WELS Translators Do Due Diligence

The Translation Evaluation Committee (TEC) is coordinating a new study of three different English Bible translations that WELS could consider for use in its publications.

In this study, more than 100 pastors will participate in a side-by-side comparison of the New International Version 2011, the Holman Christian Standard Bible, and the English Standard Version. Reviewers from three different groups—synod leaders, attendees of the translation workshop held at Wisconsin Lutheran Seminary (WLS) in January, and pastors who have been in the ministry less than 10 years—will be assigned a section of the Bible to evaluate, using translation principles discussed at the January workshop.

“It will be helpful for all participants plus assure the synod that we’re trying to do due diligence by looking at all these versions,” says Rev. Paul Wendland, WLS president and TEC chairman. “It also will give us an in-depth understanding of the strengths and the weaknesses of all of these versions.”

TEC members decided to put together this study after a significant number of people at the January workshop voiced strong concerns about the NIV 2011, the translation that the TEC recommended using in WELS publications at the 2011 convention. Wendland says the TEC wants to continue the discussion given the concerns expressed. “Conversation has more centered around the NIV and its merits and lack of merits,” says Wendland. “This will focus our attention differently—if not the NIV, then what?”

The committee also recently learned that Northwestern Publishing House, through fair-use laws, will be able to use the NIV 1984 in most of its publications longer than it expected, giving WELS more time to systematically evaluate other viable translations. “If a study like this is carefully made, I think it will give everybody a feeling of comfort and peace when the final decision is made that we really looked at this very carefully and everyone has had a chance to think it through,” says Wendland.

The study is scheduled to be completed in August.

The districts will be voting on which translation to use in the synod’s publications at the 2012 district conventions in June using a ballot prepared by the synod president and vice presidents. With the support of the Conference of Presidents, they are considering an option on the ballot to delay the decision until the 2013 synod convention. A two-thirds majority is required for any translation to be selected; otherwise the issue will go to the 2013 synod convention.

Learn more about Bible translation through articles, essays, and a congregational Bible study at www.wels.net/translation.

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GJ - The so-called conservative Lutherans do not even consider the KJV family of translations. The apostates are allergic to precise translations, denouncing them as "literal" as opposed to their "imaginary" versions.

William Tyndale sacrificed his life to give the English world the prototype of the King James Version. The current generation are afraid of missing lunch - or that coveted chairmanship of the church camp committee.

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Wendland Urges: "Do Due Diligence!"

solafide (http://solafide.myopenid.com/) has left a new comment on your post "WELS Translators Do Due Diligence":

"Reviewers from three different groups—synod leaders, attendees of the translation workshop held at Wisconsin Lutheran Seminary (WLS) in January, and pastors who have been in the ministry less than 10 years"

So the majority of the ones in this pow-wow will all have been taught by the same professors and subscribe to the same school of thought. In the end, they will basically come to the same conclusion that the NIV11 isn't that bad because they've all been force-fed the same things.

Well, isn't that special.

For All The Saints, Who From Their Labors Rest

"For All the Saints Who from Their Labors Rest"
by William W. How, 1823-1897

1. For all the saints who from their labors rest,
Who Thee by faith before the world confess,
Thy name, O Jesus, be forever blest,
Alleluia! Alleluia!

2. Thou wast their Rock, their Fortress, and their Might;
Thou, Lord, their Captain in the well-fought fight;
Thou, in the darkness drear, their one true Light.
Alleluia! Alleluia!

3. Oh, may Thy soldiers, faithful, true and bold,
Fight as the saints who nobly fought of old
And win with them the victor's crown of gold.
Alleluia! Alleluia!

4. O blest communion, fellowship divine,
We feebly struggle, they in glory shine;
Yet all are one in Thee, for all are Thine.
Alleluia! Alleluia!

5. And when the fight is fierce, the warfare long,
Steals on the ear the distant triumph song,
And hearts are brave again, and arms are strong.
Alleluia! Alleluia!

6. But, lo, there breaks a yet more glorious day;
The saints triumphant rise in bright array;
The King of Glory passes on His way.
Alleluia! Alleluia!

7. From earth's wide bounds, from ocean's farthest coast,
Through gates of pearl streams in the countless host,
Singing to Father, Son, and Holy Ghost,
Alleluia! Alleluia!

8. The golden evening brightens in the west;
Soon, soon, to faithful warriors cometh rest.
Sweet is the calm of Paradise the blest.
Alleluia! Alleluia!

Hymn #463
The Lutheran Hymnal
Text: Heb. 12:1
Author: William W. How, 1864, cento
Composer: R. Vaughan Williams, 1906, arr.
Tune: "Sine nomine"



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churchmousec (http://churchmousec.wordpress.com/) has left a new comment on your post "For All The Saints, Who From Their Labors Rest":

Another one of my favourite hymns (and my favourite cathedral!).

I hadn't realised it was Lutheran. Powerful lyrics and a beautiful melody.

Many thanks
Churchmouse

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GJ - William How was an Anglican bishop. I am using great hymns with an emphasis on the under-used Lutheran classics. The way we see it - It it is a great hymn, it is Lutheran.

Zion Mourns in Fear and Anguish

"Zion Mourns in Fear and Anguish"
By Johann Heermann, 1585-1647

1. Zion mourns in fear and anguish,
Zion, city of our God.
"Ah," she says, "how sore I languish,
Bowed beneath the chastening rod!
For my God forsook me quite
And forgot my sorry plight
Mid these troubles now distressing,
Countless woes my soul oppressing.

2. "Once," she mourns, "He promised plainly
That His help should e'er be near;
Yet I now must seek Him vainly
In my days of woe and fear.
Will His anger never cease?
Will He not renew His peace?
Will He not show forth compassion
And again forgive transgression?"

3. "Zion, surely I do love thee,"
Thus to her the Savior saith,
"Though with many woes I prove thee
And thy soul is sad to death.
For My troth is pledged to thee;
Zion, thou art dear to Me.
Deep within My heart I've set thee,
That I never can forget thee.

