Learn Shrinkage from ELCA's Bishop Hanson: LCMS, WELS, ELS Can Work With Them

Presiding Bishop Mark Hanson is growing two new denominations at once:
NALC and LCMC.

Bishop Hanson sits in the ELCA tree
Merry, merry king of the bush is he
Laugh, Bishop Hanson! Laugh, Bishop Hanson!
Gay your life must be.

ELCA NEWS SERVICE

October 11, 2010

ELCA Presiding Bishop Announces New Churchwide Organization Design for 2011
10-267-JB
     CHICAGO (ELCA) -- The Church Council of the Evangelical Lutheran Church in America (ELCA) took action Oct. 8 to affirm the concept for a new design of the ELCA churchwide organization in 2011, said the Rev. Mark S. Hanson, ELCA presiding bishop, in an Oct. 11 announcement to churchwide staff.  The council authorized the officers of the churchwide organization to take the necessary personnel actions and to implement the new design beginning Feb. 1, 2011, the start of the next fiscal year.
     The council deleted continuing resolutions in the ELCA Constitution related to churchwide units and adopted new continuing resolutions to implement the design and establish lines of responsibility, Hanson reported.
     The council also expressed appreciation to the staff of the churchwide organization, saying they would "hold in prayer" employees personally affected by a reduction in staff prompted by the new design.
     "This new design positions the churchwide organization to make a vital and vibrant contribution to the ministries of this church and the work of partners throughout the world," Hanson told the ELCA News Service.  "The new design also assumes that financial support will continue for these vital ministries -- and enable us to engage in these ministries in a more flexible and forward way."
     Council members took the action during a special meeting held by conference call, most of which was in executive session because of personnel implications. 
     Currently there are 16 unincorporated units and sections, and three offices in the churchwide organization.  Under the council-approved design, there will be three churchwide units and three offices, according to Hanson's written proposal to the council.  Separately incorporated ministries continue.
      Implementation of the new design will mean the 358-member churchwide staff -- including 270 here at the churchwide office -- will decrease by approximately 65 employees or 60 full-time equivalents, Hanson said.  In addition because nearly half of ELCA Global Mission's mission support budget covers costs for mission personnel, unit reductions will affect up to five mission personnel currently in service, said the Rev. Rafael Malpica Padilla, executive director.
     Staff directly affected by the new design are being notified Oct. 11 about their positions. 
     "The churchwide staff most directly affected by these decisions have served this church with distinction.  Even as we pray for new opportunities for their service, we will build on the good work they have done," Hanson said.
     Hanson appointed a seven-member design team of churchwide staff in June to evaluate and propose changes in the churchwide organization "in light of the changing mission and ministry needs of this church and the resources available to the churchwide organization," he wrote.  In particular Hanson said the action was precipitated by a significant drop in mission support income -- funds from ELCA congregations to the churchwide organization and shared by the church's 65 synods.
     "In 2008 after adjusting for inflation, the value of mission support income had declined by half since the founding of this church in 1988," Hanson wrote to the council. "From 2008 to 2011, estimated churchwide mission support dropped from $65.3 million to $48 million."  The work of the design team is based on an estimated range of $45 million to $48 million in annual mission support income for the next three years, Hanson said.
     The design team consulted with the ELCA Conference of Bishops and its executive committee; committees of the Church Council; churchwide leaders and staff; the Living into the Future Together (LIFT) Task Force, appointed to study the ELCA and make recommendations for its future; and outside consultants.
     Additional action regarding the new design will be considered by the Church Council at its November 12-14 meeting and by the ELCA Churchwide Assembly in August 2011.
     Hanson said the design team focused on two churchwide organization priorities: accompanying congregations as growing center of evangelical mission; and building the ELCA's capacity for evangelical witness and service in the world to alleviate poverty, and to work for justice and peace.
     He wrote that goals of the design team were to design an organization that "effectively and efficiently" works with ministry partners, maximizes resources through efficient operational infrastructure, better communicates and interprets effectiveness and efficiency of the church's response to the world, increases collaboration and accountability, and reflects the church's core values.
Interdependent relationships key to churchwide organization design
     "Achieving the priorities of this church is dependent upon strong interdependent relationships between congregations, synods, the churchwide organization and the agencies and institutions of this church," Hanson wrote in his proposal summary. "These interdependent relationships will extend the mission capacity of this church, promote accountability and provide for the best stewardship of the resources of this church."  He added that it will be a churchwide organization priority to help build such relationships with and among mission partners.
     Three units created by the new churchwide design are Congregational and Synodical Mission; Global Mission; and Mission Advancement.  The continuing resolutions adopted by the council describe the functions of each unit:
+ Congregational and Synodical Mission Unit: The Congregational and Synodical Mission unit shall foster and facilitate the work of synods, congregations, and partners in making congregations vital centers for mission and in creating coalitions and networks to promote justice and peace. Its work includes creating and revitalizing congregations; leadership development; providing worship and liturgical resources; enhancing discipleship; supporting multicultural ministries and the commitment of this church to inclusivity; fostering relationships with educational partners; facilitating the engagement of this church in advocacy; and related activities that serve the evangelical mission of synods and congregations.
+ Global Mission Unit: The Global Mission unit shall provide integrated support of this church's work in other countries and be the means through which churches in other countries engage in mission to this church and society. The Global Mission unit shall build capacity and provide support for mission in the following areas:
     a. Global Community: maintaining church-to-church relationships and mutual endeavors for evangelical witness, leadership development, sharing of mission personnel and collaborative work.
     b. Mission Formation and Relationships: mutual learning and growth with companion churches, and ELCA synods and congregations in the accompaniment model for mission, companion synod relationships, young adults in global mission, relationships with independent Lutheran organizations related to global mission, and mission efforts for full communion partners.
     c. Diakonia: meeting human need and working collaboratively with partners toward the flourishing of human community through engagement in international development and disaster response.
+ Mission Advancement Unit: The service unit of the churchwide organization is the Mission Advancement unit, which shall be responsible for coordinating this church's communication, marketing, public relations, mission funding, major gifts, planned gifts and constituent data management. It also shall oversee the work of the following:
     a. The Lutheran magazine
     b. The ELCA Foundation
     Hanson announced that the Congregational and Synodical Mission Unit will be headed by the Rev. Stephen P. Bouman, currently executive director, ELCA Evangelical Outreach and Congregational Mission.  He also said Malpica Padilla, currently executive director, ELCA Global Mission, will lead the Global Mission Unit, and the Rev. Howard E. Wennes, who has served as acting president of California Lutheran University, Thousand Oaks, and is a former bishop of the ELCA Grand Canyon Synod, will be interim executive director of the Mission Advancement Unit.
     The Office of the Presiding Bishop will assume responsibility for theological discernment, including justice for women and studies. Most of its other functions are unchanged, as are most functions of the Office of the Secretary and the Office of the Treasurer.

