C. P. Krauth

Why Does Rome Look Like Home to Lutherans?Weaned on Papalism and Holy Mother Church, They Want the Real Thing

ELCA (ThD) and Fuller (DMin) trained this LCMS leader. WELS and Missouri both look to Hunter as their guru.

Eastern Orthodoxy and the Church of Rome are havens for those who abhor the silliness of Church Growth, Emergent Church, Becoming Missional. Although EO and Rome seem to have enormous doctrinal structures, based on long histories and weighty tomes of dogma, they are big tent operations. Smells and bells are fine, but let's not upset the troops about doctrinal issues. There is a lobby, a little corner in the tent, for every persuasion, inclination and affection.

Long ago, Eastern Orthodoxy wore itself out on the Two Natures of Christ. Bloody riots started over the meaning of statues of Christ. That is why the Orthodox adopted the icon wall, the two-dimensional depictions. Concordia Seminary Ft. Wayne likes Eastern Orthodoxy and Rome because the faculty would rather avoid the real issues. The bickering of the Syn Conference Lutherans is just a way to feign doctrinal purity while chasing every fad since Moses. Those who hate Fuller cling to Rome like lint on Velcro.

The WELS Church and Change re-education brochure, above, reminds me of a cheerful used car brochure, absent check-marks about satisfaction guaranteed and quality control. Appearing on such brochures would be a career-killer if the sect actually knew what the Confessions taught. But no, this is a career-booster in WELS, just as the equivalent would be in Missouri or the Little Sect on the Prairie. All are dying - wonder why? My first guess is - not enough coaching going on. We need more clergy couple coaches coaching the coached, so they can learn how to coach the coachable in a winsome, inspirational way.

Somehow I missed a pilgrimage to the C. F. W. Walther shrine. Perhaps I could not get enough vibes going to make that trip, to stand in awe of a criminal who did not found a synod, but gets credit for it, a felon who did not stop at kidnapping his own niece and nephew from his father's parsonage, a mob organizer and thief who lectured on Law and Gospel without seminaries crying themselves hoarse - with laughter.

Sick of it all? B-16 will welcome you into the Church of Rome. Become a priest and stay married, or not. Rome is quite flexible about everything. Encouraging points: - you can buy forgiveness, just like the Syn Conference. You can believe anything you want, as long as you don't get too traditional - just like the Syn Conference. Everything will look like a sham compared to the sum and substance of Rome. You will imagine, "That was hell in the Syn Conference." Rome will introduce inductees to the real thing.

WELS and Missouri Paving the Way for LCMC, NALC, and the Church of Rome

The sinuflecting blogs of Lutherdom do not feature this quotation.

Someone disgusted with WELS asked, "Why do you think we would be interested in the LCMC? They have women's ordination and open communion?" I thought, "And WELS does not have both?"

Most WELS members do not realize how much the real WELS, Missouri, and Little Sect are like the LCMC, a group which began as soon as the ELCA merger took place, 1987. The LCMC remained in the background until the 2009 ELCA convention, when the wraps came off the hidden agenda. ELCA voted for homosexual ordination and marriage. The retired ELCA bishops soon started the NALC, quickly adding about 200 congregations to the 700 parishes from NALC, most of them exits from ELCA. The Barnhardt website has regular updates.

The websites of the LCMC and NALC suggest they promote:

• Open communion.
• Vague confessionalism.
• Women's ordination.
• A flexible attitude about the Scriptures.
• Backdoor Pentecostalism.

In other words, the new groups are just like the LCMS, WELS, and ELS. The micro-minis are similar too, just more hypocritical about it.

The Emmaus Synod Presidents--Hopeless, Helpless, and Hapless--do not want their members thinking about being in bed with ELCA. The Syn Conference leaders have far more affinity for ELCA attitudes than they do for their own historic standards.

Exhibit A - The First VP of WELS is a Fuller Seminary alumnus. I do not know if he actually bought a drive-by degree there, as MLC Professor Larry Olson did. But Huebner did study at Fuller, making him one of many WELS leaders to do so. And Jim Huebner is a walking-talking Ken Doll for Fuller, mouthing the Fuller doctrine and livin' the Fuller dream, Soul Cafe and all.

SP Mark Schroeder thinks that getting people to stop posting on Ichabod will change the public image of WELS. Hardly. He should look at his own posts, if he wants to spin the image of the Wisconsin sect. Who endorsed and promoted the feminazi women's conference from Church and Change? SP Schroeder. Who elevated a founder of Church and Change to President of the Portable Asian Seminary? SP Schroeder. Who first quietly and now loudly supports the porno-mytho translation called the NNIV? SP Schroeder. He is always Helpless when it comes to dealing with Church and Changers, but most Helpful in promoting them and their causes.

I was 25 years early in publishing about the ELCA. Northwestern Publishing House printed that book--Liberalism: Its Cause and Cure--and it sold well.

So here is my prediction about the Syn Conference - Missouri, WELS, and the Little Sect will formalize the de facto merger they have enjoyed the last few decades, perhaps staying as geographical entities within one legal corporation. To save face and legal complications, this may be a paper unity rather than one where they share each other's scandals and lawsuits on a formal basis. They have to close plenty of schools but keep something open, for fund-raising purposes if nothing else. They will be like ELCA, claiming ministries all over the world that are really token participation in ecumenical storefronts.

For instance, all three can be in Peru if they chip in for one ELS missionary. All three can be dealing with sin in Rio if Missouri alone stays in Brazil. But all three will continue to abuse their members and pastors, so people will look for similar doctrinal laxity without the baggage. The LCMC and NALC will suit all those people looking for a fresh but familiar alternative.

The Syn Conference is financially bankrupt because they were doctrinally bankrupt long ago. Hopeless, Helpless, and Hapless cannot even teach justification by faith. They are blood-brothers for Enthusiasm, as exemplified by J. P. Meyer.

Bruce Foster - Fuller Seminary Defender, WELS Pastoral Defender, Seminexodus Star

ELCA Pastor Bruce Foster took part in the Seminexodus. 

Rev. Bruce Foster declared:  

One more different (sic) between Fuller and Notre Dame. At Fuller you could safely leave your wife alone with faculty members!

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GJ - Bruce is constantly stirred up by my blog posts, assailing me with emails filled with contradictions and factual errors. "The Word of God is bitter to the Old Adam," as Luther said.

Foster has an appalling habit of palling around with WELS Pastor Lindemann, who must be his minion or confidant. They read each other's mail.

