Anonymous has left a new comment on your post "Institutional Idolatry Is Still Idolatry":
Faithful pastors spend time in visitation, making that a priority, instead of fobbing their pastoral work onto the laity in the name of "everyone a minister."
When I was a kid, several times a year our pastor would come to our house and just visit with the family. These visits were instigated by the pastor, not invitations to dinner by my folks. He simply wanted to be in touch with everyone, hold a family devotion, and become a friend as well as pastor. We looked forward to his visits. Now that I'm a senior citizen, I think back and compare that to my current pastor. I've been a member of his church in minnesota for over five years and to my knowledge, he doesn't even know where I live, let alone make a home visit.
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GJ - I had a WELS transfer member from Minnesota. He never had a home visit in years. There is great truth in this - "A home-going pastor has a church-going congregation." This story saddens me. Pastoral visits build up a congregation, but the Shrinkers want the laity to do it for them. The lazy-bone fake pastors are destroying the next generations, who will neither know nor love the Scriptures/Confessions.
One famous WELS Shrinker, known all over the synod, was phoned to help in a jet crash where many were dying and wounded. I am not sure if he had members on that jet or not. But he said, "No, it's my bedtime."
ICHABOD, THE GLORY HAS DEPARTED - explores the Age of Apostasy, predicted in 2 Thessalonians 2:3, to attack Objective Faithless Justification, Church Growth Clowns, and their ringmasters. The antidote to these poisons is trusting the efficacious Word in the Means of Grace. John 16:8. Isaiah 55:8ff. Romans 10. Most readers are WELS, LCMS, ELS, or ELCA. This blog also covers the Roman Catholic Church, Eastern Orthodoxy, and the Left-wing, National Council of Churches denominations.
Saturday, August 22, 2009
ELCA Assemby Summary
But ELCA said monagamous (sic), so that may mean something else.
Did I warn everyone about this 22 years ago? I did, and not one LCA/ALC pastor responded. WELS was angry with me about "Out of the Depths of ELCA" (Christian News) for offending ELCA.
I helped with a little research for What's Going On Among the Lutherans? I heard, "That gave the ELS a bad name."
Weaselly responses get weaselley results.
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Anonymous has left a new comment on your post "ELCA Assemby Summary":
From being around liberals, I know they talk a lot about whether a congregation or synod is "ready" for women pastors, or gay celibate pastors, or gay pastors in a committed relationship, or gay marriage. Of course, what does "ready" have to to with Bible interpretation? Nothing. They assume it's cultural progress.
Swarm the Schwaermer at the Chicanery Conference
Anonymous has left a new comment on your post "Try Not To Yawn as Bruce Becker Stages His Come-Ba...":
I'm praying their turnout is next to nothing.
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GJ - The November confab is a golden opportunity for the confessional Lutherans to arrive, listen, and confront the false teachers. Some might want to listen quietly and report on Ichabod. One report (such as visiting Victory of the Movie Theater) can have enormous consequences as people learn the truth. "Regaining the Momentum" means keeping the brainwashed troops in line. They have only heard the glories of their movement, the martyrdoms of Becker and Aderman.
The poor seminarians come out of The Sausage Factory and CG vicarages with their eyes glued shut, like newborn kittens. They need to find out what is really happening in the trashed CG congregations - the lawsuits, adultery, scattered members, and hero CG pastors becoming atheists.
The "Who told you?" question (ad ichabodem logical fallacy) can be answered, "I know it from seeing it with my own two eyes. Now open yours."
Confronting false teachers is fun and inspiring. I was told, "Talk to them about it," and I did. Valleskey literally ran from me and denied going to Fuller Seminary. Later he complained, as seminary president, that I never met him, never talked to him. I had to double-time to catch him. He looked my way and put on speed, but I outflanked him. That was the Gibsonia Conference where he gave his odious Spoiling the Egyptians (Gathering Figs from Thistles) paper. And he collected a fee for it too. Not just expenses (fair enough) but a fee on top of his princely salary for teaching seminaries not to think but to obey.
Ron Roth hid from Slick Brenner. Slick spotted the "missing man's" legs behind the partition.
Once I heard from the circuit pastor that I flabbergasted WELS leaders by actually going up to them and questioning them. Since I did not follow the memorized dog notes, the false teachers were terrified of answering. Luther said that about false teachers - they do not answer.
The only Church and Change responses on Ichabod have been anonymous, nasty, vile, often full of cursing and foul language. When they tried to mount a Rock and Roll Blog, that was terminated and erased. They also dabbled in a fake Ichabod blog (plus a fake post in my name on Bailing Water). Their fake Ichabod displayed their shameless ugliness, their ignorance of theology and facts easily checked on Google - but not researched at all. They suppressed posts when people disagreed with them. They even erased the link provided by one person to my book. To top it off, they subsequently demanded free, anonymous access on this blog again. They have proven their Dreckishness.
If Church and Change believed their propaganda was God's truth, they would be bold in confessing it. Instead, they sneak around, lie about their actions and doctrine, start anonymous whispering campaigns about their opponents. When the lights go on, the cockroaches run for cover.
Another Liberal Elected Synod VP;
Income Plummets;
Closeted Heterosexuals Afraid To Speak Out
ELCA NEWS SERVICE
August 22, 2009
ELCA Assembly Re-Elects Carlos Peña Vice President
MINNEAPOLIS (ELCA) – The Churchwide Assembly of the Evangelical Lutheran Church in America (ELCA) elected Carlos Peña, Galveston, Texas, to a second term as ELCA vice president. Peña was first elected to the office at the 2003 Churchwide Assembly.
Peña was elected on the fourth ballot for vice president with 580 votes. He was elected over Ryan Schwarz, McLean, Va., who received 264 votes, and Norma Hirsch, Des Moines, Iowa, who received 110 votes.
Sixty percent of the votes cast on this ballot were needed for election.
ELCA NEWS SERVICE
August 22, 2009
ELCA Assembly Adopts 2010-2011 Reduced Budget
MINNEAPOLIS (ELCA) --Voting members of the 2009 ELCA Churchwide Assembly of the Evangelical Lutheran Church in America (ELCA) approved a 2010 current fund income proposal of $76.69 million for the churchwide organization, and an ELCA World Hunger Appeal income proposal of $18.7 million. They also approved a current income proposal of $75.77 million and a World Hunger income goal of $19 million for 2011.
The churchwide assembly, the chief legislative authority of the ELCA, is meeting here Aug. 17-23 at the Minneapolis Convention Center. About 2,000 people are participating, including the 1,045 voting members. The theme for the biennial assembly is "God's work. Our hands."
With a vote of 863-71 voting members approved the budget, which reflects a decrease in income expectations. The approved $76.69 million for 2010 shows a 6.4 percent decrease from the 2009 budget. The approved $18.7 million income goal for the ELCA World Hunger for 2010 represents a decrease from the $20 million goal for 2009.
In discussion leading up to the vote the Rev. John V. Carrier, ELCA Southeastern Minnesota Synod, spoke in opposition of passing the budget because it curtails giving to campus ministry, "one of the most important domestic missions of the church."
"My soul is grieved by the level of giving of less than 2 percent of what God has given," said Michael V. Johnson, ELCA Southeastern Michigan Synod. Speaking in favor of approving the budget, Johnson said, "We have to go back to congregations and teach about tithing and about what God has given us." Having gone through personal bankruptcy, Johnson said he was able to contribute 10 percent to the church, which served as an "incredible spiritual growth" process for him and his family.
Joseph S. Roberts, ELCA Minneapolis Synod, also spoke in favor. "I have been a recipient of your good gifts," he told the assembly. Originally from Liberia, Roberts said he, along with his wife and children, "walked so many months without food. We ate roots, slept on a range until we crossed into another country, where we found the Lutheran World Federation at work. I know the importance of aid, and I want to say thanks."
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The actions of the assembly mean that many of those sharing CORE’s concern “will participate in and support faithful ELCA ministries, but cannot support ELCA ministries that reject the authority of God’s word,” said the Rev. Erma S. Wolf of Brandon, S.D., vice chair of CORE’s executive committee.
While CORE’s disagreements with the ELCA run deep, Spring said he was not encouraging congregations to leave the ELCA, although he admitted that some pastors and congregations are already planning to do so.
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Anonymous has left a new comment on your post "Another Liberal Elected Synod VP; Income Plummets;...":
"We have to go back to congregations and teach about tithing and about what God has given us."
What they are really saying is... shame them into giving their synod more money but don't teach them what the Bible says concerning homosexuality.
