Don’t Make Christ into a Moses - Brom Gnesio, A Great Source for Lutheran Quotations, And Walther As Well

Don’t Make Christ into a Moses

Don’t Make Christ into a Moses

Theology

…at its briefest, the Gospel is a discourse about Christ, that he is the Son of God and became man for us, that he died and was raised, that he has been established as a Lord over all things. This much St. Paul takes in hand and spins out in his epistles. He bypasses all the miracles and incidents [in Christ's ministry] which are set forth in the four Gospels, yet he includes the whole Gospel adequately and abundantly. This may be seen clearly and well in his greeting to the Romans [1:1-4], where he says what the Gospel is, and declares, “Paul, a servant of Jesus Christ, called to be an apostle, set apart for the Gospel of God which he promised beforehand through his prophets in the holy scriptures, the Gospel concerning his Son, who was descended from David according to the flesh and designated Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord,” etc.

There you have it. The Gospel is a story about Christ, God’s and David’s Son, who died and was raised and is established as Lord. This is the Gospel in a nutshell. Just as there is no more than one Christ, so there is and may be no more than one Gospel….

Yes even the teaching of the prophets, in those places where they speak of Christ, is nothing but the true, pure, and proper Gospel-just as if Luke or Matthew had described it. For the prophets have proclaimed the Gospel and spoken of Christ, as St. Paul here [Rom. 1:2] reports and as everyone indeed knows. Thus when Isaiah in chapter fifty-three says how Christ should die for us and bear our sins, he has written the pure Gospel. And I assure you, if a person fails to grasp this understanding of the Gospel, he will never be able to be illuminated in the Scripture nor will he receive the right foundation.

Be sure, moreover, that you do not make Christ into a Moses, as if Christ did nothing more than teach and provide examples as the other saints do, as if the Gospel were simply a textbook of teachings or laws. Therefore you should grasp Christ, his words, works, and sufferings, in a twofold manner. First as an example that is presented to you, which you should follow and imitate. As St. Peter says in I Peter 4, “Christ suffered for us, thereby leaving us an example.” Thus when you see how he prays, fasts, helps people, and shows them love, so also you should do, both for yourself and for your neighbor. However this is the smallest part of the Gospel, on the basis of which it cannot yet even be called Gospel. For on this level Christ is of no more help to you than some other saint. His life remains his own and does not as yet contribute anything to you. In short this mode [of understanding Christ as simply an example] does not make Christians but only hypocrites. You must grasp Christ at a much higher level. Even though this higher level has for a long time been the very best, the preaching of it has been something rare. The chief article and foundation of the Gospel is that before you take Christ as an example, you accept and recognize him as a gift, as a present that God has given you and that is your own. This means that when you see or hear of Christ doing or suffering something, you do not doubt that Christ himself, with his deeds and suffering, belongs to you. On this you may depend as surely as if you had done it yourself; indeed as if you were Christ himself. See, this is what it means to have a proper grasp of the Gospel, that is, of the overwhelming goodness of God, which neither prophet, nor apostle, nor angel was ever able fully to express, and which no heart could adequately fathom or marvel at. This is the great fire of the love of God for us, whereby the heart and conscience become happy, secure, and content. This is what preaching the Christian faith means. This is why such preaching is called Gospel, which in German means a joyful, good, and comforting “message”; and this is why the apostles are called the “twelve messengers.”

from Martin Luther, ‘A Brief Instruction on What to Look For and Expect in the Gospels’

Great threads, Bishop Mark. Next time, turn on the light in the sacristy.
Or did the John Milton Society donate the vestments?


ELCA NEWS SERVICE
March 24, 2011
ELCA, Episcopal Church to Celebrate 10 Years of Full Communion
11-037-JB

     CHICAGO (ELCA) -- The Rev. Mark S. Hanson, presiding bishop of the Evangelical Lutheran Church in America (ELCA), will preside at a celebratory worship service in Buffalo, N.Y., May 1, marking the 10th anniversary of the full communion relationship of the ELCA and The Episcopal Church.

      At the same time, just over the border, Canadian Lutherans and Anglicans will worship in Fort Erie, Ontario, to recognize the 10th anniversary of their full communion relationship.

     "Our celebration is an important reminder that neither historic divisions between churches nor boundaries between our nations are obstacles for sharing mission and ministry together," said Hanson. "We give thanks to God for what has been established through the full communion agreements in our two countries. We look forward to a deeper reception among our four churches, as we look toward the future."

The original bishop Katie will preach in Ft. Eerie.

     Joining Hanson at Holy Trinity Lutheran Church, Buffalo, will be the Most Rev. Frederick J. Hiltz, primate of the Anglican Church of Canada, Toronto, who will deliver the sermon. The Most Rev. Katharine Jefferts Schori, presiding bishop of The Episcopal Church, will preach at a celebration at St. Paul's Anglican Church, Fort Erie. Presiding will be the Rev. Susan C. Johnson, national bishop of the Evangelical Lutheran Church in Canada, Winnipeg. Both services will begin at 3 p.m. EDT.

ELCIC Archbishop Susan C. Johnson shows how diversity is growing across the border, eh?

Marquette U. Joins the Stampede

This is the Goodsoil lobbying group in ELCA.
Our photo archives do not have the Roman Catholic counterpart,
but any group photo of their religious workers would do.

Don't expect a word of opposition to this from Milwaukee Archbishop Jerome Listecki.  'Catholic' Cardinal Stritch Univ. has been doing this for years: http://mu-warrior.blogspot.com/search/label/Cardinal%20Stritch%20University and nothing has been said by Listecki.  His predecessor, Archbishop Timothy Dolan, also said nothing:

Marquette University to offer domestic partner benefits 

 

http://www.jsonline.com/blogs/news/118614824.html

March 24, 2011 5:19 p.m. Marquette University plans to start offering domestic partner benefits to its employees in 2012, a move that comes about a year after the university's decision to rescind a job offer to a lesbian candidate caused the campus to erupt in debate.