4. "Let not Satan make thee craven;
He can threaten, but not harm.
On My hands thy name is graven,
And thy shield is My strong arm.
How, then, could it ever be
I should not remember thee,
Fail to build thy wall, My city,
And look down on thee with pity?

5. "Ever shall Mine eyes behold thee;
On My bosom thou art laid.
Ever shall My love enfold thee;
Never shalt thou lack Mine aid.
Neither Satan, war, nor stress
Then shall mar thy happiness:
With this blessed consolation
Be thou firm in tribulation."

Hymn #268
The Lutheran Hymnal
Text: Is. 49: 14-17
Author: Johann Heermann, 1636, ab.
Translated by: Catherine Winkworth, 1869, alt.
Titled: "Zion klagt mit Angst und Schmerzen"
Composer: J. Hermann Schein, 1623
Tune: "Zion klagt"

Johann Hermann lost all his possessions, many times, when Catholic forces repeatedly sacked his city during the Thirty Years War, one of the worst times for faithful Lutherans. He also wrote "Ah Holy Jesus, What Law Hast Thou Broken," #143, and "O God Thou Faithful God" #395.


"O Dearest Jesus, What Law Hast Thou Broken"
By Johann Heermann, 1585-1647

1. O dearest Jesus, what law hast thou broken
That such sharp sentence should on Thee be spoken?
Of what great crime hast Thou to make confession, --
What dark transgression?

2. They crown Thy head with thorns, they smite, they scourge Thee;
With cruel mockings to the cross they urge Thee;
They give Thee gall to drink, they still decry Thee;
They crucify Thee.

3. Whence come these sorrows, whence this mortal anguish?
It is my sins for which Thou, Lord, must languish;
Yea, all the wrath, the woe, Thou dost inherit,
This I do merit.

4. What punishment so strange is suffered yonder!
The Shepherd dies for sheep that loved to wander;
The Master pays the debt His servants owe Him,
Who would not know Him.

5. The sinless Son of God must die in sadness;
The sinful child of man may live in gladness;
Man forfeited his life and is acquitted, --
God is committed.

6. There was no spot in me by sin untainted;
Sick with sin's poison, all my heart had fainted;
My heavy guilt to hell had well-nigh brought me,
Such woe it wrought me.

7. O wondrous love, whose depth no heart hath sounded,
That brought Thee here, by foes and thieves surrounded!
All worldly pleasures, heedless, I was trying
While Thou wert dying.

8. O mighty King, no time can dim Thy glory!
How shall I spread abroad Thy wondrous story?
How shall I find some worthy gifts to proffer?
What dare I offer?

9. For vainly doth our human wisdom ponder, --
Thy woes, Thy mercy, still transcend our wonder.
Oh, how should I do aught that could delight Thee!
Can I requite Thee?

10. Yet unrequited, Lord, I would not leave Thee;
I will renounce whate'er doth vex or grieve Thee
And quench with thoughts of Thee and prayers most lowly
All fires unholy.

11. But since my strength will nevermore suffice me
To crucify desires that still entice me,
To all good deeds, oh, let Thy Spirit win me
And reign within me!

12. I'll think upon Thy mercy without ceasing,
That earth's vain joys to me no more be pleasing;
To do Thy will shall be my sole endeavor
Henceforth forever.

13. Whate'er of earthly good this life may grant me,
I'll risk for Thee; no shame, no cross, shall daunt me;
I shall not fear what man can do to harm me
Nor death alarm me.

14. But worthless is my sacrifice, I own it;
Yet, Lord, for love's sake Thou wilt not disown it;
Thou wilt accept my gift in Thy great meekness
Nor shame my weakness.

15. And when, dear Lord, before Thy throne in heaven
To me the crown of joy at last is given,
Where sweetest hymns Thy saints forever raise Thee,
I, too, shall praise Thee.

The Lutheran Hymnal
Hymn #143
Text: Luke 23: 20-24
Author: Johann Heermann, 1630
Translated by: Catherine Winkworth, 1863, alt.
Titled: "Herzliebster Jesu"
Composer: Johann Crueger, 1640
Tune: "Herzlebster Jesu"

Mid-Week Lenten Service. March 21, 2012

Mid-Week Lenten Vespers

Pastor Gregory L. Jackson

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

Bethany Lutheran Worship, 6 PM Phoenix Time

The Hymn #268   Zion Mourns                                   4:98 
The Order of Vespers                                             p. 41

The Psalmody                   Psalm 23                    p. 128
The Lection                            The Passion History

The Sermon Hymn #657            Beautiful Savior                    4:24

The Sermon –     Believe as a Child

 
The Prayers

The Lord’s Prayer

The Collect for Grace                                            p. 45

The Hymn #361   O Jesus King                             4:1

KJV Mark 9:31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him. 33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? 34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.

Believe as a Child

I have had the misfortune of reading hundreds of theological books and parts of many more. Recently I read the autobiography of the most famous of all my professors.

One thing really stands out in all that reading. The vast majority of all the modern theology writers are loyal to a philosophy, in many cases to philosophy itself as the ultimate expression of human thought. (Most philosophy professors are atheists, today.)

On one side of this gulf are all the modern theologians, who write to please the philosophers, perhaps their previous professors.

On the other side of the gulf are those who write with child-like faith, even though many of them are quite learned. Herman Sasse comes to mind as the only modern theologian who fits this category. Of course, his conservative Lutheran associates in America treated him like a rented mule, and he finished his career in Australia.

The Lutheran Reformers and the Book of Concord editors/authors wrote with a child-like faith, and this continued for some time after the Book of Concord.

Children are not simple. They devote all their intelligence to learning, exploring, and assimilating. They are quite intuitive and read people fast. They do not have a vast background of learning and experience, but that really liberates them from a lot of bad concepts, bad experiences, and false teaching.

Many people I know, for instance, come from a background that is Pentecostal, Catholic, Evangelical, and finally Lutheran. The worst off are those who were born and raised in a synod, trained in parochial schools, and shackled with a church vocation. There is a lot to un-learn! When I hear someone say, “What does synod say about this?” I groan and wonder about the brainwashing that turns a political entity into an infallible pope.