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GJ - The religious Leftists are against every verse of the Bible, but they are Fundamentalists on tithing. I remember LCA President Robert Marshall condemning people in a sermon - about whether they should tithe on their gross or net income. "Shame on you!" And he repeated, "Shame on you!" with even more emphasis. Preaching the OT Law in all its severity was his pitch, on tithing, but not on sodomy.
WELS and ELS on the ELCA Convention
ALPB
Aug. 21, 2009 WELS president expresses regret at ELCA decision on gay clergy
Milwaukee, Wis.—Rev. Mark Schroeder, president of the Wisconsin Evangelical Lutheran Synod (WELS), is expressing regret at the vote of the Evangelical Lutheran Church in America (ELCA) convention regarding homosexual clergy. Friday, delegates approved a resolution committing the church to find a way for “people in such publicly accountable, lifelong, monogamous, same-gender relationships” to serve as professional leaders of the church.
“To view same-sex relationships as acceptable to God is to place cultural viewpoint and human opinions above the clear Word of God,” says Schroeder. “The Wisconsin Evangelical Lutheran Synod, along with The Lutheran Church—Missouri Synod, the Evangelical Lutheran Synod, and other smaller Lutheran synods, maintains and upholds the clear teaching of the Bible that homosexuality is not in keeping with God’s design and is sinful in God’s eyes.”
At the same time, Schroeder says WELS congregations stand ready to support those struggling with same-sex attractions. “As with any sin, it is the church’s responsibility to show love and compassion to sinners, not by condoning or justifying the sin, but by calling the sinner to repent and by assuring the sinner that there is full forgiveness in Jesus Christ,” Schroeder says.
WELS, with about 390,000 members and nearly 1,300 congregations nationwide, is the third largest Lutheran church body in the United States. In Wisconsin alone, there are more than 201,000 members and 417 congregations. “It’s unfortunate that many headlines have referred to the recent decisions of the Evangelical Lutheran Church in America as something ‘Lutherans’ have decided,” Schroeder says. “In fact, the ELCA is only one of many Lutheran denominations. We are saddened that a group with the name Lutheran would take another decisive step away from the clear teaching of the Bible, which was the foundation of the Lutheran Reformation.”
Schroeder says that WELS is firmly committed to upholding God’s design for marriage as outlined in Scripture—a design intended for one man and one woman. “We believe, and the Bible teaches, that God designed this relationship to be a blessing for men and women and for society. Any departure from what God himself has designed does two things: it denies the clear teachings of Scriptures and it undermines God’s desire that the man/woman relationship in marriage be a blessing.” http://www.wels.net/cgi-bin/site.pl?2617&collectionID=1651&contentID=95806&shortcutID=31623
2009-08-21 07:12 PM Evangelical Lutheran Synod disagrees with homosexual clergy resolution adopted by ELCA (Evangelical Lutheran Church in America)
MANKATO, MINNESOTA—Officials of the Evangelical Lutheran Synod (ELS), a church body based in Mankato, noted with concern and disappointment the decision of the national convention of the Evangelical Lutheran Church in America (ELCA), held in Minneapolis August 17-23, to allow the ordination of practicing homosexuals and lesbians as pastors of the church.
The smaller ELS is not affiliated with the larger ELCA, even though the names of the two churches are very similar.
ELS President, Rev. John A. Moldstad, said: “Ordaining practicing homosexuals and lesbians to the ministry is a serious departure from the biblical standards of morality to which Lutherans and Lutheran pastors have historically been held.” Moldstad clarified that, in contrast to the newly-adopted position of the ELCA, the position of the ELS on the matter of homosexuality and marriage is as follows:
We confess that Scripture condemns homosexuality and extra-marital relations (fornication and adultery) as sin. Nevertheless, when an individual caught up in such sins truly repents, the forgiveness of the Gospel is to be fully applied. We confess that the divine institution of marriage is to be heterosexual, in which, according to God’s design, a man and a woman may enjoy a life-long companionship in mutual love. We teach on the basis of Holy Scripture that marriage is the only proper context for the expression of sexual intimacy and for the procreation of children. See Rom. 1:26-27, 1 Cor. 6:9, 18 and 7:2-9, John 4:17-18, 1 John 1:9, Gen. 1:27-28 and 2:18-24, Matt. 19:4-6. (From We Believe, Teach, and Confess, adopted by the ELS in 1992)
Moldstad explained that ELS churches welcome into their midst those who may struggle with temptation toward a same-sex attraction, but who know in their conscience that this is wrong, and who seek God’s help in their struggle. Said Moldstad, “The ELS believes that in this world it is the duty of the church – as the body of Christ – to be a community of healing and reconciliation in the Gospel, and a beacon of hope to all humanity. And so, while the church is indeed called by the Lord to condemn as sin that which God condemns as sin, it is the church’s privilege also to offer and apply the grace, forgiveness, and acceptance of God, in Jesus Christ, to all who repent of their sins – whatever those sins may be.”
In addition to the similarity in names, the ELS shares a common heritage with some segments of the ELCA. The Mankato-based group was organized in 1918 by pastors and congregations that had declined to enter a merger that formed one of the predecessor bodies of the ELCA. The ELS has not participated in subsequent Lutheran mergers either – including the one that formed the ELCA in 1988 – because of what it saw as doctrinal compromises that these mergers represented. http://www.evangelicallutheransynod.org/President/news/announcements/elca-homosexuality-pr-20080821
[The ELS and the WELS are in church fellowship while both broke fellowship with the LCMS over doctrinal changes within the LCMS. One can hope that tomorrow morning scheduled greeting from the LCMS will express the same regret and disappointment to the ELCA Church-wide Assembly.]
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Anonymous has left a new comment on your post "WELS and ELS on the ELCA Convention":
>>“As with any sin, it is the church’s responsibility to show love and compassion to sinners, not by condoning or justifying the sin, but by calling the sinner to repent and by assuring the sinner that there is full forgiveness in Jesus Christ,” Schroeder says.<<
I wish WELS would take a similar position with Church and Change, and fellow pastors.
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GJ - I understand there has already been a "Come to Jesus" meeting with some Chicaneries, and their lobby was deeply offended. Godly contrition is also required.
ELCA's CORE - Open Opposition
ELCA NEWS SERVICE
August 21, 2009
ELCA Assembly Actions Draw Criticism, Praise from Advocacy Groups
09-CWA-36-CA
MINNEAPOLIS (ELCA) – Leaders of organizations favoring and opposing further involvement of people who are gay and lesbian in the church praised and denounced actions taken at the churchwide assembly of the Evangelical Lutheran Church in America (ELCA). Both expressed a desire to have the church remain united and for those with disagreements on sexuality to respect one another’s views.
The churchwide assembly, the chief legislative authority of the ELCA is meeting here Aug. 17-23 at the Minneapolis Convention Center. About 2,000 people are participating, including 1,045 ELCA voting members. The theme for the biennial assembly is “God’s work. Our hands.”
Lutheran CORE, a reform group opposing the new policies, has called for a meeting in Indianapolis next month of people who will not support the decision to allow non-celibate gays and lesbians to become clergy and other rostered leaders.
“Lutheran CORE is continuing in the Christian faith as it has been passed down to us by generations of Christians,” said the Rev. Paull Spring of State College, Pa., chair of the organization. Today, CORE ended its relationship as an organization “officially recognized” by the ELCA. A statement issued here said CORE will begin to encourage ELCA members and congregations to withdraw financial support from the denomination.
The actions of the assembly mean that many of those sharing CORE’s concern “will participate in and support faithful ELCA ministries, but cannot support ELCA ministries that reject the authority of God’s word,” said the Rev. Erma S. Wolf of Brandon, S.D., vice chair of CORE’s executive committee.
While CORE’s disagreements with the ELCA run deep, Spring said he was not encouraging congregations to leave the ELCA, although he admitted that some pastors and congregations are already planning to do so.
Ryan Schwarz of Washington, D.C. a member of CORE’s steering committee, said of the assembly actions, “the church should not be voting on whether or not to follow the teaching of the Bible.” Schwarz is one of three remaining nominees for ELCA vice president.
Emily Eastwood, director of Lutherans Concerned/North America said, “Today, I am proud to be a Lutheran.” Lutherans Concerned/North America has long been working to encourage the ELCA to accept people who are gay and lesbian, but not celibate, into the ministry. [GJ - LC/NA was initially funded by The LCA, just as Church and Change was initially funded by WELS.]
“The ELCA has always had gay ministers,” she said, “Now those and all ministers are free to claim who they are and to have the love and support of a lifelong partner.” Eastwood also said the actions of the Assembly focused on the “centrality of family life” for both heterosexual and homosexual couples.