In a statement sent to the campus Thursday afternoon, Marquette President Robert A. Wild said he's been wrestling with an idea of offering the benefits that would provide services for gay and lesbian employees for years.

University officials note said the timing of the announcement was influenced by votes in recent weeks by the University Academic Senate and the Marquette University Student Government that have urged the university to offer benefits for domestic partners.

“If we are truly pastoral in our application of the Jesuit principle of cura personalis, I asked myself if I could reconcile that with denying health benefits to a couple who have legally registered their commitment to each other,” Wild said. In Latin, cura personalis means "care for the entire person."
Wild noted that the State of Wisconsin gives legal recognition both to marriage for heterosexual couples and to a registered domestic partnership for same-sex couples.

Officials said they're still working out details, but medical, dental and vision benefits currently offered to married couples and their dependents will be extended to registered domestic partners. The couples receiving the benefits must share a residence, must be of the same sex. The declaration of domestic partnership may be initiated by an application filed with the clerk of the county in which an individual resides.

The decision by Marquette comes nearly after a year after the school announced that it was rescinding a job offer to Jodi O'Brien, a lesbian scholar at Seattle University, involving concerns relating to Marquette's "Catholic mission and identity" and their incompatibility with some of O'Brien's scholarly writings.

The university said at the time that the decision to rescind the job offer did not have anything to do with O'Brien's sexual orientation.

The university has a Statement on Human Dignity and Diversity. It reads in part that Marquette "recognizes and cherishes the dignity of each individual regardless of age, culture, faith, ethnicity, race, gender, sexual orientation, language, disability or social class." The statement adds that the Jesuit-run school seeks to become a more diverse and inclusive academic community dedicated to the promotion of justice.

After Marquette and Wild announced the decision, dozens of faculty members at both Marquette and Seattle condemned Marquette's decision to rescind the offer to O'Brien to take over as dean of the school's College of Arts and Sciences.

In June of last year, the school announced that it had reached a "mutually acceptable resolution" with O'Brien. Marquette said it had apologized to O'Brien, and sources said the school took a “financial hit.”

School officials said at the time that the university would consider research projects, conferences, courses and service learning projects exploring the topics of Catholic identity and gender and sexuality issues.

It could not be immediately determined if the decision to offer domestic benefits was related to the settlement of the O'Brien matter.

Last March, before the incident involving O'Brien, Wild announced he would step down in June 2011 after about 15 years at the helm of Marquette. He said he had discussed his decision with trustees, including Rev. Scott Pilarz, Marquette’s incoming president.

Fuller-trained First VP of WELS Promotes Rob Bell

First VP of WELS James Huebner trained at Fuller Seminary, mocked the efficacy of the Word, and played a Rob Bell video for the innocent.
Have you no shame, WELS?

Someone wrote:

So even the AP and Fox picked up on Rob Bell

http://www.foxnews.com/us/2011/03/24/whos-hell-michigan-pastors-book-sparks-debate-eternal-torment/#

I had the misfortune to be at a “College Night” (date omitted - but known) at Grace in downtown Milwaukee.  Food, music and a message once a week for the college kids of MSOE/Marquette.  For the message part, they played some Rob Bell video about how God is a symphony of life all around us and just a whole pile of ooey gooey crap.  Have to say I was pretty embarrassed that they would stoop so low as to ever present that in a WELS church.  Sad.

What Sasse Said: The Task of the Church's Confession

 

What Sasse Said: The Task of the Church's Confession

A New Definition of Catechesis

Catechesis has left a new comment on your post "The New NIV Will Inspire WELS To Achieve Greater D...":

A subtle clue that your pastor is becoming secularized: Does he call the room where he prepares for his pastoral duties (i.e. sermon and Bible study preparation, etc.) a "study" or an "office"?

Intrepid Lutherans: C.F.W. Walther: Filching from sectarian worship resources equals "soul murder"

Intrepid Lutherans: C.F.W. Walther: Filching from sectarian worship resources equals "soul murder"

WEDNESDAY, MARCH 23, 2011

C.F.W. Walther: Filching from sectarian worship resources equals "soul murder"

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In October of 1998, Professor Mark DeGarmeaux (Bethany Lutheran College, ELS) delivered a paper to the Evangelical Lutheran Confessional Forum of the ELS and WELS in Milwaukee, WI. The title of this paper was Sacramental Worship, Sacramental Preaching: Treasures of our Lutheran Church -- a terrific little essay that explores and extols the unique liturgical treasure we Lutherans have inherited, concluding:

The Lutheran church has been truly blessed by God with a rich treasury of liturgy, hymnody, preaching, and praying. We are not a sect, but we understand and recognize ourselves as part of the Church catholic, the one Holy Christian and Apostolic Church. At the same time we realize that there is a difference between our theology and that of other denominations in many ways. Our treasures are in the understanding of sacramental and sacrificial elements in the Divine Service, in understanding the Word and Sacraments as powerful and efficacious means of grace, and in the proper distinction between Law and Gospel. And we look forward to the marriage feast of heaven when the Bride will be joined to Christ Himself and will enjoy the great sacramentum of the marriage feast of the Lamb.