A Concise Gospel

KJV Mark 9:31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.

This might be called an introduction to the passage about children, or the part about children might be called an application of this saying. They go together.

Mark 9:31 shows (as Mark 8 and 10 also do) that Jesus would suffer and die and be raised from the dead on the third day.

32 But they understood not that saying, and were afraid to ask him. 33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? 34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest.

The saying, verse 32, was a formal utterance or announcement.

Lenski:

Mark points to the lack of comprehension, which Luke stresses still more by using three verbs. Yet the disciples did not in this instance do what they usually did: inquire of Jesus and let him help them to understand. They were afraid to do so. Both verbs are imperfect tenses and state continuous conditions of ignorance and of fear. We are too familiar with the crucifixion and the resurrection of Jesus properly to place ourselves into the position of the disciples when Jesus foretold these things. His words concerning his resurrection seemed as strange and incredible to them as those about his death. To the last their minds struggled against the plain meaning of what was dinned into their ears, and thus what they did not want to know, what they were afraid to know, they actually did not know or grasp.

                Lenski, R. C. H.: The Interpretation of St. Mark's Gospel. Minneapolis, MN : Augsburg Publishing House, 1961, S. 388

As the New Testament reveals so often, the disciples got one message and often reacted as if they never heard it. They were disputing who would be the greatest among them.

Jesus was teaching them that He would become sin for all mankind, taking on the sins of the world, with all of the hatred and abuse dished out in such punishment. But the disciples argued who would be the greatest and refused to answer when asked.

Jesus did not need to ask to find out the answer. He knew what was in their hearts. There are many times when He rebuked them for their lack of faith. This time He offered children as their example.

35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.

We have people stand up for formal talks. The Jewish tradition is sitting down. The disciples would have been seated around Jesus to listen to Him.

This verse is an example of irony. They wanted to decide who would be the greatest.

Jesus said (Jackson Living Bible) “If anyone wills to be first, that person  will be the last of all and the servant of all.”

The helping verb (to will, to desire) emphasizes this attitude an act of will. To be first means to be last. The greatest is the servant.

Jesus also said that normally people lord it over others, using “lord” as a verb, just as we do today. And isn’t that the truth.

KJV Luke 22:26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 27 For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.

Jesus Himself is the example, washing His disciples feet and becoming the Suffering Servant of Isaiah. Those passages were so alien to the popular understanding of the Messiah that the Jewish people did not see the Suffering Servant passages as Messianic. Liberals today always reject that, too.

I once received some Sunday School materials from the LCA which went out of their way to say the Suffering Servant was not Christ. I mailed them back spoke to Fortress. They said, “That one has been coming back in droves.”

But when children hear those verses, they say, “That is Jesus.”

His suffering death for our sins was the greatest of all servant acts. There is nothing we can do to match that, but we still have that as our example.

36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.

A common claim is that children do not have faith. The term used here is significant, because “receive” is used in the sense of membership.

KJV 3 John 1:10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.

KJV Mark 10:14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.

Receiving – means being taken in as a member of the Kingdom of God. Forbidding is expelling or keeping from membership.

KJV Mark 10:14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. 15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.

A child-like faith means grasping the truths of Scripture as the mysteries of God. My classmates from grade school (a close group) were talking about our experiences at Garfield 50 years ago. Everything looked so large and impressive. Simply drinking from the water fountain was fun.

Gerhardt’s hymns are great because they are written in child-like language. He was a children’s tutor for years. That does not make them silly like most children’s books today. They are colorful and easy to remember.

The Gospel of John is the easiest to read with the simplest vocabulary, but it is also the Evangel with the deepest message.

A child-like faith means letting people make fun us for believing what the Bible says, mocking us for not having an adult understanding of everything.

The modern theologians and philosophers like to be adults. They are up to date with the latest thoughts, but they still use the old words when convenient. They just turn them around, to sanitize them and make them nonembarrassing. So these things are hidden from the wise but revealed to children.

Tests of Sound Doctrine. UOJ Stormtroopers Failing Them All

KJV 1 Timothy 6:3-5 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

One person on LutherQuest (sic) said correctly that the vast majority of laity stare blankly when UOJ is discussed.

Rome: Grey Areas of Scripture
That alone should alarm the guardians of UOJ. The clarity or perspicuity of the Scriptures is one of the primary themes of the Lutheran Reformation. When the pope's leaders began arguing from the Word of God, they were trounced by the Reformers, as Chemnitz noted in his Examination of the Council of Trent. From that point on the papalists began attacking the lack of clarity, the incompleteness of the Scriptures. The Word of God was so bewildering that everyone needed the pope to explain it.

When WELS pastors identify a "gray area of Scripture," they are aping Rome and preparing the laity for another new opinion to be revealed by...the synod, which is run by Fuller-trained Church and Changers.

Deposit of Faith
From that point the papalists developed the Deposit of Faith concept. When new Roman doctrines appeared, it was because Jesus gave them to the apostles, who passed them down to bishops, to be revealed at the proper time. Thus the Immaculate Conception of Mary and the Assumption of Mary could be taught without Scriptural  support because these doctrines were passed down through the bishops.

The parallels with UOJ are remarkable, because "everyone is righteous, with or without faith" never appeared until after the Reformation and Book of Concord. The first version came from Samuel Huber, who was repudiated by P. Leyser - an expert on justification,  an editor of the Book of Concord and the biographer of Chemnitz. Others joined in the rebuke and Huber lost his teaching position.

Pope and Priesthood
The Church of Rome has taught for centuries that the pope is infallible in all his teaching, because the Holy Spirit would not allow him to err in doctrine. All cardinals, bishops, and priests are also infallible if they teach in agreement with the pope.

Those who question the pope are banned, excommunicated, and sometimes hounded to extinction. One  cardinal was afraid for his life after he opposed the new doctrine of papal infallibility. Even those who submitted to the pope were disciplined, because they dared to oppose him at first. Those who promoted papal infallibility were promoted and sainted.