Foster's knowledge of doctrine is no better than his writing or critical thinking skills. His jibe is supposed to imply that Fuller professors are straight, unlike Notre Dame's, or Fuller professors are moral - unlike Notre Dames. Fuller named their School of Psychology after one of their best. His sexual predation was so bad that the man's name had to be chiseled off the school. That was published many years ago.

Foster even tried to make a claim based on a link he provided (one I already knew and used in the past, as I recall). The link contradicted what Foster wanted to prove. I am hoping that Lindemann's friend will start his own blog, so we can see his work out in the open. He demands more information from me, but he is an invisible presence on the Net, even on his own church website. I can find no Foster bio there.

Learning from Luther

One reader asked about Luther and repentance. Many ministers make a series of mistakes when they teach about repentance.

The original meaning of the noun is "regret," but they mysterious turn the verb into "change your ways." Kittel-itis is a disease caused by finding the meaning of a New Testament word from its roots or its classical use. The only way to tell with certainty is from its context, with parallel uses from the same time period.

The Bible teaches that godly contrition for sin comes from the work of the Holy Spirit in the Word. Those who deny the efficacy of the Word are inclined to trust in human measures, so they often emphasize emotion and some form of repayment or display of virtue.

Emergent Church types do not realize how much they sound like Hollywood gurus when they pound the Law and then offer the Law as a solution. Their Law is man-centered and so is their solution. I had the misfortune of hearing that old gasbag Jane Fonda lecturing on TV. Everything she solemnly declared was "you have to" this and "you have to" that - a sure sign of coaching gurus, and listening to Time of Grace.

Her sermon climaxed when Hanoi Jane said, "A successful life means dying with no regrets." She thought about that for a second and added, "With only minor regrets." Ah, to die like Frank Sinatra, another Hollywood hero. "Regrets? I've had a few. But of this at least I'm certain..."

The contempo version of repentance preaching has people condemned by the Law and told to perfect themselves with the Law, just like Jane of Many Husbands. Either they pride themselves on fulfilling the guru Law or they despair.

Luther's sermons show that he emphasized unbelief as the great, foundational sin. Almost everyone ignores John 16:8 and what Luther taught so clearly about that entire passage. The Holy Spirit convicts us of this sin - that we do not utterly rely on our Savior for that forgiveness which comes to us through the Gospel.

The Law salesmen do not like having the efficacy of the Gospel get in the way of their business. They have three-ring binders to sell, so Luther steals gold from their nasty little pockets. One can find in Luther's sermons little concern about carnal sin, which is the bread-and-butter issue for many ministers. If there is not enough carnal sin plaguing the members, they invent a bevvy of transgressions to worry about:

1. Discussing the synod's doctrinal apostasy and corruption.
2. Contacting Ichabod.
3. Doubting the Reverend Plagiarist.
4. Questioning the NIV.
5. Quoting Luther.

In the name of transforming everyone, these Law-yers skip the Means of Grace entirely and teach Paul Tillich's The Courage To Be. People only need to accept God's acceptance, as Tillich taught while sleeping with his students' wives.

Tillich's doctrine, like that of Barth and others, rests upon the Schleiermacher version of Knapp:

"the appropriation of the perfection and blessedness of Christ."

Knapp offered two justifications, objective and subjective. Schleiermacher--also from Halle University--realized that one was enough. Thus Schleiermacher became the bridge between the fusty old Pietism of Halle and modern mainline theology (ELCA, WELS, ELS, LCMS, National Council of Churches).

In Luther we see that all sin is derived from unbelief. Therefore, the solution is not more Law but the Means of Grace. When people dwell upon justification by faith, the Gospel bears fruit.

About My Hometown Area

Michigan Lutheran Seminary: The Unbeloved

 After Kelm is done transforming Milwaukee, he might bestow his blessings on Saginaw.

bruce-church (http://bruce-church.myopenid.com/) has left a new comment on your post "First Draft of SP Schroeder's NNIV Support Found. ...":

MLS: The school no one wants to lead, but nope, it won't close anytime soon, according to some:

http://www.mlsem.org/news/prof-paul-zell-declines-mls-presidents-call/

Prof. Paul Zell Declines MLS President’s Call

Rev. Paul Zell, professor of homiletics and New Testament at Wisconsin Lutheran Seminary, Mequon, Wisconsin, has informed the MLS Governing Board chairman, Pas. George Ferch, that he has been led by the Holy Spirit to decline the board’s call for him to become the next president of Michigan Lutheran Seminary.

The MLS board is scheduled to meet on campus on Friday, September 9, for its fall meeting. The issuing of the next call to fill the vacant president’s position will be a part of the board’s agenda for the day.

The most recent call was the seventh issued by the board since it asked for members of the synod to submit nominations in September 2010. While eleven months have passed since the calling process began, in 1993-94 the process took more than twenty months and fourteen calls before Rev. Paul Prange became the fifth president of MLS as a preparatory school.

Last Modified: Wednesday, August 24th at 11:30a.m.

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GJ - I just want to ask the Board of MLS, "How far can you go?"

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grumpy has left a new comment on your post "Michigan Lutheran Seminary: The Unbeloved":

I don't get it...with at least some pastors being at churches that can barely afford to pay them, it seems like they would have plenty of candidates for a presidency of a prep school.

I still don't think we know the story on that last president that only lasted a month or two.

C'mon, Dr. Jackson, give us the REAL story.

Grumps

***

GJ - I told you the real story about how Aaron Frey left his job. He was asked by a student in class, "How far can we go on a date?" Frey's answer was, "As far as your conscience allows." A firestorm developed. Silent Seifert, the DP, showed up and Frey resigned because of "stress" - as far as I can recall. That is the standard excuse used to cover up scandal in WELS. Stress. Lots of stress.

How do I know that is the true story? Several people verified it with their actions. Frey unfriended me on Facebook (gasp). His classmate from MLS, Tim Glende, denounced my true story on his Fake-a-blog. WELS put out their cover story. Two insiders also verified the story for me.

Why can't they get someone to take the call to close the school? Mark Schroeder wants MLS gone, but the Michigan District would secede from the fragile union known as WELS. Anyone taking the call would have an albatross to wear around his neck.

It would be more like the treatment of Jews and Huguenots in France. They were suspended between fighting dogs.