This treasure has been kept and valued by generations of Lutheran confessors as a practice which carries a body of worshipers through the Divine Service, focusing them on Christ and His gifts, in a way that not only represents and reinforces our body of pure doctrine, but our distinction and separation from the heterodox. So how would a Lutheran, imbued with genuine confessional ardor, react to the notion of importing sectarian worship forms into Lutheran practice? Using C.F.W. Walther as a benchmark of confessional ardor, DeGarmeaux demonstrates the answer to this question by including as an Appendix to his essay the following letter from Walther, which was written to a man who asked about the use of Methodist worship resources in Lutheran churches:

Honored Sir, This morning I received your worthy letter, written on the 19th of the month. In your letter you ask for my opinion on whether it is advisable to introduce the singing of Methodist songs in a Lutheran Sunday School. May what follows serve as a helpful reply to your questions: No, this is not advisable, rather very incorrect and pernicious.
1. Our church is so rich in hymns that you could justifiably state that if one were to introduce Methodist hymns in a Lutheran school this would be like carrying coals to Newcastle. The singing of such hymns would make the rich Lutheran Church into a beggar which is forced to beg from a miserable sect. Thirty or forty years ago a Lutheran preacher might well have been forgiven this. For at that time the Lutheran Church in our country was as poor as a beggar when it comes to song books for Lutheran children. A preacher scarcely knew where he might obtain such little hymn books. Now, however, since our church itself has everything it needs, it is unpardonable when a preacher of our church causes little ones to suffer the shame of eating a foreign bread.
2. A preacher of our church also has the holy duty to give souls entrusted to his care pure spiritual food, indeed, the very best which he can possibly obtain. In Methodist songs there is much which is false, and which contains spiritual poison for the soul.Therefore, it is soul-murder to set before children such poisonous food. If the preacher claims, that he allows only "correct" hymns to be sung, this does not excuse him. For, first of all, the true Lutheran spirit is found in none of them; second, our hymns are more powerful, more substantive, and more prosaic; third, those hymns which deal with the Holy Sacraments are completely in error; fourth, when these little sectarian hymnbooks come into the hands of our children, they openly read and sing false hymns.
3. A preacher who introduces Methodist hymns, let alone Methodist hymnals, raises the suspicion that he is no true Lutheran at heart, and that he believes one religion is as good as the other, and that he thus a unionistic-man, a mingler of religion and churches.
4. Through the introduction of Methodist hymn singing he also makes those children entrusted to his care of unionistic sentiment, and he himself leads them to leave the Lutheran Church and join the Methodists.
5. By the purchase of Methodist hymn books he subsidizes the false church and strengthens the Methodist fanatics in their horrible errors. For the Methodists will think, and quite correctly so, that if the Lutheran preachers did not regard our religion as good as, or indeed, even better than their own, they would not introduce Methodist hymn books in their Sunday schools, but rather would use Lutheran hymn books.
6. By introducing Methodist hymn books, the entire Lutheran congregation is given great offense, and the members of the same are lead to think that Methodists, the Albright people, and all such people have a better faith than we do.
This may be a sufficient answer regarding this dismal matter. May God keep you in the true and genuine Lutheran faith, and help you not to be misled from the same, either to the right or to the left. Your unfamiliar, yet known friend, in the Lord Jesus Christ, C. F. W. Walther St. Louis, Missouri January 23, 1883

Notice that there are at least two factors involved in Walther's blistering criticism of sectarian worship resources. First, the introduction of false teaching to the congregation (a) by the false content of the sectarian worship, (b) by the true teaching which is absent from it, and (c) by the manner in which the Methodist practice itself entices the congregation away from the Lutheran confession, is inexcusable and alone grounds for rejecting material from such sources. Second, the fellowship implications involved with endorsing such materials, and subsidizing their sources, not only impacts other Lutherans, who have every right to question the allegiances of those responsible for introducing such materials, but impacts the sectarians from whom we remain separate, who consequently have every right to suspect (based on the practice of using sectarian sources, itself!) that those Lutherans using their materials are, in fact, admitting deficiency in their own confession.

If we grant that Walther is a suitable benchmark of confessional ardor, how would we categorize those who are indifferent to the usage of sectarian and heterodox worship materials? According to Walther, above, it seems that a pastor who engages in practice which raises suspicions regarding his confession is himself guilty of offense against the whole congregation, not the observer who is led to suspicion on the basis of that pastor's public practice. Is this an accurate assessment of the above statements? If so, is this consistent with more contemporary teaching regarding how one ought to interpret public practice? Based on what Walther seems to say above, should a Lutheran pastor so conduct himself in his public practice as to raise no suspicions regarding his fidelity to the Lutheran confession, or is such fidelity strictly a matter of internal motivations, making public practice not much of a big deal at all?

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GJ - Message understood, Intrepids. Why should Lutherans borrow double-justification from that Halle Pietist Georg Christian Knapp? Knapp's UOJ was in print before Ferdy landed on the docks of the Big Easy.

Knapp's UOJ is still in print today.

Knapp's formulation became the mainline denominations' Universalism as the 19th century progressed (or regressed). UOJ is the Universalism of Missouri, WELS, and the Little Sect today.

I ask again - why borrow from false teachers when Luther and the Concordists are so clear?

Rob Bell and Universalism - From Church Mouse

Rob Bell, Fuller Seminary grad - just like Larry Olson, the Harmless Heretic, and many others in WELS and Missouri.
The Little Sect, too, but they do not count.


Rob Bell and Christian Universalism — your kids (may) love it « Churchmouse Campanologist

Rob Bell and Christian Universalism — your kids (may) love it

March 23, 2011 in Calvinism, Evangelical, heresy, Protestant | Tags: Calvinism, Christian Universalism, emergent church, Evangelical, Love Wins, Protestant, Rob Bell

As I’ve explained in the previous two posts (here and here), Christian Universalism is deeply seductive to the enquiring mind.

I’m not sure what advice to give to parents out there except to get your children started early on the Bible so that they are well grounded in it by the time they reach secondary school.  After that, it may be too late … for a number of years, anyway.  What I noted from my own experience growing up was that the kids who knew the Bible could refute Christian Universalism — or Universal Reconciliation — straightaway, explaining why.

More at the post.

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GJ

Rob Bell went to Fuller? I thought that was such a conservative seminary! All the WELS and LCMS leaders went there: world missions, American missions, evangelism, snake handling. 

