Downward Trends for Synodical Sinecures

bruce-church (http://bruce-church.myopenid.com/) has left a new comment on your post "Learn Stewardship from the Wisconsin Synod":

Here's the new trend in de-bloating synod administrations due to fiscal tightening: selling off campus ministry chapels, a trend that might have Rev. Trapp of the Madison "bat cave" student chapel a little nervous:

Uproar about the Future of the U of Minnesota Chapel, by Pr. Rossow
http://steadfastlutherans.org/?p=14557

http://ulcmn.org/Files/Pages/SaveULC.html

Love Shack for sale:
http://ichabodthegloryhasdeparted.blogspot.com/2011/03/lookee-here-they-are-selling-love-shack.html

Madison student chapel next?:
http://www.wlchapel.org/about-us/staff/

Sausage Factory Alert - Ignore the Justification by Faith Quotations.The Faculty Says They Are Misleading

Shun the UOJer or the justification-by-faith teacher?
Experiences vary.


Below are identical sets of quotations from various catechisms and the Book of Concord.

Until the Kuske Catechism, WELS and Missouri taught justification by faith to the little ones.

Papenfuss, the Torquemada of Kokomo, admitted that he never heard of UOJ until he reached the sacred grounds of The Sausage Factory.

Now everyone seems to be utterly brainwashed in UOJ, endlessly repeating the talking points.

Universal salvation is mindlessly taught--and yet denied--by DP Buchholz.

Too bad these old catechisms cannot be shredded and forgotten. The copies remain here and there. Some people even crack open the Book of Concord, which is packed with misleading quotations about justification by faith. So is Romans.

No wonder the star graduates of Mequon steal their sermons, even their emails, from such nitwits as Hybels, Groeschel, Driscoll, and Stanley. If these WELS heroes post their "sermons" on the Net, people laugh at the obvious plagiarism.

Leaders like Deputy Doug Englebrecht offer this defense - "Many of our pastors copy from others."

This is a grand admission of failure:

1. Failure to study and preach the Word of God.
   
2. Failure to abide by the call contract.
   
3. Failure to obey the civil laws against plagiarism and dishonesty.
   
4. Failure to be honest with the congregation.

If a layman reports obvious plagiarism by a WELS pastor, he is blasted by the very official entrusted with supervision.

Catechism Quotations Without Extra Code

3rd Article—The Forgiveness of Sins

Gausewitz—KJV edition
256. Which is the most precious gift that the Holy Ghost bestows on the Church by the Gospel? The forgiveness of sins, or the righteousness of God. (Justification) Rom. 4:7,8 Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. Rom. 1:17 In the Gospel is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith.
257. Why is this a needful and precious gift? Because by our sins we are lost and condemned creatures. But where there is forgiveness of sins, there is life and salvation. (Comp. Q164, 165, 183 and 192)
258. Why do even the saints still need forgiveness of sins? Because we daily sin much and deserve nothing but punishment. Rom. 7:18-25; Ps. 143:2; Phil. 3:12; Rom. 7:18.
259. But what may we according to the Word of God confess with the Christian Church in the Third Article? I believe in the forgiveness of sins. Ps. 103; Exod. 34:5-7; Micah 7:18,19.
260. What do you confess with these words? I believe that the Holy Ghost in the Christian Church on earth daily and richly forgives all sins to me and all believers. Lament. 3:22,23; Rom. 5:20 Where sin abounded, grace did much more abound. Is. 1:18 Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Ps. 103:2,3 Bless the Lord, O my soul; who forgiveth all thine iniquities. Micah 7:18,19 Who is a God like unto Thee, that pardoneth iniquity, and passeth by the transgression of the remnant of His heritage? He retaineth not His anger forever, because He delighteth in mercy. He will turn again, He will have compassion upon us, He will subdue our iniquities; and Thou wilt cast all their sins into the depths of the sea.
261. What does that mean that God forgives your sins? God does no more look upon my sins, but justifies me; that is, He acquits me from all guilt and punishment. (Comp. Q183 and 184) Luke 18:9-14; Rom. 5; Rom. 8:33 Who shall lay anything to the charge of God’s elect? It is God that justifieth. Rom. 8:1; Eph. 1:7; Rom. 3:24; Rom. 4:8; Col. 2:13,14 He hath forgiven you all trespasses, blotting out the handwriting of ordinances that was against us. (Comp. Rom. 3:25; Rom. 5:18)
262. Why do we say that the HOLY GHOST forgives our sins, whereas we are justified before God through the redemption of Christ? The Holy Ghost by the Gospel awards the righteousness of Christ to us, and gives our faith assurance thereof. 1 Cor. 6:11; 2 Cor. 5:19; Acts 2:38; Is. 38:17 Behold, for peace I had great bitterness; but Thou hast in love to my soul delivered it from the pit of corruption; for Thou hast cast all my sins behind Thy back. (Comp. Is. 40:1,2; Is. 61:1,2; Luke 24:47; John 20:21-23; Matt. 9:2,6; Matt. 26:28; Is. 61:10.)
263. To whom does God forgive sins? To me and all believers. “Our works are all rejected, all claims of merit pass for naught.” Luke 18:9-14; Matt. 18:23-27; Rom. 3:21-28; Rom. 4 and 5. Acts 10:43 To Jesus give all the prophets witness that through His name whosoever believeth in Him shall receive remission of sins. Rom. 3:28 Therefore we conclude that a man is justified by faith without the deeds of the Law. Rom. 10:4; Rom. 4:5,6; Is. 53:11; John 3:18,36; Mark 16:16.
264. Where are sins forgiven? In the Christian Church on earth.
265. Why do we say, In the Christian Church on earth? Because Christ gave the Gospel to His Church on earth: in the Gospel we have the forgiveness of sins. (Ministry of the Keys) Matt. 28:18-20; Mark 16:15; 1 Pet. 2:9; Luke 10:16; 2 Cor. 5:19; Luke 24:47; Matt. 16:19; Matt. 18:18; John 20:22,23; Eph. 4:10-12; Luke 5:18-26.

Gausewitz—1984 NIV edition
254. Which is the most precious gift of the Holy Spirit by the gospel to the church? The most precious gift is the forgiveness of sins of the righteousness of Christ by which we are justified before God. (Justification.) Romans 4:7,8; Romans 1:16,17.
255. Why is the forgiveness of sins the most precious gift? It is the most precious gift because without the forgiveness of sins we are lost and condemned creatures, but with it we have life and salvation. Romans 3:23,24; Romans 8:1.
256. Why do we, the saints, still need forgiveness of sins? We need forgiveness of sins because we daily sin much and deserve nothing but punishment. Romans 7:18-25; Psalm 143:2; Romans 7:18.
257. But what may we according to the Word of God confess with the Christian church regarding our sins? I believe in the forgiveness of sins.
258. What do you confess with these words? I believe that in the Christian church on earth the Holy Spirit daily and fully forgives all sins to me and all believers in Christ.
259. What do you mean by saying that God forgives your sins? God no longer looks upon my sins but justifies me; that is, he declares me free from all guilt and punishment. Luke 18:9-14; Romans 5.
260. Why do we say that the Holy Spirit forgives sins, whereas we are made righteous before God through the redemption of Christ? The Holy Spirit brings the righteousness of Christ to us by the gospel and gives us the faith to believe it. 1 Corinthians 12:3; 1 Corinthians 6:11; Acts 2:38.
261. To whom does God forgive sins? God forgives sins to me and all believers. Luke 18:9-14; Matthew 18:23-27; Romans 3:21-28; Romans 4 and 5; Acts 10:43; Romans 3:28; Romans 10:4.
262. Where are sins forgiven? Sins are forgiven in the Christian church on earth. (Use of the Keys.)
263. Why do we say, “In the Christian church on earth”? We say this because Christ has given the gospel to his church on earth; in the gospel we have the forgiveness of sins. Matthew 28:18-20; 1 Peter 2:9; 2 Corinthians 5:19; Luke 24:47.


