Third Sunday after Easter

Jubilate, The Third Sunday after Easter
Pastor Gregory L. Jackson, Ph.D.
6421 W. Poinsettia Drive
Glendale, Arizona 85304-2419


Hymn (Matthias Loy) #297
The Invocation p. 5
The Confession of Sins
The Absolution
The Introit p. 6
The Gloria Patri
The Kyrie p. 7
The Gloria in Excelsis
The Salutation and Collect p. 9
The Epistle and Gradual 1 Peter 2:11-20
The Gospel John 16:16-23
Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Apostles Creed p. 12
Sermon Hymn #294
The Sermon
Law and Anti-Law

The Prayers and Lord's Prayer p. 13
The Benediction p. 14
The Closing Hymn #376

KJV 1 Peter 2:11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; 12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 13 Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; 14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. 15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: 16 As free, and not using your liberty for a cloke of maliciousness, but as the servants of God. 17 Honour all men. Love the brotherhood. Fear God. Honour the king. 18 Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. 19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. 20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

KJV John 16:16 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. 17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? 18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith. 19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? 20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. 21 A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. 22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. 23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.

THIRD SUNDAY AFTER EASTER
Lord God, heavenly Father, who of Thy fatherly goodness dost suffer Thy children to come under Thy chastening rod here on earth, that we may be like unto Thine only-begotten Son in suffering and hereafter in glory: We beseech Thee, comfort us in temptations and afflictions by Thy Holy Spirit, that we may not fall into despair, but that we may continually trust in Thy Son's promise, that our trials will endure but a little while, and will then be followed by eternal joy; that we thus, in patient hope, may overcome all evil, and at last obtain eternal salvation, through the same, Thy Son, Jesus Christ, our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.





KJV Galatians 3:23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

Law and Anti-Law

This lesson teaches us about the difference between the Law of God and the Gospel. This matter is so important that this text has been pivotal in understanding and in misunderstanding the relationship between Law and Gospel.

I do not want to retell the whole story of Agricola, but he was the leader of the anti-Nomian cause during the Reformation. He was brilliant and also deceitful, apologizing to Luther time after time, yet always plotting to advance the same false position. Anyone with Bente’s Historical Introductions (in the Triglotta) should read about Agricola.

What we believe about the Law and the Gospel will profoundly affect our thoughts and actions. Or, we can truly say that our thoughts and actions directly reflect what we believe about the Law and Gospel.

For instance, one Lutheran pastor, using this text, said the Law was obsolete. The Ten Commandments were no longer in effect, because everything was all Gospel. This was not just a slip of the tongue. He said it in sermons and defended his position. How did this affect his actions? He was known as a liar, just as Agricola was. Once an older member said about the pastor, “He knows he has a problem with lying.” That is why we say hypocrisy is how vice pays homage to virtue, but hypocrisy is still a sin. Acknowledging a problem is not the same as godly contrition.

Of course, all men are liars, as the Bible says. We all lie and deceive. However, the force of the Law makes us sorry for our sins and restrains us from saying whatever we want to get the things we want. It also moves us to receive forgiveness in faith and to show our contrition by making amends with people.

The problem with getting rid of the Law is that it does nothing for our sinful nature. The Law is good and useful, a tutor who instructs the child and leads him to Christ. We are all children in this regard. The Law must forever tutor us because we are too weak to obey God out of love all the time. Helmut Thielicke was a liberal Lutheran, but he made a good comparison. The Gospel is the Good Shepherd leading us forward. We follow the Shepherd because He knows us and we love His voice. He calls us by name. We are just as eager to be with Him as He is to lead us. However, when we stray, the shepherd dog, the Law, nips at our heels. Some people never stop complaining about the Law nipping their heels, but they never stop straying, either.

People who cannot understand the Law will say, for instance, “Well, all men are liars, so I am no more a liar than anyone else.” This line of reasoning has been used many times over. All men are sinners, so I may sin in whatever way I choose to sin. I know I am a sinner, so I know I am forgiven, so I can sin and know I will be forgiven. That is a mental indulgence and it is bound to produce a dead faith, that is, no faith at all.

Does an uneasy conscience say that everything is Gospel now? There is no Law? Luther pointed out that getting rid of Moses also gets rid of Christ. The Law teaches us the meaning of sin and our inability to obey God’s teaching. When people hear no word of the Law or believe the Law is obsolete, they have no hunger for the Gospel.

Reading a lot of Luther will change anyone’s view of this issue. All of us tend to think of sin in terms of what we do. Thus a sermon about sin will tend to make people think about the Prodigal Son, spending all of his inheritance on fast women and slow horses. The solution for many people consists of not doing something. In other words, they think in terms of the Law and even more Law. More than one lawless child has grown up into a parent who will keep his genetic code from expressing itself by imposing a multitude of laws upon his child.

All self-help groups and books can be condensed into this. You used to do this. That was bad. Now do this. That is good.

Luther’s insight about sin focuses upon our lack of trust in God. That is the foundation of sin. Once we begin to doubt God’s goodness or His ability to care for us, many grave sins spring up when we rely on our own devices. In those times of suffering and anguish, God does not address our greatest fears directly but in general. He does not say, “I will get you a job or a home.” But He does say, “The Lord is my shepherd. I shall not want.” He assures us in so many hundreds of places that no sermon could contain more than a fraction of His promises.

God does show us His care and concern later. Then we realize how foolish we were to worry and doubt. Older people who have listened to the Gospel and experienced many difficulties are invariably more patient during difficult times, not knowing what the future holds, but knowing Who holds the future in His hands.

The Law is a tutor as long as we want to be tutored, that is, as long as we want to be children. Every time we look as something as a “half to,” we are children under a tutor. Whenever we say “want to” or “glad to,” we are motivated by the Gospel.

In my opinion, Protestant nations have prospered and become more free because individuals saw that they were sons and heirs and not slaves under the Law. Every culture dominated by the Law has remained backward.

We know that thankful hearts are moved to do all they can and more. That is because faith receives all the blessings of the Gospel. The Law is limited to contrition, but the Gospel changes us.

"And here you see that Baptism, both in its power and signification, comprehends also the third Sacrament, which has been called repentance, as it is really nothing else than Baptism. For what else is repentance but an earnest attack upon the old man [that his lusts be restrained] and entering upon a new life? Therefore, if you live in repentance, you walk in Baptism, which not only signifies such a new life, but also produces, begins, and exercises it. For therein are given grace, the Spirit, and power to suppress the old man, so that the new man may come forth and become strong."
The Large Catechism, Part Fourth, Of Baptism. #74-76. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 751. Tappert, p. 445. Heiser, p. 209.

Some people try to caution Lutherans, saying faith is not a work. Of course it is not. But how strange it seems to have Lutherans downplaying faith when the Scriptures, the Book of Concord, Luther and the Concordists emphasize faith so much. Faith means trust in God’s promises and blessings. That is not such a small thing. Many people do not trust in the Scriptures, not all of the Scriptures. Those who teach against baptism and communion are saying, “Forgiveness does not come to us through such earthly means. They are only symbols. We must do them because God commands.” (Still under the tutor, they have the Gospel and see it as Law.)

"Therefore it is pure wickedness and blasphemy of the devil that now our new spirits, to mock at Baptism, omit from it God's Word and institution, and look upon it in no other way than as water which is taken from the well, and then blather and say: How is a handful of water to help the soul? Aye, my friend, who does not know that water is water if tearing things asunder is what we are after? But how dare you thus interfere with God's order, and tear away the most precious treasure with which God has connected and enclosed it, and which He will not have separated? For the kernel in the water is God's Word or command and the name of God, which is a treasure greater and nobler than heaven and earth."
The Large Catechism, Part Fourth, Of Baptism. #15-16. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 735. Tappert, p. 438. Heiser, p. 205f.

I know that teaching against the sacraments will make someone less thankful for them. I grew up in the Disciples of Christ sect. They did not teach that the sacraments offered forgiveness as the Visible Word. (My list of quotations on this topic is about 30 pages long.) So it took me a long time to appreciate how much communion meant to Lutherans.

"For in Confession as in the Lord's Supper you have the additional advantage, that the Word is applied to your person alone. For in preaching it flies out into the whole congregation, and although it strikes you also, yet you are not so sure of it; but here it does not apply to anyone except you. Ought it not to fill your heart with joy to know a place where God is ready to speak to you personally? Yea, if we had a chance to hear an angel speak we would surely run to the ends of the earth."
Martin Luther, Sermons of Martin Luther, 8 vols., ed. John Nicholas Lenker, Grand Rapids: Baker Book House, 1983 II, p. 199.

The Gospel first creates faith in our hearts, whether we are baptized as infants or converted by the Word later in life. Either way, the Word converts us. The Holy Spirit calls us through the Gospel into the Kingdom of God. This faith created by the Gospel receives the Promises of God and all the benefits and blessings of those Promises.