There could be much more to the fight over the call. I no longer get top secret messages from Schroeder, so I am not sure what the story is. But both preps will close. So will MLC. The Sausage Factory is superfluous in the long run. I expect the Syn Conference will re-unite to merge and close facilities. One seminary is enough for all three.

First Draft of SP Schroeder's NNIV Support Found. Leaked Exclusively to Ichabod

The publishers of the New International Version of the Bible have produced an even worse version revision of the 1984 version (NIV1984) currently used in our synod. The NIV1984 will no longer be published and will soon become unavailable for purchase. And while it will still be possible to use quotations from the NIV1984, any publications making extensive use of the NIV will only be permitted to use the new version (NIV2011). That has made it financially lucrative necessary for our synod to make a decision regarding which translation will be used in its publications.

The synod definitely does have does not choose an “official” or “recommended” translation for use by congregations. A translation does, however, become more or less “official” when it is used in the three major types of publications (hymnal, catechism, and Bible history/Sunday school materials). This means that the choice of a translation for publications takes on great financial significance, since the translation used in those major publications will, through usage and by default, be forced upon adopted by the vast majority of WELS congregations for the next generation or two. Really forever.

In 2010 the Translation Evaluation Committee (TEC) was appointed by the Conference of Presidents to evaluate the NIV2011 and other available translations and to report its final initial conclusions to the 2011 synod convention. The purpose of this evaluation was to quash, obliterate, and trash determine which, if any, existing translations would be suitable for use in our synod.

The TEC brought its initial findings to the 2011 convention as requested, reporting that it had reached a preliminary conclusion. The committee reported that the NIV2011 contained both positive and negative changes. After weighing those changes, it reported that it had reached consensus within the committee that, while some of the changes were not positive ones, they were not sufficient to prevent the NIV2011 from being adopted for use in our synod. The committee concluded that, while not perfect, the NIV2011 was the best and most suitable translation for use in WELS. Finally, something developed to take the heat off the gay MLC video.

This report was received by the convention delegates with hostility, disbelief, and damning faint expressions of thanks for the committee’s work. One deluded delegate Some delegates voiced support for the conclusions; others expressed concern about some of the translation choices in the NIV2011, particularly in areas involving gender-inclusive language and messianic prophecy. After extensive discussion, the convention directed the committee to continue its work of evaluation and to lead continuing discussions regarding translation issues. It resolved that a final decision on translations should be made by a 2/3 plurality vote at the district conventions in 2012. We can finesse that one, just as we did the amalgamation vote. Haha!

The convention recognized the importance of the translation issue in a church body that is committed to the Scriptures as the inspired, inerrant Word of God even though our favorite seminaries are Fuller, Trinity, and Willow Creek. The decision made in the coming year will impact our shrinking congregations and fleeing members for a generation or more. Because of a desire to strive for the very best possible cash flow translation, suggestions were made that we should consider the option of producing a new or revised translation if it would result in a translation that is more suitable than others now available. Who writes this stuff? We cannot even turn out a decent magazine. For that reason, the convention also directed that a committee should be appointed to study the feasibility of producing either an entirely new translation or a new revision of one or more existing translations. That was my idea, a red herring to keep the doctrinal hounds baying at the wrong thing.The committee was also asked to consider the feasibility of producing a study Bible if the NIV2011 is chosen. Mark Freier will write the commentary on Adam making love to Eve, Gen 4:1.

The Translation Feasibility Committee has now been appointed. NB. Thank Ron Ash for giving me these names. Committee members are Wisconsin Lutheran Seminary professors John Brug and Daniel Leyrer; pastors Phil Hirsch, Michael Jensen, John Koelpin, Jonathan Schroeder, and Paul Janke; and Northwestern Publishing House editor Curtis Jahn. In considering this option, the committee will address the questions such as our ability to produce a quality translation; the costs, time, and manpower involved; and the process by which such an effort could be carried out. The committee will bring its conclusions and recommendations to the district conventions in the summer of 2012. There will be one choice: Une foi, un loi, un roi! Pardon my French.

Serving in Christ,
Mark Schroeder

Thrivent Grant Allows The Donald To Take Entertainment Evangelism To a New Level

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From the WELS Witness Protection Program:
There is a member that goes to the new church where we have been going and he lives up in Holy Word's neighborhood. He says every time he drives by there he thinks Hollywood...ironic.

Luther's Sermon on the Deaf-Mute Healed: Twelfth Sunday after Trinity, Faith and Works

Sermon for the Twelfth Sunday after Trinity; Mark 7:31-37
   

    Norma Boeckler

A Sermon by Martin Luther; taken from his Church Postil.

[The following sermon is taken from volume IV:371-380 of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI, 1983). It was originally published in 1904 in English by Lutherans in All Lands (Minneapolis, MN), as The Precious and Sacred Writings of Martin Luther, vol. 13.]



1. Dearly Beloved: I hope you thoroughly understand this Gospel, for it is plain. However, as we have but one old story to preach, and since it is so precious and cannot be sufficiently considered, we will apply our text also to this old story, and briefly speak of faith and love. In the first place, we will look at the simple story of the text itself; then, if time permit, we will also speak a little of its spiritual meaning.


PART I. THE STORY OR EXAMPLE ITSELF.


2. First, the story or example before us is good in itself, for here we see that many persons received the poor man, as though his distress were their own, bringing him to Jesus to be helped. By this, both faith and love are shown to us. Faith, in that they had heard of the Lord before, that he was kind and compassionate, and helped all those who came to him. For the Word must first have been heard, and must first have entered the human heart, showing us the mercy of God in such a way that we depend upon it. Therefore the Word of Christ must here also have taught these people this; otherwise, where it does not come, there faith and works are all in vain.


3. And though this gospel lesson, like the preceding one, does not state that they had previously heard the tidings of the Gospel, yet we must nevertheless conclude, and the fact proves it, that they must have previously heard the good tidings and Gospel of Christ the Lord, through which they believed. For that is properly the Gospel which is called good tidings, a good report, not that which is written on paper, but that which is proclaimed in the world and becomes known by the living voice. Thus doubtless they had heard that Christ was kind, friendly, and helpful, willing to aid everybody; this was the beginning of their faith. Thus you must earnestly search the Gospel, and you will always find, that the tidings must first go forth and lead us to God, in order that he may lay the first stone; otherwise, all is lost. In the next place, you will learn that because they have clung to the tidings and trusted them for their comfort, they went thither, and hoped to receive of him what they had heard.