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LCMC News:      New Open Events Page

LCMC Welcomes 320 new congregations since August 19, 2009

LCMC reaches new milestone of 500 congregations

 

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NALC

What About Bob?

Dr. Robert Preus taught UOJ earlier in his career but continued to study the topic.

Tepid Lutherans Rydecki and Webber have studiously avoided the big question, just as Paul T. McCain has - "What about Bob?"

Webber and McCain earned their MDivs at The Surrendered Fort, where Church Growth was taught side by side with Lutheran orthodoxy. Kincaid Smith, ELS, got his DMin in Church Growth around that time.

Robert Preus' final book had justification in its title, so why are his former students not answering the question - "What about Bob?" They avoid it, just as they avoid all issues while endlessly repeating their talking point.

Dr. Robert Preus repudiated UOJ in his final book:

From Catholic, Lutheran, Protestant (second edition):

However, Preus clarified the true meaning of justification in his final book, Justification and Rome, which was published posthumously. Preus wrote this definitive comment:

"But the imputation of Christ's righteousness to the sinner takes place when the Holy Spirit brings him to faith through Baptism and the Word of the Gospel. Our sins were imputed to Christ at His suffering and death, imputed objectively after He, by His active and passive obedience, fulfilled and procured all righteousness for us. But the imputation of His righteousness to us takes place when we are brought to faith."