The chief blessing is forgiveness and sin. From that follows eternal life. But there are many other blessings as well.

The combination of Law and Gospel serve God’s purpose. Believers do not have to wonder about right and wrong. The Ten Commandments establish the foundation of all human society, even if some sociologists discover that a tribe in South America steals and calls it virtue.

Whether people acknowledge God or not, all societies value marriage and the family. All of them condemn murder and theft. Dishonesty and greed may dominate our culture, but people still know it is wrong. We can look at the Ten Commandments two ways. One is to say, “This is what you shouldn’t do.”

The other way is, “God commands what is good.” As Helmut Thielicke wrote, we can follow the Good Shepherd’s Gospel Promises or get nipped in the heels by his German shepherd, the Law. The Law will bite, as we can see from the long list of celebrities who do whatever they want until they end up being found on a curb or in a dark alley.

Simply doing what God commands, year after year, brings great blessings to us. There are thousands of decisions made each year about right and wrong. Many parents refuse to do what is right with their children for fear of being unpopular. Children are angry when corrected. They are sad when punished. Being unwilling to face that job means that the price will be paid much later.

Or it may mean spending more time with the children and less time making money. It is possible to raise children without spending much money at all on luxuries. Time is the greatest luxury of all. While a flat screen gets cheaper every year, time is invaluable and grows even more precious.

Those who invest in the spiritual benefits of their children will reap the benefits for a lifetime. No one is ever going to say, “That was a great business meeting 20 years ago.” They will say, “I remember catching fish at the Notre Dame pond.” Yes, we took our Canadian cousin to the Notre Dame pond to show him how tame the fish were, from being fed by all the visitors. They literally swam up to our fingers and nibbled at them. They could easily be caught by hand.

If a cousin thought it was great fun and remembers it 30 years later, then how much more valuable is parent-child time? Children learn by actual teaching and by example. The Small Catechism says, “The head of the household will teach…” and yet fathers do not teach their own children. One mother was miffed when I said her husband should teach the daughters. I asked, “Is he the head of the household? I am just repeating what the Book of Concord says.”

Sadly, the 1960s left us with a legacy of doing what we feel like doing. I would like to garden that way. “I don’t feel like turning over the soil. I don’t feel like pulling weeds. I don’t feel like harvesting the food. The seed store owner upset me, so I won’t buy seed anymore. He said I was lazy.”

The objective Word changes our feelings so that they are influenced by faith in God rather than human reason and experience. We see so many clever people talking their way out of trouble and using lawyers to build castle walls around their latest crimes. But God is not fooled. The payment comes due in the long run.

Those who labor faithfully also receive their due in time, in life eternal if not here on earth. “Behold a host arrayed in white” was written for the ordinary saint, the people who had little protection from all the problems of life.

Behold a host, arrayed in white,
Like thousand snow clad mountains bright,
With palms they stand. Who is this band
Before the throne of light?
Lo, these are they of glorious fame
Who from the great affliction came
And in the flood of Jesus’ blood
Are cleansed from guilt and blame.
Now gathered in the holy place
Their voices they in worship raise,
Their anthems swell where God doth dwell,
Mid angels’ song of praise.

Despised and scorned, they sojourned here;
But now, how glorious they appear!
Those martyrs stand a priestly band,
God’s throne forever near.
So oft, in troubled days gone by,
In anguish they would weep and sigh.
At home above the God of Love
For aye their tears shall dry.
They now enjoy their Sabbath rest,
The paschal banquet of the blest;
The Lamb, their Lord, at festal board
Himself is Host and Guest.

Quotations about Original Sin

"For this reason the catholic church preaches that little children ought to be baptized, because of original sin, concerning which that most holy man well exclaimed: 'I was brought forth in iniquity, and in sin did my mother conceive me.'"
[Chrysostom, Homily on Adam and Eve]
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 250f. Cf. Weinrich article on term "Catholic" Genesis.

"And when, in two questions concerning the Virgin Mary, the limits set by the Scripture had already been exceeded, some began to contend in the schools that also the Virgin Mary had been conceived without original sin. Of this opinion Scotus later became the patron...But many, like Thomas, Bonaventura, Gregory of Ariminium, etc., at that time contradicted this opinion, because it was not only set forth without the Word of God and the testimonies of antiquity but it also conflicted with clear testimonies of Scripture."
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 379.

"Good works are to be performed without any thought of merit, simply for the benefit of one's neighbor and for the honor of God; until the body, too, shall be released from sin, death and hell."
Sermons of Martin Luther, 8 vols., ed., John Lenker, Grand Rapids: Baker Book House, 1983, VI, p. 151. Second Christmas Sermon Titus 3:4-8

"This is the situation with him: the greater his external restraint from evil, the greater his inward hatred of him who restrains. His character is in the scales; when one side goes up, the other goes down. While outward sin decreases, inward sin increases. We know from experience that those youths most strictly reared are, when given liberty, more wicked than young men less rigidly brought up. So impossible it is to improve human nature with commandments and punishments; something else is necessary."
Sermons of Martin Luther, 8 vols., ed., John Nicholaus Lenker, Grand Rapids: Baker Book House, 1983, VI, p. 268. New Year's Day, Galatians 3:23-29

"Take heed, then, to embrace the message of these words presenting the love and kindness of God to all men. Daily exercise your faith therein, entertaining no doubt of God's love and kindness toward you, and you shall realize His blessings. Then you may with perfect confidence ask what you will, what your heart desires, and whatever is necessary for the good of yourself and your fellow-men. But if you do not so believe, it were far better you had never heard the message. For by unbelief you make false these precious, comforting, gracious words. You conduct yourself as if you regarded them untrue, which attitude is extreme dishonor to God; no more enormous sin could be committed."
Sermons of Martin Luther, 8 vols., ed., John Nicholaus Lenker, Grand Rapids: Baker Book House, 1983, VI, p. 146. Early Christmas Morning Titus 3:4-8

"Here our adversaries inveigh against Luther also because he wrote that 'Original sin remains after Baptism.'They add that this article was condemned by Leo X. But His Imperial Majesty will find on this point a manifest slander. For our adversaries know in what sense Luther intended this remark, that original sin remains after Baptism. He always wrote thus, namely, that Baptism removes the guilt of original sin, although the material, as they call it, of the sin, i. e., concupiscence, remains. He also added in reference to the material that the Holy Ghost, given through Baptism, begins to mortify the concupiscence, and creates new movements [a new light, a new sense and spirit] in man."
Apology Augsburg Confession, II. #35. Original Sin. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 115. Tappert, p. 104f. Heiser, p. 31.

"Also they teach that since the fall of Adam, all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with concupiscence; and that this disease, or vice of origin, is truly sin, even now condemning and bringing eternal death upon those not born again through Baptism and the Holy Ghost. They condemn the Pelagians and others who deny that original depravity is sin, and who, to obscure the glory of Christ's merit and benefits, argue that man can be justified before God by his own strength and reason."
Augsburg Confession, II. #1. Original Sin. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 43f. Tappert, p. 29. Heiser, p. 12.

"Also they teach that since the fall of Adam, all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with concupiscence; and that this disease, or vice of origin, is truly sin, even now condemning and bringing eternal death upon those not born again through Baptism and the Holy Ghost."
Augsburg Confession, II. Original Sin. #1. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 43. Tappert, p. 29. Heiser, p. 12.

"In reference to original sin we therefore hold nothing differing either from Scripture or from the Church catholic, but cleanse from corruptions and restore to light most important declarations of Scripture and of the Fathers, that had been covered over by the sophistical controversies of modern theologians."
Apology Augsburg Confession, Article II. #32. Original Sin. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 113. Tappert, p. 104. Heiser, p. 30.

"From these facts it appears that the ancient definition says precisely the same thing that we say, denying fear and confidence toward God, to wit, not only the acts, but also the gifts and power to produce these acts [that we have no good heart toward God, which truly loves God, not only that we are unable to do or achieve any perfectly good work]."
Apology Augsburg Confession, II. #23. Original Sin. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 111. Tappert, p. 103. Heiser, p. 30.

"Even the history of the world shows how great is the power of the devil's kingdom. The world is full of blasphemies against God and of wicked opinions, and the devil keeps entangled in these bands those who are wise and righteous [many hypocrites who appear holy] in the sight of the world. In other persons grosser vices manifest themselves. But since Christ was given to us to remove both these sins and these punishments, and to destroy the kingdom of the devil, sin and death,it will not be possible to recognize the benefits of Christ unless we understand our evils. For this reason our preachers have diligently taught concerning these subjects, and have delivered nothing that is new, but have set forth Holy Scriptures and the judgments of the holy Fathers."
Apology Augsburg Confession, II. #50. Original Sin. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 119. Tappert, p. 106. Heiser, p. 32.