At the same time, Eastwood said, the ELCA recognizes the “bound consciences” of those who disagree with this week’s actions. “Congregations that wish to call a qualified minister in a committed, long-term, same gender relationship can do so without hindrance,” she said. “And congregations that do not wish to do so cannot be required to ever do so.”
“We pledge to work with the church, including with those who would oppose us, for reconciliation to fulfill our collective mission to spread the love of Christ for the sake of the world,” Eastwood said.
***
GJ
Young man, there's a place you can go.
I said, young man, when you're short on your dough.
You can stay there, and I'm sure you will find
Many ways to have a good time.
It's fun to stay at the E-L-C-A,
It's fun to stay at the E-L-C-A.
LCMS SP Kieschnick will frown slightly as he takes Holy Communion with ELCA.
Robert Benne - A Light in the Stygian Darkness of ELCA: Accidental Candidate for VP
ALPB
Robert Benne: Romans 12.2: “Do not be conformed to this world . . .” This is important to me as a professor, a Lutheran teacher and scholar. This verse assumes that faith involves mind as well as heart. Interaction between Christian faith and society has always fascinated me. I’ve dealt with religion and economics, politics, culture, film. Q2: My challenge would be to be fit to the job. I’m here by mistake; I forgot to remove my name. I’m too old, and I don’t want the job. But if elected, I and other top leadership would be forced to model the bound conscience because I disagree deeply with the directions of the ELCA. My winning would probably shorten my life, and those of the bishop and secretary, and it would not be a good idea to vote for me. Q3: One of my profound disagreements with ELCA is how we understand ourselves as public church; better to change from direct to indirect approach, so that we be not so invested in social statements, advocacy offices, etc. My approach would be more income, using the ministry of the laity in their public callings. Those laity need to be formed in their Christian moral conscience. Laity are on front lines, they should the ones who are the public arm of the church. One well-formed senator is worth ten thousand social statements.
Institutional Idolatry Is Still Idolatry
Walther warned the Missouri Synod against idolatry, which is why I keep a statue of Ferdy on my desk. Farsighted (in this regard), he warned them against saying "At least my district or conference is orthodox." I heard one future Doctrinal Pussycat say that, even though his neighbor was a proud Fuller grad.
Synod idolatry is the main reason for doctrinal apostasy today. No one was allowed to question any synod, because Holy Mother (fill in the blank) Synod is indefectible, incapable of error. That is worship of a graven image, a sin against the First Commandment, just as common among Lutherans today as among Roman Catholics, but more subtle.
No one would guess that "Do Not Fear, Little Flock" was once an influential hymn in the Lutheran Church. I am trying to imagine people singing that hymn at The CORE
I am not fond of synod conventions. They strike me as a bad copy of our political conventions. However, the recent WELS convention completely changed the agenda by emphasizing Lutheran doctrine (except for UOJ outbursts).
The Shrinkers have been saying for 30 years that they want the institution to grow, that this can happen:
- Only by expelling anyone who disagrees with them,
- Only by spending vast amounts of money to import Enthusiasm from Fuller, Willow Creek, Groeschel, Granger, Stetzer, Sweet, and Stanley.
- To worship God in the beauty of His holiness.
- To catechize the young and teach the adults.
- To visit the shut-ins, hospitalized, and spiritually indifferent.
Try Not To Yawn as Bruce Becker Stages His Come-Back
Subject: Fwd: Registration Reminder - 2009 Church & Change Conference: Regaining Momentum
Follow the link C&C program.color.pdf to download the brochure with all the descriptions.
From: Michelle Eggert
Subject: Registration Reminder - 2009 Church & Change Conference: Regaining Momentum
Time is passing quickly. There are only 26 days to register for The 2009 Church & Change Conference at the "early bird" rate. The Conference features an outstanding line-up of speakers and ministry topics. Our main presenters will be Bruce Becker, Director of Operations for Time of Grace and Rev. Elton Stroh, director of our WELS Parish Assistance program. Bruce Becker will be examining characteristics that are hurting our congregations as well as those that are helping congregations in their efforts to bring the Gospel to more people. Rev. Stroh will discuss the what certain churches did to turnaround from being in decline to becoming more active.
You will be challenged, inspired and encouraged as a Christian and as a leader of Christians. When several hundred creative WELS leaders gather around God's Word and share their ideas, that's what we expect to happen!
Join us - Thursday, November 5 through Saturday, November 7, 2009 at the Wyndham Milwaukee Airport Hotel and Convention Center Milwaukee, Wisconsin. The cost for the conference is $200.00 per person ($280 for registrations received on or after September 16, 2009). A special "3+1 offer" will be available to congregations sending four or more participants. All meals are included in the conference price, but participants will need to provide their own lodging.
Special conference hotel rates of $99 single or $109 double occupancy per night are available at the Wyndham Milwaukee Airport Hotel & Convention Center through October 13, 2009. Please contact the hotel directly to make your hotel reservations at (866) 625-3104 and mention you are attending the Church & Change Conference.
Reservations can also be made online at: http://www.wyndham.com/groupeventsnew/mkeap_churchchange09/main.wnt.
All registrations will take place online at http://www.regonline.com/churchandchange2009. For a full description of each presenter/topic, click C&C program.bw.pdf for efficient black/white printing or C&C program.color.pdf for full color viewing printing. Check out our Website www.churchandchange.org for further details. This conference is shaping up to be the best ever!
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Anonymous has left a new comment on your post "Try Not To Yawn as Bruce Becker Stages His Come-Ba...":
After that wonderful report given by Pres. Schroeder at the convention declaring the confessional direction of the WELS, are WELS monies still going to fund a those few who are trying to 'Regain the Momentum'? That would be a direct contradiction of exactly what the President was talking about. I'd be real sad to know that Synod would still be spending badly needed dollars on this conference.
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GJ - WELS funded the start of C and C, and Perish Services overlapped C and C, with staffers being paid in effect to promote the Fuller agenda. I doubt whether any new WELS synodical money is going to C and C directly. Look over the brochures--past and present--and you will see the main leaders.
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Anonymous has left a new comment on your post "Try Not To Yawn as Bruce Becker Stages His Come-Ba...":
Bruce Becker is the poster boy for a lost generation of WELS pastors.
Shrinkers Are Sheep-Stealing Wolves
Anonymous has left a new comment on your post "Does the Fish First Rot From the Head?":
While it is true that some WELS congregations are reduced to half size by the Church Growth mongers, it is also true that many grow significantly through sheep-stealing. I submit that Grace, Milwaukee (Jim Huebner's church) grew largely at the expense of other WELS churches. I understand this is the intention of The (rotten to the) Core in Appleton. I believe that Cross Walk in Phoenix (Jeff Gunn's church) can make the same boast of its actual members. Crown of Life, Corona, CA (Rick Johnson's church) has "won" many members from neighboring WELS churches. St. Marcus in Milwaukee has also grown in part at the expense of neighboring churches. St. Mark, DePere has also grown at the expense of other WELS churches in the Green Bay area.
A look at the WELS Statistical Report reveals that, while some of these Church Growth churches are "growing," the total number of communicants in the conference has not increased.
To be accurate, you should explain that Church Growth mongers either reduce the membership of their own churches or that of their neighboring churches.
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GJ - I have pointed out, many times, that the Church Growth Movement is barren, that they grow by stealing members from their own denomination. In fact, their Apostle Paul--C. Peter Wagner--admitted in print that CG principles "do not work."
I realize most people start with the lead article on the blog and cannot possibly read 3,000 other entries. I have to use the search function to find things myself.
I appreciate the facts above being restated. Pastor Rick Johnson published his own offering statistics, which were a disaster. Pastor Rick is a Leonard Sweet-heart. Jeff Gunn (spelled Gun by Church and Change) was their hero until he ran out of outside loot.
I thought a wildly successful church supported itself, but the Chicaneries live on subsidies, diverted offerings, and foundation/Thrivent grants. When WELS pastors and teachers were being laid off, Kudu Don Patterson requested two free staff-members, and got his annual free vicar grant.
Randy Hunter--Church of the
Patterson has been called to teach at The Sausage Factory twice. Does that hint at the governing board's tilt and the faculty's apostasy?
Kelm has served just one congregation, in Pittsfield, and was on the staff at Parlow's Willow Creek WELS church. He earned a drive-by CGM DMin at Concordia Seminary, St. Louis - making him the only Shrinker with a (nominal) Lutheran DMin.