Note that WELS excommunicates members for questioning their opinions, even for asking about how their money is wasted. One former member described a relative, a WELS pastor, who wondered about the financial wastefulness of WELS. He was removed from the ministry.

Cracks in the Edifice Do Not Matter
Rome produced a remarkable three-volume work on Mary, which gave away their historical knowledge that Marian doctrines were invented long after she died, centuries after the New Testament was revealed to the Church. That does not matter to them because the Magisterium has revealed these truths and they are fixed for all eternity, until they want to change things again, such as teaching the Assumption of Joseph.

WELS and Missouri simply skip over the fact that their new love is a recent invention, that generations have been taught without the precious insight of Sodom being righteous in the sight of God, Judas and Hitler being guilt-free saints in Hell.

Unified Truth of the Bible versus the Sectarian Spirit
The Bible is the Book of the Holy Spirit, as Luther wrote. Every verse is in harmony with the rest of the Scriptures, so Lutherans do not isolate verses--as the sects do--and create a new religion out of one phrase. Nor do the faithful change the Word of God (as the NNIV does) to provide words in agreement with the latest social and doctrinal fads.

The Scriptures teach the efficacy of the Word in the Means of Grace. That simply means that the Holy Spirit creates faith and sustains faith in Christ, through the Gospel in Word and Sacrament. The Holy Spirit does not work apart from the Word. Grace does not come to anyone apart from the Means of Grace.

UOJ Is Mainline
WELS and Missouri work so well with apostate mainline church bodies because UOJ is the unifying doctrine, truly their only doctrine. Richard Jungkuntz passed easily from teaching UOJ in WELS to teaching the same in the LCMS, moving on to a future ELCA college as provost. He was a leader in the Seminex cause and chaired their board. He was the Seminex hero I often read about in the Missouri in Perspective tabloid. Gehrke, from NWC, was another Seminex hero.

Roger Zehms, a Church Growther in WELS and now at Jeske's church, said, "Jungkuntz was the best teacher I ever had." He teared up a bit.

Missouri still has funerals with the Seminex banner displayed, and Northwestern College reunions feature many cars with Seminex bumper stickers.

When ELCA speaks of grace, they mean everyone in the world is already forgiven and saved. When "conservative" Lutherans emphasize saved by GRACE, they mean the same thing. They even say the same words, then claim they are not teaching Universalism.

Confusion of Terms
Roman Catholics write with great eloquence because they have a deep bench. Their varsity squad is bigger than all the Protestant faculties put together. To advance Rome's cause they dazzle everyone with their rhetoric and use words as they choose.

Book of Concord Lutherans do not have the luxury of juggling words. Baptism is not Holy Communion and the atonement is not justification.

When the matter is confused no one has the license to play with words, like Alice in Wonderland:


The Hatter opened his eyes very wide on hearing this; but all he said was, "Why is a raven like a writing-desk?"
"Come, we shall have some fun now!" thought Alice. "I'm glad they've begun asking riddles. — I believe I can guess that," she added aloud.
"Do you mean that you think you can find out the answer to it?" said the March Hare.
"Exactly so," said Alice.
"Then you should say what you mean," the March Hare went on.
"I do," Alice hastily replied; "at least--at least I mean what I say--that's the same thing, you know."
"Not the same thing a bit!" said the Hatter. "You might just as well say that 'I see what I eat' is the same thing as 'I eat what I see'!"
"You might just as well say," added the March Hare, "that 'I like what I get' is the same thing as 'I get what I like'!"
"You might just as well say," added the Dormouse, who seemed to be talking in his sleep, "that 'I breathe when I sleep' is the same thing as 'I sleep when I breathe'!"
(Alice's Adventures in Wonderland, Chapter 7)


The same logical summersaults are performed daily by the UOJ fanatics. Everyone is forgiven, but not everyone is forgiven. Atonement is justification. Their universal absolution is found everywhere in the Bible but they cannot locate a single passage articulating this message. If they contradict themselves at every turn, they are teaching human opinions rather than Christian doctrine. Can UOJ be grasped by a child-like faith?

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Brett Meyer has left a new comment on your post "Tests of Sound Doctrine. UOJ Stormtroopers Failing...":

Another sad result of the Lutheran confession of the false gospel of Universal Objective Justification is the requirement to embrace contradictions as though they were from God. This is why they hate being quoted and rage when they are. Their central doctrine is contrary to Scripture and therefore it is inconsistent and opposes pure doctrine. So their explanation of Christ's doctrines are contradictory because the source and root is. Contradictions abound and so they do not want to be quoted nor can any statement be taken for what the UOJist really meant.

A Pastor at the 2011 Emmaus Conference made an inference that the quotes I provided attendees showing how (W)ELS and LCMS UOJists statements were contrary to Scripture and the Confessions were taken out of context. He said, “Did you quote the whole book?” as though I had to quote the entire book that was written in order for the UOJ statement to be taken in context. What a disgrace! Now when I email (W)ELS pastors about statements made in their publicly published sermons that are contrary to Scripture and the Confessions they refuse to answer or clarify. UOJ has destroyed their faithfulness to Christ and rejects the work of the Holy Spirit which causes a Christian to desire to give a confession of what he believes and teaches. They are scared to commit to anything unless they have the protection of the Synod which will confirm if what they believe and teach is correct.

Bivens on UOJ. Confusing the Atonement and Justification, Omitting the Means of Grace

F. Bivens

AC V has left a new comment on your post "Bivens, McCain, and Kilcrease Have No Concept of t...":

More Bivens here:

"Regarding the proclamation of explicit gospel, no finer example of this can perhaps be found than in the way we announce absolution in our worship assemblies. To illustrate this point, a question and answer drawn from the Q & A service on the WELS Web site is here reproduced:

Q: Hello, A Baptist friend of mine is having trouble with pastors forgiving a congregation's sins. Could you please explain to me what gives pastors or others the right to forgive sins. I see James 5:16 and John 20:23. Still kind of confused. Thank you.