"And first, it is true that Christians should regard and recognize as sin not only the actual transgression of God's commandments; but also that the horrible, dreadful hereditary malady by which the entire nature is corrupted should above all things be regarded and recognized as sin indeed, yea, as the chief sin, which is a root and fountainhead of all actual sins. And by Dr. Luther it is called a nature-sin or person-sin, thereby to indicate that, even though a person would think, speak, or do nothing evil (which, however, is impossible in this life, since the fall of our first parents), his nature and person are nevertheless sinful, that is, thoroughly and utterly infected and corrupted before God by original sin, as by a spiritual leprosy; and on account of this corruption and because of the fall of the first man the nature or person is accused or condemned by God's Law, so that we are by nature the children of wrath, death, and damnation, unless we are delivered therefrom by the merit of Christ."
Formula of Concord, SD I. #5. Original Sin. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 861. Tappert, p. 509. Heiser, p. 236.

"Here we must confess, as Paul says in Romans 5:11, that sin originated [and entered the world] from one man Adam, by whose disobedience all men were made sinners, [and] subject to death and the devil. This is called original or capital sin."
Smalcald Articles, Third Part, I. #1. Sin. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 477. Tappert, p. 302. Heiser, p. 142. Romans 5:11

"This hereditary sin is so deep and [horrible] a corruption of nature that no reason can understand it, but it must be [learned and] believed from the revelation of Scriptures, Psalm 51:5; Romans 5:12ff.; Exodus 33:3; Genesis 3:7ff." [Scholastic errors listed below]
Smalcald Articles, Third Part, I. #3. Of Sin. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 477. Tappert, p. 302. Heiser, p. 142. Psalm 51:5; Romans 5:12ff; Exodus 33:3; Genesis 3:7ff.

"But the chief office or force of the Law is that it reveal original sin with all its fruits, and show man how very low his nature has fallen, and has become [fundamentally and] utterly corrupted; as the Law must tell man that he has no God nor regards [cares for] God, and worships other gods, a matter which before and without the Law he would not have believed. In this way he becomes terrified, is humbled, desponds, despairs, and anxiously desires aid, but sees no escape; he begins to be an enemy of [enraged at] God, and to murmur, etc. This is what Paul says, Romans 4:15: 'The Law worketh wrath.' And Romans 5:20: Sin is increased by the Law. [The Law entered that the offense might abound.']
Smalcald Articles, Third Part, II. #3. The Law. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 479. Tappert, p.303. Heiser, p. 142. Romans 5:20; Romans 4:15;

"In reference to original sin we therefore hold nothing differing either from Scripture or from the Church catholic, but cleanse from corruptions and re- store to light most important declarations of Scripture and of the Fathers, that had been covered over by the sophistical controversies of modern theologians."
Apology Augsburg Confession, II. #32. Original Sin. Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 113. Tappert, p. 104. Heiser, p. 30.

"Why do so many people in our country fall in with the preachers of fanatical sects? Because these sects spread the glamour of great sanctity about themselves. Alas! man regards the works of God as trifling, but esteems the works of men highly. That is nothing but one of the sad results of man's fall into sin."
C. F. W. Walther, The Proper Distinction between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 372.

"Article XI is, as it were, the crowning summary of the entire Formula of Concord: God's universal decree of salvation conquers the consequences of original sin (I) but does not abolish the relative freedom which constitutes man's humanity (II)."
Wilhelm Maurer, "Formula of Concord," The Lutheran Encyclopedia, 3 vols., ed., Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, II, p. 874.

"In making his statement concerning the substantiality of original sin, the purpose of Flacius was to wipe out the last vestige of spiritual powers ascribed to natural man by Strigel, and to emphasize the doctrine of total corruption, which Strigel denied. His fatal blunder was that he did so in terms which were universally regarded as savoring of Manicheism."
F. Bente, Concordia Triglotta, Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church, St. Louis: Concordia Publishing House, 1921, p. 145.

Sola fide omitted. Justification perverted (Schmauk, p. 596) "Furthermore, the Leipzig Interim indirectly admits the Semi-Pelagian teaching regarding original sin and free will, while other doctrines which should have been confessed are passed by in silence. It recognizes the supremacy of the Pope, restores the power and jurisdiction of the bishops, acknowledges the authority of the council, approves of a number of ceremonies objectionable as such (e.g. the Corpus Christi Festival), and advocates the reintroduction of these and others in order to avoid persecution and to maintain outward peace with the Papists."
F. Bente, Concordia Triglotta, Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church, St. Louis: Concordia Publishing House, 1921, p. 99.

Adiaphoristic Controversy, 1548-1555. Flacius: "Nothing is an adiaphoron in case of confession and offense." Decided by FC, Article X. 2) Majoristic Controversy, 1551-1562. Good works necessary. Amsdorf: good works detrimental to salvation. Decided by FC, Article IV. 3) Synergistic Controversy, 1555-1560. Natural power cooperates in conversion. Decided by FC, Article II. 4) Flacian Controversy, 1560-1575. Original sin the very substance of fallen man. Decided by FC, Article I. 5) Osiandristic and Stancarian Controversy, 1549-1566. Christ our righteousness in divine nature only (O); in human nature only (S). Decided by FC, Article III.
F. Bente, Concordia Triglotta, Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church, St. Louis: Concordia Publishing House, 1921, p. 103.

"In the Formula of Concord, Article XI is closely related to most of the other articles, particularly to Article I, Of Original Sin, and Article II, Of Free Will and Conversion. Election is to conversion what the concave side of a lens is to the convex. Both correspond to each other in every particular. What God does for and in man when He converts, justifies, sanctifies, preserves, and finally glorifies him, He has in eternity resolved to do,--that is one way in which eternal election may be defined. Synergists and Calvinists, however, have always maintained that the Second Article is in a hopeless conflict with the Eleventh. But the truth is, the Second fully confirms and corroborates the Eleventh, and vice versa; for both maintain the sola gratia as well as the universalis gratia."
F. Bente, Concordia Triglotta, Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church, St. Louis: Concordia Publishing House, 1921, p. 203.

"Strigel's views concerning the freedom of man's will in spiritual matters may be summarized as follows: Man, having a will, is a free agent, hence always able to decide for or against. This ability is the 'mode of action' essential to man as long as he really is a man and in possession of a will. Even in matters pertaining to grace this freedom was not entirely lost in the Fall. It was impeded and weakened by original sin, but not annihilated."
F. Bente, Concordia Triglotta, Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church, St. Louis: Concordia Publishing House, 1921, p. 136.

Roman Catholic
"'Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death.' [footnote #506: Lumen Gentium, 59; cf. Pius XII, Munificentissimus Deus (1950): DS 3903; cf. Rev. 19:16] The Assumption of the Blessed Virgin is a singular participation in her Son's Resurrection and an anticipation of the resurrection of other Christians: 'In giving birth you kept your virginity; in your Dormition you did not leave the world, O Mother of God, but were joined to the source of Life. You conceived the living God and, by your prayers, will deliver our souls from death.' [footnote #507, Byzantine Liturgy, Troparion, Feast of the Dormition, Aug 15]"
Liberia Editrice Vaticana, Catechism of the Catholic Church, St. Paul Books and Media, 1994, p. 252. Revelation 19:16.

[Pope Pius IX] – "The Blessed Virgin Mary, in the first instant of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free of all stain of original sin." [Ineffabilis Deus, Acta Pii IX, part L, vol. 1, p. 615]
Kilian Healy, O.Carm., The Assumption of Mary, Wilmington, Delaware: Michael Glazier, 1982, p. 73. Pope Pius IX

"Through the centuries the Church has become ever more aware that Mary, 'full of grace' through God, was redeemed from the moment of her conception. That is what the dogma of the Immaculate Conception confesses, as Pope Pius IX proclaimed in 1854: 'The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.' [footnote #135: Pius IX, Ineffabilis Deus, 1954: DS 2803.]" (#491)
Liberia Editrice Vaticana, Catechism of the Catholic Church, St. Paul Books and Media, 1994, p. 124. Pope Pius IX

"Finally, preserved free from all guilt of original sin, [Note: "Cf. Pius IX, bull 'Ineffabilis,' Dec. 8, 1854: 'Acta Pii IX,' 1, I, p. 616; Denzinger 1641 (2803)."] the Immaculate Virgin was taken up body and soul into heavenly glory upon the completion of her earthly sojourn." [Note: "Cf. Pius XII, apostolic constitution 'Munifentissimus,' Nov. 1, 1950..."]
Lumen Gentium, Dogmatic Constitution of the Church, VIII, 59, The Documents of Vatican II, Walter M. Abbott, S.J., New York: Herder and Herder, 1966, p. 90.