4. Now you here observe the nature of faith which grows out of the Word. For the Word first sets forth to us the mercy and goodness of God; then faith causes us to cleave unto it with a firm confidence, and to obey the Word. For we are now conscious of this in our hearts, and are satisfied; for as soon as we believe, we are already with Christ in this inheritance, and are justified.


5. In the third place, this Gospel lesson describes the works of love in this, that these people go and care for the poor man, just as Christ, without their merit, and without their doing, sends forth his Word, and spreads abroad his goodness and mercy. Thus as they have laid hold and drank from the fountain, they again flow forth freely, and also impart themselves to their neighbor freely and without any merit. Thus love should do its work, not as though it needs it, but devotes itself solely to the benefit of its neighbor, as Paul, among other things, speaks to the Corinthians about love, 1. Cor. 13:5: "Love seeketh not its own"; and to the Philippians he says, Phil. 2:4: `Not looking each of you to his own things, but each of you also to the things of others."


6. This we may also learn here in these good people. They do not need this work themselves, nor do they look to themselves, but to the poor man, and think how they may help him; they seek no reward, but act independently and freely. Thus you should by right do likewise; if not, you are no Christians. Therefore consider carefully how love is here described, that it takes upon itself the care of others. If we accept this lesson, it will be well for us; but if not, then God will punish us with blindness, as he has been doing, to our grief, for nearly four hundred years. This much we say briefly concerning faith and love. Furthermore, we must now, in the fourth place, treat of the faith of other persons.

7. You know the fundamental truth is, that man cannot be just and acceptable before God, save alone by faith. So that they have lied and spoken falsely who have taught heretofore that we may deal with God through our works. Moreover it was much more foolish that they taught us to rely upon the works and faith of other persons, pretending that nuns, monks and priests can help other persons by their wailing which they perform in their cloisters at night, and that in this manner they can help other people and distribute their treasures. Therefore, let everyone here remember, that no one dare undertake to be saved by the faith, or by the work of another person; in truth, it cannot be done by the faith or work of Mary, or of any saint, yea, not even by Christ's work and faith, but through your own personal faith. For God will not permit Mary, or any other saint, not even Christ himself, to take your place, in order that you might be godly and righteous, unless you believe for your own self. If Christ's faith and work will not do it, you will much less accomplish it by the work or faith of all the monks and priests. Hence our Gospel lesson gives us an occasion to speak of the faith of others. For here we read that they led this person to Christ in their own faith and work; the man did nothing toward it, but merely suffered it to be done.


8. Therefore let everybody mark well, that he can never be saved through another person's faith. But it of course may happen, that by the faith of other persons you may be brought to a faith of your own. Likewise the good works of other persons may be of service to me to obtain works of my own. Therefore those lie, who declare that we may be saved through the works or faith of other persons, whether we ourselves believe or not. No, this is not so! Unless you yourself draw out from God's kindness and mercy a faith of your own, you will not be saved. Thus it must be; otherwise no other person's faith or works avail, not even Christ, though he is the Saviour of all the world; his kindness, his help will do you no good whatever, unless you believe in it, and are enlightened by it.


9. Therefore, by all means beware of the preachers whom you have often heard among the monks, who approach a dying person and say: "Behold, my brave fellow, do not despair; if you have committed sins, be sorry for them; but in order that you may fare so much the better, I will make you a present of my righteous life and my good works." If now, the dying, person accept such a gift, he is as much a fool as the other, and with all these works, he will go to the devil. Therefore, beware of such consolation, and say: If you are willing to serve me with your good works, approach God and speak thus: 0 heavenly Father, by thy grace I am now believing; therefore, I pray thee, my God, give also unto this poor man a faith of his own. This might help me; but that you would give me your own faith, this you cannot do, neither would it help me. You will have enough to do to be saved by your own faith.


10. This you may see in the case of the foolish virgins, who, when their lamps went out, said unto the wise virgins: "Give us of your oil; for our lamps are going out." Then did the wise ones answer and say: "Peradventure there will not be enough for us and you." Mat. 25:8-9. In that case I am in need even of more faith for myself; how then could I share it with another? For my own faith must stand before God's judgment, and must fight so hard and cleave so firmly to God's mercy, that the sweat will run down its face, if it is to prevail. That is the true meaning of St. Peter's words, 1. Pet. 4-18. "The righteous is scarcely saved, where then shall the ungodly appear?" For when death makes its onslaught, then such fear and agony will seize him, that he can scarcely with all his strength, stand for himself and be kept in faith. Hence it is greatly to be deplored that they have established so much deception, putting monks' cowls upon the dead, and inventing other foolish things, by which they led poor souls straightway to perdition. Beware of them.


11. Now this I say, that you may know how far the faith of others may be of use to us, and how your own faith can help you. Other people's merits will help you to attain a merit of your own, and nothing more. And though all the angels, yea, the mercy of God itself, were ready to stand for you, it would avail you nothing, unless you cleave unto it with a faith of your own. But it may effect this, that it will assist you to obtain a faith of your own, which will help you. Furthermore, even if Christ did die for us, and pledged and gave his body and life, blood and flesh for us, and became our advocate; yet it would avail nothing, unless we believe in him. But he can assist us in this way, that he appears before the Father and says: "0 Father, this have I done for mankind; do thou give them faith, in order that they may enjoy it." This then, will help us, if we feel assured that his works and merit are our own. In the same manner one should also speak of the other saints, that no saint's intercession and merit avail unless we ourselves believe. You observe this also in our lesson. There lies the poor man, unable either to speak or to hear. They who bring him to the Lord can speak and hear. But they cannot make him speak by their hearing and speaking, and even though they all had come near him and said: "We will speak and hear for you"; yet he would, in spite of this, have remained speechless and deaf continually, and would never have been able to speak.


12. Likewise, if I were to give you a written declaration saying: "Go forth, this is my work; this shall be yours"; yet it will not help you a whit, but it will carry you into hell. In what way, then, will it help you? If I do, as these men do, who come to Christ and say: "0 Lord, help this poor man, that he may receive his speech!" They do not say: "We will hear and speak in your stead," but they pray that Christ himself would give him speech. Likewise, if you take my part, and use your faith in such a way that it may help me to a faith of my own, this might help me; thus! thus it must be! God be thanked! Otherwise, no work nor any brotherhood, will avail.