Mid-Week Lenten Service

By Norma Boeckler, Word and Sacrament

Mid-Week Lenten Vespers

Pastor Gregory L. Jackson

http://www.ustream.tv/channel/bethany-lutheran-worship

Bethany Lutheran Worship, 7 PM Central Time

The Hymn # 142 A Lamb 1:21
The Order of Vespers p. 41
The Psalmody Psalm 3 p. 123
The Lection The Passion History

The Sermon Hymn #5 Open Thou My Heart 1:93

The Sermon – The Way, the Truth, the Life

The Prayers
The Lord’s Prayer
The Collect for Grace p. 45

The Hymn # 46 On What Has Now 1:62

KJV John 14:1 Let not your heart be troubled: ye believe in God, believe also in me. 2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. 4 And whither I go ye know, and the way ye know. 5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? 6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. 7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. 8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us. 9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? 10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.

This passage from John is an excellent example of how much teaching can be found in one paragraph of that Gospel, yet the thoughts are expressed in the simplest words possible.

I noticed when attending another service that many passages in the Bible fall into poetical cadences, short phrases, easy to remember and understand. In this particular case, it was this part of the birth story for Christmas:

KJV Luke 2:1 And it came to pass in those days,
that there went out a decree from Caesar Augustus,
that all the world should be taxed.
2 (And this taxing was first made when Cyrenius was governor of Syria.)
3 And all went to be taxed,
every one into his own city.
4 And Joseph also went up from Galilee,
out of the city of Nazareth, into Judaea, unto the city of David,
which is called Bethlehem;
(because he was of the house and lineage of David:)
5 To be taxed with Mary his espoused wife,
being great with child.
6 And so it was, that, while they were there,
the days were accomplished that she should be delivered.
7 And she brought forth her firstborn son,
and wrapped him in swaddling clothes,
and laid him in a manger;
because there was no room for them in the inn.

We can easily imagine the angelic message being memorized and passed on as poetry or as a hymn:

10 And the angel said unto them,
Fear not:
for, behold, I bring you good tidings of great joy,
which shall be to all people.
11 For unto you is born this day
in the city of David
a Saviour,
which is Christ the Lord.
12 And this shall be a sign unto you;
Ye shall find the babe
wrapped in swaddling clothes,
lying in a manger.

I noticed the poetic structure because the minister ran everything together as prose.

John’s Gospel is considered the most poetic, because all of Jesus’ sermons fall into the short, simple repetitive phrases of poetry. That is one reason why they are remembered so well. Try reading them that way.

There are two main messages in this paragraph from John. One is the relationship between the Father and the Son. That is constantly emphasized in the Fourth Gospel but also found elsewhere:

KJV Matthew 11:27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

That is also in poetic phrases.

The point in this passage is illustrated by the foolish statement of Philip, “Show us the Father and it will be enough.”

The response dispels the notion that the Father and Son are entirely separate, although they are distinct persons of the Trinity. Hearing the Son means hearing the Father. Seeing the Son means seeing the Father.

Everything Christ does is from the Father. Thus, anyone who tries to make three gods out of the Trinity is wrong. The Gospel of John teaches the Three-ness of the One God and the Unity of the Three Persons.

Some might ask, “If so much is said about the Father-Son relationship, is the Holy Spirit neglected?”

John’s Gospel also includes one of the most extensive sermons on the Holy Spirit, one so significant that every pastor should memorize it as much as possible.

Notice that John’s Gospel does not have Chapter 1 – The Father, Chapter 2 – The Son, Chapter 3 – the Holy Spirit. The revealed Word is not at all like a Confession of Faith (by man) or a theology textbook. But from the Word of God we can put together what God teaches.

John 14:5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? 6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

This is a word play, which we also use in English. The way is literally the road, often used or abused in the term synod (walking together, although flash mobs are more organized and better disciplined).

There is a transition from “Where are you going?” to the great I AM statement:

I am The Way, The Truth, and The Life.

This completely repudiates those opinions which treat Jesus as one more great religious teacher. This era is no different from the pagan era, where people were glad to welcome Jesus as another religious leader, as long as they could buy His magic (they imagined) or associate Him with others.

This sentence alone cannot be confessed while also stating that there are other paths or roads to salvation. While that sounds tolerant and open-minded, to equate Jesus with Buddha and tree gods, it is just the opposite. Those who compromise the faith to allow pagan religion are soul-murderers. They are more dangerous than pagans because they blend a tiny bit of truth with a dominant supply of error.

The second part of the statement leaves no doubt with its litotes, or double negative to illustrate a positive in unmistakable terms. No one (negative) except (negative).

That does not permit any special cases, for no one can possibly know the Father except through knowing the Son.

This gives us the greatest confidence that in John’s Gospel we have the true revelation of the grace of the Father in giving His beloved Son to die for our sins.

The Bible judges all books. If someone comes up with a theory or a great work of bogus scholarship to set John’s Gospel aside, we know better. No book judges the Fourth Gospel, but John’s Gospel judges all attempts to interpret it.

If someone is looking for sermon books, get Luther’s sermons on the Gospel of John. He gave those sermons reluctantly when he said he would rather be working in the garden, retired.

There is more truth in one page of Luther’s correct interpretation of John than in all the “practical” books of the moderns.

John’s Gospel is a constant source of God’s grace, a way to build up one’s confidence in the Word, and a great comfort and guide. The Fourth Gospel is Jesus speaking to us in His simple, yet profound sermons.

More on the Bloat

bruce-church (https://bruce-church.myopenid.com/) has left a new comment on your post "Bloated Hours, Bloated Costs at Lutheran Seminarie...":

Wow! I guess everyone is so stunned by the situation with the LCMS seminaries that they can't even comment--including even President Harrison. One seminary president is calling it quits after this year, too. I wonder why.

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GJ - Readership is staying near 2,000 page-reads per day. I get an idea who is reading it by some of the emails I get.

One ELS pastor said, "Everyone reads Ichabod." Traffic was very high during the last WELS convention.

Synodical officials make sure they know what is being said about their territory, so assume, Rev. Church, that every post about them is read and discussed.

I see things evaporate right after being quoted here. That is why I kelm them into the post instead of just posting.

And readers - Rev. Church has provided a vast amount of information about the cost of seminaries. Fairly soon I will post my 25 year predictions. Remember, I was 25 years early in writing about ELCA.