[Bull, Solicitudo omnium, December 8, 1661] "...preserved free from the stain of original sin."]
Paul F. Palmer, S.J., Mary in the Documents of the Church, Gerald G. Walsh, S.J., Westminster, Maryland: The Newman Press 1952, p. 78. Pope Alexander VII

"We see the servant return the sixth time to be again sent by Elias to 'look out over the sea.' This seventh time he hastens back for, rising out of the sea at the foot of the Mount, he has seen a small cloud in the shape of a human foot! In the near tomorrows, sainted Doctors of the true Church will explain to the world how this little cloud, rising pure out of its bitter sea and leaving all impurities behind, is a figure of an Immaculate Virgin who will rise pure out of the sea of humankind, free of its universal impurity of original sin." (Kings III, ch. 18)
John Mathias Haffert, Mary in Her Scapular Promise, Sea Isle City, NJ: The Scapular Press, 1942, p. 4. Aug., Serm, xxvii, in Natali Domini, xix,

"As they [the theologians] reflected on this problem [whether Mary sinned], more and more Catholic thinkers came to the conclusion that Mary must have been excused from the universality of original sin. They are some indications of this in the Bible, although the Bible nowhere says explicitly that Mary was immaculately conceived."
Kenneth Baker, S.J., Fundamentals of Catholicism, 3 vols., San Francisco: Ignatius Press, 1982, II, p. 323.

"But most students are prepared to admit that the Angelic Doctor simply denied Mary's freedom from original sin."
A. Carr & G. Williams, "Mary's Immaculate Conception," Mariology, 3 vols., Juniper B. Carol, O.F.M., Milwaukee: The Bruce Publishing Company, 1961, I, p. 366.

"However, this same holy synod declares that it is not its intention to include in this decree, where original sin is treated, the blessed and immaculate Virgin Mary, the mother of God, but that the constitution of Pope Sixtus IV, of happy memory, should be observed under the penalties contained in these constitutions, which it renews." [Appendix of the Decree of the Fifth Session of the Council of Trent]
Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis: Concordia Publishing House, 1971, I, p. 377. Pope Sixtus IV

"Supernaturally, however, there was accomplished in the womb of St. Anne the singular mystery known as the Immaculate Conception. From the first instant of Mary's existence in the womb of her mother, as a human creature, a daughter of Adam, she entered into life all pure, entirely free from the stain that mars every man coming into this world. And just as she did not know original sin at conception, neither would she every experience actual sin, and her soul would always remain immaculate. Neither would she suffer the humiliating consequences of original sin, namely, ignorance and concupiscence."
Peter A. Resch, S.M., S.T.D., A Life of Mary, Co-Redemptrix, Milwaukee: The Bruce Publishing Company, 1954, p. 31.

"It is interesting, however, that, as Millard Meiss has emphasized, the Dominicans were particularly instrumental in fostering the cult of the nursing Virgin. They were the only order in the Church that continually and vehemently opposed the growing belief in the Immaculate Conception of Mary. And if Mary was free from all stain of original sin, then lactation might not be her inheritance."
Marina Warner, Alone of All Her Sex, New York: Alfred A. Knopf, 1976, p. 204.

WELS Featured Speaker - Wisconsin Lutheran College

Homosexual-blackmail scandal? Roman Catholic Archbishop? Just the speaker we need at Wisconsin Lutheran College.

Archbishop Weakland Makes Public Apology


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By Laurel Nelson-Rowe
Catholic News Service
(From the issue of 6/6/02)

MILWAUKEE -- Wearing a simple white alb, crimson zucchetto, his favorite pectoral cross and purple stole of penance, former Milwaukee Archbishop Rembert G. Weakland used carefully chosen words and visible acts of contrition in a public apology during a prayer service in a chapel at the archdiocesan center May 31.

During a seven-minute homily delivered in somber, sometimes faltering tones, a gaunt Archbishop Weakland apologized five times.

Once he finished speaking, the clearly grief-stricken gathering of 400 rose in sustained applause, as their former archbishop knelt before them, shoulders hunched, hands shaking.

Acknowledging that there can be "no healing" for the church and the Catholic community "unless it is based on truth," Archbishop Weakland began by saying: "I come before you today to apologize and beg forgiveness. ... I apologize to all the faithful of this archdiocese which I love so much, to all its people and clergy, for the scandal that has occurred because of my sinfulness."

The archbishop also apologized "for any harm done" to Paul Marcoux. On May 23, Marcoux went public with accusations of sexual abuse by Archbishop Weakland in the late 1970s, while Marcoux was in his early 30s attending graduate courses at Milwaukee's Marquette University.

Marcoux said he was paid $450,000 by the Milwaukee Archdiocese in 1997 to remain quiet about the abuse, and produced a letter written to him in 1980 in which Archbishop Weakland discussed the "pain of deep love" in their relationship.

In a public statement issued on the day Marcoux's allegations broke, Archbishop Weakland denied Marcoux's claim, saying he had "never abused anyone."

While Archbishop Weakland's apology did not go into detail other than to pinpoint a 1979 time frame, he said in his apology, "I acknowledge and fully accept my responsibility for the inappropriate nature of my relationship with Mr. Paul Marcoux."

Archbishop Weakland said that, at the time, he "did not understand" his responsibility.

The 75-year-old archbishop, whose request to retire was accepted by the Vatican May 24 -- the day following first news reports on the relationship -- also said that since that time he has "come to see and understand the way in which the power of the Roman collar can work in such relationships, and even more so, a bishop's miter."

Instead of linking the financial payment to the relationship, however, Archbishop Weakland pointed out in his apology that he "understood the settlement agreement in question as compensation for Paul Marcoux because of the claim that I had interfered with his ability to earn income."

In the 1998 settlement agreement involving Marcoux, Archbishop Weakland and the Milwaukee Archdiocese, Marcoux's "claims against the archdiocese and the archbishop" include, "without limitation, intentional interference with contractual relations, breach of fiduciary duty and trust; reckless hiring, retention, supervision, and training; sexual assault and battery; and intentional infliction of emotional distress."

The contractual reference in the settlement agreement reportedly relates to Marcoux's efforts to gain funding for his fledgling Christodrama video business from various Catholic institutions and dioceses which might have been influenced in some way by Archbishop Weakland.

Asked about the context of the settlement, Jerry Topczewski, archdiocesan spokesman, said, "When you have two parties who disagree with the facts of the situation, settlement is the obvious legal course. Certainly mounting attorneys' fees were involved -- we have to rely on legal counsel in these types of cases and many others."

In his apology, Archbishop Weakland conceded "there is understandable concern" about the payment. He said the payment did not come from the annual Catholic Stewardship Appeal or from "any diocesan funds designated for charitable or pastoral work."

"Perhaps I should have handled this situation differently," he said. "If I had done so, there would still have been sizable costs to the church, but at least it would have been out in the open. One of my fears in not accepting the settlement was the prospect of scandal and embarrassment for myself and for the church. For that lack of courage, I apologize."

Archbishop Weakland also said he had erred in the assertion made in his first public statement on the settlement in saying his earnings during 25 years as archbishop, from writing, speeches and other honoraria "far exceed any settlement amount."

"To my continued embarrassment, I now am told that is not true," he admitted.

In a statement released after the service, the archdiocese said the stipends, honorariums, and gifts it has received because of Archbishop Weakland's work total $148,928.82. That amount has earned $47,794.38 in interest over the years, for a total of $196,723 since June 30, 1978 -- Archbishop Weakland's first fiscal year in office -- and is maintained in a separate, interest-bearing account, according to the statement.

To make restitution, Archbishop Weakland pledged in his "remaining years" to "contribute to the archdiocese whatever I can, and of course, the archdiocese will receive whatever effects I own on my death."

Following the service, Archbishop Weakland returned to seclusion in his residence on the St. Francis Seminary grounds. It was not clear whether he will proceed with plans to move into an apartment prepared for his retirement at the Archbishop Cousins Catholic Center.

Archbishop Weakland described his feelings "at this moment" as "remorse, contrition, shame and emptiness," also noting that "much self-pity and pride remain." He contended he "must leave that pride behind."

***

Roman Catholics Seem More Critical of Weakland than WELS


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St. Michael the Archangel, defend us in battle...