13. Therefore say: I must neither rely upon your works nor you upon mine; but I will, by my own faith, pray God to give you a faith of your own. This is what is said, that we all are priests and kings, that we, like Christ himself, may intercede for one another before God, praying for personal faith. Thus, if I happen to notice that you have no faith of your own, or a weak faith, I go and ask God to help you to obtain faith, not by giving you my faith and my works, but your own faith and your own works; so that Christ may give him all his works and salvation through faith, as, he hath given them to us by faith.


14. That is the meaning of the saying of Christ, John 16:26-27: "I say not unto you that I will pray the Father for you; for the Father himself loveth you, because ye have loved me, and have believed that I came forth from the Father." This is a beautiful addition, as though he would say: I have prayed for you, and have entreated God that he would give you what is mine. Therefore know my name. For through my prayer be has accepted you and has given you faith, so that henceforth you may pray for yourselves, and I need not do it; provided that you do it in my name. Here he has crowned us, dedicated and anointed us with the Holy Spirit, so that we all are priests in Christ, and may exercise the priest's office, go before God and pray for one another. This is what St. Peter means in writing thus in his First Epistle, 2:9-10: "Ye are an elect race, a royal priesthood, a holy nation, a people for God's own possession, that ye may shew forth the excellencies of him who called you out of darkness into his marvelous light, which in time past were no people, but now are the people of God; which had not obtained mercy, but now have obtained mercy."


15. Hence we may all say: Christ was my priest, who prayed for me and purchased faith and the Spirit for me; therefore I am also a priest, and must go on praying in the world, that God may give faith also to this and that person. So we conclude, that we shall obtain whatever we earnestly pray for in the true faith, as the Lord says, John 16:24: "Ask, and ye shall receive."


16. But to pray powerfully is not within our strength; for the Spirit does not always vouchsafe to us to pray with power. Paul prayed that all Israel might be saved, Rom. 9:1f; why did it not come to pass? The difference lies in the faith, for the Spirit did not give it to him; had he been able to add this faith, it would surely have come to pass. For if Paul had said, "I pray for all Israel," and had believed and said: "Lord, I am certain that thou wilt do it," then it would certainly have come to pass. But though he often prayed for them from his heart, the Spirit did not vouchsafe to him that he should confidently believe it. Therefore it is not within our power to pray in strong confidence; the Holy Spirit does it. Whenever we pray for anyone and are able to add, "It will be done," then it will certainly be done; but whenever we pray, we must add, "Thy will be done." If, then, I must let it go according to his will, I cannot suggest to him either the person, or the time, or the manner, but must freely leave it all to him; then, indeed, I am sure of it. In this manner Christ acted also, who himself prayed thus: "0 my Father, if it be possible, let this cup pass away from me," but at once added: "Nevertheless not as I will, but as thou wilt." Mat.26:39.


17. Therefore, when I am to pray for an entire city or community, I ought to say: "O Father, I pray for all of them." Nevertheless, however, I must give honor to his name or will, and say: "Dear Father, I pray for these; I know it is thy will, that I should pray, that I should not despise prayer; but thy will shall be done always; for I might ask something for some one who is not worthy of it before thee; or again, I might possibly cast aside some one who is worthy; therefore do thou act according to thy divine will, for thou wilt certainly do better than I could ever conceive." Thus you see that we cannot always add these words: It will be so. But if we are certain in our hearts that we way add: "It will be certainly so," then it will come to pass.


18. This we see in our text. These people approach the Lord in strong confidence, praying for the poor man, and their prayer is also heard. In the same manner, when baptism is performed we see this take place in the children's faith. There are the infants, bare and naked in body and soul, having neither faith nor works. Then the Christian Church comes forward and prays, that God would pour faith into the child; not that our faith should help the child, but that it may obtain a faith of its own. If it has faith, then after that whatever it does is well done, whether it suckle its mother's breast, or whether it soil itself, or whatever it may please to do. But if it does not obtain faith, our faith is of no value to the child.


19. Therefore my faith can help you in no way except that it may assist you to obtain a faith of your own. Hence, to sum up all, everything depends upon personal faith, as strong as it is, so much does it need the faith and prayer of other people in order to increase in strength. Now you can easily judge, that those people were the greatest fools, who held masses and vigils with the brotherhoods; for the wise virgins have sufficient oil only for themselves, and scarcely have enough. This is a simple explanation of the Story of the Gospel lesson. Now let us briefly consider the meaning which our Lord puts into it.


PART II. THE SPIRITUAL MEANING.


20. The people bring the poor man to the Lord, the Lord takes him to a special place, lays his fingers into  the man's ears, spits, and touches his tongue with the spittle, looks tip toward heaven, and sighing, says, Ephphata, that is, Be opened! This is a lovely picture, and its meaning is good. For by those who here bring the deafmute to the Lord, the office of the ministry is meant. Ministers and the Apostles lead the poor consciences of men to God. This is done in three ways, by preaching, by a godly life, and by intercession. With the Word and preaching, they are brought to God; a godly life serves to show the Word so much the mightier in its power. But the Word itself leads to Christ, though it be preached by a sinner. Yet, a good life serves as an emphasis and a furtherance of the Gospel; while a wicked life dulls its edge. Their third duty, to pray for the people, likewise leads them on the road both to faith and to works.

21. Now if the Word go on its way in this threefold manner, it cannot fail to bring forth fruit, as God says, Is. 55:11: "My Word, that goeth forth out of my mouth, shall not return to me void." This is indicated by the action of the pious persons who carry the mute into Christ's presence; this signifies the ministers, who bring forward the sinner; then God appears, giving growth and increase, as Paul says, 1. Cor. 3:7, He opens the sinner's eyes, ears, and mouth. This happens in a wink of the eye, for God's Word is like lightning, which in a moment passes from sunrise to the ends of the earth. Thus when such persons are brought to God, he gives them grace to believe.


22. This is signified by the act of laying his fingers into the man's ears; through the Word he breathes the Holy Spirit into him, making the heart believing, decent, chaste, and holy; for the finger signifies the Holy Spirit.


23. Again, the spittle that is laid on the man's tongue, typifies the Word of God; this is put into his mouth in order that he may be able to speak it. And this spittle, the Word of God, is a noble thing, but very bitter to the Old Adam.


24. Then they praise God, saying: "He hath done all things well, he has made the deaf to hear and the dumb to speak." For wherever there is true faith, there the Spirit will not allow you any rest; you will break forth, become a priest, teach other people also, as we read Ps. 116:10: "I believe, for I will speak." There the heart is full, and the mouth must run over. Then when they are persecuted, they will not care.