If you do not read this blog for the opinions, read it for the facts and the quotations.

Those who like anonymous, malicious gossip have Tim Glende's quarterly effort to entertain them.

Denominational Abuse Continues

I am not ready to defend the Church of Rome for anything, but they finally started doing something about their abusive church workers. The criminal conspiracies to cover up began 24 years ago. There was widespread reporting and an institutional effort to clamp down - on those trying to reform Rome. They finally lost so many lawsuits and so much respect that the new pope had to take action.

WELS, Missouri, and the ELS should take note. They have used the same criminal cover-up tactics. What earthly courts will not handle will finally be addressed in the ultimate Supreme Court. It's fun to dine on Daddy Warbucks' dime, but our mortal days are short, nothing in comparison with eternity. Meanwhile, many are harmed - not only the targeted victims, but also many surrounding them. The corruption caused by the cover-up adds to the crime. Clergy and laity learn to look the other way, lest they be accused of evil. Soon they can overlook everything, and they do in the good ol' boy network. How else does one become a Doctrinal Pussycat?

Someone contacted me today. All the details I will offer is this - decades of suffering have followed her experience.

The ELCA had to pay out $40 million for one case, where a known homosexual predator was ordained. Their news service published the story. It was not hidden. I am no fan of ELCA, but that is a good start, to publish the truth.

Rome got rid of Wisconsin Lutheran College's famous lecturer, Archbishop Weakland. They forced him into retirement. His lurid life was exposed and his embezzlement of church funds publicized. Still, many stuck by him.

Long before "Party in the MLC," there was Weakland, lecturing at Willowcreek's Little College.

New Graphics Folder for Frequent Writers

WELS Church Lady.

I am developing graphics for people who write often. They are intended to be complimentary. I appreciate the extra research done and the insights offered.

Bloated Hours, Bloated Costs at Lutheran Seminaries, Revealed by Bruce Church

Bruce Church has left a new comment on your post "Essay Backs Bruce Church's Arguments about Seminar...":

Seminary professor Frederick Schmidt says that many M. Div. programs are "bloated," no doubt so seminaries could rake in more federal student loan dollars per degree. He says that the accrediting agency only requires 72 credit hours for a M. Div., but is aghast that some seminaries require as much as 106 credit hours. He'd probably have seizures if he heard how many credit hours the LCMS seminaries get away with requiring, namely 137 and 139 (see links below). You'd have to look at the US defense department to find "cost overruns" as big as the cost overrun for getting a LCMS M. Div. For that many credit hours, you'd think a guy could walk away with a M. Div and a D. Min, or at least be well on his way toward receiving a Doctor of Theology.

So if 106 credit hours is "bloated and expensive," and the most expensive Methodist seminary out of their dozen or so seminaries is the 29th most expensive seminary in N America, then what adjectives are left to describe the LCMS's M. Div. programs, which are 9th and 11th most expensive programs in N America, and require nearly twice as many credit hours to graduate than is required by ATS!:

Seminary costs compared:
http://www.scribd.com/bruce_church
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Concordia St. Louis M. Div.
http://www.csl.edu/admissions/academics/mdiv/curriculum/
Credit Hours/Area
27 Exegetical Theology
26 Systematic Theology
18 Historical Theology
30 Practical Theology
18 Free Electives
18 Vicarage
137 Total
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Concordia Ft. Wayne M. Div.
http://www.ctsfw.edu/Page.aspx?pid=392
Credit Hours/Area
40 Exegetical Theology
18 Historical Theology
43 Pastoral Ministry and Missions
29 Systematic Theology
3 Field Education and Vicarage
6 Electives
139 Total
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http://www.patheos.com/Resources/Additional-Resources/Is-It-Time-to-Write-the-Eulogy-Frederick-Schmidt-03-21-2011?offset=1&max=1

In spite of the fact that there is room for so many extras, the degree itself is bloated and expensive. The Association of Theological Schools require at least 72 hours of course work, but some seminaries require as much as 106 hours; and the inside joke among most seminarians is that they will be fortunate to crowd three years into four . . . or five.

Flow of Funds to Seminaries
http://ichabodthegloryhasdeparted.blogspot.com/2011/02/flow-of-funds-to-seminaries.html

***

GJ - Add to that, an MDiv is a useless degree. Try to market it for a job, even in teaching. In higher education, a lawyer gets doctoral level pay. An MDiv will not get hired to teach anything.

One seminary veteran used his skills in ancient languages to learn computer languages, taking courses at a top computer science school. He gets wahoo pay and benefits now, plus bonus awards and incentives. He also uses his training to help at his local church.

The Lutheran seminaries deceive men into thinking there is a shortage, even though congregations are folding and merging (a polite way to fold). The seminaries are used as a convenient place to put a Flounder into a job because he has the same last name as an earlier professor, his father or uncle or in-law.

Meanwhile, the same synods are filling the gaps with non-traditional training, which erases even more slots.

If the synods got rid of abusive teachers and pastors, not to mention the alcoholics, there would be a critical shortage and higher standards. The only one now is a blood test.

"Oh? Fifth generation and related to four professors, three DPs, and one Daddy Warbucks? You can do no wrong, buddy. We need more just like you. Ignore the legalists. They do not appreciate the awesomeness of you."

ELCA Presiding Bishop Promises:"It Gets Better"

"Please, Brett. No jokes about the title."

