to accept the invitation to join the Southern Cone. The vote was taken after about 30 minutes of emotional debate, often interrupted by applause.

One delegate told the Episcopal News Service that the vote was ironically "a good thing. We can get on with our ministry, now that this diocese is free of this poison," she said, referring to the rancor surrounding the issue of leaving.

"The Episcopal Church receives with sadness the news that some members of this church have made a decision to leave this church," said Presiding Bishop Katharine Jefferts Schori. "We deeply regret their unwillingness or inability to live within the historical Anglican understanding of comprehensiveness. We wish them to know of our prayers for them and their journey. The Episcopal Church will continue in the Diocese of San Joaquin, albeit with new leadership," ENS reported. A handful of delegates vowed to "remain episcopal".

In his convention address on Friday, Schofield told delegates he would retire within two years, by General Convention 2009 "with no reasonable hope for an orthodox successor" and a return to "where we were before last December's convention. Canon laws will be introduced to make it impossible for dioceses and persons to leave."

Although the move makes San Joaquin the first diocese in the nation to separate from the Episcopal Church, Schofield predicted that more dioceses will follow. Flanked by Pittsburgh Bishop Robert Duncan and Bolivia Bishop Frank Lyons from the Southern Cone province, Schofield told a gathering of reporters December 7 that the consecration of an openly gay bishop in 2003 was merely a "flashpoint" for those who had had "enough because of the liberal theology of the Episcopal Church."

"Those who want to remain Episcopalians, but reject the biblical standards of morality, the ultimate authority of the Bible, and the biblical revelation of God to us in His Son the only savior of mankind, will in the end be left solely with a name and a bureaucratic structure," he said.

The central California-based diocese represents about 8,500 Episcopalians in 47 congregations, at least five of whom Schofield predicted will opt to remain with the Episcopal Church.

Schofield characterized Venables' invitation to align with the Province of the Southern Cone as a "Godsend" for Archbishop of Canterbury Rowan Williams, allowing for disagreeing factions to still remain within the Anglican Communion. The Province of the Southern Cone has about 22,000 members and encompasses Argentina, Bolivia, Chile, Paraguay, Peru and Uruguay.

Lyons also told reporters that Williams approved of the new affiliation and described it as "a sensible way forward."

But, the Rev. Canon Kenneth Kearon, Anglican Communion secretary general, disagreed. "I would be surprised to hear that the Archbishop would formally support such a development which is contrary to the Windsor Report," he said in a November 27, 2007, letter to a Fort Worth delegate who had asked for verification of similar assertions Lyons made during the Texas diocese's November 17 convention.

Delegates to the Fort Worth diocese's 25th convention also gave the first of two approvals to dissociate from the Episcopal Church. Similarly, Pittsburgh delegates on November 2 voted for realignment. Delegates at Quincy's October 20-21 annual synod, however, chose to remain with the Episcopal Church, at least for the immediate future.

Schofield said San Joaquin congregations wishing to remain with the national church may retain their property, as long as they don't owe the diocese money. "I just wish the Episcopal Church was as generous in the other direction," he said.

He said that nothing will change immediately as the diocese waits to see what, if any, action the Presiding Bishop will take. "On Monday, the doors won't be locked."

Chancellor Kenneth VanRozeboom gave a lengthy report to convention detailing the legal implications of the move. Schofield said the diocese is monitoring the decision in the property disputes between the Diocese of Los Angeles and four breakaway churches which are awaiting a hearing before the California Supreme Court.

He characterized such litigation as being "like cannibalism, like Christians eating each other. Christians should not be taking Christians to court," he said. Regardless of the outcome in Los Angeles, the future remains murky because that decision involves "churches, not dioceses." Schofield concluded that any litigation "will be a fairly long, drawn-out process."

Bishop Schofield was warned by Mrs. Jefferts Schori not to attempt to leave the Episcopal Church with the properties and threatened legal action if he did so. She warned Schofield that any constitutional changes would "implicitly reject the Church's property and other canons."