A: The Bible verses you mention are appropriate. It may also be said that all passages that invite and urge us to preach the gospel are also rightly mentioned. To preach the gospel is to proclaim the forgiveness of sins for the sake of Christ and his atoning work. No one will really understand what the Lutheran church teaches about "absolution" (declaring forgiveness of sins) unless he clearly understands the truth of objective or universal justification. That is at the very heart of what we believe and teach. Long ago God has already forgiven every human being his or her sins. Christ's life
and death as our substitute is finished. Nothing more needs to be done by the sinner himself. A Christian can go to any person on earth and rightly say to him, "Your sins are forgiven." To put it another way: The forgiveness of sins is not a potential fact that becomes a reality only when sinners
do something to qualify for it, or even when the gospel is proclaimed and personally received through faith. It has long been a reality to be proclaimed to sinners without conditions. When Jesus Christ rose from the dead - 2000 years ago, he was raised because of our justification - because we had already been justified (Romans 4:25). 2 Corinthians 5:19-21 and Romans 3:22-23 stress the same truth. This is why we may speak to one another to say "Your sins are forgiven" or "In the name of God, I forgive your sins." This is why a pastor, acting on behalf of all the Christians in the assembly, says the same thing.

This is not arrogance or trying to "play God." It is serving as God's ambassadors and messengers, which is what we are. Perhaps your Baptist friend is thinking, "This should not be done in a large group, since there may be people who are really not repentant or who are hypocrites in that church. You cannot tell them they are forgiven, can you?" 


We answer in this way: "Yes, we can and must say this, for God has invited and commanded us to do so. Jesus died and took away their sins, reconciling them to him - whether they believe it or not." Lest we be misunderstood, we also say that if we know someone to be impenitent or a hypocrite, we will first speak to that person about sin, God's wrath, and eternal damnation in hell to expose his sinfulness and allow the Holy Spirit to convict him. That is also why the absolution in our public assemblies is always preceded by a general confession of sins and expression of repentance. But the fact remains - From God's standpoint Christ died for them and took away their guilt. We tell people this whether they are believers or unbelievers. And we hope and pray that this time they will believe us so that they too will know it is true and rejoice with us in the amazing grace of God" (F. Bivens, Archived in "Forgiveness and Repentance Section," Set 11).

http://wlsessays.net/files/BivensMessage.pdf

***

Mequon is breeding the next generation of
UOJ Stormtroopers.

GJ - UOJ simply means the entire world is absolved. Everything after that is a matter of indifference, an adiaphoron.

Nevertheless, the UOJ Stormtroopers engage in a constant Ministry of Condemnation. When the LaughQuesters are not denouncing everyone else, they are busy denouncing each other, biting and devouring with unwholesome glee.

The UOJ-Fuller-Jeske coalition will not rest until they remove every single layman or pastor who dares to raise an eyebrow about their fantasies. It is not just a WELS fetish. UOJ is LCMS, ELS, and ELCA, too.

---

RE: GJ - "UOJ simply means the entire world is absolved. Everything after that is a matter of indifference, an adiaphoron."

Here's "Bivens on UOJ: Omitting the Means of Grace." At the first WELS National Conference on Worship, Music and the Arts in 1996 Bivens presented an essay entitled "The Primary Doctrine in Its Primary Setting: Objective Justification and Lutheran Worship"
[Carthage College, Kenosha, Wisconsin, July 23, 1996]. Not a whiff about the sacraments in this foundational essay. Instead UOJ's influence on worship principles leads to these conclusions:

"Aside from 'substance,' however, may we or should we change our worship style? If so, to what degree? The doctrine of justification doesn’t address this question directly other than pointing us to the freedom
we possess in Christ and calling us to exercise that freedom in love and for the edification of souls. (AC V - JBFA answers the question! Christ achieved forgiveness on the cross and he distributes it through the means of grace! No need for the means of grace if the purpose of the divine service is only to remind people of forgiveness achieved and distributed 2,000 years ago on the cross!) What must be stressed is that, in matters of genuine adiaphora, we are to cultivate truly evangelical and truly ecumenical perspectives. There is no such thing as 'the Lutheran liturgy.' Purely external forms are legitimately influenced by histories of nations, peoples, cultures and languages. A key is to seek and find forms that are appropriate for communicating the truth of the gospel in its fullness, in a particular setting. Some words, tunes and actions are ill suited in certain situations, at best give mixed signals, and will disrupt serious efforts at educating and edifying.

And what do we possess that can bring about such a change in people? The gospel, the truth of justification. So what the unconverted likes least, he needs most. What doesn’t attract him at all is what he desperately needs to be attracted to. Our task, as always, is to seek some point of contact where we can present the gospel to people who aren’t explicitly interested in it. Our gracious God has justified every individual person. God’s will and our desire is that each person be brought to understand and embrace this truth. So the primary doctrine does point us to care for and strive to deal with people individually."

So, self-centered worship forms and gimmicks are fair game so long as they educate people of Christ's forgiveness imputed to all people 2,000 years ago whether they believe it or not. Your job is to convince them of that truth. Now get cracking!

http://www.wlsessays.net/files/BivensPrimary.pdf 

---

LutherRocks has left a new comment on your post "Bivens on UOJ. Confusing the Atonement and Justifi...":

I don't think these guys know what objective and subjective mean. They call it OJ but then speak the whole time in subjective terms. Compare this quote with a definition from Dictionary.com.

"A Christian can go to any person on earth and rightly say to him, "Your sins are forgiven." "

"But the fact remains - From God's standpoint Christ died for them and took away their guilt. We tell people this whether they are believers or unbelievers."

