- The synod consultants demand enormous fees when they should be happy to help out in some way.
- 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.
- 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.
ICHABOD, THE GLORY HAS DEPARTED - explores the Age of Apostasy, predicted in 2 Thessalonians 2:3, to attack Objective Faithless Justification, Church Growth Clowns, and their ringmasters. The antidote to these poisons is trusting the efficacious Word in the Means of Grace. John 16:8. Isaiah 55:8ff. Romans 10. Most readers are WELS, LCMS, ELS, or ELCA. This blog also covers the Roman Catholic Church, Eastern Orthodoxy, and the Left-wing, National Council of Churches denominations.
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Tuesday, April 19, 2011
Learn Stewardship from the Wisconsin Synod
Even the Deeply Involved ELCA Pastors Are Fleeing ELCA
A pastor's letter resigning from ELCA clergy roster
April 12, 2011Bishop 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:
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
***
Pastor Anita Hill represents the vanguard of women's ministry.
The Individual Known Only as 29a
Seconds the WELS Church Lady's NNIV Comments
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
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 Show
Easter 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
Shave the Budget, Not the Moustache
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.
Two Recent Books That Remind Me of Our Perilous Times
His work with John Howard Yoder has become a minor publishing industry.
Both men were my professors and on my dissertation committee.
Hauerwas is still alive, but I bought his theological autobiography anyway. I was working at the Augustana College library when I met him, around 1968. My sister-in-law babysat his son Adam when Hauerwas moved to Notre Dame. For that reason I met him to discuss the PhD program at Notre Dame. I was accepted there with a full scholarship, the same week our daughter Bethany was diagnosed with a terminal neurological disorder. Hauerwas was head of the PhD program, so I saw him repeatedly as a professor, etc.
I also bought Carl Braaten's On Account of Christ, another memoir. I may provide more details about both books later. The two men named just about everyone I knew in theology, including a few graduate students. Theology can be a small world, even in a large denomination. Braaten published a famous letter about Pelikan and others leaving ELCA. Long ago, I met Pelikan's brother and father in Cleveland, and I saw Jaroslav regularly at church when we were at Yale. One of his doctoral students was LI's godmother.
A rooster crowing or a little girl's name can bring back many memories, all at once. The last 50 years seem to rush together at once, from the day I was confirmed at an Augustana Synod congregation to the present.
Among theologians, Hauerwas is clearly the one with the highest IQ and the broadest range of knowledge. When I mentioned his name to a committee of doctors at the Cleveland Clinic, they all gasped at once. I knew the Great One of medical ethics.
Braaten became known as the big shot who opposed the malignant trends in ELCA.
Both men exemplify the current trends in theology and church life. There is no connection between reality and their work. Here are some brief examples.
Hauerwas loves Karl Barth, but Karl was a Marxist fraud. Barth slept with Charlotte Kirschbaum, moved her into his home, and let her write most of the Dogmatics. A little reading in Barth shows that he was an apostate who used religious categories to suit his need to overthrow the Christian faith. Robert Preus summed up Barth in a few words - read the intro and that is enough. Look up a few photos of Barth and family. His wife Nellie was a hausfrau. Charlotte was HAWT!
The Barth-Marxist-mistress connection has been known for decades, but one does not stay in the parlor with refined theologians after identifying Barth as a disgusting example of humanity. No, he is the official theologian of Fuller Seminary, whose graduates pursue hot babes to this day.
Braaten is even less connected with reality than Hauerwas. His chosen hero is Paul Tillich, who was famous for sleeping with the wives of his graduate assistants. Tillich pretended to fight with Barth, an old academic charade carried out by professors and grad students to fill journals and fuel dissertations. Hannah Tillich wrote about her wandering husband, whose theology was so far off that his own colleagues at Union Seminary (aka The Devil's Playground) were appalled at his Systematic Theology.
Braaten is quite proud of editing the enormous Braaten/Jenson Dogmatics, a set so vile that ELCA denied using it while making it required reading at every seminary. The two-volume set is about 25 years old and still in print. The authors denied every article of faith in the Apostles' Creed, clearly and boldly, then began screaming Apostasy! at the ELCA they helped create.
Braaten is clearly in love with himself and in awe of his great accomplishments. I doubt whether he will be remembered in a few years.
Hauerwas had to deal with severe personal trials. I do not agree with his theology at all. However, the photo above does a good job of portraying his character. He wrote about being self-absorbed in his book, but he was the most caring professor on the faculty, perhaps the only one. He looked out for his students and made some good things happen, without looking for recognition.
The Braaten book is great for inside dope about ELCA, but grating otherwise.