As recently as June, the Executive Council of the Episcopal Church warned that actions by Episcopal Church dioceses that changed their constitutions in an attempt to bypass the Church's Constitution and Canons were "null and void."

Jefferts Schori said that any attempt to affiliate with the Southern Cone would amount to abandoning the communion of the church and amounted to "violating your own vows to uphold the doctrine, discipline, and worship of this Church."

***

GJ - While the Issues in WELS people are wringing their hands, the Episcopalians are voting to leave. This action will encourage other groups to leave The Episcopal Church in the US. The Presiding Bishop, Katherine Jefferts-Schori, will sue her brothers in court.

Did anyone else notice that the photo features men leading their group?

ELCA Presiding Bishop Mark Hanson must be weeping.

"You will never do anything in this world without courage. It is the greatest quality of the mind next to honor."
Aristotle

Friday, December 7, 2007

Women Ministers in WELS



Watch the Richard Jungkuntz disciples at work in WELS.


From Bailing Water:

Interested observer said...
You quoted the ELS position: "Therefore women shall not read the Scripture lessons in the divine service, preach the sermon, adminster Baptism or distribute the Lord's Supper, for these things are intimately related to the pastoral office (1 Timothy 4:13-14, 1 Corinthians 4:1)."

All of the duties described involve authoritative preaching or ministry. The WELS position says women may not serve in the public ministry when it involves exercising authority over me. I see no difference at all in these two statements. Where is the contradiction, please?

December 4, 2007 9:52 PM


Carl M. said...
Interested Observer,

The Wisconsin Synod has said that women may commune women and men (if someone else "fences" the altar). The ELS says women may not commune men or women.

The Wisconsin Synod says women may read the readings, the ELS says they may not.

The Wisconsin Synod says women may be in the pastoral office serving men (such as performing baptisms, counseling and so forth) as long as they do not "excercise authority" over them. The ELS says women may not be in the pastoral office.

Carl M.

December 4, 2007 10:41 PM


Anonymous said...
Have you read one of the most recent WLQs? Good article by Tom Nass about this whole subject. You are misrepresenting the WELS position.

December 4, 2007 10:46 PM


Interested observerf said...
Carl M: I have never seen anything anywhere in the Wisconsin Synod where women are allowed to commune "women and men" or where women are allowed to read the Scriptures in a mixed public worship service. Neither have you. You are either terribly ignorant or intentionally misrepresenting WELS doctrine.

December 4, 2007 10:49 PM


Interested Observer said...
Carl M: You said, "The Wisconsin Synod says women may be in the pastoral office serving men (such as performing baptisms, counseling and so forth) as long as they do not "excercise authority" over them."

Show me any statement, any document, any WELS leader or teacher that says this. You will not be able to.

This is simply, unequivocally, not true.

December 4, 2007 10:53 PM


Carl M. said...
No, I read very carefully, you ought to as well. Read the Wiscosnin Synod's COP declaration on women communing others. They say there is nothing wrong with it, but it "wouldn't be wise" because people would not understand. The same with women lectors. Wisconsin Synod cautions against such practices are always based on giving offense not in that the practice is inherently wrong.

Carl M.

December 4, 2007 10:54 PM


Intgerested Observer said...
Carl,

No, you need the read the statement again. It was talking only about women communing women, not women and men as you claimed.

December 4, 2007 11:04 PM


Carl M. said...
No, they say that it is not an exercise of autority (if someone else fences the table) and women may commune men, though it wouldn't be "wise." And it has happened. Ask Pastor Herman John.

Regardless, it doesn't matter for the WS already calls women into the Office of the Holy Ministry and they may serve as pastor as long as they don't exercise authority over men (and we have seen how that is twisted and turned). This runs contrary to the Scriptures.

Carl M.