Paul Kelm's brother left WELS for Missouri. Paul's son also left WELS for Missouri.
Somehow, these dubious qualifications have earned Kelm the authority to:
- Edit the synod Shrinker paper, TELL.
- Become the head of Evangelism for WELS.
- Run the Schwaermer Spiritual Renewal Project for WELS.
- Serve as a CG consultant for WELS.
- Teach a required course at Moo U. (renamed Wisconsin Lutheran College). Just some trivial folks. WLC began independently and was closed by the synod. The first version was nicknamed Moo U. The current iteration should be called Schwan U., which retains the association with dairies.
- Invite radical New Ager Leonard Sweet to teach the Word of God to WELS members and pastors - Church and Chicanery Conference.
- Speak at The Sausage Factory's annual Mission Festival and the equivalent events at Mary Lou College in New Ulm.
- Come back to The Love Shack, during a budget crisis, and serve as a Shrinker consultant again!
Questions about Being Anonymous
Someone asked about being anonymous. No comment to Ichabod comes to me with an email address. If I get a personal email, I do not copy it unless I first have permission. A number of people have given me background information. I do not publish information unless it can be verified.
One of my best sources does so much research that other people comment on it. Contributors are confessional pastors and laity. I publish comments if they contribute to the discussion.
Long ago, I heard only from a few people in retirement, never from pastors. Now I hear from men with young families.
The Church and Chicaneries, like their counterparts in Missouri, howl when the truth gets out, even though the material is verified various ways and copied (kelmed) verbatim. My name is on the posts and the blog.
Friday, August 21, 2009
ELCA Approves Homosexual and Lesbian Partners in the Parsonage
Resource person Stan Olson. Difficult to answer. The task force had limited time to work on this, and therefore decided they would not try to write specifics. I would assume that as we worked on this, and then brought it to the bishops and the Council, we would be very careful in defining all these issues. There is much work to be done here.
Pr. Laurie Larson Caesar, Oregon. I serve a Lutheran/Roman Catholic parish; my colleague is a priest. Many of our Catholic colleagues are amazed by what we are doing—amazed by transparency, amazed by participation of women, of laity. In the Lutheran church, we trust our leaders, our task forces, our procedures."
ELCA NEWS SERVICE
August 21, 2009
ELCA Assembly Opens Ministry to Partnered Gay and Lesbian Lutherans
09-CWA-34-CA
MINNEAPOLIS (ELCA) - The 2009 Churchwide Assembly of the Evangelical Lutheran Church in America (ELCA) voted today to open the ministry of the church to gay and lesbian pastors and other professional workers living in committed relationships.
The action came by a vote of 559-451 at the highest legislative body of the 4.6 million member denomination. Earlier the assembly also approved a resolution committing the church to find ways for congregations that choose to do so to "recognize, support and hold publicly accountable life-long, monogamous, same gender relationships," though the resolution did not use the word "marriage."
The actions here change the church's policy, which previously allowed gays and lesbians into the ordained ministry only if they remained celibate.
Throughout the assembly, which opened Aug. 17, the more than 1,000 voting members have debated issues of human sexuality. On Wednesday they adopted a social statement on the subject as a teaching tool and policy guide for the denomination.
The churchwide assembly of the ELCA is meeting here Aug. 17-23 at the Minneapolis Convention Center. About 2,000 people are participating, including 1,045 ELCA voting members. The theme for the biennial assembly is "God's work. Our hands."
Before discussing the thornier issues of same-gender unions in the ordained ministry, the assembly approved, by a vote of 771-230, a resolution committing the church to respect the differences of opinions on the matter and honor the "bound consciences" of those who disagree. During the hours of discussion, led by ELCA Presiding Bishop Mark S. Hanson, the delegates paused several times each hour for prayer, sometimes as a whole assembly, sometimes in small groups around the tables where the voting members of the assembly sat, debated and cast their votes.
Discussion here proved that matters of sexuality will be contentious throughout the church. A resolution that would have reasserted the church's current policy drew 344 votes, but failed because it was rejected by 670 of the voting members.
Pastor Richard Mahan of the ELCA West Virginia-Western Maryland Synod was among several speakers contending that the proposed changes are contrary to biblical teaching. "I cannot see how the church that I have known for 40 years can condone what God has condemned," Mahan said, "Nowhere does it say in scripture that homosexuality and same sex marriage is (sic) acceptable of God."
But others said a greater acceptance of people who are gay and lesbian in the church was consistent with the Bible. Bishop Gary Wollersheim of the ELCA Northern Illinois Synod said, "It's a matter of justice, a matter of hospitality, it's what Jesus would have us do."
Wollersheim said he had been strongly influenced by meetings with youth at youth leadership events in his synod, a regional unit of the ELCA. Some speakers contend that the actions taken here will alienate ELCA members and cause a drop in membership. But Allison Guttu of the ELCA Metropolitan New York Synod said, "I have seen congregations flourish while engaging these issues; I have seen congregations grow recognizing the gifts of gay and lesbian pastors."
During discussion of resolutions on implementation of the proposals, Bishop Kurt Kusserow of the ELCA Southwestern Pennsylvania Synod asked that the church make clear provision in its policies to recognize the conviction of members who believe that this church cannot call or roster people in a publicly accountable, lifelong, monagamous (sic!), same-gender relationship. A resolution that the denomination consider a proposal for how it will exercise flexibility within its existing structure and practices to allow Lutherans in same gender relationship to be approved for professional service in the church. That resolution passed by a vote of 667-307.
---
Upon passage of the resolution, Bishop Hansen urged the singing of an “appropriate” hymn - he then scratched the word “appropriate.” The assembly sang “If Thou But Suffer God to Guide Thee,” making it sound as if God were the One who guided the voting which resulted in a resolution which went against His Word. God doesn’t speak out of both sides of His mouth, as does ELCA. Diversity rather than truth is the main doctrinal tenet of this “so-called” Christian denomination.
I frankly thought that a more appropriate “hymn” would have been “Deck the Halls” with its phrase “Don we now our gay apparel.” There was a lot of “Tra, la, la” methodology used by the supporters of the resolution, such as God condoning “same sex relationships” in His sending of the disciples out “two by two” on preaching assignments. Talk about stretching and misusing Scripture! If it weren’t a serious matter, it would be quite humorous.
Kyrie eleison! Christe eleison! Kyrie eleison!
Does the Fish First Rot From the Head?
I remember hearing WELS pastors bemoan the apostasy of the LCMS before the Seminex crisis. They liked to point out that ecclesiastical rot begins at the top. "A fish starts stinking at the head," they claimed.
When innocent seminaries are having their brains washed and re-washed, guess who are extolled as models to be followed in the ministry? Luther, Chemnitz, Chytraeus, Passavant, or some living confessional Lutherans? Egad, no.
At Mequon, the models to follow are: Parlow, Mark Jeske, Aderman (!), Randy Hunter. Everyone should work his congregation down to half-size, in the name of Church Growth, get fired, lose even more members, retire, grab the call back, and write on the Ten Commandments for The Northwestern Lutheran FIC.
ELCA Now in Communion Fellowship with Methodists
The liberal United Methodists were among the first to adopt the Social Gospel Movement. They have also been activists in the pro-abortion and homosexual arenas. They do not teach the Real Presence, but ELCA is in altar fellowship with them anyway.
The Methodist representative spoke of love when he addressed the ELCA Assembly. Love transcends doctrine, they think. Love transforms people in vague ways. Love unites, but doctrine divides. Leonard Sweet is a United Methodist - his Chicanery followers in WELS think just like him.
ELCA is also in fellowship with the Moravians, founded by Zinzendorf, who strongly influenced Methodism.
David Preus, first cousin of Robert and Jack Preus, pushed The ALC into altar fellowship with the Reformed because James Crumley was ostentatiously cozying up to the Antichrist in Rome. ELCA added the all-religions-the-same United Church of Christ (Jeremiah Wright) to its list of ecumenical scalps.
ELCA Implements New Social Statement:
Doctrine Divides But Service Unites
ELCA NEWS SERVICE
August 20, 2009
ELCA Assembly Takes Steps to Implement Social Statement on Sexuality
MINNEAPOLIS (ELCA) – Congregations of the Evangelical Lutheran Church in America have been asked to implement the newly adopted social statement on human sexuality by continuing the study of sexuality, assist members to welcome people who are gay and lesbians, encourage comprehensive sex education programs in public schools, support the church’s work to combat HIV/AIDS and to take the “spirit of this statement” into all appropriate activities.