25. But the part of the story, that Christ took the man apart from the others, looks up to heaven, has this meaning: If God do not take me alone to a separate place, and give me the Holy Spirit, so that I cling to the Word which I have heard, then all preaching is in vain. But why does this require so much that he looks up to heaven and makes use of divine power, calling upon God's grace to come and to act? By this he teaches us that such power must come from heaven, working in the heart of man by divine strength; then help comes to him. Again the spittle which is the Word of God is a noble thing for the Old Adam. Then they go forth to praise and glorify God.


26. Thus have you learned, from the story and from its spiritual or secret meaning, that we must first hear the Word of God and thus, through the intercession of Christ, obtain a faith of our own, and then we come out, confessing this and praising God forever. May this be sufficient on this Gospel lesson. Let us pray to God for grace.

A Calvinist explains the word ‘Reformed’ « Churchmouse Campanologist

A Calvinist explains the word ‘Reformed’ « Churchmouse Campanologist

A Calvinist explains the word ‘Reformed’

September 5, 2011 in Baptist, Calvinism, Protestant | Tags: Baptist, Calvinism, Michael Horton, Protestant

A number of people experience confusion with the word ‘Reformed’. Some say it encompasses the whole of Protestantism.  Others say it refers only to Calvinists, which, by and large, it does.

Below is Michael Horton’s definition. Dr Horton is Professor of Apologetics and Systematic Theology atWestminster Seminary California, author of numerous books, host at White Horse Inn (WHI) and Editor-in-Chief of Modern Reformation magazine.

For the Reformed Anglicans reading the following: so that we don’t have a repeat of a similar post of mine from last year, if you disagree with the following, please be so kind as to take it up with Dr Horton directly on this White Horse Inn post.

More at this link.

***

GJ - Lutherans have been sloppy in calling all non-Lutheran Protestants "Reformed." Syn Conference training is so poor that the talking heads toss out the term "Calvinist" without having a clue.

People need to show some precision in their terminology and not rely on the lecture notes from Professor Fizzlewick, even though he was named Teacher of the Year in 1974.

Holy Word - Forgiven Before Birth - Except for Joe and Lisa, Given the Left Foot of Fellowship

http://people.forbes.com/profile/j-bradley-johnston/77690

http://www.templeinland.com/CompanyProfile/Management_Brad.asp

***

GJ - Walther took land away from Bishop Stephan, secretly, avoiding a meeting with him. Next Walther organized a mob of 300 to threaten Stephan's life and force him out of his home. The Walther mob stole all of Stephan's money, books, and possessions. They forced him to sleep on the ground outside overnight, then forced him across the Mississippi River at gunpoint.

That is how Walther became leader of the Perryville/St. Louis group. Loehe asked them to join his group of congregations. Official synodical historians ignore the crimes, excuse the behavior, and accuse everyone alienated by Walther of being false teachers. They give Walther the glory for being "The American Luther" when he was really "The Lutheran Pope," a Borgia pope at that.

Walther later wrote Pastoral Theology, and Syn Conference leaders still follow his criminal behavior.

Re-Branding Walther and the LCMS, Part I, II, IIII. Paul McCain, SP Campaign Manager

Re-Branding Walther and the LCMS, Part II

Re-Branding Walther and the LCMS, Part III

The Eleventh Sunday after Trinity

The Eleventh Sunday after Trinity, 2011

Pastor Gregory L. Jackson

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

Bethany Lutheran Church, 10AM Central Time

The Hymn # 361     O Jesus King                 4:1

The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual       

The Gospel              

Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed             p. 22

The Sermon Hymn # 388            Just As I Am                       4.91

By Works or By Faith

The Communion Hymn #305            Soul, Adorn Thyself             4:23 

The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn # 657            Beautiful Savior                    4:24

KJV 1 Corinthians 15:1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures: 5 And that he was seen of Cephas, then of the twelve: 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles. 8 And last of all he was seen of me also, as of one born out of due time. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

KJV Luke 18:9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Eleventh Sunday After Trinity

Lord God, heavenly Father, we beseech Thee so to guide and direct us by Thy Holy Spirit, that we may not forget our sins and be filled with pride, but continue in daily repentance and renewal, seeking our comfort only in the blessed knowledge that Thou wilt be merciful unto us, forgive us our sins, and grant us eternal life; through Thy beloved Son, Jesus Christ, our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

By Works or By Faith

Luke 18:9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.

This is a comparison so brief and clear that everyone should take great comfort in it, unless he identifies with those “who trusted in themselves that they were righteous, and despised others.”

Two people are chosen in this parable. One is a Pharisee. That was a party or denomination among the Jews rather than a title. For example, Paul was a Pharisee. They observed Mosaic Law with great strictness. Some say their name is derived from the sense of being separated or better than the rest.

In Christianity, there have always been those groups where observance of the law identifies them, and they consider themselves separate and different from the rest. That can happen within a congregation. I remember a conference where the lay leader mentioned the people who belonged to cell groups. They were the ones who showed up for clean-up day. They made the congregation work. The rest of the members were not equal to them. I thought as I heard this presentation, “who trusted in themselves that they were righteous, and despised others.” The disdain was not subtle but obvious. “This congregation was nothing before the cell groups began meeting.” I wondered, since it had about 100 years of history before cell groups and became one of the largest Lutheran churches in North America – about 5,000 members at the time, in Davenport, Iowa.

We should always remember that these comparisons from Jesus are both literal and symbolic. They are literal in describing actual conditions at the time of Jesus. They are symbolic in showing us how we fit into the same picture. There is a little Pharisee in each one of us.

The other person in this parable is a publican. The modern translators would like to water down our language and get rid of older words. Once people no longer know what a publican is, all references to the publican in literature and politics will become obscure and difficult to decipher. The less people know, the easier they are to fool.

Is publican short for Republican? There is a connection, because the Roman Republic was literally – Res (things) Public, merged to become Republic. The publican was the Jew who served as tax collector for the Roman occupation force. He was allowed to use force and extortion, as long as he met his quota. This led to unethical behavior, which can be seen today in “giving counselors” who receive a percentage of the gift as a commission.

The Pharisee

11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess.

This man is so virtuous that he cannot keep from praising himself. He is someone admired by the world for all his outward righteousness.

Jesus made an important distinction, which is taught throughout the Scriptures. There are two types of people – unbelievers and believers. The parallel distinction is between a bad tree and a good tree.

Or, we could say – there is righteousness through the Law or righteousness through the Gospel.