December 4, 2007 11:20 PM


Interested observer said...
Carl: Where on earth are you getting this "fencing the table" terminology? Are you just making it up? And again, the statement of the COP nowhere -- absolutely nowhere -- says that women may commune men. Produce the exactg wording from the COP statement to back up your claim. You will not be able to do so, because it does not say what you claim. If you can't be honest about this, you need to be quiet. Your words are changing from being uninformed to simply lies.

December 4, 2007 11:29 PM


Carl M. said...
No, you produce what you claim to be true.

And be careful because simply because Nass or whoever says women can commune women,but it is not wise, doesn't mean they have not said, women can commune men, but it would not be wise.

"Fencing the table" is a common term used in theologicil circles that means admitting or preventing people from communing.

Carl M.

December 4, 2007 11:36 PM


Carl M. said...
From the WELS Q/A

"WELS does not consider women who lawfully assume certain duties of the pastoral office to be pastors, does not call them pastors, and does not intend to call them pastors."

Now, if it walks like a duck....

Carl M.

December 5, 2007 12:14 AM


Anonymous said...
Is it true that the WELS synod calls women into the Office of the Holy Ministry?

December 5, 2007 12:19 AM


Anonymous said...
WELS doesn't have an OHM, but yes, women are allowed to perform ministry functions as long as they don't involve authority (in very elastic terms) over men.

December 5, 2007 6:48 AM


AP said...
"Where is the contradiction, please?"

Here is the contradiction. WELS says "women may participate in all the offices and activities of public gospel ministry where the service does not involve authority over men." Thus, when deciding which roles women may have in the ministry, WELS says, they can do anything so long as it doesn't involve exercising authority over men--hence it is okay for women to commune women (but we don't do it now because it might offend our brothers in the ELS.) By this logic, women could be pastors too, so long as they were only pastors to other women. In other words, the only thing that keeps women out of the pastoral ministry in the WELS is the exercise of authority over men.

The ELS also says that only men can be pastors because women can't have authority over men, but takes it one step further by saying that regardless of who they are exercising authority over, women can't be pastors or do the things that pastors do (preach and admister the sacrament) becuase God has restricted the pastor ministry to qualified men. But I'm not the only one to notice this discrepancy. This is a big issue right now for some in the ELS. Look at DP Janke's Fall report to the WELS AZ/CA district--this isn't something I made up. Any ELS folks care to back me up on this?

AP

December 5, 2007 10:29 AM


Anonymous said...
AP,

I agree that it is a theoretical difference in approach, but I'm not sure that this is a practical difference that would even manifest itself in the real world. I guess you could come up with some hypothetical about a shipwreck in the middle of the Pacific and only women survive and they start a church on their deserted island and have a woman "pastor". But outside of that, I'm not sure the theoretical difference between the WELS and ELS would ever impact anything in the real world.

December 5, 2007 10:59 AM


AP said...
"I agree that it is a theoretical difference in approach, but I'm not sure that this is a practical difference that would even manifest itself in the real world."

Allow me to explain why I see it as more than that. The way I read the WELS position, the only thing in the Bible that prevents women from being pastors is the issue of authority.

ELS says, yes, women shouldn't excercise authority over men, but that there is another reason women shouldn't be pastors--God has restricted the office of the pastoral ministry to qualified men.

So, the WELS and ELS say the Bible says different things about who may be in the ministry. That is more than just a "theoretical difference in approach."

AP

December 5, 2007 11:12 AM


Anonymous said...
"ELS says, yes, women shouldn't excercise authority over men, but that there is another reason women shouldn't be pastors--God has restricted the office of the pastoral ministry to qualified men."

But is that really an entirely different reason? It's really just the same reason from two different sides:

1. Women can't be pastors because they can't be in authority over men.

2. Scripture says pastors must be men, because men are the ones to be in authority.

Seems like basically the same reason, seen from two different sides.

December 5, 2007 11:15 AM


AP said...
"Scripture says pastors must be men, because men are the ones to be in authority."