ELCA NEWS SERVICE
March 21, 2011
'It Gets Better' Book Features ELCA Presiding Bishop
11-035-JB
     CHICAGO (ELCA) -- An essay written by the presiding bishop of the Evangelical Lutheran Church in America (ELCA) is featured in a new book, It Gets Better: Coming Out, Overcoming Bullying, and Creating a Life Worth Living. The Rev. Mark S. Hanson's essay is a transcript of his "It Gets Better" video, which was posted on the project's YouTube channel in October 2010.
     Hanson's essay was selected for inclusion by Dan Savage and Terry Miller, the founders of the project and the editors of the book. The two men launched the "It Gets Better" project when they created a YouTube video that reached out to lesbian, gay, bisexual and transgender youth facing harassment and bullying.
     What followed was a worldwide phenomenon. According to the book's notes, more than 6,000 "It Gets Better" videos with messages of hope and encouragement have been posted to date, with more than 20 million views the first three months.
     In his essay, Hanson offers reassurance to young people who are gay, lesbian, bisexual or transgender, saying, "You are a beloved child of God."
     "Your life carries the dignity and beauty of God's creation," Hanson said. "God has called you by name and claimed you forever. There is a place for you in this world and in this church." 
     Hanson, the father of six children and four grandchildren, writes that words have the power to both harm and heal people. "Sometimes the words of my Christian brothers and sisters have hurt you, and I also know that our silence causes you pain," he wrote.
     Hanson adds that as a Christian, he trusts God is working in the world for justice and peace "through you and through me. It gets better," he said.
     Among the many writers whose essays are featured in the book are President Barack Obama; the Rev. V. Gene Robinson, bishop of the Episcopal Diocese of New Hampshire; Ellen Degeneres, entertainer; U.S. Secretary of State Hillary Rodham Clinton; U.S. Sen. Al Franken of Minnesota; U.S. Rep. Nancy Pelosi of San Francisco; and Suze Orman, author and financial adviser.

"Brett, stop enabling Jackson!"

Are the Young Too Stressed?

grumpy has left a new comment on your post "Another Stab At Michigan Lutheran Seminary":

I have noticed that the younger generation of pastors often complain about being overworked and overstressed, unable to balance work and family, etc., etc., etc.....

It is interesting that an "oldster" like Prof. Zeiger would need to take over from a "youngun" like Pastor Frey....

The future does not look rosy if this trend is widespread. Unfortunately, I have seen this myself among some of the youngsters out there....

Grumpy "Hey kid, stay off my lawn" Lutheran...

Essay Backs Bruce Church's Arguments about Seminary Education

Is It Time To Write the Eulogy?


A large number of the mainline seminaries are selling their buildings and property, cutting faculty, and eliminating degree programs. Those that are not, are competing for a shrinking pool of prospective students and rely on scholarships and lower academic standards to attract the students that they do have...


Denominations have left seminarians to pay for their educations, saddling them with debt that they cannot comfortably repay because beginning salaries for clergy are often below the poverty level. And, at the same time, they have offered alternative routes to ordination bypassing seminary entirely, leaving those who do go to wonder why they worked so hard to accomplish the same goal. What we will never know is how many prospective clergy are lost because they conclude that if the ministry is something you can do without preparation it isn't really worthy of their attention....

In some cases a seminarian can wait five to seven years before learning if she will be ordained, and in the meantime he is forced to run a gauntlet of committees and requirements that is more akin to hazing for membership in a fraternity, than it is serious preparation for ministry.

Synod President Biographies Are Full of Holes

WELS SP Mark Schroeder

Three Synod Trifecta

May 5-6, 2011
Lecturer: The Reverend President Mark G. Schroeder, Wisconsin Evangelical Lutheran Synod. President Mark Schroeder graduated from Wisconsin Lutheran Seminary in 1981. He served in the parish as the Pastor of Faith Evangelical Lutheran Church in Fond du Lac, Wisconsin. He then served as president both of Northwestern Preparatory School in Watertown, Wisconsin and of the newly formed Luther Preparatory School on the Watertown campus and guided the amalgamation of two synodical preparatory schools into the new Luther Preparatory School. In July, 2007, he was elected president of the Wisconsin Evangelical Lutheran Synod. President Schroeder married his high school sweetheart Andrea (Kuester) in 1977 and they have been blessed with four children.

***

GJ 

- He was assigned to Fond du Lac in 1981.
- He accepted a call to Maitland, FL in 1987. Oops. Left out of the bio.
- He accepted Call to Northwestern Prep in 1990.
- He accepted Presidency of new “Luther Prep School” in 1996.
- He was elected Synod President in 2007.

I have noticed this before. No one would ever know that Joel Gerlach left WELS. That was erased from his bio. When I mentioned that, based on local narratives, someone wrote, "I found that in the conference notes." He came back, of course, to make the synod safe for Church Growth. That is ironic, since Gerlach apparently left over a doctrinal issue.

During the Al Barry supremacy, the denizens of LQ made a big deal over my synod membeships. Someone born and bred LCMS was de facto superior (as long as everyone forgot about Cascione, who was rejected by the ELS and founded the Cascione Synod). I brought up Al Barry's extensive synodical history, which included the church basement seminary plus Bethany (ELS) plus a WELS vicarage and finally Missouri. That could not be found in the Concordia Historical Institute bio. Perhaps McCain photoshopped the bio during his brief tenure at the CHI.

Jack and Robert Preus belongws to three synods.

Why the Gap with Schroeder?
One person offered this opinion - a short call would not be listed by WELS pastors, according to custom.

The funny thing is, I remember the call to Florida. At the time, my WELS friends told me that anyone who got too critical of Church Growth was given a call out of Florida. Florida was Radloff's baby. He graduated with Valleskey, so the two of them would be good sources about how CG started in WELS.

I was starting to publish in Christian News about Church Growth. I got a letter from Pastor Mark Schroeder in Florida. He asked me for resources about Church Growth because he was assigned a paper about it for his conference. I sent a packet to Florida. In a few weeks I saw that he was called to be the president of the Watertown prep.

He has been Synod President for almost four years now. He has not acknowledged in public that Church Growth doctrine exists in WELS. Sweeping changes include:

1. The CG VP Wayne Mueller was replaced with Fuller grad VP Jim Huebner.
   
2. Church and Change has done everything it wanted, and still has a website active, with so many nodes growing that the original cancer site no longer matters.
   
3. Church and Change founder Steve Witte (DMin, Gordon Conwell) was promoted to the Asian board first, then promoted to seminary president there.
   