CPH 1943/1965—KJV edition
187. Why do you say, I believe in the forgiveness of sins? The Bible assures me that God daily and richly forgives all sins to me and all believers. Ps. 103:1,2; Ps. 130:3,4.
188. How does God forgive your sins? God no longer charges, or imputes, my sins to me, but declares me righteous. (Justification.) 2 Cor. 5:19; 2 Cor. 5:21; Rom. 8:33; Rom. 4:5; Matt. 18:23-35.
189. What induces God to forgive your sins? God forgives my sins, not because of any merit or worthiness in me, but because of His grace, for Christ’s sake. Rom. 3:22-24; Eph. 1:7; Luke 18:9-14.
190. For whom has this forgiveness been obtained? Forgiveness of sins has been obtained for all, because Christ has fully atoned for the sins of all mankind. 1 John 2:2; 2 Cor. 5:19.
191. Where does God offer you the forgiveness of sins? God offers me the forgiveness in the Gospel. Luke 24:47; 2 Cor. 5:19.
192. How do you accept this forgiveness of sins? I accept this forgiveness by believing the Gospel. Rom. 3:28; Gen. 15:6; Rom. 4:5.
193. Why can and should every believer be certain of the forgiveness of his sins and of his salvation? Every believer can and should be certain of the forgiveness of his sins and of his salvation, because God’s promise is sure. 2 Tim. 1:12; Rom. 8:38,39.
194. Why must we ever firmly maintain the doctrine of justification by grace, for Christ’s sake, through faith? We must ever firmly maintain this doctrine—A. Because it is the chief doctrine of the Christian religion (Acts 10:43; Acts 4:12); B. Because it distinguishes the Christian religion from false religions, all of which teach salvation by works (Gal. 5:4,5; Micah 7:18-20); C. Because this doctrine gives enduring comfort to penitent sinners (Acts 16:30,31,34; Matt. 9:2); D. Because this doctrine gives all glory to God (Rev. 1:5,6).


Fehlauer—1981 NIV edition
Course One, Lesson 49:
Summary: Jesus earned forgiveness of sins for all people (Ephesians 1:7). God declares all people righteous for Jesus’ sake (2 Corinthians 5:21). Through the Gospel God offers forgiveness of sins. The Holy Spirit gives us faith to believe the Gospel (Ephesians 2:8).
How do we receive forgiveness of sins? We receive forgiveness through faith in the Gospel.
What This Means to Me: In the Bible God tells me that all my sins are forgiven for Jesus’ sake. He is my holy and righteous Savior. God looks upon Jesus’ righteousness as my righteousness, and therefore He declares me just and holy (justified).
Course Two, Lesson 28:
Summary: All people are born in sin and sin daily (Psalm 51:5; Romans 3:23). Sin separates people from God (Isaiah 59:2). All people need forgiveness of sins to be saved. Jesus earned forgiveness of sins for all people. God declared all people righteous for Jesus’ sake. This is the good news or Gospel. The Holy Spirit gives us faith to believe the Gospel.
How, then, do we receive forgiveness of sins? The Holy Spirit gives us forgiveness of sins through faith in the Gospel.
What This Means to Me: I was born in sin, and I daily sin in thought, word, and deed. I cannot save myself. God’s Son suffered and died to save me. God put all my sins on Jesus and declared me righteous in His sight. The Gospel tells me this good news, and the Holy Spirit gives me faith to believe that all my sins are forgiven. Forgiveness of sins is the greatest gift of God. I pray that the Holy Spirit will move many people to accept this wonderful gift.


Kuske—1982 NIV edition
251. How does God forgive sins? God forgives sins like a judge in a courtroom who tells a criminal that there is no longer any charge against him and so declares him innocent or not guilty. Romans 4:6-8; 2 Corinthians 5:19; Psalm 51:9; Psalm 85:2,3; Jeremiah 31:34; 1 John 1:9; Romans 8:33.
252. On what basis did God declare guilty sinners to be righteous? God declared guilty sinners to be righteous because Jesus served as their substitute and paid for their sins in full. Isaiah 53:5,6; 2 Corinthians 5:19,21; Romans 3:23-26.
253. How many people did God declare righteous? God declared all people righteous (Objective justification). 1 Timothy 2:3,4; Mark 16:15; John 3:17; Romans 5:18; 2 Corinthians 5:19; 1 John 2:2; John 1:29.
254. How do many people reject this perfect righteousness which Jesus obtained for them? Many people reject this perfect righteousness by trying to earn righteousness before God by their own works (Self-righteousness, work-righteousness). Luke 14:16-24; Romans 10:3; Romans 4:6; Galatians 5:4; Romans 11:6; Titus 3:5.
255. Why is it important, then, that the Holy Ghost work faith in me? It is important that the Holy Ghost work faith in me so that I do not trust in my own works but only in the righteousness God gives me by grace in Christ (Subjective justification). Philippians 3:7-11; Ephesians 2:8,9; Galatians 3:26,27; Romans 3:22,28; Romans 4:5; Romans 1:17.
256. Why can I as a believer be certain of God’s forgiveness? I can be certain of God’s forgiveness because it does not depend on anything I do but completely on what Christ has done for me. Romans 4:16; Philippians 3:8,9, Galatians 2:16; Ephesians 3:12.
257. Why is this certainty a great blessing to me? This certainty is a great blessing to me because I need the assurance of God’s forgiveness every day (Romans 7:14-25; Psalm 32:1-5; Matthew 11:28,29; Lamentations 3:22,23), and because I have the assurance that I am an heir of eternal life (Romans 5:20,21; Titus 3:7; Ephesians 1:13,14).


Book of Concord—1580
Large Catechism, The Creed, Article III:
54] We further believe that in this Christian Church we have forgiveness of sin, which is wrought through the holy Sacraments and Absolution, moreover, through all manner of consolatory promises of the entire Gospel. Therefore, whatever is to be preached concerning the Sacraments belongs here, and, in short, the whole Gospel and all the offices of Christianity, which also must be preached and taught without ceasing. For although the grace of God is secured through Christ, and sanctification is wrought by the Holy Ghost through the Word of God in the unity of the Christian Church, yet on account of our flesh which we bear about with us we are never without sin.
55] Everything, therefore, in the Christian Church is ordered to the end that we shall daily obtain there nothing but the forgiveness of sin through the Word and signs, to comfort and encourage our consciences as long as we live here. Thus, although we have sins, the [grace of the] Holy Ghost does not allow them to injure us, because we are in the Christian Church, where there is nothing but [continuous, uninterrupted] forgiveness of sin, both in that God forgives us, and in that we forgive, bear with, and help each other.
56] But outside of this Christian Church, where the Gospel is not, there is no forgiveness, as also there can be no holiness [sanctification]. Therefore all who seek and wish to merit holiness [sanctification], not through the Gospel and forgiveness of sin, but by their works, have expelled and severed themselves [from this Church].
57] Meanwhile, however, while sanctification has begun and is growing daily, we expect that our flesh will be destroyed and buried with all its uncleanness, and will come forth gloriously, and arise to entire and perfect holiness in a new eternal life. 58] For now we are only half pure and holy, so that the Holy Ghost has ever [some reason why] to continue His work in us through the Word, and daily to dispense forgiveness, until we attain to that life where there will be no more forgiveness, but only perfectly pure and holy people, full of godliness and righteousness, removed and free from sin, death, and all evil, in a new, immortal, and glorified body.
59] Behold, all this is to be the office and work of the Holy Ghost, that He begin and daily increase holiness upon earth by means of these two things, the Christian Church and the forgiveness of sin. But in our dissolution He will accomplish it altogether in an instant, and will forever preserve us therein by the last two parts.