In an action taken Aug. 20 by the ELCA Churchwide Assembly, the more than 1,000 voting members of the assembly also asked the church’s publishing house to consider developing materials to help young people and their parents understand Christian values and make “responsible choices” in matters of sexuality; and called upon the church’s theologians, bishops, pastors and educators to “extend theological and biblical reflection as well as theoretical and practical understanding of human sexuality.”
The “implementing resolutions” are intended to begin placing the policies and concerns of the statement, titled “Human Sexuality: Gift and Trust,” into all areas of the church’s work. They were passed by a vote of 695 to 285.
The churchwide assembly, the chief legislative authority of the ELCA, is meeting here Aug. 17-23 at the Minneapolis Convention Center. About 2,000 people are participating, including 1,045 ELCA voting members. The theme for the biennial assembly is “God’s work. Our hands.”
The resolutions also asked the ELCA’s Board of Pensions to amend its benefit policies to bring them in line with the social statement, presumably to provide benefits for partners of ELCA employees who are in same-gender relationships.
The studies used in developing the social statement should be provided as continuing resources for ELCA members “as long as demand continues,” the resolution said.
The presiding bishop of the ELCA should consider developing worship materials to be used by pastors, individuals and families at the time of divorce, the resolutions said. That proposal provoked some discussion on the floor of the assembly, as some felt that worship materials might “celebrate” divorce.
But Pastor Jean Larson of the Montana Synod said such resources would be useful. “We can compare this to a funeral service, because a divorce is a death,” she said.
The first item in the list of implementing resolutions noted the deep disagreements that exist in the ELCA over issues of sexuality and called upon members of the ELCA to “commit themselves to finding ways to live together faithfully in the midst of disagreements.” A key feature of the statement was the recognition that members of the 4.6 million member denomination hold widely diverging opinions on sexual issues, particularly on homosexuality and whether the church should ordain gay and lesbian pastors who are in committed same-gender relationships.
The resolutions also cited a 2001 message from the ELCA entitled “Commercial Sexual Exploitation” as having “continuing value for the mission and ministry.”
Other resolutions asked the church and its regional synods to continue efforts aimed at preventing sexual harassment and misconduct and said the church should provide “effective resources” for dealing with those matters.
The ELCA Church in Society program and other units of the church should monitor the implementation of the social statement and make a report to the Church Council and future churchwide assemblies.
An Old Doctrinal Bulletin about Pietism
PIETISM
Pastor Gregory L. Jackson
Martin Chemnitz Doctrinal Bulletin
David Rinden, in Faith and Fellowship (Church of the Lutheran Brethren), published a review of Catholic, Lutheran, Protestant, reprinted in CN (12-22-97, p. 21). He took issue with my criticism of Pietism, saying that I ignored such leaders as Carl Olof Rosenius. Rinden wrote: “Certainly this pietism emphasized prayer groups—a good practice—and at the same time did not disparage the Means of Grace and orthodox doctrine.”
Rosenius is not an unfamiliar name to me. His influence upon the Augustana Synod was part of my doctoral dissertation at Notre Dame. George Scott, an English Methodist came to Sweden in 1820 to promote religious revival. Rosenius (1816-1868) came to Scott in 1840 and found his religious questions answered. Rosenius joined Scott’s work. Together they established the periodical Pietisten in 1842. When I worked at the Augustana College (Rock Island, Ill.) library in the 1960s, one of my jobs was to move old copies of Pietisten (The Pietist), considered sacred relics.[1] The Augustana Synod had no qualms about identifying with Pietism, but some significant early leaders were trained in Lutheran orthodoxy at Capital in Columbus, Ohio. The Augustana Synod tried unsuccessfully to blend orthodoxy and Pietism.
I am glad that Rinden pointed out my criticism of Pietism. In my opinion, no Lutheran synod exists today in America.[2] The ELCA, LCMS, WELS, (The Big Three) the ELS, and the CLC (The Tiny Two) all suffer from various stages of doctrinal degeneration from the influence of Pietism. Many fine Lutheran pastors and congregations exist in the conservative groups, but their synodical leadership is committed to the goals, methods, and doctrines of Pietism. Published proof is available for anyone dedicated enough to read synodical news releases or wander through a Lutheran college library.
PIETISM DEFINED
What is Pietism? Although some may want a multi-volume answer, filled with opaque footnotes, time does not permit such a luxury.[3] I would define Pietism in this way:
1. The Law dominates rather than the Gospel, often in a changing code of holiness that may forbid adiaphora (wearing lipstick, watching any movie, playing cards – even Old Maid) or require certain activities (political activism) to prove one is truly a Christian.
2. Orthodox doctrine is ridiculed as “head religion” while Pietism is taught as “heart religion.”
3. Love is used as an excuse for overlooking doctrinal errors.
4. Emotion judges thought, so correct teaching is condemned if it makes someone feel bad. False doctrine is commended if it promotes good feelings.
5. Because of the dominance of the Law, everyone feels compelled to act perfect, so hypocrisy abounds. One of the best examples is the LCMS and WELS criticism of ELCA while the “conservative” Lutheran leaders work hand-in-claw with ELCA. In worship! In evangelism! In leadership training!
6. Pietism is unforgiving, due to the emphasis upon salvation through works of the Law.
7. The doctrinal indifference of a self-proclaimed heart religion encourages unionism.
8. Missions and evangelism dictate the goals of the denomination, at the expense of liturgical worship, education, and sound doctrine. Liberal Pietists are untouchable if they are engaged in political activism (saving the world). Conservative Pietists are untouchable if they wrap themselves in the Church Growth Movement (saving the world and funding Fuller Seminary).
9. Genuine Lutherans see through liberal and conservative Pietism, so Pietists respond accordingly. Pietism is always at war with Lutheran doctrine.
10. Pietism is anti-liturgical, anti-confessional, anti-intellectual, anti-Means of Grace, and anti-clergy.
11. Levels of Christian faith taught by Pietists lead to the distinction between “mere believers” and “soul-winners” or “disciples.” See the quotations on Pietism and Making Disciples at the end of this essay.
EFFECTS OF PIETISM
a. Rationalism
The term “unionism” comes from the Prussian Union, when the Calvinists and Lutherans were forced together at the expense of Lutheran doctrine and practice. Unionism in Europe encouraged a rationalistic approach in theology. The rationalism of the historical-critical method of studying the Bible is laughed at today, but the effects have taken root in the ELCA and in much of the LCMS. Blame Pietism.
"Meanwhile, back in Europe the corrosive effects of Pietism in blurring doctrinal distinctions had left much of Lutheranism defenseless against the devastating onslaught of Rationalism which engulfed the continent at the beginning of the 19th century. With human reason set up as the supreme authority for determining truth, it became an easy matter to disregard doctrinal differences and strive for a 'reasonable' union of Lutherans and Reformed."
Martin W. Lutz, "God the Holy Spirit Acts Through the Lord's Supper," God The Holy Spirit Acts, ed., Eugene P. Kaulfield, Milwaukee: Northwestern Publishing House, 1972, p. 176.
b. Anti-clericalism
The Church Growth experts in WELS, LCMS, and ELCA have promoted cell groups because their Fuller mentors have told them it will stop the rapid numerical decline of their synods.
"Wouldn't it be terrible to sleep through the Second Reformation? Cell Group Churches. The New Lifestyle For New Wineskins. Cell Group Churches Are Really Different! A 'Cell Group' Church is built on the fact that all Christians are ministers, and that there is no 'professional clergy' hired to do the work of ministry. According to Ephesians 4, God has provided 'Gifted Men' to equip 'Believers Who Are Gifted' to do the work of ministry...The life of the church is in its Cells, not in a building. While it has weekly worship events, the focus of the church is in the home Cells."
Touch Outreach Ministries, P.O. Box 19888, Houston, TX 77079, 1-800-735-5865.
"Pietist preachers were anxious to discover and in a certain sense to separate the invisible congregation from the visible congregation. They had to meet demands different than those of the preceding period: they were expected to witness, not in the objective sense, as Luther did, to God's saving acts toward all men, but in a subjective sense of faith, as they themselves had experienced it. In this way Pietism introduced a tendency toward the dissolution of the concept of the ministry in the Lutheran Church." [GJ - The CORE values.]
Helge Nyman, "Preaching (Lutheran): History," The Encyclopedia of the Lutheran Church, 3 vols., ed. Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 1943.
c. Anti-intellectualism
Dr. Robert Preus once spoke about the time when the Norwegians decided not to discuss doctrinal issues. They were avoided for fear of causing conflict. Missouri grew during its time of greatest doctrinal debate. Now the conservative Lutheran pastors are afraid of discussing issues in public, because it might hurt the synod…and their careers.