The first part of Romans removes the possibility of righteousness through the Law, whether it is the Mosaic Law for Jews or civic righteousness among the Gentiles. Nevertheless, law-righteousness is popular and constantly promoted, especially now among the Emergent Church types, who tell people they will “transform lives.” The only way to do this, they claim, is to submit to cell groups and dictatorial control over what these groups study.

Being caught up in the Law is a terrible trap, because those who oppress the others with the law are not subject to the law themselves. If anyone questions their hypocrisy, they say, “Touch not the Lord’s anointed” and “God put me in this position, so you cannot question anything I do.”

Because righteousness through the Law is so popular, these people will always attract large numbers, no matter what religion they are. All world religions teach righteousness through the law and have rigid codes for obeying that law. They will insist, in one folk religion, that visitors burn paper money (fake) for the afterlife. If the money is not burnt, there will be no cash in the afterlife. When a Christian believer says no to this pagan, magical nonsense, the hosts are deeply offended. Because, they say, “You have to.”

The “have to” is the most obvious sign of law religion, whatever religious symbols are used. When Christians are told they have to be in a cell group (small, care, share, koinonia, Bible study, affinity group), the law is at work. Naturally, people will say, “I never miss my small group meetings.” And – “The small group changed my life.” On the surface this is exactly what the Pharisee said, but if that is pointed out, rage follows. How could you possibly know? You have never been in one? Missing from the claims is justification by faith, sound doctrine, and the importance of avoiding toxic doctrine and teachers.

The evil tree can only bear corrupt fruit. I pointed that out to one Shrinker, and he flew into a permanent rage, because he took that as a personal affront. He was so well trained that he could separate the good from the bad – so he claimed.

The terrible price of law religion is that the law never stops accusing. No matter what is done, it is never enough. So the law-salesman must convince himself or others, with works, that it is enough or he will despair.

I believe the downward path, from Church Growth to indifference and atheism, comes directly from law-righteousness. If something “works,” as they claim, eventually the technique will reveal itself as shallow and meaningless, like the fake miracle cures, and the results will manifest themselves in self-loathing and unbelief. (Fake healings are done by giving people wheelchairs, putting them up front, and making them “walk.” They walked in, not too steady, but they walked. To get out of the wheelchair and dance a little jig is fairly easy, for someone who tottered in. Likewise, the ear-popping done will make people hear better if they have waxen obstructions. Magic is misdirection of the eyes – and brain.)

The church executives who lined up to attend Fuller Seminary were saying already, “We no longer trust the Word.” The mission executives and their toadies all received the same type of  training – being told it was doctrine-neutral. (No raucous laughter?) They were already apostate, so the bigger frauds told the lesser frauds that these methods would “work” because they had been tested:

1. They must have cell groups.
2. Women must be spiritual leaders over the men.
3. Worship must be contempo, either pop music or rock. No liturgy or creeds.
4. No more sermons – the people want coaching, self-help sessions.
5. True Law preaching must be eliminated in favor of “God loves you” messages.

The Lutherans denominations spent millions implementing this charade and began fading faster than a desert flower. The Syn Conference leaders were the worst. Herman Otten, whose heart aches for the Bronze Age of Missouri (when Pieper was alive), sells a Church Growth textbook as a “doctrinal book,” – Valleskey’s horrible manual, “We Believe (Ha!) Therefore We Speak.”

The Publician

Luke 18: 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

We know this man is a believer, because Jesus taught the publican was justified, the Pharisee not.

14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

“6. Hence the beginning of goodness or godliness is not in us, but in the Word of God. God must first let his Word sound in our hearts by which we learn to know and to believe him, and afterwards do good works. So we must believe from this that the publican had learned God's Word. If not, it would certainly have been impossible for him to acknowledge himself to be a poor sinner, as this Gospel reports. Indeed, it has a different appearance here, because St. Luke seems to insist more strongly on external works and appearances than on faith, and lays the emphasis more on the outward character and conduct than on the root and on the faith of the heart within. Nevertheless we must conclude that the publican had previously heard the Gospel. Otherwise his smiting his breast and his humble confession would not have occurred, had he not previously had faith in his heart.”

Luther - http://bethanylutheranworship.blogspot.com/2011/08/luther-on-pharisee-and-publican.html

This is the great message of the Gospel, which alone has the power to transform our lives. The law offers the pot of gold at the end of the rainbow, a treasure we can never obtain. The Gospel is the treasure, which comes to us daily through the Means of Grace.

The only method is preaching the Gospel, teaching the Gospel, and distributing the Gospel. Notice that those who teach universal justification—without faith—are scandalized by our worship services. What offends them? We are small. This little chapel is a room in our rented house. Participation is purely voluntary, but the UOJ leaders worry that this is wide-open communion (like theirs?). After all they teach everyone is absolved without faith, so why do they condemn those with faith? People have politely asked to affiliate with us because of doctrinal agreement. Denouncing our church on the Net has led many people to check out our services. And they comment on that as well. That illustrates how the Word converts or hardens, enlightens or blinds.

The blessings of the Gospel are endless. First of all, we are full of the Old Adam, inclined to sin. If we are not weak in one area, we are weak in another. The believer can see what the Pharisee (without faith) cannot. The comfort of the Gospel is forgiveness given through the instruments of grace. We know objectively that this forgiveness is fully and freely given.

The old law salesmen say, “You have to repent. You have to change your ways.” Contrition is the effect of the Law, including the most important rebuke of all – ye of little faith, not trusting the Gospel. Contrition is good, but the Gospel is forgiveness. Contrition prepares us for receiving the medicine we need.

We actually had a relative become extremely ill, after eating mushrooms from the wild. I said, “You must go to the hospital now and find out what is wrong.” I reasoned – poison mushrooms, allergy to mushrooms, or food poisoning. The relative had to admit the problem, but that was not the cure. She needed medicine, treatment. The Gospel is our medicine, our cure.

The trouble with “You have to change your ways” is two-fold. The actual Greek word  means “regret” in the original context. I love those Greek 101 students who say – meta means “change” and noia means “ways.” Both are wrong. Meta means “after” and noia means “understanding.” So at first it meant regret after sin. But in the Biblical context it means to have both contrition and faith. Sometimes the two verbs are used together, to show the full meaning – repent and believe.

KJV Mark 1:15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

As Luther often taught, reflecting John 16:8, the ultimate repentance is not sackcloth and ashes, a bed of nails and a hair shirt, but repentance from not utterly trusting in the grace, love, and mercy of Christ.