That isn't what it says though. It says that Pastors must be men because scripture says they must be men. The WELS adds another "because" to it, which has the effect of qualifying the statement before the "because," which leads to some in the WELS saying, "women can do the same things as pastors as long as we don't call them pastors and they aren't exercising authority over men."

AP

December 5, 2007 12:12 PM


OJN said...
As AP has clearly noted, there is a profound difference between the WELS and ELS position on the Ministry, one that many within the ELS are deeply concerned about, but don't talk about publicly, which is good, but ultimately they will have to and some are ready to. I hate to sound so cryptic but I know of a prominent ELS pastor who has said the above. They are hoping that the WELS gets its act together on this issue. The WELS "fully human" in the Nicene Creed portended this fissure, some in the ELS saw this, some in the WELS as well.

FWIW (and that may not be much)

OJN

December 5, 2007 6:56 PM


Anonymous said...
A few posts back AP wrote: "ELS says, yes, women shouldn't excercise authority over men, but that there is another reason women shouldn't be pastors--God has restricted the office of the pastoral ministry to qualified men." This in itself brings up an issue that no one has yet mentioned: that by saying "God has restricted the office" the ELS is saying that there is a concrete office of the Pastoral Ministry that is mandated by God. I believe that this is something that the WELS statement on ministry does not affirm.

December 7, 2007 11:37 AM

***

GJ - Wawautosa allows the Wisconsin sect to make up whatever they want because they are the only ones capable of interpreting the Scriptures. Also, they hold themselves above the Book of Concord, not bound by it. That may sound like Gnosticism to some.

In fact, their seminary professor John Brug supported the ordination of women at least a decade ago, in The Popes Speak, aka Wisconsin Lutheran Quarterly. A number of conference papers have stated the same concept: there is nothing in the Scriptures against women's ordination. As I said before, Lutherans are now used to rationalistic propositions and finding some citation to support it.

There is a divide between the ELS clergy and the WELS leaders on this topic and many others. Sometimes the ELS has been loosey-goosey. Now WELS is on the cutting edge of apostasy. The ELS clergy can complain all they want. Schmeling and Pope John will do exactly what they are told by Wayne Mueller and others.

The not wise gambit is clever because it allows the sect to push the cracked door open a few more inches each year. Watch Church and Change or the Episcopal Church to learn what will happen next. Soon the new Wisconsin sect pastor will be introduced with his wife (or Life Partner) as the new "ministry team." They will be young and cute and "so excited about our future ministry here."

MLC has called itself the sect's College of Ministry for years. No objections. Male teachers have been ordained. Sure, that was dumber than licking a pump handle in New Ulm in January, but they are still doing it. Lawrence Olson (D.Min., Fuller Seminary) has been running a parish minister program for men and women for years. In time the distinctions will collapse.

***

Brett Meyer has left a new comment on your post "Women Ministers in WELS":

This from a WELS pastor in Washington State when confronted with allowing the women in the congregation to read the liturgy during the Sunday morning divine service:
"........Second, as far as antiphonal forms in worship, I saw your statement that our synod accepting the practice means nothing to you unless they can back it up with Scripture. The proper way to look at any activity done in our New Testament time of freedom from ceremonial law is that we can enjoy our NT freedom in any ways that are not condemned by the Word of God. For example, many of our churches use a bell to signal the start of worship. You could very easily say, “Since they can’t back up the use of a bell with a Bible verse, it’s wrong.” In fact, you and I might even go back into world history and find some pagans that used to use bells in some paganistic way and try to equate that to a Christian church that uses one. This is not the proper way to look at the subject.

Thirdly, 1 Cor. 14:34,35 and 1 Tim. 2:11,12 command that a woman is not to be teaching or instructing men with her sermon in formal worship. If you look closely at 1 Cor. 14, the context is that she should not “prophesy” with the result that her prophecy is “weighed” by the listeners (literally in Greek, “judged”). 1 Cor. 14 does not refer to an antiphonal reading, because we do not “judge” what God tells us like we “judge” a message that an individual is giving. It is talking about an individual’s preaching instruction. Certainly in a case where a woman is not up front reading (such as in an antiphonal form), these verses are not violated.