Seattle Catholic is not affiliated with the Archdiocese of Seattle

A Journal of Catholic News and Views7 Jun 2002
Archbishop Weakland's Legacy

by Peter W. Miller


The liberal liturgist's shameful departure

On May 23rd, Catholics across America started their Thursday mornings with another in a long string of shocking revelations as Paul Marcoux went on ABC's "Good Morning America" and accused longtime Milwaukee Archbishop Rembert Weakland of sexual assault. Additionally, Marcoux revealed that in 1998 Weakland paid him a sum of $450,000 to keep their "relationship" quiet. Now 53 years old, Marcoux was a theology student at Marquette University 20 years prior when he approached the archbishop for advice on going into the priesthood. It was during this encounter that the alleged abuse took place.1

In a statement released the same day, Weakland denied the abuse accusation but refused to comment on the financial arrangement, deferring to its confidentiality clause:

"I have never abused anyone. I have not seen Paul Marcoux for more than 20 years. Because I accept the agreement's confidentiality provision, I will make no comment about its contents." 2
Except that the intent of the confidentially provision was for Marcoux's silence, not the archbishop's. That same day, Weakland, who almost two months earlier had reached the mandatory age of retirement and submitted his resignation to Rome, asked that his pending request be expedited. The Vatican announced acceptance of Weakland's retirement that next day. Bishop Richard J. Sklba took over interim leadership of the archdiocese and delivered the following tribute:

"Therefore we enter this new moment 'living the truth in love' (Eph 4:15) and remembering Archbishop Weakland with the respect and love he has earned from his dedicated public service in our midst for the past quarter of a century." 3
If there is any justice, he will indeed get every bit of respect he has earned for himself. After a week of near seclusion, Weakland returned to the spotlight to deliver a hollow apology:

"I come before you today to apologize and beg forgiveness. ... I apologize to all the faithful of this Archdiocese ... for the scandal that has occurred because of my sinfulness. Long ago, I placed that sinfulness in God's loving and forgiving heart, but now and into the future I worry about those whose faith may be shaken by my acts. I acknowledge and fully accept my responsibility for the inappropriate nature of my relationship with Mr. Paul Marcoux. I apologize for any harm done him. At that time, 1979, I did not understand that responsibility in the same way as I do now. I have come to see and understand the way in which the power of the Roman collar can work in such relationships and, even more so, a bishop's miter." 4
After which he knelt before the altar and received a 90-second standing ovation from the congregation/audience. Lest we are tempted to carelessly join in this amnesic love-fest, remember that it takes very little courage to admit wrongdoing and deliver an apology only after one has been publicly exposed and no options to continue hiding the scandal with power and money remain. The whole world found out what he had done and were presented with two indisputable pieces of evidence. Weakland had the choice of fading into obscurity and denial or salvaging what remained of his respectability with a Jimmy Swaggart routine. For someone who loves the spotlight and values his "work" as much as Weakland does, he was left with no choice. However contrite and worthy of forgiveness this fallen prelate may now be, it does not negate the damage done over the past thirty-five years, nor does it change at all the lessons that must be learned.

Exhibit A: The "Love" Letter

Besides the nearly one half million dollars effectively stolen from the Milwaukee Archdiocese and paid to him in exchange for silence, Marcoux would produce a second piece of evidence — a letter written by hand from Weakland to Marcoux on August 25th 1980 (http://www.jsonline.com/news/metro/may02/45574.asp).

There is little more incriminating than admissions made with your own words in your own handwriting. This correspondence, read by tens of thousands in a matter of days, started out with the ironic concern that:

"My mother's sage advice ... was to warn me that I should not put down on paper what I would not want the whole world to read. — But here goes anyway." 5
Weakland goes on to discuss his personal rediscovery of celibacy's importance — perhaps about as close to admitting a sexual relationship as one can come:

"During the last months I have come to know how strained I was ... I just did not seem to be honest with God. I felt I was fleeing from Him, from facing Him. I know what the trouble was: I was letting your conscience take over for me and I couldn't live with it. I felt like the world's worst hypocrite. So gradually I came back to the importance of celibacy in my life ... I knew I would have to face up to it and take seriously that commitment I first made thirty-four years ago. ... There is no other way for me to live, Paul. Ridicule me if you must — I am expecting it. Say I am seeking escapes, but I must be me. I know now that I can never be to you a Don or anybody else." 6
He also struggles with the idea of carelessly squandering diocesan funds:

"After that visit I knew how much you needed money to bring off that Christodrama project and how much you counted on me for it. ... Paul, I really have given you all that I personally possess. The $14,000 is really my personal limit: it was the money I got from my community when I became a bishop and I simply do not have private funds. What I can now do personally to help you will be minimal. I know you are pushing me for Church money, for some sort of Church support for the Midwest Institute of Christodrama. I feel you are putting me in an impossible situation here. I consider all that Church money as a sacred trust; it represents the offerings of faithful and I must be accountable to them for how it is all spent. There are hundreds of requests on my desk for funds for worthy causes, for inner city projects, to the elderly, to the handicapped, etc. Hardly a day goes past I don't have to turn down such projects. I simply do not see how I can authorize money for your project. It is not because I don't love you..." 7
Apparently, similar scruples did not come into play eighteen years later when a half million dollars in hush money was handed over. The letter concludes:

"I love you.
Rembert" 8

The crux of this note was Archbishop Weakland explaining to Paul Marcoux that he could not donate funds from the archdiocese to support his project. While abuse was not apparent and Marcoux came out looking like a manipulative con artist, the evidence of a homosexual relationship is hard to overlook.

While it is unclear exactly what Marcoux's "Christodrama" is all about, it appears to be a cross between modern theater and biblical story-telling. Considering Weakland's involvement, the praise it has received from such groups as Call-to-Action and Dignity, as well as its acceptance in the Archdiocese of Seattle during the 1980's, it's safe to assume that "Christodrama" did not set any new high marks for orthodoxy.

Tolerance and hypocrisy

In his letter to Marcoux, Archbishop Weakland said he felt like the world's worst hypocrite — which is pretty much how he looked when this had all come to pass. Not more than a month before, Weakland was banging the war drums against abusive priests and openly advocating the implementation of a "zero tolerance," "one strike" policy in Milwaukee. Considering Weakland's past actions with abusive priests, this transparent PR attempt didn't fool many for long. Take for example the tolerance and compassion shown in the case of Fr. Effinger:

"Father Effinger was not inhibited by any sacredness of site or symbols from raping his victim—whose shamefaced agony was so obvious to his mother the next morning, when she went to see him serve Mass, that she quickly got the story from him and took it to Archbishop Weakland, who promised her that Father Effinger would be reassigned where he would not have access to children. ... Father Effinger was reassigned to a parish by Weakland, where he was convicted of molesting another boy and sentenced to ten years in prison, where he died. When the boy finally brought suit for damages, a judge threw out the case because the statute of limitations had expired—and the archdiocese successfully countersued for the $4,000 it had spent on the court procedure." 9
Shuffling abusive priests, manipulating the legal system to take advantage of loopholes and counter-suing victims are all techniques that every Catholic should have "zero tolerance" for. At the time when Marcoux's allegations were aired, there were at least six priests in the Archdiocese of Milwaukee that Weakland allowed to continue serving in parishes even though they were facing sexual abuse allegations.

And then there's Weakland's famous "blame the victim" mentality as printed in May of 1988 by Milwaukee's own diocesan newspaper. When discussing the topic of sexual abuse of children, Weakland asserted that:

"Not all adolescent victims are so innocent. Some can be sexually very active and aggressive and often quite streetwise. We frequently try such adolescents for crimes as adults at that age." 10
Given the Marcoux story, it is not completely ridiculous to think that part of this knowledge was gained through personal experience. On at least two subsequent occasions, Weakland tried to distance himself from those foolish remarks, attempting to repeatedly justify and alter the context before finally giving up.

With Catholics in Milwaukee and elsewhere understandably outraged that $450,000 in hush money was handed over, Weakland offered the feeble justification that the money he had personally earned from articles and lectures over the years far exceeded that amount. There are many problems with this excuse ranging from the proper duties of a bishop to the nature of diocesan finances, but I'm perhaps most appalled by the fact that he considers the resources obtained by his continued spreading of heterodoxy and liberalism a shield against suspicion of embezzlement and an authorization to use what he himself once called a "sacred trust" as a personal bank account. The move was not only unethical but probably illegal — The Milwaukee Journal Sentinel reported on May 28th that the U.S. Attorney's office would conduct an investigation into the source of the funds used for this "settlement."

Not that his justification was in any way sufficient before, but it turned out that his personal earnings did not "far exceed" the pay-off amount but came about $250,000 shy. As Weakland said in his apology:

"This money did not come from the Stewardship Appeal or from any diocesan funds designated for charitable or pastoral work. In my mind, the money I had given the Archdiocese was more than the settlement amount. To my continued embarrassment, I now am told that is not true. In my remaining years I will continue to contribute to the Archdiocese whatever I can and, of course, the Archdiocese will receive whatever effects I own on my death." 11
I'd say he's already contributed enough.

Too liberal for Rome?