4. Church and Change founder John Parlow has gone with various groups to such events as the Babtist Drive conferences hosted by Andy Stanley.
   
5. Church and Change leader Don Patterson (a district vp, woo-hoo) has led a group of suckers to Exponential, a pan-demon conference in Orlando each year.
   
6. Shrinker leaders like Aderman, Patterson, and Bivens write for FICL, dominate FICL.
   
7. Major domo Mark Jeske does whatever he wants, in whatever synod he wants.
   

Call me over-speculative, but I believe the Florida exile represents the unmentionable in WELS, Missouri, and the ELS today - Enthusiasm, Church Growth and worse, denying the Efficacy of the Word, UOJ.

One man put this in his office: "The unspoken is often the most significant thing."

That must be true, because there have many efforts to silence me. All I do is post or publish what is easily obtained from the libraries and the Net. I mention the unmentionable.

Their Shrinkers can give R-rate sermons, so bad that children are warned to stay away. But the truth is treated as pornography.

My Definition of Irony - Intrepids Lindee and Webber Praising Krauth!

Tuesday, March 22, 2011

C.P. Krauth explains how orthodox Lutheran Synods descend into heterodoxy

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The name Charles Porterfield Krauth (d. 1883) may be unfamiliar to most WELS Lutherans. Perhaps this is because he was not WELS. Regardless of the reason, this unfamiliarity is most unfortunate, for Krauth was, in fact, a leading figure of the confessional Lutheran movement in 19^th Century America, and his contributions to confessionalism remain vitally important. He was a Lutheran of the early Eastern synods and a student of Samuel Schmucker (d. 1873) – who taught that the Augsburg Confession was rife with error, envisioned a future for American Lutheranism which espoused union with Reformed and Methodist Christians, advocated a theological formula for doing so, and even founded an organization to advance these ideas. Krauth grew to oppose Schmucker, his former teacher, eventually retiring from parish ministry to combat unionism full-time and to work toward establishing confessional unity among Lutherans in America under the Unaltered Augsburg Confession. To this end, and under Krauth's leadership, the General Council was formed in 1867, serving as a significant and positive force for the advancement of Lutheran confessionalism. That work still being "relevant", portions of the General Council's output has even appeared on Intrepid Lutherans in the past – the Explanation of the Common Service being published on this blog last July (which is now available in book form from Emmanuel Press, should the reader desire a personal copy). Regarding Krauth and his significance, Rev. David Jay Webber (Little Sect on the Prairie), in his fine essay Charles Porterfield Krauth: The American Chemnitz, quotes a figure who should be familiar to WELS Lutherans – C.F.W. Walther:

***

GJ - There is just one little problem with Lindee and Webber gushing about Krauth. Both of them teach against justification by faith, unlike Krauth.

The General Council theologians recognized and emphasized the efficacy of the Word in the Means of Grace. I believe Knapp's peculiar notion of double-justification was unknown in the General Council, although it was a fetish of Walther and Pieper.

Krauth taught in harmony with Luther because he was trained in an anti-confessional atmosphere, knowing far more about the union spirit than anyone.

In contrast, Walther became a Christian through Pietism, came from Pietistic circles, and arrived in America with a Pietist bishop-for-life, Stephan. Walther's struggle was over leadership rather than doctrine, and he quickly became the new bishop-for-life. He also picked his successor, F. Pieper.

Spener and Halle were both such halle-wed names in the 19th century that no one could question anyone or any idea from there. Nor did people like to admit that Pietism turned to pure rationalism so quickly.

Walther and Pieper were good examples of the 19th century American ideal, a union of the Reformed and Lutheran ideals. All Lutheran-Reformed unions ended up Reformed, with the ones more influenced by Lutheran doctrine lasting longer. Krauth wrote about that as an example from church history.

The Walther sect grew so rationalistic that it took a major revolution to install a synod president with intellectual ties to Lutheran Orthodoxy (Jack Preus).

If that were not bad enough, WELS and Missouri sent all their leaders through Fuller Seminary and rewarded anyone with a Fuller degree. This happened because everyone was fussing over the canon law of Pietism rather than teaching the Means of Grace. May I pray with my maiden aunt on her deathbed if she is ALC but really orthodox? "Yes!" "No!" "Well, it depends. Are you sure she will die?"

Lindee is correct in pointing out the three stages of error, which first came from Augustine. He and Webber are good examples of UOJ Enthusism being the third stage of error in the Synodical Conference. UOJ is the only "doctrine" taught by the Synodical Conference now, and they all agree about it. They might as well merge so they can circle the drain together.

Church and Change's websty and programs are intact. But don't let me catch you talking about justification by faith.

---

"The Holy Spirit works through the Word and the Sacraments, which only,
in the proper sense, are means of grace. Both the Word and the Sacraments bring
a positive grace, which is offered to all who receive them outwardly, and which
is actually imparted to all who have faith to embrace it."
Charles P. Krauth, The Conservative Reformation and Its Theology, Philadelphia: The United Lutheran Publication House, 1871, p. 127.

Krauth's statement is incompatible with Lindee and Webber claiming that grace comes to people without and before the Word.

The Blessing of the Compost, Reprise

Iggy Antiochus wanted a photo of the Blessing of the Compost at the Lutheran School of Theology at Chicago (ELCA).

Another Stab At Michigan Lutheran Seminary

Voss called as next MLS president

On March 14, the Michigan Lutheran Seminary Governing Board called Rev. David Voss from Memorial, Williamston, Mich., to serve as president of Michigan Lutheran Seminary (MLS), one of two preparatory schools operated by the synod.

A 1983 graduate of Wisconsin Lutheran Seminary, Voss has also served at Faith, River Falls, Wis.
Rev. Paul Prange, administrator of WELS Board for Ministerial Education, notes that Voss has experience in educational administration at his current congregation, which would serve him well as president of MLS.