You did include a “Q and A” on lectors from the synod website, and I’ll be honest with you, Brett, that lectors are an area that you correctly have indicated our synod needs to exercise great caution with. I certainly agree with you that we need to think carefully about this. The gist of the thinking is that since 1 Cor. 14 and 1 Tim. 2 exclude women from delivering their preaching instruction to men, some in our circles might want to use women as readers but not preachers. However, the difference I see between antiphonal singing/reading and functioning as a lector is that a woman is in a physical position (up front) that some might perceive as un-submissive. If I were attending church with a woman functioning as a lector, I admit that I would be uncomfortable with that position. I can’t see myself ever making use of women lectors. At best, those who might like to make use of this practice are in a very gray area. At worst, it could be done in a wrong way (as the Q and A answer stated).

Lastly, please keep in mind that if you do want to hold to the position you described in your e-mails, we would have to condemn:
Women soloists
Women’s choirs
Antiphonal singing
As far as I know, these have not caused you offense in the past, but these are all ways women proclaim law and gospel in and to the worship assembly, and are also ways that our synod has accepted as not only in line with Scripture, but also edifying to our people."

The WELS is following Rome by removing the relationship between doctrine and practice. They say this is the doctrine and then they say that the application of the doctrine can be a myriad of things and all without violating the doctrine.

Brett Meyer

***

GJ - The tap-dancing Wawautosi act quoted above is typical Wisconsin justification for anything they do. Note the ceremonial law gambit. They use an essay by Carl Lawrenz on ceremonial law (in the Book of Concord?) to serve as the expansion clause for their new/old fads. They do not admit following Rome (three-year lectionary, gay-friendly liturgical colors) or ELCA (women teaching men, women in authority over men, Lavender Mafia). They are expressing their New Testament freedom.

Thursday, December 6, 2007

Episcopal Church in Numerical and Spiritual Decline



Lawsuits and Lavender Mafia Fail To Increase Membership


Episcopal Church Interim Report Reveals Drop in Church Attendance

News Analysis

By David W. Virtue
www.virtueonline.org
12/2/2007


An Interim Report, prepared by the House of Deputies Committee of the Episcopal Church, shows the denomination continuing to decline with a 41 percent attendance drop attributed directly to congregations departing over the sexual innovations in the church.

In assessing facts and trends, the State of the Church report, which worked closely with Dr. Kirk Hadaway, Director of Research at the Episcopal Church Center, indicated the need for a "plan for action" at all levels of the denomination in response to membership drops. In a manner similar to other mainline Protestant denominations in the United States, the statistics for The Episcopal Church indicate declining membership and attendance, declines that have become more severe in the last several years.

The facts are these:

In 2006, the number of Episcopal churches growing by 10 percent or more decreased, and the number declining in membership by 10 percent increased. Average Sunday Attendance (ASA) also dropped by three percent in 2006 compared to one percent the previous year. An estimated 41 percent of the attendance drop can be attributed to the departure of congregations from their dioceses. Almost half (49%) of all parishes and missions had an Average Sunday Attendance (ASA) of 70 or less. The norm - nearly two-thirds (63%) of Episcopal congregations--had an ASA of 100 or less. Seven new campus ministries, focusing on youth, were planted in 2006.

The report neglected to mention that the average age of Episcopalians attending these parishes is now in the mid sixties.

According to the report, an increased number of congregations reported "serious conflict" from 2001 through 2005. The consecration of V. Gene Robinson was one of the frequently mentioned sources of conflict in 2005.

Homosexuals in the church argued that there would be an influx of homosexuals and lesbians with the consecration of Robinson. It never happened. Dioceses like Dallas have grown slightly because of a clear understanding and presentation of the gospel, even though it lost one single parish of 3,500 souls.