Preus immediately followed the statement above with a quotation from Quenstedt, one of his favorite orthodox Lutheran authors:

It is not just the same thing to say, “Christ’s righteousness is imputed to us” and to say “Christ is our righteousness.” For the imputation did not take place when Christ became our righteousness. The righteousness of Christ is the effect of His office. The imputation is the application of the effect of His office. The one, however, does not do away with the other. Christ is our righteousness effectively when He justifies us. His righteousness is ours objectively because our faith rests in Him. His righteousness is ours formally in that His righteousness is imputed to us.

Preus also quoted Abraham Calov with approval:

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

How much clearer could this be?

Trepid Lutherans Very Luther-Like - See His Hymn

"Ichabod is really messed up about UOJ, right Jay?
Yes, I sure hope we are not too late to register."


The Trepid Lutherans (especially Webber and Rydecki) remind me of Luther's great hymn:


"O Lord, Look Down from Heaven, Behold"
by Martin Luther, 1483-1546

1. O Lord, look down from heaven, behold
And let Thy pity waken:
How few are we within Thy Fold,
Thy saints by men forsaken!
True faith seems quenched on every hand,
Men suffer not Thy Word to stand;
Dark times have us o'ertaken.

2. With fraud which they themselves invent
Thy truth they have confounded;
Their hearts are not with one consent
On Thy pure doctrine grounded.
While they parade with outward show,
They lead the people to and fro,
In error's maze astounded.

3. May God root out all heresy
And of false teachers rid us
Who proudly say: "Now, where is he
That shall our speech forbid us?
By right or might we shall prevail;
What we determine cannot fail;
We own no lord and master."

4. Therefore saith God, "I must arise,
The poor My help are needing;
To Me ascend My people's cries,
And I have heard their pleading.
For them My saving Word shall fight
And fearlessly and sharply smite,
The poor with might defending."

5. As silver tried by fire is pure
From all adulteration,
So through God's Word shall men endure
Each trial and temptation.
Its light beams brighter through the cross,
And, purified from human dross,
It shines through every nation.

6. Thy truth defend, O God, and stay
This evil generation;
And from the error of their way
Keep Thine own congregation.
The wicked everywhere abound
And would Thy little flock confound;
But Thou art our Salvation.

Hymn 260
The Lutheran Hymnal
Text: Ps. 12
Author: Martin Luther, 1523
Translated by: composite
Titled: "Ach Gott vom Himmel, sieh darein"
Tune: "Ach Gott vom Himmel"
1st Published in: Enchiridion
Town: Erfurt, 1524

They disavow two justifications, but talk about two justifications, with an emphasis on declaring the entire world forgiven of its sin - without faith.

They are not "apt to teach."

I enjoy watching them flail and flounder in public, since their false doctrine can no longer be kept in hiding and revealed only to the initiates of their Gnostic sect.

Sloppy language comes from sloppy and erroneous thinking. We do not need to invent new words and import strange analogies to understand justification by faith. They imagine themselves profound while leading people to and fro, but they are profoundly wrong.


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Daniel Baker has left a new comment on your post "UOJ Refuted by a Single Quotation":

The problem seems to be, after viewing a number of "UOJ" apologists on Intrepid Lutherans now, that when you get to the heart of the matter (namely, the ridiculous quotes like "all are declared righteous" and "guilt-free saints in hell"), the professors of this terminology admit that these statements are radical and not confessional or biblical (like Jay Webber just did), and are only rationalized through heavy mental exercise. What's more, they clearly admit that the terminology of "objective" and "subjective" justification is not in any way, shape, or form biblical and confessional. Finally, they assert (like Samuel Thrace did) that the difference between "UOJ" and unlimited atonement is so minuscule, that those who raise qualms with "UOJ" are virtually idiots.