Smalcald Articles, Part III, Article XIII:
1] What I have hitherto and constantly taught concerning this I know not how to change in the least, namely, that by faith, as St. Peter says, we acquire a new and clean heart, and God will and does account us entirely righteous and holy for the sake of Christ, our Mediator. And although sin in the flesh has not yet been altogether removed or become dead, yet He will not punish or remember it.
Formula of Concord, Solid Declaration, Part III:
9] Concerning the righteousness of faith before God we believe, teach, and confess unanimously, in accordance with the comprehensive summary of our faith and confession presented above, that poor sinful man is justified before God, that is, absolved and declared free and exempt from all his sins, and from the sentence of well-deserved condemnation, and adopted into sonship and heirship of eternal life, without any merit or worth of our own, also without any preceding, present, or any subsequent works, out of pure grace, because of the sole merit, complete obedience, bitter suffering, death, and resurrection of our Lord Christ alone, whose obedience is reckoned to us for righteousness.
10] These treasures are offered us by the Holy Ghost in the promise of the holy Gospel; and faith alone is the only means by which we lay hold upon, accept, and apply, and appropriate them to ourselves. 11] This faith is a gift of God, by which we truly learn to know Christ, our Redeemer, in the Word of the Gospel, and trust in Him, that for the sake of His obedience alone we have the forgiveness of sins by grace, are regarded as godly and righteous by God the father, and are eternally saved. 12] Therefore it is considered and understood to be the same thing when Paul says that we are justified by faith, Rom. 3:28, or that faith is counted to us for righteousness, Rom. 4:5, and when he says that we are made righteous by the obedience of One, Rom. 5:19, or that by the righteousness of One justification of faith came to all men, Rom. 5:18. 13] For faith justifies, not for this cause and reason that it is so good a work and so fair a virtue, but because it lays hold of and accepts the merit of Christ in the promise of the holy Gospel; for this must be applied and appropriated to us by faith, if we are to be justified thereby. 14] Therefore the righteousness which is imputed to faith or to the believer out of pure grace is the obedience, suffering, and resurrection of Christ, since He has made satisfaction for us to the Law, and paid for [expiated] our sins. 15] For since Christ is not man alone, but God and man in one undivided person, He was as little subject to the Law, because He is the Lord of the Law, as He had to suffer and die as far as His person is concerned. For this reason, then, His obedience, not only in suffering and dying, but also in this, that He in our stead was voluntarily made under the Law, and fulfilled it by this obedience, is imputed to us for righteousness, so that, on account of this complete obedience, which He rendered His heavenly Father for us, by doing and suffering, in living and dying, God forgives our sins, regards us as godly and righteous, and eternally saves us. 16] This righteousness is offered us by the Holy Ghost through the Gospel and in the Sacraments, and is applied, appropriated, and received through faith, whence believers have reconciliation with God, forgiveness of sins, the grace of God, sonship, and heirship of eternal life.

Justification by Faith in the Catechisms - Documentary Evidence From a Source Without a Name or Number

Will the UOJ advocates charge Gausewitz with heresy?
He was the Wisconsin Synod President and the Synodical Conference President.

3^rd Article—The Forgiveness of Sins

Gausewitz—KJV edition

256.  Which is the most precious gift that the Holy Ghost bestows on the Church by the Gospel?  The forgiveness of sins, or the righteousness of God. (Justification)  Rom. 4:7,8 Blessed are they whose iniquities are forgiven, and whose sins are covered.  Blessed is the man to whom the Lord will not impute sin.  Rom. 1:17 In the Gospel is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith.

257.  Why is this a needful and precious gift?  Because by our sins we are lost and condemned creatures.  But where there is forgiveness of sins, there is life and salvation.  (Comp. Q164, 165, 183 and 192)

258.  Why do even the saints still need forgiveness of sins?  Because we daily sin much and deserve nothing but punishment.  Rom. 7:18-25; Ps. 143:2; Phil. 3:12; Rom. 7:18.

259.  But what may we according to the Word of God confess with the Christian Church in the Third Article?  I believe in the forgiveness of sins.  Ps. 103; Exod. 34:5-7; Micah 7:18,19.

260.  What do you confess with these words?  I believe that the Holy Ghost in the Christian Church on earth daily and richly forgives all sins to me and all believers.  Lament. 3:22,23; Rom. 5:20 Where sin abounded, grace did much more abound.  Is. 1:18 Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.  Ps. 103:2,3 Bless the Lord, O my soul; who forgiveth all thine iniquities.  Micah 7:18,19 Who is a God like unto Thee, that pardoneth iniquity, and passeth by the transgression of the remnant of His heritage?  He retaineth not His anger forever, because He delighteth in mercy.  He will turn again, He will have compassion upon us, He will subdue our iniquities; and Thou wilt cast all their sins into the depths of the sea.

261.  What does that mean that God forgives your sins?  God does no more look upon my sins, but justifies me; that is, He acquits me from all guilt and punishment.  (Comp. Q183 and 184)  Luke 18:9-14; Rom. 5; Rom. 8:33 Who shall lay anything to the charge of God’s elect?  It is God that justifieth.  Rom. 8:1; Eph. 1:7; Rom. 3:24; Rom. 4:8; Col. 2:13,14 He hath forgiven you all trespasses, blotting out the handwriting of ordinances that was against us.  (Comp. Rom. 3:25; Rom. 5:18)

262.  Why do we say that the HOLY GHOST forgives our sins, whereas we are justified before God through the redemption of Christ?  The Holy Ghost by the Gospel awards the righteousness of Christ to us, and gives our faith assurance thereof.  1 Cor. 6:11; 2 Cor. 5:19; Acts 2:38; Is. 38:17 Behold, for peace I had great bitterness; but Thou hast in love to my soul delivered it from the pit of corruption; for Thou hast cast all my sins behind Thy back.  (Comp. Is. 40:1,2; Is. 61:1,2; Luke 24:47; John 20:21-23; Matt. 9:2,6; Matt. 26:28; Is. 61:10.)

263.  To whom does God forgive sins?  To me and all believers.  “Our works are all rejected, all claims of merit pass for naught.”  Luke 18:9-14; Matt. 18:23-27; Rom. 3:21-28; Rom. 4 and 5.  Acts 10:43 To Jesus give all the prophets witness that through His name whosoever believeth in Him shall receive remission of sins.  Rom. 3:28 Therefore we conclude that a man is justified by faith without the deeds of the Law.  Rom. 10:4; Rom. 4:5,6; Is. 53:11; John 3:18,36; Mark 16:16.

264.  Where are sins forgiven?  In the Christian Church on earth.

265.  Why do we say, In the Christian Church on earth?  Because Christ gave the Gospel to His Church on earth: in the Gospel we have the forgiveness of sins.  (Ministry of the Keys)  Matt. 28:18-20; Mark 16:15; 1 Pet. 2:9; Luke 10:16; 2 Cor. 5:19; Luke 24:47; Matt. 16:19; Matt. 18:18; John 20:22,23; Eph. 4:10-12; Luke 5:18-26.

Gausewitz—1984 NIV edition

254.  Which is the most precious gift of the Holy Spirit by the gospel to the church?  The most precious gift is the forgiveness of sins of the righteousness of Christ by which we are justified before God. (Justification.)  Romans 4:7,8; Romans 1:16,17.

255.  Why is the forgiveness of sins the most precious gift?  It is the most precious gift because without the forgiveness of sins we are lost and condemned creatures, but with it we have life and salvation.  Romans 3:23,24; Romans 8:1.

256.  Why do we, the saints, still need forgiveness of sins?  We need forgiveness of sins because we daily sin much and deserve nothing but punishment.  Romans 7:18-25; Psalm 143:2; Romans 7:18.

257.  But what may we according to the Word of God confess with the Christian church regarding our sins?  I believe in the forgiveness of sins.