(GJ - When WELS discovered feminism, Dorothy Sonntage left to join ELCA.)

The real reason why the Episcopal Church is in decline is the discontent of orthodox parishes, many of whom have realigned with orthodox Anglican dioceses of the Global South, mainly Africa and Latin America.

Rifts have only widened following the consecration of openly homoerotic Bishop Robinson of New Hampshire in 2003. The Episcopal Church's Presiding Bishop has said that those leaving the national church accounted for less than one percent of the total number of U.S. Episcopal parishes.

The beneficiary of these departures has been the Pittsburgh-based Anglican Communion Network.

A recent report on their 2007 activities revealed that they now have 10 dioceses, 5 convocations and International Conferences, serving 250,000 congregants, whose clergy and parishes "continued unabated".

Every month several orthodox cardinal parishes announce that they are leaving The Episcopal Church, with the latest figures showing that approximately 1,000 parishioners are departing weekly for an African Anglican jurisdiction.

The reasons given include the departure from Holy Scripture as supremely authoritative, the acceptance of sexual behavior outside of heterosexual marriage, and Gnosticism.

In assessing the Interim Reports facts and trends, other areas of concern in the national church included the "failure of some dioceses to fully support the program of The Episcopal Church at the national level," which, in turn, negatively impacts its domestic operations and overseas mission work.

Four Episcopal dioceses have begun to take steps to leave the Episcopal Church and align themselves with orthodox Anglican archbishops. The Diocese of Forth Worth in Texas recently voted to approve constitutional amendments and remove language that states the diocese accedes to The Episcopal Church's Constitution and Canons.

This coming week, the Diocese of San Joaquin may well become the first Episcopal diocese in the U.S. to take a final vote and leave the national church. The diocese has been invited to align with the Anglican Church of the Southern Cone of South America.

The Diocese of Pittsburgh, under its leader the Rt. Rev. Robert Duncan, is also preparing his diocese to form a separate Anglican "ecclesial structure" in North America that would remain faithful to the theology of Global South Anglicans. Duncan says The Episcopal Church has "failed" the communion and rejected "obvious scriptural teaching."

The interim report did list some areas of growth in The Episcopal Church. Support for the church's relief and development organization (ERD) increased from under $9 million to nearly $40 million where giving per member either continued to increase or remained steady.

The report also revealed a reorganization of the staff at the national Church Center in New York City which hopes to better utilize resources nationally and locally to support the mission of the church.

(GJ - Does that sound like WELS, reorganizing every two years?)

The report went on to recognize three inter-related concerns that include Identity, Mission and Organization.

The report felt it necessary to ask; what does it mean to be an Episcopalian? What are our core values? How are we differentiated from other Christian faith traditions? What are our strengths and weaknesses? Where are our opportunities?

"We cannot be leaders within our Church nor in the global community if we are unsure who we are or where God is calling us to go. Criticisms that we need to be more proactive (suggesting that we have allowed outsiders to set our agenda and dictate our identity), or that we are aggressively reactive (that is, we have been defending our polity to the extreme), both relate to our understanding and embrace of God's kingdom and the Salvation we are offered in Jesus Christ-- or to our lack of such understanding and engagement."

The report said there was a need for a sense of: "urgency in evangelism, urgency in leadership development, urgency in outreach, urgency in structural reorganization--but first and foremost, urgency in more clearly defining who we are, where God is calling us to go, and how we should "press ahead" in mission in response to the Gospel of Jesus Christ."

(GJ - When elderly men have so much urgency, it is usually from their diuretics.)

The report called for a re-kindling of enthusiasm for both evangelism and mission. "Such efforts will emphasize equally spiritual renewal for our existing long-time members, and Christian formation for our newer and younger members." (GJ - Paul Kelm is known for rekindling Enthusiasm through spiritual renewal programs.)

The report did not touch on massive advertising campaigns the church has already undertaken with no visible results or the failure of the 20/20 program to double church attendance by 2020.