In light of these revelations, I simply ask: Why persist in this admittedly unbiblical/unconfessional language, when we could simply use the words of Scripture/the Confessions - particularly since our viewpoints are (apparently) virtually the same anyways?

It seems to me that the only possible answers are !) there truly is difference between "UOJ" and universal atonement, or more likely 2) adherents of this terminology are unwilling to admit that WELS and its early theologians uses/used questionable terminology - because WELS can NEVER be wrong.

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Brett Meyer has left a new comment on your post "UOJ Refuted by a Single Quotation":

Daniel is getting close to a critical yet difficult realization. The repeated use of "sloppy language" and "poor wording" that is in itself consistent in teaching from one generation to another, from one (W)ELS theologian to another, can no longer be attributed to clumsy writing, poor theological training or idiocy. The words used to frame the entire doctrine of UOJ are precise and consistent from one public (W)ELS confession to another as demonstrated with quotes from Zarling, Buchholz, Becker and the (W)ELS This We Believe etc.

Anyone who states that the (W)ELS doesn't teach fogiveness before faith here the (W)ELS doctrinal book of public confession, Our Great Heritage, states, "And yet many Lutherans still labor under the delusion that God does not forgive us unless we believe. Instead of seeing faith as nothing more than the spiritual hand with which we make the forgiveness of God our own, they see it as a reason why God forgives us. They believe that Christ has indeed provided forgiveness for all men, that God is willing to forgive them, but before he really forgives he first of all demands that we should be sorry for our sins and that we should have faith. Just have faith they say, and then God will forgive you. All the right words are there. The only thing wrong is that the words are in the wrong order. God does not forgive us IF we have faith. He has forgiven us long ago when he raised his Son from the dead." (p. 59)"

Justification by Faith Alone - A Catechism

Design by Norma Boeckler

Q - Why study justification by faith?
A - Luther wrote that attacks against the Christian faith fall into three categories:

Against the divinity of Christ.

Against the humanity of Christ.

Against justification by faith.

Q - What is justification?
A - Justification is God's gracious declaration that an individual is forgiven all his sin through faith.

Q - Is there another justification?
A - No. The word justification and the verb to justify are used in the Scriptures only in the sense of justification by faith. Unless one is inventing new meanings, justification simply means justification by faith.

Q - Why do some people talk about a General Justification, an Objective Justification, or a Universal Justification?
A - All three terms come from Calvinistic influence in Lutheran Pietism. Following Knapp and others, Synodical Conference Lutherans began to speak of two justifications - one objective, the other subjective.

Q - What does General, Objective, or Universal Objective Justification claim?
A - The terms are used to claim falsely that God absolved the entire world, without the Word, without the Means of Grace, without faith - when Christ died on the cross, or alternately when He rose from the dead.

Q - Where is this definition found?
A - The Synodical Conference Brief Statement, 1932: "Scripture teaches that God has already declared the whole world to be righteous in Christ, Rom. 5:19; 2 Cor. 5:18-21; Rom. 4:25..."

Q - What are the implications of Universal Objective Justification?
A - Every single person is a guilt-free saint, including Hitler, Mao, Stalin, the Hottentots, Hindu, Muslim, and those who died in the Flood.

Q - How is Universal Objective Justification different from Universalism, the opinion that everyone is saved?
A - In spite of claims to the contrary, the Wisconsin Synod has already had a campaign where posters said to the public, "You are saved - just like me." That is Universalism, universal salvation.

Q - What do the Scriptures and Confessions teach about the crucifixion of Christ?
A - They speak with one voice that Christ died for the sins of the world, so that no one would be tempted to think that any work was required of man to satisfy God.

Q - Why is faith denounced as a work among UOJ adherents?
A - They take their argument back to Calvinism, where the strict Calvinists disagreed with Arminians, who viewed faith a a virtue in man and also as their part of the transaction, fulfilling what God started.