"sub·jec·tive   [suhb-jek-tiv] Show IPA
adjective
1.
existing in the mind; belonging to the thinking subject rather than to the object of thought ( opposed to objective).
2.
pertaining to or characteristic of an individual; personal; individual: a subjective evaluation.
3.
placing excessive emphasis on one's own moods, attitudes, opinions, etc.; unduly egocentric.
4.
Philosophy . relating to or of the nature of an object as it is known in the mind as distinct from a thing in itself.
5.
relating to properties or specific conditions of the mind as distinguished from general or universal experience."

Jolly Good Laughs on LutherQuest (sic)

Pastor Rolf Preus demanded that Joe Krohn define Objective Justification

Joe replied:

Pastor Preus...I will capitulate to the late Pastor Vernon Harley who laid it out in his 1986 essay much more eloquently than I could. He stated:

"That which took place prior to and apart from faith is the Vicarious Satisfaction of Christ, the Redemption. Justification, according to Scriptures and our Confessions, is by grace through faith. Truly Objective Justification is the forensic activity of God by which He through the Gospel creates faith in Christ’s redemptive work, clothes the sinner in Christ’s righteousness and so makes the sinner righteous in His sight and in His forum accounts this righteousness of Christ to faith as He did with Abraham. God
declares His believers to be what He Himself has made them to be in His sight -- righteous and holy for Christ’s sake. These are the ones He has given “the status of saints.” Justification belongs where our Lutheran Catechism has it in the Third Article of the Creed." Vernon Harley, LCMS Pastor


GJ - I met with the Kokomo families and also with Pastor Harley and his wife. They lived not far from New Ulm. Pastor Harley pointed out that his essays had circulated and no one had found fault with his explanations or exegesis. He is just one indication of the widespread rejection of UOJ in the LCMS.

Franz Linden responded to Joe Krohn thus:

This is not at all the objective justification of Holy Scripture. It is the lie of Osiander. It turns the judicial and forensic declaration of God into a medical and physical act by Him "making" the sinner righteous through faith rather than declaring the sinner to be righteous for Christ's sake. It causes the sinner to look inwardly for assurance of his justification rather than looking outwardly to the objective declaration of God in His Word and Sacraments. 


I re-read the E. Fredrich essay on Osiander at the WELS Holy of Holies, the Essay Files, a gathering of atheists, Enthuiasts, and one Lutheran (E. Fredrich).

Andreas Osiander

 http://www.wlsessays.net/files/FredrichOsiander.pdf

There is no connection between Osiander and the Harley quotation. Osiander, a brilliant man, criticized Luther on justification and held more of a Roman attitude.

Linden's name-calling is a typical red herring: cite an obscure name and invent a fanciful connection, without giving any source or warrant for the comparison.

The UOJ specialists also reject Luther on justification by faith. One indication is the response to Joe's question about whether the original Sodomites were righteous.

Linden replied:

Yes. Those who perished in Sodom were declared righteous for Christ's sake by God. More than that, everyone who will end up in hell for all eternity have been declared righteous by God for Christ's sake. This is the Bible's clear teaching. 

David, son of Rolf, son of Robert, son of Jake the Governor, thinks Joe is confused! And we supposed to sit and gape in awe at their words.

Those who to study logical fallacies and flimsy argumentation should spend a day at LutherQuest(sic). One ELS member said he read it for laughs. That is why I call it LaughQuest.

---

Eric Phillips correctly told Franz Linden:

Franz, 
Osiander taught that the righteousness of faith is the essential righteousness of God indwelling believers, rather than the personal righteousness of the God-Man being reckoned as their own. There isn't even a whiff of that position in anything Joe's said here.

Bivens, McCain, and Kilcrease Have No Concept of the Keys

Brett Meyer has left a new comment on your post "Bivens - UOJ Jedi Knight, Fuller Alumnus":

UOJ obliterates the Key to Retain Sin given to the entire priesthood of believers. If the emisseries of the Pope, Kilcrease and McCain, didn't provide their rational explanations for the American Lutheran's they'd have no excuse at all for believing and teaching such blasphemy.

The Lutheran Confessions made this statement regarding the current condition of the Lutheran Synods and their similarities to the Roman Catholic church, "6] Let any one of the adversaries come forth and tell us when remission of sins takes place. O good God, what darkness there is! They doubt whether it is in attrition or in contrition that remission of sins occurs. And if it occurs on account of contrition, what need is there of absolution, what does the power of the keys effect, if sins have been already remitted?…" http://www.bookofconcord.org/defense_10_repentance.php

***

GJ - The UOJ forces are getting an acute case of flop-sweat, because their shallow arguments are refuted by:

1. The clear meaning of the Scriptures.
   
2. The writings of Luther.
   
3. The Book of Concord - Luther, Melanchthon, Chytraeus, Chemnitz, Andreae
   
4. The post-Concord theologians, heirs of Luther, Melanchthon, Chytraeus, Andreae, and Chemnitz.
   
5. The historical background of double justification from the Calvinistic Pietism of Halle University.
   
6. The simple fact of UOJ not being accepted or taught synod-wide in the Olde Synodical Conference - the old German Missouri catechism, the Gausewitz Catechism, and the current LCMS KJV catechism.
7. Robert Preus' Justification and Rome, where Huber's UOJ is repudiated.

I Know That My Redeemer Lives

1. I know that my Redeemer lives;
What comfort this sweet sentence gives!
He lives, He lives, who once was dead;
He lives, my ever-living Head.

2. He lives triumphant from the grave,
He lives eternally to save,
He lives all-glorious in the sky,
He lives exalted there on high.

3. He lives to bless me with His love,
He lives to plead for me above.
He lives my hungry soul to feed,
He lives to help in time of need.

4. He lives to grant me rich supply,
He lives to guide me with His eye,
He lives to comfort me when faint,
He lives to hear my soul's complaint.

5. He lives to silence all my fears,
He lives to wipe away my tears
He lives to calm my troubled heart,
He lives all blessings to impart.

6. He lives, my kind, wise, heavenly Friend,
He lives and loves me to the end;
He lives, and while He lives, I'll sing;
He lives, my Prophet, Priest, and King.

7. He lives and grants me daily breath;
He lives, and I shall conquer death:
He lives my mansion to prepare;
He Iives to bring me safely there.