Change your ways means that  if we become perfect (say in one area), we are forgiven. If I could perfect myself in any single area I would not need forgiveness. That returns us to the attitude of the Pharisee.

That is not an excuse for sin, but the true Christian approach to our human nature. Instead of worrying about everyone’s mortal failings, which we share, we should emphasize the boundless grace of our Savior.

From the good tree, from the believer, will always come the fruit of the Spirit, because the Gospel will necessarily produce spiritual fruit.

Quotations

"Now, that faith signifies, not only a knowledge of the history, but such faith as assents to the promise, Paul plainly testifies when says, Romans 4:16: 'Therefore it is of faith, to the end the promise might be sure.'  For he judges that the promise cannot be received unless by faith.  Wherefore he puts them together as things that belong to one another, and connects promise and faith."

            Apology of the Augsburg Confession, Article IV, Justification, Concordia Triglotta, St. Louis:  Concordia Publishing House, 1921, p. 135. Tappert, p. 114. Romans 4:16.                

"Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake, who, by His death, has made satisfaction for our sins.  This faith God imputes for righteousness is His sight.  Romans 3 and 4."

            Augsburg Confession, Article IV, Justification, Concordia Triglotta, St. Louis:  Concordia Publishing House, 1921, p. 45. Tappert, p. 30. Romans 3 and 4.        

"Identisch mit der papistischen Lehre, dass der Glaube nicht als Mittel und nicht allein rechtfertige, ist die andere papistische Lehre, dass die Werke rechtfertigen."  "Identical with the papistic teaching, that faith alone is not a means and does not alone make righteous, is the other papistic teaching, that works make one righteous."]

            Adolf Hoenecke, Evangelisch‑Lutherische Dogmatik, 4 vols., ed., Walter and Otto Hoenecke, Milwaukee:  Northwestern Publishing House, 1912, III,  p. 386.  

"The article of justification is the master and prince, the lord, the ruler, and the judge over all kinds of doctrines; it preserves and governs all church doctrine and raises up our conscience before God.  Without this article the world is utter death and darkness.  No error is so mean, so clumsy, and so outworn as not to be supremely pleasing to human reason and to seduce us if we are without the knowledge and the contemplation of this article."  

            What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, II, p. 703. June 1, 1537.   

C. F. W. Walther's 200th Anniversary: Start Telling the Truth

Joe Krohn And a Solution for WELS - From a Veteran

About Joe Krohn:

Frankly, this kind of junk is going and has been going on in WELS for decades – even generations – with Pastors as well as with laypeople. You and I both know many people who have been affected. I’ve howled about it often, and I know you did when you were still in WELS. Nothing has changed – in fact, it’s gotten worse. 

Of course, it still should be “outed” whenever possible. But don’t think for a second that it will make any difference in the long run, because it won’t. That’s not defeatism, that’s just plain reality, pure and simple. 

Just another sad case in a long, long history of sad cases. 

The WELS cannot be “fixed” as it is – it must be dismembered, dismantled, and destroyed – and something new must be begun from scratch to take its place. And that’s the honest truth. 


But that also is VERY unlikely to happen, regardless of anything you or I or any group does. If it’s going to happen, God’s going to have to pull the trigger! 

***

GJ - I agree with the author up to a point. There is nothing I can do, except teach sound doctrine whether anyone else does or not. Secondly, I can repudiate false doctrine, in spite of the consequences. The Word of God converts and hardens. I have seen both effects.

What Is the Difference between Notre Dame and Fuller Seminary? - Asks Artful Dodger

Catholic (President Hesburgh), Lutheran (Proto-Ichabod), Protestant (John Howard Yoder) theologians gathered for a little ceremony, 1982.

Artful Dodger wanted to know what the difference was between my study at Notre Dame and the people I criticize for studying at Fuller Seminary. I am only too happy to reply.

First of all, I have never lied about going to Notre Dame or Yale or anywhere else. In contrast, David Valleskey lied to my face about studying at Fuller Seminary. His friend, Frosty Bivens, boasted about studying there - in front of the entire Midland circuit, but he also denied studying there. Larry Olson's friend blew smoke in Christian News about Our Staff Infection going to Pasadena for the Rose Bowl Parade when Olson had already written about his slobbery pilgrimage to visit Don McGavran, snake-oil salesman founder of Church Growth and Charlatan Emeritus at Fuller.

Second. Notre Dame and Yale were purely academic programs, aimed at producing scholars. I did not have to adhere to a particular confession of faith. In contrast, Fuller is a seminary that pretends to be a graduate school. Fuller has a definite stance against the inerrancy of the Scriptures and disciplines those students who disagree with women's ordination. Even more significant, Fuller teaches a particular kind of ministry, based upon an ideological mix of marketing, Pentecostalism, rationalism, and sociology. Fuller is the home and headquarters for the odious Church Growth Movement. Its purpose is not to produce scholars but to manufacture disciples of Church Growth, who will bring in more disciples for Church Growth. Fuller grads identify with Church Growth, and all Church Growth advocates look at Fuller with fond, deluded devotion.

Third. Fuller does not see itself as an academic program. Its professors get degrees from real schools. Even Pentecostal Babtist C. Peter Wagner (recommended by WELS Pastor Reuel Schulz) earned a degree at Princeton. Several earned degrees under Karl Barth in Switzerland. Faculty at Yale and Notre Dame have degrees from those schools or from those considered their equals. They would laugh at a DMin from Fuller teaching anything.

Fourth. This is the most important. Missouri, WELS, the Little Sect, and ELCA have shown institutional support for Fuller Seminary by sending their leadership there for training, supporting that education with money from the offerings, and promoting those lucky devils with Fuller educations. Almost 100% of the Lutheran leadership in America has identified with an anti-Lutheran, anti-Confessional, anti-Scriptural seminary, because Fuller has the answers and Lutheran doctrine does not - they imagine. In fact, WELS is so far up the digestive tract of Fuller that they can see the bottom of Kent Hunter's shoes. Moreover, WELS is so deeply involved in training at Trinity Divinity in Deerfield that the sect was listed twice in the Trinity catalogue.

The Lutheran church bodies have no commitment to genuine Lutheran scholarship, such as Luther studies or publishing the works of Lutheran orthodoxy. But they are united in working together on the basis of the Fuller Seminary ideology, best expressed by the numbskulls who plagiarized Groeschel, Stanley, and the rest.