In case you're new to the planet, Rembert Weakland has for many years been the one bishop orthodox Catholics in the U.S. have most loved to hate. As the Australian Journal, AD2000 noted in 1992:

Along with Cardinal Bernardin of Chicago, Archbishop Weakland has led the push for a far more distinctively "American Church", as independent as possible from Rome. Associated with this 'push' have been Weakland's highly controversial policies and views on abortion, homosexuality, AIDS education, sex education, clerical pedophilia and feminism. Presumably these developments would make the American Church more American. That it would also be less Catholic is equally clear. Whether it would be Catholic at all remains an open question. 12
The long list of Weakland's antics is too extensive to recount in full. To get an idea of the scope, read through the rest of the AD2000 article found here: http://www.ad2000.com.au/articles/1992/oct1992p4_773.html.

While perhaps not the worst, Weakland has been the most vocal and visible dissident and rebel against Vatican authority since Hunthausen was forced to retire just over a decade ago. He became the primary lightning rod for conservative/liberal battles — a position he freely acknowledged and relished, describing himself as a "maverick" and "rebel" on multiple occasions.

In the past year, faithful Catholics in Milwaukee came to know quite well how much lasting damage could be wrought by one modernist bishop when they saw their cathedral turned into something resembling a pagan temple or a concert hall. Even when lobbyists succeeded in provoking some response from Rome, they were delivered in the form of suggestive recommendations which Weakland flatly refused to consider, asserting his own "independence" — or in Vatican II speak, "collegiality".

As in years before, the cathedral controversy resulted in no strong proactive or reactive measures from the Vatican, causing some to hope that the Church hierarchy was just waiting for Weakland to retire. Those hopes were soon called into question when his retirement request (filed on his 75th birthday — April 2nd, 2002) was, according to Vatican sources and the Milwaukee Archdiocese, put on indefinite delay, only to be processed when his homosexual and financial scandals were aired on national television. One would think the Vatican would jump at the opportunity to rid the Church of this "maverick" rather than wait nearly two months. Could it be that Rome did not see this man as the scourge Catholics in America did? Could the impressions so many had hoped Rome must have of this man be inaccurate? Since the hand was forced, it's now harder to say. What was shaping up to be an interesting exercise in excuse-making came to a quick end when Rome decided to retire the archbishop rather than let him face the music and be accountable for his actions.

However, at least one valuable lesson can be taken from the quick reaction. Just one day after the news breaking, the retirement of Archbishop Weakland was announced, demonstrating that the Vatican is both keenly aware of what's going on in America and is fully capable of acting swiftly and decisively when it deems fit. While some are quick to label pleas for action as "attacks" when they are raised to the Holy Father and insist that "the Church acts according to its own timeline," lessons from recent history show this timeline to be highly arbitrary.

Weakland and the New Mass

Archbishop Weakland's primary religious interest and the field in which he has been granted "expert" status by numerous publications has been the liturgy. When he wasn't referring to himself as a "maverick" he was relishing his role in the liturgical reform movement. In 1997, the self-described "bishop in the trenches" of the liturgical "renewal" described to the Jesuit magazine America his beliefs on the extent of liturgical abuses:

"I can honestly and truthfully say that the aberrations that arose in the late sixties from excessive zeal and exuberance had begun to run their course and to disappear by the early eighties." 13
If they all disappeared decades ago, what does he consider and aberration? He goes on to lament Pope John Paul II's 1984 indult to "allow" very limited usage of the 1962 missal (under certain specific conditions) as somehow "derailing" the liturgical movement:

"My hopes, however, were shattered. What totally derailed the liturgical renewal, from the point of view of this bishop in the trenches, was the decision of Pope John Paul II made I am sure, with great anguish to grant in 1984 the indult that allowed the Tridentine usage to flourish again. ... Just at the moment when the situation was beginning to settle down and the deeper and more spiritual aspects of the renewal were becoming possible, a whole new battle began, one in which the renewal itself was called into question or where everyone seemed free to project his or her personal views on how the renewal of the Council should have taken place. As well-meaning as that decision to broaden the Tridentine usage was, one cannot emphasize enough how devastating the results have been." 14
Although I, among many, wish what he calls "the renewal" actually had been derailed by the broadened use of the Tridentine Mass, the result has far from substantiated his conclusion. Even such, the reason he took the very questioning of the reforms quite personally was due to his experience with the construction and establishment of the New Mass. Weakland was appointed by Pope Paul VI as a consultor in 1964 and then a voting member in 1968 of the Consilium for the Implementation of the Liturgy after Vatican II.15 But he was much more than just another participant:

Rembert G. Weakland was a key confidant of the pope in January 1968 as one of the most profound changes in Roman Catholic Church history was about to take place. The Second Vatican Council had adopted a document on sacred liturgy, but Paul VI had to implement it — and in doing so, replace the 400-year-old Tridentine Mass.
Resistant Vatican officials were pressuring him. He didn't want a schism. To resolve doubts, the Pope tried three versions of the new Mass. Five people, mainly bishops and cardinals, attended each. Only two were at every session — Weakland, then the abbot primate or worldwide head of the Benedictine order of monks and priests, and the late Annibale Bugnini, then a monsignor and secretary of the Vatican liturgical commission. Weakland termed the sessions "decisive." 16

There are many Catholics who have stood in opposition to Weakland for as long as they can remember, but will adamantly defend and support the Novus Ordo Missae as the height of perfection and in every sense, above question. Are not the beliefs and dispositions of the men who were involved in devising this missal worth consideration?

The other contributor mentioned and easily the most influential figure in the implementation of the liturgical reforms was the head of the Consilium, alleged Freemason Annibale Bugnini. Also of questionable orthodoxy, Bugnini would be dismissed by his superiors on two separate occasions, ending up spending his later years as Papal Nuncio to Iran — a reassignment that makes Fr. Fessio's exile look like the dream promotion of a lifetime.

With the input and support of such individuals, is it not reasonable to assume that at least the implementation of the liturgical reforms (if not the entire effort including the Vatican II schema and document which kicked it off) had its share of serious problems? While the subsequent fall from grace of the men involved is not necessary to observe such things, it certainly reinforces the idea that the Consilium participants had their own agendas and saw the Mass as something more in need of a "renewal" than a sacred treasure to be preserved.

Throughout his career, many Catholics have openly challenged Weakland's interpretation of what liturgical reforms were and were not called for by Vatican II. He considered himself more than qualified to interpret the intentions of the Council and, given his experience in the development and implementation of those reforms, it would appear that this conception was vindicated by Rome very early on. If he's right, then Sacrosanctum Concilium is deserving of a second look.

One less wolf

As Weakland departs from his position of leadership and perhaps becomes an indentured servant of the Milwaukee Archdiocese, what is the legacy he leaves behind? According to Rod Dreher of National Review Online:

"Neither Weakland nor the money-grubbing Marcoux are victims. The Catholics of Milwaukee are. Their archbishop's arrogance and selfishness in the seedy Marcoux matter has cost them nearly half a million dollars. But in truth, the intangible cost is much higher. ... A local church riven with heresy and anti-Roman dissent, a bare, ruined cathedral, demoralized priests, and a scandalized flock: This, tragically, is the legacy of Rembert Weakland." 17

Although Weakland's fall may have been cause for temporary schadenfreude on the part of his opponents, how much of a cause for celebration really is this? I know several Catholics in Milwaukee who were counting down the days until his seventy-fifth birthday and were starting to get a little uneasy that he was still around in late May; but when he is replaced with a slightly less liberal bishop, how much will it matter? Milwaukee still has an offensive cathedral, a dying priesthood of individuals mostly selected and promoted by Weakland, experimental liturgies, poor Catholic education programs and a host of other problems afflicting almost every American diocese. Hopefully the local Catholics have not been so jaded by twenty-five years of having a horrible bishop that their standards have slipped and they will accept (or praise) a bad bishop, thankful that "at least he's not Weakland." What about the whole pack of bishops who supported Weakland in his open defiance of Vatican authority? They knew as well as you and me what was going on in the Archdiocese of Milwaukee, but not a single one stood up to offer any sort of "fraternal correction" against a man so clearly unqualified to care for thousands of souls.

No, the battle is not over. When facing a battalion of thousands, the falling of a single captain should not be cause for much pause. Although Rembert Weakland embodied many of the problems facing the Church, he was not himself the problem and his passing from a position of authority is not any sort of solution. A Church-wide crisis of Faith and morals will continue despite his retirement and will thrive if Catholics delude themselves into thinking that the end of the Weakland era represents a new Springtime for the Church.