(GJ - Does this sound like Jerry Kieschnick's Ablaze!(TM) ?)

The report also said that Church Center staff turnover has been high, and morale problematic.

The report was signed by the following persons, none of whom are known to be orthodox. (GJ - That would be like having Wayne Mueller, James Huebner, David Valleskey, Larry Olson, and Wally Oelhaven sign a similar report for WELS!)

Ms. Cindi Bartol & Ms. Debby Melnyk, Vice-Chair
Mr. Arthur Bjontegard & Mr. Alfred D. Price, Chair
The Very Rev. Ashton J. Brooks
Ms. Hillary Dowling Raining
The Rev. Andrew Cooley
The Hon. Maggie Tinsman
The Rev. Zabron A. Davis
John Wood Goldsack, Esq.
The Rev. Ann Fontaine
The Rev. Martin Yabroff (resigned)Cn.
Kathryn Weathersby McCormick, Secretary

Lutheran Book List




The most neglected authors among Lutherans today.

Ichabod fans want:

1. The book list repeated.
2. More information about conservative Lutherans from the past.

Best Lutheran Books To Read

I often refer to the eight-volume Luther's Sermons, but that is the old edition. The new version is seven volumes, the eight condensed into four plus the three house-postil volumes. All seven cost about $35, surely one of the best bargains of all time.

I subscribe to the motto of Walther, which he borrowed: "Not many, but much." Read the same good Lutheran books repeatedly rather than try to have all the books. My guide for authors and music composers is the same: The deader, the better. (Tupac's early demise from lead poisoning does not put him on my music list.)

First Priority
The seven-volume set of Luther's Sermons is the best way to read the Reformer. I like What Luther Says, which is now one volume, but that consists of short passages. The sermon set gives us Luther at his best.

The Book of Concord. I prefer the Concordia Triglotta, but I admit the book is massive and not user-friendly. Although people have criticized the Tappert edition for some comments and translations, Tappert the man was far more Lutheran than the WELS-ELS-LCMS leaders of today.

One way to have a Triglotta light is to get the Repristination Press version of the English translation. Unfortunately, that does not include the Historical Introductions by Bente, which are well worth studying.

Augsburg used to publish the Large Catechism (Luther again) as a solo volume. I have been appalled by so-called conservative Lutherans who argue a case in direct opposition to the Large Catechism. For example, they claim a discussion about the facts is slanderous. Discussing someone's published false doctrine is also counted as slander. They also oppose convicted criminal clergy being identified as such.

These conservative Lutherans claim a quia subscription to the Book of Concord, but they must mean they have forsitan (perhaps)subscription.

So I advocate a study of Luther's Sermons and the Book of Concord before any other books.

Some other good Luther books include: Day by Day We Magnify Thee (Augsburg Fortress)and Luther's Family Devotions.

Second Priority
The second greatest theologian of Christendom is Martin Chemnitz. Someone who knows the Book of Concord will be quite familiar with Luther, who wrote the parts after the Ecumenical Creeds, and Melanchthon, who wrote the Augsburg Confession and the Defense (Apology) of the Augsburg Confession. Chemnitz was the chief editor of the Formula of Concord, 1580, and likely the author of its most eloquent passages.

Chemnitz was a student of Luther and Melanchthon. More tomorrow.

Tuesday, December 4, 2007

Conference of Defenestrated ELS Congregations



Just say "No!" to papacies.


Below are links to the congregations kicked out of the Little Sect on the Prairie by Pope John the Malefactor. Apparently he got into a Twelve Step program to cure his addiction, because the ousters finally stopped. Or perhaps someone explained that Christ cleansed the Temple by attacking the money-changers, not by venerating them.

***

For more information on the ACLC, or if you are looking for a congregation to join or be served by, please contact Pastor Rolf Preus:

rolfpreus@msn.com
(701) 788-2096.