Q - Why is this a false accusation among Lutherans?
A - The Book of Concord teaches in harmony with the Scriptures that faith is trust in the Word, a trust caused by the Holy Spirit working in the Word. Christ Himself extolled faith in individuals and rebuked His disciples' lack of faith - "O ye of little faith!"

Q - How is an individual justified by faith?
A - He becomes aware of his sinful nature and his inability to save himself through the preaching of the Law. Jesus identified this as convicting the world of its sin, "because they believe not on Me." John 16:8. The Holy Spirit works through the Promises of God in the Word to create and sustain faith, which receives the Gospel message of forgiveness and all its blessings.

KJV John 16:8 And when He is come, He will reprove the world of sin, and of righteousness, and of judgment: 9 Of sin, because they believe not on Me; 10 Of righteousness, because I go to My Father, and ye see Me no more; 11 Of judgment, because the prince of this world is judged.

Q - How does this grace of God come to people?
A - God has given us the Means of Grace to convey His forgiveness to us.

Q - What are the Means of Grace?
A - We use this term to designate the invisible Word of preaching and teaching, the visible Word of Holy Baptism and Holy Communion.

Q - Does the Holy Spirit ever work apart from the Word of God?
A - No, that is the essence of Enthusiasm, divorcing the Holy Spirit from the Word. Enthusiasm is the basis for all false doctrine, all false religion.

Q - Where can this work of the Holy Spirit through the Word be found?
A - Isaiah 55:8-10

KJV Isaiah 55:8 For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. 9 For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. 10 For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: 11 So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

Q - How can UOJ be defined as false doctrine?
A -

First, UOJ speaks of grace (universal forgiveness) without the Means of Grace.

Second, UOJ attacks the ministry of the Word through Enthusiasm and the substitution of gimmicks and marketing.

Third, UOJ confuses the atoning death of Christ with justification by faith.

Fourth, UOJ neutralizes the concept of sin, starting with their extolling of unbelief and ending with their absolving of any and all crimes - without repentance or faith.

Q - Was not Jesus "raised for our justification," showing that His resurrection is the absolution of the world, as C. F. W. Walther preached?
A - The Romans passage is about justification by faith, as the context shows:

KJV Romans 4:22 And therefore it was imputed to him for righteousness. 23 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 Who was delivered for our offences, and was raised again for our justification.

Abraham is the father of faith in the entire chapter, which transitions from 4:25 to this declaration:

KJV Romans 5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

Q - Why do UOJ advocates use reconciliation in 2 Corinthians 5 to prove the universal absolution?
A - Calvin's rationalism has had a lasting, damaging effect on Lutherans via Pietism. One proof of that impact is the transition of Pietism to pure rationalism in one generation, at Halle University, the home of Pietism, and in denominations like the ELCA.

Human reason tells them that if Christ became sin on the cross, then man became righteous at the same moment, although they disagree about the timing of their illusion. Some make it the moment of His death, because He said "It is finished." Some make the Moment of Absolution His resurrection, because Walther said so.

Q - What has UOJ done for the Synodical Conference?
A - By creating an inroad for Pietism, Enthusiasm, and Unionism, UOJ has justified beating a path to Fuller Seminary, Willow Creek, Mars Hill, and Life Church. Those disgusted with Entertainment Evangelism have felt comfortable in joining Rome or Eastern Orthodoxy for Entertaining Worship.

Q - What has UOJ done for the Sunday service?
A - The Pietism of UOJ destroys the liturgy, preaching, hymn singing, and the confessions.

UOJ Refuted by a Single Quotation

Cover design by Norma Boeckler

twissted_sisster has left a new comment on your post "Justification by Faith Quotations":

"Christ did indeed suffer for the whole world; but how many are there who believe and cherish this fact? Therefore, although the work of redemption itself has been accomplished, it still cannot help and benefit a man unless he believes it and experiences its saving power in his heart."
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In these words, Martin Luther goes right to the heart of the matter. Here he has simply and clearly refuted UOJ. Enough said.

God's Creation - Time Lapse Photography

Many more time lapse videos are here.