Rev. Jonathan Schroeder from Faith, Sharpsburg, Ga., returned the call as MLS president last week. The position has been vacant since Sept. 17, 2010, when Rev. Aaron Frey resigned the position. Dr. William Zeiger, vice president of MLS, is serving as president during the vacancy.

***
GJ - Did you wonder why Anonymous Blogger Tim Glende went Medieval about my truthful description of Aaron Frey resigning? I did too. They graduated the same year at The Sausage Factory, where the claim of infallibility is backed by "I drank a lot of beer with him!" That is how Rich Krause defended the Harmless Heretic Larry Olson. Krause neglected to mention that Olson picked up a quickie DMin from Fuller, which qualified the Very Rev. Dr. Olson to supervise Krause for a similar drive-by DMin. Notice that all the WELS Shrinker DMins call themselves "Dr." all the time. Hahahaha.

Glende still has an alleged statement from Aaron Frey on his blog. The trouble is - there is no proof that statement was ever made. It did not appear on Frey's FB page or blog when I saw it. Keep on making stuff up, Tim, as much as your conscience allows.

I am looking for the new WELS call report, to settle some factual matters with Anonymouse, above. For some reason it is not posted yet.

WELS Discipline - Never at Rest - Always Searching Out and Destroying...Lutheran Faith

Jesus is his rice!


Brett Meyer has left a new comment on your post "Two events designed for lay members | Wisconsin Ev...":

CrossTrain Ministries Coaching Network

This ministry is being partially funded by Grace in Action (GIA) and WELS Kingdom Workers.

Small Group Leadership
(Pastor Jeff Gunn)

The means of grace are the key to people growing in their faith. One way to deliver the means of grace to the people of our congregation is via a groups system. "Growth groups" are gatherings of 12-15 people in homes of the congregation for the purpose of sharing the word of God with one another, praying and worshipping with one another, enjoying fellowship, serving in the congregation and community, and reaching out with the gospel. In this portion of our coaching network we will discuss the groups system: why it is beneficial, how it operates, how to set a groups system up and get it rolling, what the challenges to running a groups system are, how to deal with problems with groups, and how to continue to expand groups to meet the various needs and character of the congregation.

BIO

Jeff Gunn is pastor of Crosswalk Lutheran Ministries in Phoenix, Arizona. A teenage convert to Christ, Jeff was brought into the WELS fellowship through a neighboring family, an experience that God used to develop a life-long passion for outreach with the gospel. He graduated from Wisconsin Lutheran Seminary in 1982 and subsequently served for 14 years in the Central Africa country of Zambia. Six of those years were spent living in the bush, pastoring multiple village congregations. In the next eight years, Jeff continued to serve congregations as a pastor, but also served as WELS field coordinator for the Zambia Mission, and as a professor at the Lutheran Bible Institute and Seminary in Lusaka. Jeff's 14 years serving in Zambia have given him a unique perspective on the management of the ministry of the gospel. Since returning to the U.S. in 1996, Jeff has served as religion instructor and assistant principal at Arizona Lutheran Academy for five years. In 2001, he became Director of Native American Missions for the WELS. Finally, in 2004, Jeff received the call to launch CrossWalk Church on the campus of Arizona Lutheran Academy. Starting with about 30 people in 2004, God has blessed this ministry so that today there are two services and 500 people worshipping each Sunday at CrossWalk. CrossWalk uses a contextualized approach to worship, weekly growth groups, and ministry teams as key components to its approach to gospel ministry in a church that describes itself as a "church for unchurched people."

http://www.nextdisciple.com/giaprojects/crosstraincoaching.html

Watch This Video on Full Screen.WELS Members May Not Watch or Hum Along, Due To LCMS High Churchiness

Truly, the glory has departed.

Two events designed for lay members | Wisconsin Evangelical Lutheran Synod (WELS)

Two events designed for lay members | Wisconsin Evangelical Lutheran Synod (WELS)

Another Church and Change episode sponsored by WELS,
promoted by SP Mark Schroeder.

The theme of the 12th Biennial WELS Kingdom Workers Convention is "Equip to Serve." As Mr. Bill Meier, national executive director of WKW, explains, "We have all been called to serve our Lord, Jesus, no matter what our station in life." He adds, "We are inviting all WELS members to join us as we celebrate the opportunities the Lord gives us to serve and explore which opportunities best fit each of us." In addition to workshops to better equip attendees to personally do mission work, WELS home and world mission workers will give presentations on their mission experiences.

WKW is a parasynodical organization whose purpose is to engage Christians in outreach ministry and assist WELS missions in their task of making disciples of all nations. Last year, 3,000 WELS members were engaged in WKW ministries.

***

GJ - Kingdom Workers is another lobbying group, cloned from Church and Change, doing the work of Church and Change, promoted by the Synod President.

Rich Krause is another Shrinker with a drive-by DMin supervised by Larry Olson, of all people.

Etc. Etc.

‘The De-Confessionalization of Lutheranism?

‘The De-Confessionalization of Lutheranism?

Intrepid Lutherans: Dr. Martin Luther on the Christian's obligation to evaluate doctrine

Intrepid Lutherans: Dr. Martin Luther on the Christian's obligation to evaluate doctrine

MONDAY, MARCH 21, 2011

Dr. Martin Luther on the Christian's obligation to evaluate doctrine

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Dear Readers,

Now that we have attempted to clarify what is and is not adiaphora – mostly what it’s not – we need to address the following questions:

1. Who is to decide which teaching and practices are true and correct and which are not?
2. Who has the right to judge doctrine?
3. Is this something that only seminary professors and district praesidia may do?

Early in the Reformation Luther was faced with similar questions. In the following treatise he very clearly emphasizes that it is not church leaders especially, but rather everyone and all Christians equally – the sheep of Christ! – who have the power and right to judge doctrine.

This treatise was published in May of 1523, of which we publish the first half, below. The translation is from Luther’s Works, Vol.39, page 305 and following. Some sections have been highlighted for emphasis, and headings have been added for clarification.

Pastor Spencer