8. He lives, all glory to His name!
He lives, my Jesus, still the same.
Oh, the sweet joy this sentence gives,
"I know that my Redeemer lives!"

Go To Dark Gethsemane

"Go to Dark Gethsemane"
by James Montgomery, 1771-1854

1. Go to dark Gethsemane,
Ye that feel the Tempter's power;
Your Redeemer's conflict see,
Watch with Him one bitter hour;
Turn not from His griefs away,
Learn of Jesus Christ to pray.

2. Follow to the judgment-hall,
View the Lord of life arraigned;
Oh, the wormwood and the gall!
Oh, the pangs His soul sustained!
Shun not suffering, shame, or loss;
Learn of Him to bear the cross.

3. Calvary's mournful mountain climb;
There, adoring at His feet,
Mark that miracle of time,
God's own sacrifice complete.
"It is finished!" bear Him cry;
Learn of Jesus Christ to die.

4. Early hasten to the tomb
Where they laid His breathless clay;
All is solitude and gloom,--
Who hath taken Him away?
Christ is risen! He meets our eyes.
Savior, teach us so to rise
.
The Lutheran Hymnal
Hymn #159
Text: Lam. 3:19
Author: James Montgomery, 1820, 1825
Composer: Richard Redhead, 1853
Tune: "Gethsemane"

Bivens - UOJ Jedi Knight, Fuller Alumnus

Frosty will gladly answer any questions,
then Boba Fett, in the back, will take you out!

AC V has left a new comment on your post ""LutherQuest - For Laughs"":

Confusion of Law and Gospel

or

Bivens' April 2012 FiCL gobbledygook on how to use the Keys.

In the April 2012 Forward in Christ (sssshhhhh: "A Lutheran Voice"), contributing editor Forrest Bivens, a professor at Wisconsin Lutheran Seminary says this in answer to the question:

"Should we forgive others for all the sins they may commit against us? If they show no remorse or repentence, are we still to offer forgivenes?"

In his answer, Bivens bends over backwards to keep UOJ front and center. His practical advice:

"Especially to those who have wronged us yet have given no evidence of contrition before God or reliance on Jesus as their sin-bearer, we may say:

'I fully and freely forgive you, sinner to sinner. I hold no grudge against you, seek no retaliation, and will keep no record of wrongs. I have no desire or need for this. My Lord Jesus is my ultimate Protector, and he will satisfy justice in the end. Vengeance is his to give, not mine.

'But please understand that this actually may mean very little for your long-term well-being. If and as long as you do not repent before God of your sin, you do not enjoy the forgiveness Christ earned for you. You forfeit personal benefit of his pardon. You have my forgiveness, given cheerfully in love. But just like me, a sinner like you, you need the personal enjoyment of Christ's forgiveness, which is also freely given. I am willing to do anything I can to help you enjoy this.'"

Biven concludes:

"Our responsibility is to forgive others fully, unconditionally. As we communicate this, let us also speak wisely as well as lovingly so that we will best serve our neighbor."

I have a simpler way, the words of Jesus himself: "If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld" (John 20:23).

---

AC V has left a new comment on your post "Bivens - UOJ Jedi Knight, Fuller Alumnus":

Let's back up a little. In the paragraphs preceding the advice on how we must "unconditionally" forgive the unrepentant, Bivens reluctantly says,

"You might also be thinking of our high privilege to forgive or not forgive sinners in administering 'the keys' in ways that reflect prior repentance or impenitence (see Matthew 18:15-20; John 20:21-23). This tells us much about how we are to communicate with fellow sinners as God's representatives on earth, (UOJ drum roll please) but nothing removes from us the sacred, personal obligation to forgive unconditionally."

He goes on to explain that "unconditionally" means we give forgiveness "especially to those who have wronged us yet have given no evidence of contrition before God or reliance on Jesus as their sin-bearer."

Wow, just, wow!

UOJ advocate Jungkuntz (Northwestern College) became chairman of the board
of the first Lutheran seminary to train open homosexuals.

***

GJ - I have to dab my eyes when I read such touching stories of forgiveness from WELS. They are tears of laughter, not wracking sobs of heart-felt relief. No sect is more nasty, vindictive, and unforgiving than WELS.

Bivens is another UOJ deceiver, bragging to his entire circuit that he went to Fuller Seminary, then wondering at Mequon where I got that story from.

Few people write as poorly about doctrine as Bivens. I hope he keeps this up and exposes the doctrinal depravity of WELS even more vigorously.

---

bruce-church (http://bruce-church.myopenid.com/) has left a new comment on your post "Bivens - UOJ Jedi Knight, Fuller Alumnus":

Frosty Biven's argument is illogical. First he says that we must forgive a brother unconditionally though he shows no sign of contrition, and then that brother enjoys our forgiveness, but then he says that God also forgives unconditionally, yet that person does NOT enjoy that forgiveness unless there is contrition and faith. Thus they dress up the very conditional forgiveness on God's part as though it were unconditioned by the presence of active faith reacting to law and gospel preaching.

By the way, since God supplies the faith ("with God belief is possible" - Matt 19:29; the Gospel is the power of God - 2 Tim 1:8), this doctrine taught by Orthodox "Old" Lutherans is not synergism as the later Pietistic Reformed Lutherans like CFW Walther charged.

Another Means of Grace Message from Mark Jeske

From Time of Grace, Mark Jeske.
Or was it Oprah Winfrey?

Not we or thee,
but must Jeske-me.
The Photoshop came from elsewhere.

Venerable Bede - A Hymn of Glory Let Us Sing

"A Hymn of Glory Let Us Sing"
by The Venerable Bede, 673-735

Translated by Benjamin Webb, 1820-1885

1. A Hymn of glory let us sing:
New songs throughout the world shall ring:
Alleluia! Alleluia!
Chirst, by a road before untrod,
Ascendeth to the throne of God.
Alleluia! Alleluia! Alleluia! Alleluia! Alleluia!