“All those doctrinal questions which were not immediately connected with the personal life of faith were avoided. The standard for the interpretation of Scripture thus became the need of the individual for awakening, consolation, and exhortation. The congregation as a totality was lost from view; in fact, pietistic preaching was (and is) more apt to divide the congregation than to
hold it together."
Helge Nyman, "Preaching (Lutheran): History," The Encyclopedia of the Lutheran Church, 3 vols., ed. Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 1943.
"One who had experienced the wonder of faith in his inner life is the true witness, even if he had not been called in an external sense according to the order of the church. It now was relatively easy to introduce lay preaching, though it remained somewhat incompatible with the Lutheran Confessions."
Helge Nyman, "Preaching (Lutheran): History," The Encyclopedia of the Lutheran Church, 3 vols., ed. Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 1944.
d. Anti-Confessionalism
Pietists believe that “doctrinal extremism” will hurt evangelism and missions. They will says things like this, “I don’t know the answer. All I know is that Jesus is Lord.”
"Pietism greatly weakened the confessional consciousness which was characteristic of orthodox Lutheranism."
Helge Nyman, "Preaching (Lutheran): History," The Encyclopedia of the Lutheran Church, 3 vols., ed. Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 1945.
e. Unionism
Spener, Rosenius, Francke, and others were unionists whose ecumenical efforts brought together people of different confessions. Muhlenberg studied at Halle, the capital of Pietism, then came to America to do mission work.
"The pietism and unionism of Muhlenberg and his colaborers was the door through which, in the days of Wesley and Whitefield, revivalism had found an early, though limited, entrance into the Lutheran Church."
F. Bente, American Lutheranism, 2 vols., The United Lutheran Church, Gen Synod, Gen Council, Un Syn in the South, St. Louis: Concordia Publishing House, 1919, II, p. 78.
"Doctrinal indifference is at once the root of unionism and its fruit. Whoever accepts, in theory as well as in practice, the absolute authority of the Scriptures and their unambiguousness with reference to all fundamental doctrines, must be opposed to every form of unionism."
M. Reu, In the Interest of Lutheran Unity, Columbus: The Lutheran Book Concern,
1940, p. 20.
f. Law Domination
Some try to downplay the difference between Lutheranism and Pietism, but Hoenecke, who helped rescue the early Wisconsin Synod from blatant Pietism and unionism, had this to say about the subject:
"Wohl scheint auf den ersten Blick die ganze Differenz recht unbedeutend; aber in Wahrheit gibt sich hier die gefaehrliche Richtung der Pietisten zu erkennen, das Leben ueber die Lehre, die Heiligung ueber die Rechtfertigung und die Froemmigkeit nicht als Folge, sondern als Bedingung der Erleuchtung zu setzen also eine Art Synergismus und Pelagianismus einzufuehren. (At firstglance, the total difference seems absolutely paltry, but in truth the dangerous direction of Pietism is made apparent: life over doctrine, sanctification over justification, and piety not as a consequence but declared as a stipulation of enlightenment, leading to a kind of synergism and Pelagianism.)"
Adolf Hoenecke, Evangelische-Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee: Northwestern Publishing House, 1912, III, p. 253.
g. Promotion of Cell Groups; anti-Means of Grace
Spener promoted cell groups in his little book, but his followers put them into action and caused tremendous conflict and harm. Conservative Lutherans now promote cell groups, following the example of Fuller Seminary, Paul Y. Cho, and ELCA.
"We probably think first of such groups coming into being in the late 1600s in connection with Pietism. Spener promoted them as a vehicle by which pious laypeople could be a leaven for good in reforming the 'dead orthodoxy' of a congregation and its pastor."
Prof. David Kuske, "Home Bible Study Groups in the 1990s," Wisconsin Lutheran Quarterly, Spring, 1994. p. 126.
"Furthermore, it must be admitted that the Reformed teaching of the means of grace filtered, particularly through Pietism, also into the Lutheran Church."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 143.
"In so far as Pietism did not point poor sinners directly to the means of grace, but led them to reflect on their own inward state to determine whether their contrition was profound enough and their faith of the right caliber, it actually denied the complete reconciliation by Christ (the satisfactio vicaria), robbed justifying faith of its true object, and thus injured personal Christianity in its foundation and Christian piety in its very essence."
Francis Pieper, Christian Dogmatics, 3 vols., trans., Walter W. F. Albrecht, St. Louis: Concordia Publishing House, 1953, III, p. 175.
"Only little weight is attached to the ministry of the Word, to worship services, the Sacraments, to confession and absolution, and to the observance of Christian customs; a thoroughly regenerated person does not need these crutches at all. Pietism stressed the personal element over against the institutional; voluntariness versus compulsion; the present versus tradition, and the rights of the laity over against the pastors."
Martin Schmidt, "Pietism," The Encyclopedia of the Lutheran Church, 3 vols., ed. Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 1899.
h. Making Disciples
The current fad for manufacturing disciples comes from the Reformed concept of the prayer group saving people by providing an emotional experience of “making a decision for Christ.” Sunday worship is fine, but the real church is the cell group or home study group.
"The church is no longer the community of those who have been called by the Word and the Sacraments, but association of the reborn, of those who 'earnestly desire to be Christians'...The church in the true sense consists of the small circles of pietists, the 'conventicles,' where everyone knows everyone else and where experiences are freely exchanged."
Martin Schmidt, "Pietism," The Encyclopedia of the Lutheran Church, 3 vols., ed. Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 1899.
"Conversion was seen as a one-time act, consisting of God's offer of grace and man's decision to accept it, as 'the breakthrough of grace.' Perhaps it was not said in so many words; at any rate it was a tacit assumption."
Martin Schmidt, "Pietism," The Encyclopedia of the Lutheran Church, 3 vols., ed. Julius Bodensieck, Minneapolis: Augsburg Publishing House, 1965, III, p. 1899.
[Fresenius and levels of Christianity.]
"(As if an unconverted person could seriously pray for conversion! He should have said: He must hear the Word of God. But that he has put into his third rule. His whole scheme makes conversion dependent on man's own effort to obtain grace.)"
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis: Concordia Publishing House, 1928, p. 144.
"As a matter of fact, any one who has been quickened, that is, raised from spiritual death, is converted. After his conversion he must, indeed, pray and wrestle. His faith at the beginning is like an infant that can easily die if it is not given nourishment. Praying and wrestling is not an exercise for unconverted, however, but for converted persons."
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau,
St. Louis: Concordia Publishing House, 1928, p. 144.
"What may be the reason why the Pietists, who were really well-intentioned people, hit upon the doctrine that no one could be a Christian unless he had ascertained the exact day and hour of his conversion? The reason is that they imagined a person must suddenly experience a heavenly joy and hear an inner voice telling him that he had been received into grace and had become a child of God. Having conceived this notion of the mode and manner of conversion, they were forced to declare that a person must be able to name the day and hour when he was converted, became a new creature, received forgiveness of sins, and was robed in the righteousness of Christ. However, we have already come to understand in part what a great, dangerous, and fatal error this is."
C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau,
St. Louis: Concordia Publishing House, 1928, p. 194f.
[Francke, Breithaupt, Fresenius] "These men were guilty of that more refined way of confounding Law and Gospel. They did this by making a false distinction between spiritual awakening and conversion; for they declared that, as regards the way of obtaining salvation, all men must be divided into three classes: 1. those still unconverted; 2. those who have been awakened, but are not yet converted; 3. those who have been converted."
C. F. W. Walther, The Proper Distinction between Law and Gospel, trans., W. H. T. Dau,
St. Louis: Concordia Publishing House, 1928, p. 363.
DEFEATING PIETISM
The best antidote to Pietism is to love what Pietism hates, hate what Pietism loves, do what Pietism avoids, and avoid what Pietism does.
Love What Pietism Hates
a. The Book of Concord.[4]
b. The Sermons of Luther.[5]
c. The Lutheran Hymnal.
Hate What Pietism Loves
a. Cell, home study, koinonia, care, share, groups. Lay-led conventicles.
b. Books by non-Lutheran authors.
c. Tongue-speaking.
d. Fuller Seminary, its crafts and assaults.
Do What Pietism Avoids
a. Sing the liturgy and Paul Gerhardt hymns.
b. Discuss doctrine.
c. Relax and enjoy God’s blessings with like-minded friends.[6]
Avoid What Pietism Does
a. Unionism.
b. Making disciples.
c. Signing up for a course at Fuller Seminary, the Church Growth Institute, or their clones.
d. Mission statements, vision statements, and Mission Vision statements.