258.  What do you confess with these words?  I believe that in the Christian church on earth the Holy Spirit daily and fully forgives all sins to me and all believers in Christ.

259.  What do you mean by saying that God forgives your sins?  God no longer looks upon my sins but justifies me; that is, he declares me free from all guilt and punishment.  Luke 18:9-14; Romans 5.

260.  Why do we say that the Holy Spirit forgives sins, whereas we are made righteous before God through the redemption of Christ?  The Holy Spirit brings the righteousness of Christ to us by the gospel and gives us the faith to believe it.  1 Corinthians 12:3; 1 Corinthians 6:11; Acts 2:38.

261.  To whom does God forgive sins?  God forgives sins to me and all believers.  Luke 18:9-14; Matthew 18:23-27; Romans 3:21-28; Romans 4 and 5; Acts 10:43; Romans 3:28; Romans 10:4.

262.  Where are sins forgiven?  Sins are forgiven in the Christian church on earth.  (Use of the Keys.)

263.  Why do we say, “In the Christian church on earth”?  We say this because Christ has given the gospel to his church on earth; in the gospel we have the forgiveness of sins.  Matthew 28:18-20; 1 Peter 2:9; 2 Corinthians 5:19; Luke 24:47.

CPH 1943/1965—KJV edition

187.  Why do you say, I believe in the forgiveness of sins?  The Bible assures me that God daily and richly forgives all sins to me and all believers.  Ps. 103:1,2; Ps. 130:3,4.

188.  How does God forgive your sins?  God no longer charges, or imputes, my sins to me, but declares me righteous.  (Justification.)  2 Cor. 5:19; 2 Cor. 5:21; Rom. 8:33; Rom. 4:5; Matt. 18:23-35.

189.  What induces God to forgive your sins?  God forgives my sins, not because of any merit or worthiness in me, but because of His grace, for Christ’s sake.  Rom. 3:22-24; Eph. 1:7; Luke 18:9-14.

190.  For whom has this forgiveness been obtained?  Forgiveness of sins has been obtained for all, because Christ has fully atoned for the sins of all mankind.  1 John 2:2; 2 Cor. 5:19.

191.  Where does God offer you the forgiveness of sins?  God offers me the forgiveness in the Gospel.  Luke 24:47; 2 Cor. 5:19.

192.  How do you accept this forgiveness of sins?  I accept this forgiveness by believing the Gospel.  Rom. 3:28; Gen. 15:6; Rom. 4:5.

193.  Why can and should every believer be certain of the forgiveness of his sins and of his salvation?  Every believer can and should be certain of the forgiveness of his sins and of his salvation, because God’s promise is sure.  2 Tim. 1:12; Rom. 8:38,39.

194.  Why must we ever firmly maintain the doctrine of justification by grace, for Christ’s sake, through faith?  We must ever firmly maintain this doctrine—A. Because it is the chief doctrine of the Christian religion (Acts 10:43; Acts 4:12); B. Because it distinguishes the Christian religion from false religions, all of which teach salvation by works (Gal. 5:4,5; Micah 7:18-20); C. Because this doctrine gives enduring comfort to penitent sinners (Acts 16:30,31,34; Matt. 9:2); D. Because this doctrine gives all glory to God (Rev. 1:5,6).

Fehlauer—1981 NIV edition

Course One, Lesson 49:

Summary: Jesus earned forgiveness of sins for all people (Ephesians 1:7).  God declares all people righteous for Jesus’ sake (2 Corinthians 5:21).  Through the Gospel God offers forgiveness of sins.  The Holy Spirit gives us faith to believe the Gospel (Ephesians 2:8). 

How do we receive forgiveness of sins?  We receive forgiveness through faith in the Gospel.

What This Means to Me: In the Bible God tells me that all my sins are forgiven for Jesus’ sake.  He is my holy and righteous Savior.  God looks upon Jesus’ righteousness as my righteousness, and therefore He declares me just and holy (justified).

Course Two, Lesson 28:

Summary: All people are born in sin and sin daily (Psalm 51:5; Romans 3:23).  Sin separates people from God (Isaiah 59:2).  All people need forgiveness of sins to be saved.  Jesus earned forgiveness of sins for all people.  God declared all people righteous for Jesus’ sake.  This is the good news or Gospel.  The Holy Spirit gives us faith to believe the Gospel.

How, then, do we receive forgiveness of sins?  The Holy Spirit gives us forgiveness of sins through faith in the Gospel.

What This Means to Me: I was born in sin, and I daily sin in thought, word, and deed.  I cannot save myself.  God’s Son suffered and died to save me.  God put all my sins on Jesus and declared me righteous in His sight.  The Gospel tells me this good news, and the Holy Spirit gives me faith to believe that all my sins are forgiven.  Forgiveness of sins is the greatest gift of God.  I pray that the Holy Spirit will move many people to accept this wonderful gift.

Kuske—1982 NIV edition

251.  How does God forgive sins?  God forgives sins like a judge in a courtroom who tells a criminal that there is no longer any charge against him and so declares him innocent or not guilty.  Romans 4:6-8; 2 Corinthians 5:19; Psalm 51:9; Psalm 85:2,3; Jeremiah 31:34; 1 John 1:9; Romans 8:33.

252.  On what basis did God declare guilty sinners to be righteous?  God declared guilty sinners to be righteous because Jesus served as their substitute and paid for their sins in full.  Isaiah 53:5,6; 2 Corinthians 5:19,21; Romans 3:23-26.

253.  How many people did God declare righteous?  God declared all people righteous (Objective justification).  1 Timothy 2:3,4; Mark 16:15; John 3:17; Romans 5:18; 2 Corinthians 5:19; 1 John 2:2; John 1:29.

254.  How do many people reject this perfect righteousness which Jesus obtained for them?  Many people reject this perfect righteousness by trying to earn righteousness before God by their own works (Self-righteousness, work-righteousness).  Luke 14:16-24; Romans 10:3; Romans 4:6; Galatians 5:4; Romans 11:6; Titus 3:5.

255.  Why is it important, then, that the Holy Ghost work faith in me?  It is important that the Holy Ghost work faith in me so that I do not trust in my own works but only in the righteousness God gives me by grace in Christ (Subjective justification).  Philippians 3:7-11; Ephesians 2:8,9; Galatians 3:26,27; Romans 3:22,28; Romans 4:5; Romans 1:17.

256.  Why can I as a believer be certain of God’s forgiveness?  I can be certain of God’s forgiveness because it does not depend on anything I do but completely on what Christ has done for me.  Romans 4:16; Philippians 3:8,9, Galatians 2:16; Ephesians 3:12.

257.  Why is this certainty a great blessing to me?  This certainty is a great blessing to me because I need the assurance of God’s forgiveness every day (Romans 7:14-25; Psalm 32:1-5; Matthew 11:28,29; Lamentations 3:22,23), and because I have the assurance that I am an heir of eternal life (Romans 5:20,21; Titus 3:7; Ephesians 1:13,14).

Book of Concord—1580

Large Catechism, The Creed, Article III:

54] We further believe that in this Christian Church we have forgiveness of sin, which is wrought through the holy Sacraments and Absolution, moreover, through all manner of consolatory promises of the entire Gospel. Therefore, whatever is to be preached concerning the Sacraments belongs here, and, in short, the whole Gospel and all the offices of Christianity, which also must be preached and taught without ceasing. For although the grace of God is secured through Christ, and sanctification is wrought by the Holy Ghost through the Word of God in the unity of the Christian Church, yet on account of our flesh which we bear about with us we are never without sin.

55] Everything, therefore, in the Christian Church is ordered to the end that we shall daily obtain there nothing but the forgiveness of sin through the Word and signs, to comfort and encourage our consciences as long as we live here. Thus, although we have sins, the [grace of the] Holy Ghost does not allow them to injure us, because we are in the Christian Church, where there is nothing but [continuous, uninterrupted] forgiveness of sin, both in that God forgives us, and in that we forgive, bear with, and help each other.