Congregations in the
Association of Confessional Lutheran Churches



Faith, Litchfield,
Illinois


First American
Lutheran (First Confessional Lutheran Parish), Mayville, North Dakota


First Evanger (First
Confessional Lutheran Parish),
Fertile, Minnesota


Grace (First
Confessional Lutheran Parish), Crookston, Minnesota


Reformation, Hillsboro,
Oregon



St. Mary Evangelical Lutheran
Chapel, Des Moines, Iowa




St.
Timothy, Williamsburg, Iowa



St. Paul,
Escondido, California



Wayfarer's Chapel, Fillmore,
California



And others


 

Norm Teigen's Review of Catholic, Lutheran, Protestant



Holy Baptism, by Norma Boeckler


Catholic, Lutheran, Protestant: a book review by Norm Teigen

Greg Jackson, a Lutheran, has published a new book Catholic, Lutheran, Protestant A Doctrinal Comparison of Three Christian Confessions. This book is worthy of careful study.

Jackson's book is intended to be a catechism by which people may grow in their religious (read Lutheran) faith. The book is not a denunciation of the Catholic or the Reformed traditions as one might have feared by reading the title.

I think that this book would be of value to people who are trying to learn more about their Lutheran faith. By seeing what various faiths have to say about Christian doctrine one can learn more about one's own faith. I think Lutheran pastors looking for background information on the subject would find this book useful.

I found the book useful because I haven't thought about these subjects for a while.

The book is divided into three parts: Areas of Agreement, Areas of Partial Agreement, and Complete Disagreement.

The three faith traditions are, in Jackson's classification, agreed on the the use of Scripture, the Trinity, and Natural Law. There is partial disagreement on the meaning and importance of the Sacraments. The three traditions completely disagree on Justification, Purgatory, the Infallible Pope, on various doctrines concerning the Virgin Mary, and on interpretations of Martin Luther versus the Papacy.

I don't agree with the author on his interpretation of civil government. Jackson says that "A tyrant is a servant of God since tyranny is a better form of government than anarchy" and I'm not able to conceive that Hitler, Stalin, Mussolini, and Pol Pot could be considered servants of God in any sense. My conclusion is that Lutherans who study Lutheran theology haven't read much in the theory of civil government beyond their own seminary reading lists.

I think that one of the best points that Jackson makes is in the importance of the Scriptures as a measuring rod of doctrine. Jackson carefully lists the relevant passages and I am glad that he printed them out because I might not have looked them up.

Jackson knows something about the Church Fathers and again he prints out the quotations. I admit that I have heard of the Church Fathers but don't know very much about them ('Don't know much about the-ol-ogy, don't know much about es-cha-tol-ogy').

Jackson's book does not carry the imprimatur/nihil obstat of any of the organized Lutheran synods. Some might hesitate to read a book that has not been approved by a reputable Lutheran Doctrinal Committee.

That Jackson's book is not so endorsed might very well make it more worthy to be read. Jackson is his own man. He is, in a certain sense, a prophet who stands outside the walls of organized Lutheranism. He might need an editor to brush up a few cobwebs but he doesn't choose an editor who will tell him what to write.

The late J.A.O. Preus supposedly said that "by their footnotes ye shall know them." Jackson is careful to document his sources. He doesn't throw in comments from political right-wingers, which is a personal bug-a-boo for me. He knows his Church Fathers. When he quotes Luther he uses Ewald Plass's What Luther Says, which tells me that he has read more of the Church Fathers than he has Martin Luther.

Jackson might consider for future study a catechism on modernism. What should a pastor say to a couple who don't know much about the Christian traditions of faith but are troubled by ideas saturating American culture.

How does one answer the question of, what I call, the Here-and-Now? The Here-and-Now idea is that there is no past, there is no future, there is only the present.

What about the relativity problem? Everything is relative, there is no truth.

Jackson's book may be ordered from www.lulu.com I think it is available from another Lutheran prophet, the publisher of the Christian News.

I recommend the book.