PIETISM AND MAKING DISCIPLES
"Follow-up Gap. The difference between the number of persons who make decisions for Christ in a given evangelistic effort and those who go on to become disciples."
C. Peter Wagner, ed., with Win Arn and Elmer Towns, Church Growth: The State of the Art, Wheaton: Tyndale House, 1986, p. 290.
“In the Great Commission, Jesus makes clear that the command to 'go and make disciples' includes the concept of winning [in italics]. Today the term 'discipling' has almost universally evolved to mean the process of spiritual perfecting--tutoring, learning, growing, maturing. Few 'discipling' programs in churches today accurately reflect Christ's vision to make disciples, or measure their success on the basis of new disciples they produce."
Win and Charles Arn, The Master's Plan for Making Disciples, How Every Christian Can Be an Effective Witness through an Enabling Church, Pasadena: Church Growth Press,
1982, p. 10.
"His words, now called the Great Commission, were simply a restatement of His entire life and teaching, as He endeavored to make the matter as simple and easy to understand as possible...'go and make disciples.'"
Win and Charles Arn, The Master's Plan for Making Disciples, How Every Christian Can Be an Effective Witness through an Enabling Church, Pasadena: Church Growth Press, 1982, p. 20.
"A new convert's commitment to Christ included the assumption that he/she reproduce themselves and continue in the disciple-making chain. New disciples were instruments used by the Holy Spirit...in making disciples."
Win and Charles Arn, The Master's Plan for Making Disciples, How Every Christian Can Be an Effective Witness through an Enabling Church, Pasadena: Church Growth Press, 1982, p. 21.
"His plan for making disciples included more than lesson plans. It included a relationship. In fact the quality of that relationship with his disciples had to be one of the primary factors in transforming them into disciplers."
Pastor Joel C. Gerlach, "The Call into the Discipling Ministry," Yahara Center, April 24-25, 1987, p. 15.
"Jesus did not send his disciples out to make disciples without first making them disciples. He gave them a course in disciple making by making them disciples. He knew that you have to be a disciple yourself before you can help someone else to become a disciple."
Pastor Joel C. Gerlach, "The Call into the Discipling Ministry," Yahara Center, April 24-25, 1987, p. 6.
"Doctrines in controversy and applications to those doctrines are a disciple's meat. They are swallowed only after patient doses of discipling milk. The art of mission work is to preserve that sequence despite a prospect's desire to chew what he can't swallow."
Rev. Paul Kelm, "How to Make Sound Doctrine Sound Good to Mission Prospects," p. 3.
"In the third place, false teachers flay their disciples to the bone, and cut them out of house and home, but even this is taken and endured. Such, I opine, has been our experience under the Papacy. But true preachers are even denied their bread. Yet this all perfectly squares with justice! For, since men fail to give unto those from whom they receive the Word of God, and permit the latter to serve them at their own expense, it is but fair they should give the more unto preachers of lies, whose instruction redounds to their injury. What is withheld from Christ must be given in tenfold proportion to the devil. They who refuse to give the servant of truth a single thread, must be oppressed by liars."
Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 111f. 2 Corinthians 11:19-33; 12:1-9.
"Pastors become disciples so they can make disciples. As a proud Pentecostal I thought I had everything because I belonged to a Full Gospel church. Little did I know how much I had to learn until I came together with other pastors--Baptists, Presbyterians, Plymouth Brethren, and Catholics. As a proud Pentecostal I had to become a humble elder of the church."
Juan Carlos Ortiz, Call to Discipleship, Plainfield: Logos International, 1975, p. 100.
"Every disciple had responsibility over two types of cells, one cell where he formed the lives of the new converts, and another cell where he took the most advanced of those new converts and taught them how to be leaders, knowing that cell would soon be divided and the most advanced disciples put over additional cells. So came the multiplication."
Juan Carlos Ortiz, Call to Discipleship, Plainfield: Logos International, 1975, p. 101.
"The cell groups are used to teach sound doctrine...Sound doctrine is not just belief in the millennium, the rapture, and the tribulation."
Juan Carlos Ortiz, Call to Discipleship, Plainfield: Logos International, 1975, p. 111.
"Everybody brings his testimony. That is why the cell meetings last four or five or six hours with only five people. We no longer have time for Sunday morning services. We're too busy learning sound doctrine to listen to sermons about Nehemiah."
Juan Carlos Ortiz, Call to Discipleship, Plainfield: Logos International, 1975, p. 113.
"Is the mission of the church to preach the gospel or to make disciples? The two--preaching the gospel and making disciples--are closely connected. Making disciples is the goal, or end result, our Lord had in mind. He does not want any to perish, but all to come to repentance and faith. He wants all to be saved, to come to a heart knowledge of the truth. Preaching the gospel (employing the means of grace) is the means by which the Lord will achieve his goal of making disciples and so of gathering in his elect before he returns."
David J. Valleskey, We Believe--Therefore We Speak, The Theology and Practice of Evangelism, Milwaukee: Northwestern Publishing House, 1995, p. 134.
“Your church will grow by God's grace because members will want it to grow in obedience to God's will and because you are using strategy and methodology in making disciples. Then nongrowth will be called nongrowth, and growth will be accepted as a gift from God."
Waldo J. Werning, The Radical Nature of Christianity, Church Growth Eyes Look at the Supernatural Mission of the Christian and the Church, South Pasadena: William Carey Library,
1975, p. 159.
Notes
[1] Every so often I would see Dr. Conrad Bergendoff in the stacks, doing research on his latest project. He is still alive, over 100 years old. He ended up being a reader for my dissertation.
[2] I am limiting the term “synod” to those groups large enough to have a pension fund. Many Lutheran entities are slipping into history unknelled, uncoffined, and unknown. Pastor Robet Wehrwein has an excellent study of the smaller groups.
[3] I am intrigued by pastors who claim that I “generalize” too much. Exactly what does one call an essay based upon years of research and many hours of conversation with leaders? If we say that the Reformation started in 1517 when Luther nailed his theses on the chapel door, is that not a generalization, a gross simplification?
[4] Subscribing to the Confessions is meaningless if one does not believe what they believe, teach, and confess. One cannot mock Lutheran doctrine in print and say, “I signed a quia subscription to the Book of Concord, the Triglotta no less.”
[5] I have been savagely criticized by Lutheran Pietists for quoting Luther so much.
[6] Pietistic Danes were called Gloomy or Sour Danes. Pietists are weighed down by the Law, so they seldom have a relaxed moment.
Thursday, August 20, 2009
Word Alone Network
The Word Alone Network is the group dissenting from ELCA. Thousands have left ELCA through their congregations joining Word Alone and then morphing into the new organization.
One dissent from the ELCA convention is posted here.
Luther and the Scriptures - by Michael Reu (ALC)
The Old ALC of 1930 was comprised of the Buffalo Synod, the Ohio Synod, and the Iowa Synod. The Old ALC merged with the Liberal Norwegians to form The ALC (TALC) in 1960.
The LCA followed in 1962, with the Muhlenberg Tradition of the ULCA uniting with the Swedish Augustana Synod, the Finish Suomi Synod, and the Happy Danes (as contrasted with the Gloomy or Pietistic Danes).
Reu was a giant among scholars. He started out more liberal. If memory serves, he was the one who worked against inerrancy when the 1930 merger took place. Lenski in Ohio was on the opposite side, so a committee was formed to keep Lenski silent.
Reu's Luther and the Scriptures is an ironic turn, since Reu means repentance in German. The liberals never forgave Reu for backsliding into orthodoxy. The book is one of the few discussed from that era, but I also liked his lectures on fellowship. I have often quoted Reu on this subject.
"Here we discover the first mark of unionism: A difference in doctrine which hitherto has been regarded as divisive, is suddenly made to lose its divisive significance." (About the Augsburg Confession, Variata, Real Presence)
M. Reu, In the Interest of Lutheran Unity, Columbus: The Lutheran Book Concern, 1940, p. 19.
"The second mark of unionism, therefore, is this: Differences in doctrine are made to lose their divisive significance with a view to uniting hitherto separate churches." (about unification of all Protestant forces) M. Reu, In the Interest of Lutheran Unity, Columbus: The Lutheran Book Concern, 1940, p. 19.
"The third mark of unionism, therefore, is this: A formula of unification is found which each of two hitherto separate churches may accept but which each of them interprets differently. An external bond is found for internally divided groups." (About Melanchthon using 1 Cor. 10:16 as the basis for uniting the Reformed and Lutherans, Luther's favorite text against the Reformed.)