56] But outside of this Christian Church, where the Gospel is not, there is no forgiveness, as also there can be no holiness [sanctification]. Therefore all who seek and wish to merit holiness [sanctification], not through the Gospel and forgiveness of sin, but by their works, have expelled and severed themselves [from this Church].

57] Meanwhile, however, while sanctification has begun and is growing daily, we expect that our flesh will be destroyed and buried with all its uncleanness, and will come forth gloriously, and arise to entire and perfect holiness in a new eternal life. 58] For now we are only half pure and holy, so that the Holy Ghost has ever [some reason why] to continue His work in us through the Word, and daily to dispense forgiveness, until we attain to that life where there will be no more forgiveness, but only perfectly pure and holy people, full of godliness and righteousness, removed and free from sin, death, and all evil, in a new, immortal, and glorified body.

59] Behold, all this is to be the office and work of the Holy Ghost, that He begin and daily increase holiness upon earth by means of these two things, the Christian Church and the forgiveness of sin. But in our dissolution He will accomplish it altogether in an instant, and will forever preserve us therein by the last two parts.

Smalcald Articles, Part III, Article XIII:

1] What I have hitherto and constantly taught concerning this I know not how to change in the least, namely, that by faith, as St. Peter says, we acquire a new and clean heart, and God will and does account us entirely righteous and holy for the sake of Christ, our Mediator. And although sin in the flesh has not yet been altogether removed or become dead, yet He will not punish or remember it.

Formula of Concord, Solid Declaration, Part III:

9] Concerning the righteousness of faith before God we believe, teach, and confess unanimously, in accordance with the comprehensive summary of our faith and confession presented above, that poor sinful man is justified before God, that is, absolved and declared free and exempt from all his sins, and from the sentence of well-deserved condemnation, and adopted into sonship and heirship of eternal life, without any merit or worth of our own, also without any preceding, present, or any subsequent works, out of pure grace, because of the sole merit, complete obedience, bitter suffering, death, and resurrection of our Lord Christ alone, whose obedience is reckoned to us for righteousness.

10] These treasures are offered us by the Holy Ghost in the promise of the holy Gospel; and faith alone is the only means by which we lay hold upon, accept, and apply, and appropriate them to ourselves. 11] This faith is a gift of God, by which we truly learn to know Christ, our Redeemer, in the Word of the Gospel, and trust in Him, that for the sake of His obedience alone we have the forgiveness of sins by grace, are regarded as godly and righteous by God the father, and are eternally saved. 12] Therefore it is considered and understood to be the same thing when Paul says that we are justified by faith, Rom. 3:28, or that faith is counted to us for righteousness, Rom. 4:5, and when he says that we are made righteous by the obedience of One, Rom. 5:19, or that by the righteousness of One justification of faith came to all men, Rom. 5:18. 13] For faith justifies, not for this cause and reason that it is so good a work and so fair a virtue, but because it lays hold of and accepts the merit of Christ in the promise of the holy Gospel; for this must be applied and appropriated to us by faith, if we are to be justified thereby. 14] Therefore the righteousness which is imputed to faith or to the believer out of pure grace is the obedience, suffering, and resurrection of Christ, since He has made satisfaction for us to the Law, and paid for [expiated] our sins. 15] For since Christ is not man alone, but God and man in one undivided person, He was as little subject to the Law, because He is the Lord of the Law, as He had to suffer and die as far as His person is concerned. For this reason, then, His obedience, not only in suffering and dying, but also in this, that He in our stead was voluntarily made under the Law, and fulfilled it by this obedience, is imputed to us for righteousness, so that, on account of this complete obedience, which He rendered His heavenly Father for us, by doing and suffering, in living and dying, God forgives our sins, regards us as godly and righteous, and eternally saves us. 16] This righteousness is offered us by the Holy Ghost through the Gospel and in the Sacraments, and is applied, appropriated, and received through faith, whence believers have reconciliation with God, forgiveness of sins, the grace of God, sonship, and heirship of eternal life.

Purcell

ARCUS Funds ELCA Gay Activism. So Why Are Missouri and WELS So Cosy with ELCA?

Meet the new youth minister.

From Virtue Online

Pro-Gay Secular Foundation Funds Episcopal Consultation on Blessings and Same-Sex Rites
Whose piper, whose tune?

By David W. Virtue
www.virtueonline.org
April 18, 2011

Pro-homosexuality foundations are pouring millions of dollars into Catholic and mainline Protestant gay groups. The worst offender is the Arcus Foundation. Recently they funded - to the tune of $60,000 - the Episcopal Chicago Consultation that met last month with the stated Gospel agenda that opposition to full inclusion of lesbigays is a sin.

Who exactly is the Arcus Foundation? According to their website, it is a leading global foundation based in Kalamazoo, Michigan, advancing pressing social justice and conservation issues specifically to "achieve social justice that is inclusive of sexual orientation, gender identity and race." Arcus then works to advance Lesbigay, Bisexual and Transgendered (LGBT) equality, as well as to conserve and protect great apes.

Liberals and pansexualists within the Episcopal Church have for years bemoaned and screamed their outrage at conservatives who received grants from Howard F. Ahmanson, Jr., of the Ahmanson Foundation, the savings and loan heir for their causes. Apparently it is okay when pansexual organizations in The Episcopal Church get them from liberal foundations. The hypocrisy and hubris knows no bounds.

Following the conference, the Consultation received a $60,000 grant from the E. Rhodes and Leona B. Carpenter Foundation to support its future work. The Foundation will consider funding public charity projects (e.g. programs, conferences, resources, etc.), according to a blurb at their website. This foundation, apparently secular, "offers support to lesbian, gay, bisexual and transgendered persons of faith, or endeavoring to insure faith communities' understanding, affirmation, and inclusion of such persons." There is nothing specifically Episcopal in its ethos or foundation statements.

As the result of a grant from this foundation, Virginia Theological Seminary (VTS)provided English language training to seminarians in Haiti and the Dominican Republic for entry into its Masters in Theological Studies Program.

There is at least one very clear difference between Arcus and Ahmanson. Arcus is secular in ethos with no particular interest in religion except that it serves their purpose of pansexual advancement and inclusion. The Ahmanson family is orthodox Episcopalian and, until 2004, worshipped in an Episcopal Church. They now attend a conservative Presbyterian Church in Southern California. Either church, they are Christians who support a few Anglican causes as well as a number of conservative religious organizations.

Over the years, Howard F. Ahmanson, Jr., has sent contributions to organizations such as the American Anglican Council (AAC) and the Institute on Religion and Democracy (IRD) in the context of the donors' other philanthropic activities, which include support for conservative political candidates, think tanks and causes such as the intelligent design movement.

There has been a long historic relationship between conservative foundations supporting conservative causes. That they have used money to offset the growing pansexual influence in The Episcopal Church is no secret. And why shouldn't they? This is done every day in political circles.

Jim Naughton of Episcopal Café who documented what he said were millions of dollars funneled into such organizations as the American Anglican Council and IRD, goes on to say, quite falsely, that "one year later, they achieved one of their most important goals when the 1998 Lambeth Conference passed Resolution 1.10, declaring that same-sex relationships were incompatible with Scripture."

The vote at Lambeth '98 had nothing to do with money channeled to IRD and AAC. IRD had no influence on that vote whatsoever. The AAC was accused, at that time, of buying African votes with rubber chicken dinners, an equally false assertion. The Africans are well educated enough to know exactly what they were voting on and for. They overwhelmingly rejected homosexuality, affirming marriage only between a man and a woman.