Peter W. Miller
Seattle, WA
6/7/2002

FOOTNOTES:
1 B. Ross, "Vow of Silence" ABC News (May 23, 2002)
2 Ibid.
3 www.archmil.org
4 R. Weakland, "Apology of Archbishop Rembert G. Weakland, O.S.B." www.archmil.org (May 31, 2002)
5 "1980 letter from Weakland to Marcoux" Milwaukee Journal Sentinel (May, 2002)
6 Ibid.
7 Ibid.
8 Ibid.
9 G. Wills, "Scandal" The New York Review of Books (May 23, 2002)
10 The Catholic Herald, (May 26, 1988)
11 R. Weakland, "Apology of Archbishop Rembert G. Weakland, O.S.B." www.archmil.org (May 31, 2002)
12 "Why is Archbishop Weakland invited to Australia?" AD2000 (October 1992)
13 R. Weakland, America (June 7-14, 1997)
14 Ibid.
15 R. Weakland, "The Liturgy as Battlefield" Commonweal (January 11, 2002)
16 T. Heinen, Journal Sentinel, www.shrine.com
17 R. Dreher, "Weakland's Exit - A liberal bishop and his downfall" National Review Online (5/24/2002)

God Bless DP Benke

Benke Loves Every Denomination Except His Own

How often can sensible Lutherans point to one man who exemplifies the insanity of the Lutheran Church today? God bless DP Benke for serving that role. He is the true ecumenical leader of the Lutheran Church, loving every denomination except his own. He is also a good reminder of those who have humbly served in the same function, not seeking their own glory, but only the glory of unionism.

Lately Benke is making waves for meeting with the Antichrist.

John Lawrenz, (WELS) president of their portable Asian seminary, met with JP II in the Ukraine already in 2001. The Ukraine Catholic Church once featured a photo of Lawrenz in a state of mystical adoration, meeting with the Antichrist.

Wisconsin Lutheran College (WELS) invited the noted homosexual predator and Archbishop, Rembert Weakland and his Catholic priests to speak at a series for the ovine public in Milwaukee. Weakland was one of the few clerics canned by the Vatican for his scandalous behavior, pursuit, and pay-offs to a young man. Weakland is also honored among pedophiles for stating that children were looking for sex with adults. Members and clergy of WELS and the Little Sect on the Prairie were utterly silent about this event, showing they were far ahead of Benke in their ecumenical sensitivity.

Bethany Lutheran Seminary (Little Sect on the Prairie) invited a Roman Catholic (a former bishop, no less) to march with them in a religious procession and join in their Lutheran worship service - where he spoke! Rolf Preus, the Archimandrite of the Church of Defenestration, denounced me on LutherQuest (sic) for questioning the ELS pioneering effort. Erling Teigen arranged the service, so Rolf said, "Teigen doesn't have an ecumenical bone in his body, and you know it."

Norman Teigen has left a new comment on your post "God Bless DP Benke":

I wasn't at Bethany during the convocation which you mention in your post, but it is possible that you have been misinformed. I have been reliably informed that the chapel service was clearly ended before the academic convocation began. Thought you might like to have a second opinion on this. I know that Bethany is very careful not to give offense on these matters, which, incidentally, mean more to the college than they do to me personally. I have become much more tolerant on these questions as I have grown older. I now find the fellowship questions which you find so important to be somewhat amusing.

Norman Teigen
ELS layman

GJ - I am very reliably informed by an eye-witness at the event. I have a vivid description of the Roman Catholic priest (once a priest, always a priest, even if married, in the Church of Rome) marching in the religious procession with the Bethany "Lutheran" seminary faculty. To say one part of the service was religious while another was secular is pure Talmudic hair-splitting. I find it amusing that Bethany bragged about the bishop in the local paper and then hid the details in the Bethany College yearbook. That is the Fuller syndrome, so familiar in WELS/ELS - brag among the apostates and hide the facts among the traditionalists. My greatest amusements come from bouts of ELS/WELS bouts of telescopic orthodoxy. A WELS person on LutherQuest (sic) will shout - "Look at those evil LCMS liberals, playing kissy-face with the pope." Meanwhile, the facts show WELS did it seven years earlier.

As they say in DC, "It's not the unionism. It's the cover-up."

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Sometimes an eyewitness doesn't always get things right. I know that from my work as an insurance claims adjuster that one witness does not a story prove. I would suggest that you not report the Bethany story as fact.


Norman Teigen
ELS layman

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GJ - My eyewitness was not related to the perpetrators of this event, had no interest in a cover-up, and reported the event dispassionately as fact. I am shocked, shocked that the ELS would brag about the worship service in the Mankato newspaper and then act as if it never happened.

I am not shocked that the seminary faculty would participate. They watched in dumbstruck awe as the ELS entered into a continuing relationship with Fuller Seminary and the perfidious Church Growth Movement.

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Paul Teifel (aka Teufel) and David Koenig (Church of the Lutheran Confession - sic) promoted Roman Catholic piety in their laughably bad While It Is Day newsletter. Reminding their cult-followers of how much they learned from WELS, the CLC leaders said, "That newsletter no longer exists." When the current newsletter was quoted extensively, the CLC promptly circled the wagons to support their ecumenical leaders, Teifel and Koenig, perhaps for providing comic relief at their surly, demented, hair-splitting conventions.

The CLC leaders did not know this was going on, even though the newsletters were circulating freely at their homespun college in the woods. Stories changed frequently to provide cover for the naughty duo, foreshadowing the whoppers told by Obama about his spiritual mentor, pastor, and Leonard Sweet student, Jeremiah Wright.

Are Angels Rejoicing in Heaven? Koelpin Called to The Love Shack

Official Call List, WELS
Koelpin, Rev Philip A
Home Missions Office - Milwaukee WI 04/04/2008
Regional Mission Counselor,
PNW, AZ-CA, SC Districts.

Leonard Sweet on Jeremiah Wright

Sweet and Wright

"Jeremiah has been a model for many preachers around the country (for) preaching and pastoring," said the Rev. Daryl Ward, senior pastor at Omega Baptist Church in Dayton. Ward was a top administrator at the United Theological Seminary in Dayton when Wright, 66, received his doctor of ministry degree there in 1990.

Wright, who retired last month as pastor of Trinity United Church of Christ in Chicago, recently canceled a number of speaking engagements, including three services at a Houston church on Sunday. He cited security concerns, including the safety of his family.

A former Marine and Navy hospital corpsman, Wright is known for "his fiery orations and his passion," said Leonard Sweet, a theologian and author who was president of United Theological Seminary the year Wright graduated.

The Rev. Mike Slaughter, pastor of Ginghamsburg Church in Tipp City, has compared Wright to the Old Testament prophet Jeremiah. "Jeremiah was the 'angry' prophet who prophesized the demise of his own nation for forsaking God, the Torah and turning to idolatry," Slaughter, who studied at United Theological Seminary with Wright, wrote on his blog.

Obama, who was married by Wright and whose children were baptized by the minister, said in his speech on race last week that some of Wright's comments "expressed a profoundly distorted view of this country" and had been "divisive" and "racially charged." At the same time, Obama said he would not disown the minister.

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And WELS is sweet on Sweet!

Concordia Seminary, St. Louis, "the best seminary in the world" (Otten) is also sweet on Sweet.

Catholic, Lutheran, Protestant Free PDF To Promote Doctrinal Study

A pastor and a layman both asked about the PDF for Catholic, Lutheran, Protestant. They wanted to make it more available to laity for study groups. I decided to make the PDF download for CLP free. Yes, free. Of course, I will need to have a gala auction each year to make up for it. Just kidding.

As Jack Preus said about the Lutheran publishing business, "Don't quit your day job." My friend, Diablo, visiting from another location, said, "No, don't give it away."

My reasoning is: People want to study at home or have the documents available. This way it is free for everyone. I doubt whether it would affect book sales negatively (downwardly trending, as they say at the Love Shack). Free PDFs may help. The difference one way or another is not going to be great.

The main purpose is to make doctrinal materials available to everyone.

The cover is going to be designed by Norma Boeckler. The content will be the same. Unless I find major problems to be fixed, the pagination will be kept to make teaching easier.

The teacher's manual for CLP will be free as a PDF, low-cost for printed orders. Lulu charges a little for printing and shipping, so any printed matter will cost something.

The offer remains for those who want to order 10 or more CLPs.

Ten copies of CLP - $160, including shipping.

Twenty copies of CLP - $320, including shipping.

Make the check out to Gregory Jackson because I do not have a separate account for Martin Chemnitz Press.

Individual orders can be processed through Lulu.com or Christian News. Both accept credit cards.

Has Wayne Mueller's Cow Been Tested?

Supporters of Luther Prep expect to get their beef from reasonably sane cows.

Luther Prep

Wayne's Bull Will Help Fund Arsetta, Inc.

Luther Prep, Watertown, Wisconsin
Tuition - 5,250
Room - 950
Board - 2,110

TOTAL - $8,310

GALA Junk for Jesus Sale - Priceless

Description: In our live auction we'll begin a bid that many many folks can join in. You get to raise your paddle at any amount from the cost of training one student's full tuition ($8310.00) down to $100 a bidder. Plan now to be a part of raising the amount of financial aid available to Prep students and their families. When we all work together on a goal, the near results are more students enrolled in your synod prep school at a more affordable cost. The long lasting result: more full time WELS pastors and teachers working through out the world to proclaim the Gospel!