M. Reu, In the Interest of Lutheran Unity, Columbus: The Lutheran Book Concern, 1940, p. 19. 1 Corinthians 10:16.
"Doctrinal indifference is at once the root of unionism and its fruit. Whoever accepts, in theory as well as in practice, the absolute authority of the Scriptures and their unambiguousness with reference to all fundamental doctrines, must be opposed to every form of unionism."
M. Reu, In the Interest of Lutheran Unity, Columbus: The Lutheran Book Concern, 1940, p. 20.
"We find this attitude of tolerance quite frequently among unionists. It is often used to assuage a troubled conscience, one's own as well as that of others; for the unionist declares that every one may continue to hold his own private convictions and merely needs to respect and tolerate those of another. This attitude is totally wrong, for it disregards two important factors: (a) in tolerating divergent doctrines one either denies the perspicuity and clarity of the Scriptures, or one grants to error the right to exist alongside of truth, or one evidences indifference over against Biblical truth by surrendering its absolute validity; and (b) in allowing two opposite views concerning one doctrine to exist side by side, one has entered upon an inclined plane which of necessity leads ever further into complete doctrinal indifference, as may plainly be seen from the most calamitous case on record, viz., the Prussian Union."
M. Reu, In the Interest of Lutheran Unity, Columbus: The Lutheran Book Concern, 1940, p. 20.
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GJ - Reu's ALC is now part of ELCA. Would he be impressed with ELCA today?
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rlschultz has left a new comment on your post "Luther and the Scriptures - by Michael Reu (ALC)":
It is so fitting that today's version of Pietism has doctrinal indifference as one of its trademarks. It appears to have been this way for a long time. In The Complete Timotheus Verinus, Loescher points to doctrinal indifference as one of the first traits of Pietism.
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GJ - Pietism and doctrinal indifference go together well, with a side-helping of unionism. The Pietists claim to have a heart religion, which they insist is superior to the head religion of Lutheran orthodoxy. Notice that the leading apostates of Missouri call themselves Jesus First, another hallmark of Pietism. The Church and Chicaneries talk just like Jesus First.
Sad Day for Lutherans
That too is a victory for the agenda - it is no longer straight.
ELCA NEWS SERVICE
August 20, 2009
ELCA Assembly Action Draws Sharp Criticism, Praise from Advocacy Groups
MINNEAPOLIS (ELCA) - Two groups with widely diverging opinions on the social statement adopted Aug. 19 by the Evangelical Lutheran Church in America praised the church for its action and denounced what some consider a departure from biblical morality.
"The church has supported families of all kinds and has acknowledged without judgment the variety of views within the ELCA regarding lesbian, gay, bisexual and transgender inclusion," said Emily Eastwood, executive director of Lutherans Concerned/North America, an advocacy group for gays and lesbians in the church.
But the Rev. Paull Spring, chair of Lutheran CORE, a coalition of conservative ELCA Lutherans, said, "We mourn the decision by the Churchwide Assembly to reject the clear teaching of the Bible that God's intention for marriage is the relationship of one man and one woman." Paull Spring of State College, Pa., a former bishop in the ELCA, added "It is tragic that such a large number of ELCA members were willing to overturn the clear teaching of the Bible as it has been believed and confessed by Christians for nearly 2,000 years."
The churchwide assembly, the chief legislative authority of the ELCA is meeting here Aug. 17-23 at the Minneapolis Convention Center. About 2,000 people are participating, including 1,044 ELCA voting members. The theme for the biennial assembly is "God's work. Our hands."
CORE leaders said they would continue to work against future policies that would enable gay and lesbian pastors who are in committed relationships to serve in the church's public ministry. CORE also opposes the blessing of same-sex unions, which, while not specifically mentioned in the social statement, has become the practice in some ELCA parishes.
Eastwood said the document makes it easier for congregations to bless gay and lesbian couples. "The document recognizes the ministries of congregations which conduct blessings of same-gender relationships and same gender marriages where such marriages are legal," she said. "We celebrate in particular the emphasis of the social statement on the centrality of family in the life of church and society - all families without differentiation."
While the most controversial part of the statement was its greater acceptance of gays and lesbians, Eastwood also said the document would be a basis for "advocacy on issues related to families and sexuality" in church and society.
The Rev. Erma Wolf of Brandon, S.D., vice-chair of CORE lamented what she called the divisiveness of the issue. "The ELCA is a very divided church," she said, "This decision divides us even more. It is going to be very hard for faithful Lutherans to support the ELCA when the ELCA is willing to reject the clear teaching of Scripture."
Wolf called it a "sad day for Lutherans in the United States."
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GJ - The two photos were kelmed from blogs cited in the comments.
ELCA Assembly Overwhelmingly Endorses Current Pietism Study at Bethany Lutheran Church
ELCA began in Pietism, with H. M. Muhlenberg, graduate of Halle University. Oddly enough, he was sent over to counter the efforts of Zinzendorf, who did some missionary work in America under an assumed name. (Parallels to Church and Chicanery noted. They hide their work too.)
Muhlenberg's work evolved into the General Synod and the seminary at Gettysburg, Pennsylvania. The break causing the General Council (confessional, liturgical) erupted over the acceptance of a blatantly anti-confessional, Pietistic sub-synod, the Franckean.
The Pietistic General Synod was known for being anti-liturgical, anti-confessional, but very much in favor of revivals. One famous General Synod veteran (the first Lutheran professor at Yale Divinity) remembered the Mourners' Bench at his father's church, where people went forward to publicly bemoan their sins, a key part of revivalism. Billy Graham's Crusades and Pentecostal churches have used the same technique.
Pietism starts with an emphasis on outward works and emotions, so the movement is inherently vulnerable to rationalism.
ELCA's constant drumbeat against historic Christianity is typical of Pietism in the later generations. "Service unites, but doctrine divides."
The ELCA assembly has a motto that reminds me of Pietistic appeals - "God's Work, Our Hands." It is all up to us. God has no hands but ours, no feet but ours, no money but ours. When the efficacious Word in the Means of Grace is repudiated, God is in a state of paralysis without us.
ELCA is using the old TALC theme of "The Bible Book of Faith," which provided a smokescreen for the 1960 attack on the inerrancy of the Bible. The campaign worked.
Dishing the Dirt On Good Soil
"During the recess, word circulated in the press section that the tornado had damaged the top of Central Lutheran Church, which is practically next door to the convention center."
Goodsoil's Faith
American Lutheran Publicity Bureau ^ | 19 August AD 2009 | Richard O. Johnson
I didn’t go, of course, but I got a look at the bulletin for the “Goodsoil Eucharist” tonight at Central Lutheran. Presider was Bp. David Brauer-Rieke, preacher was Barbara Lundblad, others involved included Robyn Hartwig and Gladys Moore. I thought you might like to see the “Affirmation of Faith” used in the service:
I believe in God,
Maker of an unfinished world,
Who calls us to participate in bringing about the fullness of Creation.
God, who created abundant resources to provide for all
. God, who has not divided people into rich and poor,
owners and slaves,
Nor pitted us against each other because of race, color, social class or sex.
I believe in Jesus Christ who was ridiculed, tortured and executed for the sins of humankind.
He has overthrown the rule of evil and injustice and continues to judge and redeem the hatred and arrogance of human beings.
I believe in the Spirit of God whose flame comforts us with divine presence and causes our hearts to burn for righteousness and justice.
I believe in the reconciling power of God in our lives and in the world.
I believe that God, through people, can bring peace and hope, justice and equality, the relief of suffering and pain, and the final triumph of love and grace.
Amen.
Hardly the faith once delivered to the saints, is it?
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GJ - Goodsoil is one of many lobbying efforts within ELCA. Lundblad preached for a Missouri Synod congregation some years ago. She graduated from Augustana College in 1966 and from Yale Divinity in 1979. In the US, the most famous lectures on preaching are the endowed Beecher Lectures at Yale Divinity. Lundblad was invited to give them in 2000.
*2000 Lundblad, Barbara K. "Marking Time: Stories Remembered at the River's Edge : Lecture 1: It Will Be All Right: New Rubrics in the Holy Man's Room; Lecture 2: The Camel and the Cash Machine: A Story to Take Literally; Lecture 3: Water on a Desert Road: Splashing in the Scroll of Isaiah.
Readers can probably guess that the recent Beecher lectures are to preaching what the Nobel Prize is to literature, a reward for being radical.
The Minnesota Independent sheds light on the lobbying effort.
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