Naughton then wrote in a second article, "A Global Strategy," using internal emails and memos from leaders of the AAC and IRD, to examine efforts to have the Episcopal Church removed from the worldwide Anglican Communion and replaced with a more conservative entity.

That "entity" - GAFCON - arose years later (2008). The Anglican Province of Nigeria raised most of the funds for its first meeting in Jerusalem.

To argue that Howard F. Ahmanson Jr. has underwritten internal opposition to the Episcopal Church's policies on homosexuality must be weighed against the millions poured into pro-gay organizations by wealthy homosexuals who have nothing better to do with their money than support gay causes - among them the Arcus group.

Andrew Goddard, a neo-conservative British blogger, CofE priest and former ethics professor, has perpetuated across the Atlantic lies about the extent of funding and influence by the Ahmanson foundation. He noted at that time that significant amounts of funding for many of these leading organizations - notably the American Anglican Council, Anglican Communion Network and Anglican Mainstream - have come from the Ahmanson family and other non-Anglican, politically conservative foundations based in the United States. According to Goddard, this funding has enabled the due processes of the Anglican Communion to be subverted and hijacked, raising issues of family life and human sexuality to a prominence within the life of our church which is unjustified and contrary to the Gospel values of love and justice.

This is blatant nonsense. It makes the Ahmansons to be into people who could, with their money, manipulate millions of Global South orthodox Anglican believers who are allegedly incapable of making their own theological and moral decisions without the help of Western money. This is both racist and colonialist.

This begs the question, whose piper? Whose tune?

The Rev. David Fischler, a church planter in the Evangelical Presbyterian Church and the founder of The Reformed Pastor blog, notes that the Arcus Foundation and homosexual billionaires have poured almost $600,000 into various Catholic groups in order to undermine the Roman Catholic Church's position on homosexuality.

Thomas Peters at CatholicVote.org catalogs Arcus' efforts to undermine Christian orthodoxy on faith and morals.

A review of the Arcus website, shows that it isn't just Roman Catholic groups this foundation is funding. Money is also going to many dissident groups in mainline Protestant denominations.

Here are some of the grants listed for 2010 alone:

* Central United Methodist Church (Detroit): $50,000 for The Reconciling Project, "a reconciling education and advocacy initiative to positively transform attitudes and beliefs about LGBT [Lesbian-Gay-Bisexual-Transgendered] people among United Methodist congregants and pastors in Southeastern Michigan."

* Christian Community: $300,000 (over two years) "to increase support for and advocacy on behalf of LGBT people of faith in mainline Protestant congregations across the U.S."

* Emory University (United Methodist affiliated): $100,000 (over two years) for continued support for Religion Dispatches, "a progressive online magazine dedicated to analysis and critique of the role of religion in public culture, with a focus on LGBT justice issues."

* Intersections International: $100,000 for the Believe Out Loud campaign, "which seeks to move moderate people of faith to publicly advocate for LGBT inclusion within their mainline Protestant faith communities." (The Reconciling Ministries Network in the United Methodist Church is integrally involved with the Believe Out Loud campaign.)

* Lutherans Concerned: $90,000 for "two convenings to advance the full inclusion of LGBT people of faith by convening pro-LGBT denominational leaders from the Episcopal Church USA, the United Methodist Church, the Evangelical Lutherans of America, the Presbyterian Church (USA), and the United Church of Christ, and by convening nationally recognized pro-LGBT Lutheran theologians."

* Methodist Federation for Social Action: $93,120 "to advance the full inclusion of LGBT people of faith within the United Methodist Church through a coalition of progressive justice organizations working within the UMC." (MFSA used these funds to hire a coordinator for the Common Witness Coalition, an alliance of progressive groups that will press the UM 2012 General Conference to vote for "full inclusion of all people in UMC membership and leadership"-PDF.)

Here are several other Arcus grants from last year: * Church Divinity School of the Pacific: $404,351 "to develop official rites for the blessing of same-gender relationships within the Episcopal Church."

* More Light Presbyterians: $75,000 "to support the ratification of denominational policy that permits the ordination of partnered LGBT persons within the Presbyterian Church (USA)."

* The Gay Christian Network: $73,018 "to develop, test, and refine a pilot program that prepares young adult evangelicals to support pro-LGBT dialogue within evangelical communities."

* Truth Wins Out: $40,000 "for general operating support to enable Truth Wins Out to continue to challenge the ex-gay movement and monitor the anti-LGBT efforts of the religious right." (Truth Wins Out is the group behind pressuring Apple to drop apps developed by the Manhattan Declaration and Exodus International.)

Despite the lack of stated religious connections on the part of its staff or its board members, the Arcus Foundation has a "Religion and Values" program, the goal of which is described this way:

"[Our] goal is to achieve the recognition and affirmation of the moral equality of LGBT people. To accomplish this goal, the program supports the efforts of religious leaders to create faith communities in which LGBT people are welcomed as equal members; it also supports civic leadership to promote the moral and civil equality of LGBT people at state, national, and international levels."

In his article at CatholicVote.org, Peters notes that the total given by the Arcus Foundation since 2007 to groups operating within Catholic and Protestant churches is $6.5 million. "That's a lot of scratch."

The question that must be raised is this: What right does a secular foundation, which has no vested interest in Christian morality or 2,000 years of biblical and church teaching on sexual behavior, have to influence Christian churches, even quasi religious ones like The Episcopal Church, to abandon fundamental aspects of their faith?

Writes Fischler, "Liberals have been claiming for years that there is something insidious, if not downright evil, about support the Institute on Religion and Democracy has received from conservative foundations. That funding is dwarfed - in both scale and breadth - by the money given out by Arcus.

"It's also the case that the IRD supports the traditional stances of the churches to which it speaks. It is not seeking to bring about radical change in historic teaching and practice."

What the Arcus Foundation is doing may be more public, and may involve using money to fund others rather than using their own "agents," but make no mistake: this is just as much about infiltrating the churches to push a political agenda.

Episcopal Presiding Bishop Jefferts Schori has repeatedly said she is primate of the Episcopal Church and 15 countries - countries that TEC has bought and paid for, and continues to pay for - the worst example of financial colonialism. Meanwhile, Episcopal revisionists blast orthodox bishops and organizations, like the AAC and Network, for taking money from the Ahmanson Foundation and other conservative bank accounts. The question must be asked, would there be an Episcopal presence in Central and South America if it wasn't for TEC Trust Funds? What about the millions of dollars of TEC money (now mostly from dead men) has the Anglican Church of Mexico squandered over the years? What of TEC's ability to manipulate the Province of Brazil into buying its gay agenda, an agenda that has seen one of their dioceses - the Diocese of Recife - split away from the liberal clone of TEC? And the millions poured into the Anglican Church of Southern Africa.

The truth of the matter is that pansexual foundations like Arcus will continue to pour millions of dollars into (liberal) mainline Protestant denominations like the Episcopal Church as well as secular organizations throughout the country in an attempt to transform the culture in universities and schools with a perverse sexual agenda. They have been successful in influencing even a president. By doing so they are attempting to overthrow 6,000 years of a Judeo-Christian moral order from which we will reap the truth that all we have done, in fact, is overthrow ourselves.

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GJ - The ALC started Lutherans Concerned with the offering money of their own members. Now ELCA has become one giant lobbying group, expelling even those liberals who cannot abide the Lavender Mafia.

The parallels to Church and Change are obvious. They also started with synodical funds. They have replicated themselves faster than a flu virus.

Yes, there is a homosexual network in WELS, too.

Learn Stewardship from the Wisconsin Synod

1. The synod consultants demand enormous fees when they should be happy to help out in some way.
   
2. The synod does not disclose the conflict of interest when the consultants discover a need for ridiculous building plans and call in their own Church and Change buddies to generate huge debts for the parish, huge fees for Cornerstone.
   