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GJ - I have to hand it to this sect. First they stick the parents with a high school tuition bill that equals a state university's. Second, they organize a meretricious auction to raise even more money. Years ago they did not have a paid recruiter to try to make up for the loss of students caused by price-gouging for tuition. Paying for a recruiter and all fund-raising costs - ultimately part of tuition.

This auction is managed by a professional group. Here is what they say:

About Us
Founded in 2003, Arsetta’s mission is to provide affordable, enterprise-class software solutions to non-profit organizations of all sizes. ReadySetAuction®, Arsetta’s flagship product, was developed around a simple vision: to make it easier for non-profit organizations to raise the funds they need to fulfill their missions.

Since ReadySetAuction’s launch, hundreds of non-profit organizations across the United States — including schools, religious organizations, charitable organizations, youth sports leagues, and other community groups — have used ReadySetAuction to streamline their auction processes and raise millions of dollars.

Arsetta, Inc. is located near Seattle, Washington.

The lucky winner of Wayne Mueller's holy cow will pay $500 or more, but Arsetta will get a piece of bossy, too.

Denominations used to avoid competing in the market place for obvious reasons. In spite of the invocation of 2 Corinthians 8 and 9 on the prep website, the school is asking for retail business, not for gifts for the poor. Paul asked the Corinthians to support the poor in Jerusalem through giving. He did not ask them to sell trinkets to support their own institutions.

Luther Prep has a bevy of provisions to help it thrive as a charity. People get tax deductions for giving. The school is spared payment of many taxes and fees. A business must pay those taxes and fees, so Luther Prep is taking advantage of its status to make a few bucks.

Luther Prep is saying, "We cannot support ourselves, so we expect the retail establishment to donate things they cannot sell and write those gifts off. We expect our families and friends to buy these items and give a cut to Arsetta. We will run a business but not obey the laws that regulate a business."

The genius money managers of the Mueller-Gurgel administration forced the preps into groveling for a few more bucks. They jacked tuition up by 30%, which caused a decline in enrollment. (Economics 101) Mueller-Gurgel encouraged the preps to find more money on their own. Death threats are wonderfully motivating.

The irony is that people will give far more money than they would relinquish by supporting a Junk For Jesus Gala Event. The Gospel moves people to good works because they are thankful to God for His blessings. Gospel giving is maximum giving. When people buy stuff, they look for bargains and trinkets they like.

The posts about this auction were prompted by an active member of WELS. I would name him, but I do not want to visit his grave.

A Load of Bull From WELS President-in-Waiting Wayne Mueller

Donated By: Wayne Mueller
Est. Value: $500.00

Description: Jack-of-all-trades Wayne Mueller offers a quarter of a locally "grown" Black Angus steer to the selective carnivores among us. Lovingly tended and masterfully groomed (okay, that's stretching it) by Pastor Wayne, these prime cuts will eliminate the need to ask, "Where's the beef?"

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GJ - This is from the Junk for Jesus sale at Luther Prep. If the Wisconsin sect keeps writing self-parodies, I will not have to write my own parodies. I can just copy their material and leave the readers rolling in the aisles.

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Anonymous has left a new comment on your post "A Load of Bull From WELS President-in-Waiting Wayn...":

That auction is absolutely appalling. I am just floored that WELS people support this. Auctioning off parking spaces for sporting events and sacred concerts and services of a personal attendant for the live auction? I need to go vomit.

Junk for Jesus Sale at Luther Prep

Actual graphic from Luther Prep Website, quoted below:

Welcome to Luther Prep's 3rd Annual Gala and ONLINE Auction!

LIGHTS! CAMERA! AUCTION! – Gala Event is Saturday, April 19, 2008 from 4:30-9:30.

We still have room for guests – but purchase seats soon.
We’re still taking donations – but let us know soon.

Join in the fun by looking over the items that have been donated. Just click on “VIEW AUCTION CATALOG”. More items added daily.

Bid at the Gala, via proxy bidder [rothedk@lps.wels.net to secure this], or in our Online Auction.

ONLINE AUCTION: April 5-9

All the donated items are in the online catalog – some are VIEW ONLY, some are ONLINE BIDDING ONLY.

This ONLINE BIDDING opens at 6am CST on Saturday, April 5 and stays open for bidding through 8pm Wednesday, April 9 CST.

You’ll have to register to bid online. This secures we know who won the item with the highest bid. A few items have a “reserve” of a certain amount that must be met or the item can not be sold per the bidder’s wishes.

Bidding follows the online established rules like an ebay bidding: Ready Set Auction will automatically bid up at $1.00 increments to your maximum bid you entered. Someone else becomes high bidder when they surpass the maximum amount you entered. Check back often – email rothedk@lps.wels.net should you have trouble or any questions.

Thank You

As we read in II Corinthians 9:12 “This service that you perform is not only supplying the needs of God’s people but is also overflowing in many expressions of thanks to God.”

WE THANK YOU for THANKING GOD through your joyful gifts to Luther Prep!

Questions: Call Debbie at 920.262.8104 or email rothedk@lps.wels.net

The entire catalogue is available by clicking this link.

1,000+ Posts

Stay tuned.

And who is the hatchet man of the Little Sect on the Prairie? The Right Rev. Kincaid Smith, DMin in Church Growth, Concordia Seminary, Ft. Wayne.

Every synodical pope loves to have a hatchet man to do his wet work.

You Can't Do This! I Know My Rites! Anglicans Steal a March on Moldstad

Bishop Gene Robinson: "May I pick the hymns?"
FLORIDA: Bishop Formally Fires 22 Priests

By David W. Virtue
www.virtueonline.org
4/5/2008

On March 25, the Bishop of Florida, the Rt. Rev. Samuel Johnson Howard, formally fired 22 priests from the Diocese of Florida the largest single group of priests to be deposed in the history of the Epsicopal Church at one time.

In a letter obtained by Virtueonline, Howard wrote, "By my action today, with the advice and the consent of the Standing Committee of the Episcopal Church in the Diocese of Florida, and pursuant to Canon IV.10.2.ii, I hereby release from the obligations of priests (for causes which do not affect the person's moral character) and deprive of the right to exercise the gifts and spiritual authority conferred in ordination upon:

The Rev. David C. Allert, Priest
The Rev. Charles S. Bailey, Deacon
The Rev. Gary Blaylock, Priest
The Rev. Charles H. Colt, Priest
The Rev. Gilbert T. Crosby, Priest
The Rev. Mark Eldredge, Priest
The Rev. Travis Greenman, Priest
The Rev. Edwin C. Griswold, Priest
The Rev. George W. Hall, Jr., Priest
The Rev. Harald K. Haugan, Priest
The Rev. Dorothy Head, Deacon
The Rev. James L. Hobby, Priest
The Rev. Sharon S. Hobby, Priest
The Rev W. Hall Hunt, Priest
The Rev. Neil G. Lebhar, Priest
The Rev. Petrina A. McCarty, Deacon
The Rev. Lawrence E. O'Connell, Priest
The Rev. William Earl Palmer, Priest
The Rev. James M. Parker, Priest
The Rev. Shawn E. Porter, Priest
The Rev. Leonard Eugene Strickland,Priest
The Rev. George W. Stockhowe, Jr., Priest

Neither Strickland nor Porter were ever inhibited, a source told VOL.

This action is taken after expiration of the six month period of inhibition for abandonment of the communion of this church and failure of either of the above named individuals to communicate any retraction of any declaration of act relied upon in the determination that the above individuals have abandoned the communion of this church.

The letter was dated March 25, 2008 And signed by the Rt. Rev Samuel Johnson Howard VII Bishop of Florida.

The letter was signed in the presence of two witnesses the Rev. Gayanne Silver and the Rev. Sandra K. Moyle.

The letter was forwarded to the Presiding Bishop, Recorder of Ordinations, The Secretary of the House of Bishops, The Church Deployment Office and the Bishops of the Episcopal Authority (or Ecclesiastical Authority of each) and to various offices in the Diocese of Florida.

All of the above priests challenged the Episcopal Church on pansexuality and the church's ordination of an avowed homosexual to the episcopacy, the formal acceptance of homosexual behavior for clergy, the blessing of same sex unions, same-sex rites, and the abandonment of the authority of Scripture. They believed the church had moved beyond the bounds of Scripture to endorse behavior that endangered their souls and those of their parishioners.

Most of the priests have entered into formal association with Continuing Anglican jurisdictions that are orthodox in faith and morals.

http://www.virtueonline.org/portal/content/Howard_Pronouncement_Letter_3-25-08.pdf