3. After building an $8 million cathedral on the MLC campus, to teach "worship properly," WELS must pay rental to an ELCA college again to have their national worship conference a few miles away.
   

Even the Deeply Involved ELCA Pastors Are Fleeing ELCA

"I'm Richard Jungkuntz. I taught against the Word at WELS' tiny Northwestern College. I was caught, so I taught the same at Concordia Seminary in Springfield. I was caught there too, so I became paid staff on the LCMS doctrinal board. Somehow, word leaked out that I was a doctrinal apostate, so I became a proto-ELCA leader."

A pastor's letter resigning from ELCA clergy roster

April 12, 2011


Bishop David Zellmer
South Dakota Synod ELCA
Augustana College
Sioux Falls, SD 57197

Bishop Dave:

Thank you for the action of the South Dakota Synod Council in releasing Immanuel Lutheran Church of Whitewood from its affiliation with the Evangelical Lutheran Church in America. Immanuel’s affiliation with the North American Lutheran Church better reflects the Biblical and theological commitments of the congregation.

I believe that both God and the congregation have called me to serve Immanuel as its pastor and to continue to do so. I believe that God has called me to serve within the North American Lutheran Church. I have been received as a pastor of the North American Lutheran Church. I thus ask that my name be removed from the roster of ordained ministers of the ELCA.

As Lutherans, we believe that the Christian Church is defined by the assembly of believers among whom the Gospel is preached in its purity and the Sacraments are administered according to the Gospel — not by any particular earthly institution (Augsburg Confession, Article 7). Christians throughout the world are a part of the one holy catholic and apostolic Church regardless of their particular church body affiliation. Christians unite in church bodies based on a shared understanding of the Christian faith. A church body affiliation is an acknowledgment that one shares its confession of the Christian faith.

I do not take the decision to leave the ELCA lightly. I have been a part of the South Dakota Synod for nearly 22 years as a pastor. I deeply grieve the loss of relationships this will mean with many people in the synod. As you know, I have been very involved in and have cared about the life and ministry of the synod and of the ELCA churchwide organization. I served on the synod’s Communications Committee for almost the entire history of the synod. I have served on other synod committees. I have served as a voting member at three churchwide assemblies and have attended or watched additional churchwide assemblies. I have presented resolutions at the South Dakota Synod Assembly to address areas of the life and mission of our synod and of the ELCA churchwide organization. I have worked with Lutheran CORE and others to try to help the ELCA to maintain the teaching and practice of its predecessor churches and of the Christian Church throughout history regarding marriage and sexual ethics. It is because I care about the ELCA that I worked with others to keep it from going down the path toward heterodoxy. It is because I care about the wider church and believe that the teaching and practice of the wider church matters that I cannot continue as a pastor of the ELCA.

I cannot in good conscience meet the expectation (from “Vision and Expectations”) that an “ordained minister supports not only the work of the congregation, but also the synodical and churchwide ministry of the Evangelical Lutheran Church in America.” I also cannot meet the ELCA’s expectation that a pastor respect the beliefs of those who persist in error regarding the teaching of the Bible and of the Christian Church rather than call them to repentance and faithfulness. I believe that the expectations “to confess and teach the authoritative and normative character of the Scriptures ‘as the inspired Word of God and the authoritative source and norm of its proclamation, faith, and life’” and to “teach nothing ‘that departs from the Scriptures or the catholic Church’” stand in opposition to the ELCA’s new teaching and practice on marriage and sexual ethics. The promises that I made at ordination to preach and teach in accordance with the Holy Scriptures, the ecumenical creeds, and the Lutheran Confessions require that I stand against the decisions of the ELCA to reject these foundations as normative for its teaching and practice. I have not changed. The Confession of Faith in the ELCA constitution has not changed, but it no longer functions as normative for the ELCA’s teaching and practice.

I did my Doctor of Ministry thesis on “norms for preaching.” I believe that the preaching and teaching of the church must be based on ultimate norms such as Scripture, the creeds, and the Lutheran Confessions for it to be faithful. By its actions, the ELCA has chosen to base its teaching and practice on the preferences of its members and on changes in secular society rather than to seek to discern God’s will based on the teaching of Scripture. The ELCA has accepted the ideas that contradictory teachings are of equal value and that there is no such thing as absolute truth and thus no reason to seek the truth. The ELCA’s new teaching and practice on marriage and sexual ethics are built upon a foundation other than the “the faith that was once for all entrusted to the saints” (Jude 3).

The idea of an individual’s personal perspective as the ultimate norm for teaching and practice finally leaves the ELCA in the same place as the judgment against the people in the book of Judges: “Everyone did what was right in his own eyes.” There is no basis for sound teaching and practice. Changes in teaching on marriage and sexual ethics are a symptom of the move to relativize the teaching of Scripture. The ELCA’s actions on sexuality violate the First, Second and Sixth Commandments. The ELCA has rejected God as the one who determines right and wrong and has used God’s name to bless what God has not blessed. Most clearly in the actions of our synod’s own companion synod, the ELCA has both tolerated and promoted teachings that contradict God’s revelation of Himself as Father, Son, and Holy Spirit. In this tolerance and promotion of heretical teaching and practice, the ELCA no longer “contends for the faith that was once for all entrusted to the saints.”

The South Dakota Synod and ELCA have many members and pastors who are faithful Christians — who confess Jesus as both Savior and Lord and who uphold the Bible, the creeds, and the Lutheran Confessions as normative for their faith and practice. Many of them believe that God has called them to remain in the ELCA and to struggle for reform from within. I respect them and the decision they have made. I will continue to uphold them in prayer as they remain in the struggle for faithfulness from within the ELCA. I will continue to pray that God will raise up leaders who will call the ELCA to live in faithfulness to the Confession of Faith in its constitution and to repent of any actions which contradict that Confession of Faith. I believe that God has called me to move on for the sake of the congregation I serve, for my own sake, and for the sake of the South Dakota Synod. There comes a time when the only remaining witness is to shake the dust from one’s feet. That is the place at which I find myself. It is because I care about those who remain in the ELCA that I must both bear this witness and take leave of them. It is because I care about you and the people of the South Dakota Synod that I must name the significance of the departure from “the faith that was once for all entrusted to the saints” that has taken place in the ELCA. God will ultimately judge both of our decisions and actions.

You remain in my prayers as you seek to provide leadership for the South Dakota Synod and the ELCA. This is certainly a difficult time for many as they struggle to discern God’s will and God’s call to discipleship and faithfulness. Let us all pray that God will draw the one holy catholic and apostolic Church together in faithfulness and mission.

Your brother in Christ,

Pastor David J. Baer

Anonymoose Reports from the Frozen North:Canadian Lutherans To Imitate ELCA Gaity

Anonymoose:

Here's a tid-bit I came across about the Evangelical Lutheran Church in Canada (ELCA north).  At their up-coming convention the ELCIC will be asked to follow the path already well-worn by the ELCA in regard to human sexuality issues.  The ELCIC sent out a letter to congregations announcing what it plans to do.  From what I've heard a few years ago, if the ELCIC does this then it will lose between 1/2 to 3/4 of all congregations west of Ontario up to the greater Vancouver, BC, area.  A few years ago in I believe Kitimat, BC, the ELCIC bishop told the ELCIC congregation to shut it doors and begin worshiping with the Anglican Church there, whose pastor was a lesbian priestess living with her "mate."  The ELCIC congregation petitioned to leave the ELCIC and join Luther Church-Canada.  The ELCIC Bishop had no objections and it went through quietly -- probably so as not to arouse discord within in the ELCIC.

On another note, I see Reclaim News has formally announced the withdrawal of the Oakland suit.  Interesting that when I went to the C-N-H District website there are no posted BoD minutes for the last few months.  Reclaim News says that the line item for legal expenses in missing from its budget statement.

One Eponymous Archon - On the WELS Women's Confab

One Eponymous Archon (https://me.yahoo.com/oneeponymousarchon) has left a new comment on your post "WELS Church and Change Women's Confab":

Dr. Jackson,

I'm sure it will be quite a meeting. My cousin in WI tells me a local Pastor brags and boasts of his woman "Minister of Worship." I wonder how many WELS members know about this gal. Boy, that would sure go over well out here in CA! And why is a seminary professor blessing such heresy with his presence? I must be dumb, I'm just -

One Eponymous Archon

***

WELS and Missouri work with women pastors of ELCA all the time.
Pastor Anita Hill represents the vanguard of women's ministry.

The Individual Known Only as 29a Seconds the WELS Church Lady's NNIV Comments

WELS church lady is right about FIC articles on the NNIV.

The Church and Change crowd has to be in complete control of WELS. One cannot miss it with the NNIV. The Church Lady was dead on about that. How about SP Schroeder article about Lutheran schools? I would say his comments belong back in the 70`s and before, because today how much of a blessing are they? They are like most state run schools. Never enough money and what kind of product, if you will, are they putting out. IT SURE AIN`T LUTHERAN DOCTRINE.

One should ask Schroeder if our schools are so great why are you having to use a ELCA college for the worship conference.  Is thatnot a fellowship issue also?  OH well he can feel better by having some of the WELS pastors wives do a little preaching too. ELCA will be more than happy to teach these women that fine art and then they can do the same back home in WELS.

29A.-----You can post the above comments on Ichabod

Zorro - On UOJ and Catechism

It is mainly a gang of three: The Erlangen School of Theology by Lowell Green; an entry by Otto Heick in J. Bodensieck's The Encyclopedia of the Lutheran Church; Heick's A History of Christian Thought.

What follows is a quote from the Heick entry in Bodensieck (volume 1, pp. 164-165, The Lutheran Awakening ): The anti-nomistic tendencies of Grundtvigianism were shared by a movement named after the Danish island of Bornholm on which, for a time, it gained a special foothold(P.C.→Trandberg, who later moved to Chicago, →Rosenius, →Hedberg; v.i.). The theology of these men is marked by a one-sided emphasis on the Gospel of free grace. They practically identified reconciliation and justification, "The world is justified in Christ" (objective justification).

Green's volume is of value inasmuch as it sketches the emphases of a number of 19th century continental theologians. Some of the names pop up from time to time in citations by Hoenecke, F. Pieper, Walther, et al. Many of the men cited by the "synodical fathers" emerged, some more successfully than others, from rationalism yet had a hard time freeing themselves of Reformed suppositions(e.g., visible/invisible church). Some had to fight pitched battles and were it not for their study of the Confessions would have lurched even further backwards. Germs of thought were transmitted generationally. Some for the better, others for the worse.

Referring to Karl Adolf Gerhard von Zezschwitz (1825-1886) and catechetics, Green (pp.175-176) remarks: "He (Zezschwitz) scorned the practice of replacing Luther's Small Catechism by writing "Question and Answer" catechisms which he regarded as pedagogically unsuitable. Instead one should hold to Luther's text and develop the exposition by setting a goal and sub-goals for each lesson and developing each lesson out of the Catechism and the Scriptures."

Even a cursory glance between the WELS 1956 Gausewitz and the Kuske reveals the Gausewitz's diligent replication of phrasing of Luther's Small Catechism text in developing the points of the lessons. Gausewitz also is fond of listing scripture references in conjunctions with scripture passages with the apparent understanding the teacher can and should work only from that without any editorial comment injected by Gausewitz himself.

Obviously, the best is the text of Luther's Small Catechism as exposited by Luther's Large Catechism.

Teaching catechism takes a lot of time. Using packaged materials robs the pastor of what could be a yearly doctrinal refresher.

WELS Church and Change Women's Confab

Buy your Five Lies of the Devil Right Here!


Opening Devotion ~ Pastor E. Allen Sorum, Wisconsin Lutheran Seminary, Mequon, Wisconsin

D

Campus Ministry

Pastor Bill Limmer, Point of Plagiarism

Money Makes zah WELS Go Around, zah WELS Go Around

rlschultz has left a new comment on your post "Lutheran School, Christian School, or Profit Cente...":

"Since the pastor controls the staff, he can employ his wife and their friends."

At my former WELS congregation of which I have commented on, the wife of one of the pastors is called to a full time position as the early childhood director.

***

GJ - In Ohio, a full-time manager is required by the state, so Lutheran congregations are competing for kiddie tuition to pay for their staff to pay for their new cars because the Mommies are working to pay for their new cars.

The WELS Sell Out - How About Some Biblical Leadership, Men, DPs, And SP Schroeder?

WELS church lady has left a new comment on your post "From the Inside - About the WELS NNIV":

The NNIV is all about apostasy. We as a synod are fools to let the leadership sell us out. Say "NO" to the NNIV. It is time to start a petition. Check out Facebook! WELS pastors and laity have been voicing their displeasure with this masonic bible. Do not let Forward In Christ-A Lutheran Voice articles deceive you. It is high-time that I begin emailing my Ichabodian and Intrepid friends again. I will be glad to help, but the men are going to have to see this to the finish line.

In Christ,
from WELS church lady

---

Zorro wrote:

Another sales pitch forthcoming. So is Nass in regards to the NIV debacle. It is about the money.  WELS is going to pay dearly right through the nose.  It will repeat itself in another 15+ years.  I reviewed a portion of  new NPH Sunday School course.  This series are going to be terribly expensive. Small congregations will have to spend a ton of money, yet again. The current series isn't that old--15 years, maybe.  The reason for this new series is, I suspect, generated by copyright issues from current NIV translation, which will be defunct when the new version replaces it.  

***

GJ - I got a hint that the NIV axe would be spared in some cases - not that I care. WELS likes to dig deeper holes. Pastoral leadership in WELS goes like this, "You over there. You tell them for me."

The WELS Church Lady could give lessons in manning-up, but that would violate WELS directives.

Favorite Comments about Ichabod

"You are an evil, evil man."

"You are a gutless coward." (Anonymous)

"When you finally die, everyone will be relieved."

Church and Change Still Runs the ShowEaster Is a Hare-Raising Service in Texas

WELS church lady has left a new comment on your post "That Easter Bunny Looks Mighty Familiar":

What about DP Buchholz? He has to deal with a pastor who wears jeans, yet he also deals with pastors who wear a collar.

The jeans pastor is in luck, because he does not have to answer to Buchholz. The Church and Change leadership are his bosses.

In Christ,
from WELS church lady

Another One Says Bye-Bye to ELCA

Trinity Lutheran Church-Ellsworth, IA passed their second vote to leave (Sunday April 17th) by 93%.  A second resolution to join NALC passed by 88%. 

ALPB Online

From the Inside - About the WELS NNIV

"It's all about the money."

Shave the Budget, Not the Moustache

Early signs of greatness.

Paul Milhouse McCain told me the President of the LCMS had no real power.

One of SP Schroeder's apologists just told me the same thing. I answered, "The bully pulpit has been empty and unused for years."

Synod politics are fun to follow, but they mean little.

What the leaders say or fail to say is all important.

The best description of a investment firm president is also the job description of a synod president today - "His job is to manage public perception."

Have they taught the truth and repudiated error?

No.

No one would know from official pronouncements and the sycophant blogs that false doctrine, anti-Lutheran teaching, has dominated the Lutheran synods for decades.

In the early Christian church, the purpose of the bishop was to teach. The history we still have (since most is lost) refers to centuries of doctrinal debate, leading to the Nicene and Athanasian Creeds.

The bishops of today--whether Doctrinal Pussycats, or SP perception managers--do not oversee their flocks. They do not teach. They do not rebuke with the Word of God, unless they are busy quashing some outbreak of Lutheran doctrine.