2. The holy apostolic band
Upon the Mount of Olives stand;
Alleluia! Alleluia!
And with His followers they see
Jesus' resplendent majesty.
Alleluia! Alleluia! Alleluia! Alleluia! Alleluia!

3. To whom the angels, drawing nigh,
"Why stand and gaze upon the sky?
Alleluia! Alleluia!
This is the Savior!" thus they say;
"This is His noble triumph-day."
Alleluia! Alleluia! Alleluia! Alleluia! Alleluia!

4. "Again shall ye behold Him so
As ye today have seen Him go,
Alleluia! Alleluia!
In glorious pomp ascending high,
Up to the portals of the sky."
Alleluia! Alleluia! Alleluia! Alleluia! Alleluia!

5. Oh, grant us thitherward to tend
And with unwearied hearts ascend
Alleluia! Alleluia!
Unto Thy kingdom's throne, where Thou,
As is our faith, art seated now.
Alleluia! Alleluia! Alleluia! Alleluia! Alleluia!

6. Be Thou our Joy and strong Defense
Who art our future Recompense:
Alleluia! Alleluia!
So shall the light that springs from Thee
Be ours through all eternity.
Alleluia! Alleluia! Alleluia! Alleluia! Alleluia!

7. O risen Christ, ascended Lord,
All praise to Thee let earth accord,
Alleluia! Alleluia!
Who art, while endless ages run,
With Father and with Spirit One.
Alleluia! Alleluia! Alleluia! Alleluia! Alleluia!

The Lutheran Hymnal
Hymn #212
Text: Acts 1: 11
Author: The Venerable Bede, 735
Translated by: Benjamin Webb, 1854, alt.
Titled: "Hymnum canamus gloriae"
Tune: "Lasst uns erfreuen"
1st Published in: _Geistliche Kirchengesaeng_
Town: Cologne, 1623

VirtueOnline - News - Exclusives - New Hampshire Episcopal Diocese Could Elect Another Gay Bishop

Rev. William Rich, Senior Associate Rector for Christian Formation at Trinity Church in Boston in the Diocese of Massachusetts .

 

VirtueOnline - News - Exclusives - New Hampshire Episcopal Diocese Could Elect Another Gay Bishop:


When the Episcopal House of Bishops and Standing Committees in the Episcopal Church cast their votes for a new bishop in the Diocese of New Hampshire, they will have an opportunity to vote for yet another non-celibate homogenital bishop to replace Bishop Gene Robinson. It will be déjà vu all over again for this diocese.

On the short ballot of three nominees is the Rev. William Rich, Senior Associate Rector for Christian Formation at Trinity Church in Boston in the Diocese of Massachusetts. Massachusetts is one of the most revisionist dioceses in the Episcopal Church. If he wins, he will bring his "husband", Dr. Donald Schiermer, along to the party.

The other two candidates are the Rev. A. Robert Hirschfeld, who serves as rector of Grace Episcopal Church in Amherst, MA, and the Rev. Penelope Bridges, the rector of St. Francis Episcopal Church in Great Falls, VA. None of the candidates are from the Diocese of New Hampshire.

A shrewd observer noted that the other two nominees acknowledged going through divorce. "I'm quite accustomed to liberal dioceses not bothering to offer even a token conservative, but this is the first time (at least since I began watching) that a diocese did not present a heterosexual nominee who is divorce-free."



In a statement Rich said, "I am honored and humbled by the trust New Hampshire is placing in me."

Should he win, and there is every likelihood that he will, Rich will replace Bishop Gene Robinson, who has been the bishop of Diocese of New Hampshire since 2004. Robinson is the first consecrated gay bishop in the Episcopal Church. If elected, Rich would be the third gay bishop following the election last year of Mary Glasspool, Assistant Bishop of the Diocese of Los Angeles, an avowed lesbian.

At the beginning of May, the three nominees will take part in three "Meet and Greet" events that will take place at various locations in the Diocese. The diocese votes May 19. The new bishop will be consecrated Tenth Bishop of New Hampshire at St. Paul's Church in Concord on Jan. 5, 2013.

Figures from the Episcopal Church's Office of Congregational Vitality indicate that the diocese lost members from 2004 to 2007 and began regaining them in 2007. As of 2010, both baptized members and average Sunday attendance remained lower than in 2003. Pledge and plate income, however, steadily increased from 2004 to 2007, and remained higher than in 2003.

Hirschfeld has compared Robinson's election to the parting of the Red Sea.

"It seems to me that something in our Church has been split wide open for all God's children to step in," Hirschfeld wrote. "And it happened in New Hampshire, and the good people of your diocese bravely, miraculously set forth."

Hirschfeld has followed other priests in The Episcopal Church by declaring a moratorium on presiding at heterosexual weddings maintaining that homosexuals are disqualified from such blessings. He described it as a "justice issue."

Jeff Walton, a spokesman from the Institute on Religion and Democracy's "Anglican Action" program, said he was skeptical that any of the three nominees would be able to help revive a diocese that, like the rest of its denomination, is suffering from declining membership.

"The parishes that Bridges and Hirschfeld led have had either flat or declining attendance during their tenure, while the large Boston parish that Rich serves has seen an almost 40 percent drop in attendance over the past decade," said Walton.

"Considering that the Diocese of New Hampshire has struggled with a 13 percent membership decline and almost 20 percent attendance decline over the past decade, I don't see how any of these three candidates bring the needed experience to revitalize the diocese."

The consecration of Robinson tore the fabric of the Anglican Communion from which it has never recovered. Every act such as this only distances itself further from the Anglican mainstream. Next month GAFCON archbishops from the Global South will meet in London and will consider, among other things, their place and future in the Anglican Communion.

This past week Archbishop Rowan Williams announced he is fleeing back to academia nine years before his retirement age. It seems he is unable to handle the growing schism in the Anglican Communion and his failure to bring to heel errant provinces like The Episcopal Church for their communion breaking acts like these consecrations.


'via Blog this'

"LutherQuest - For Laughs"

Art by Norma Boeckler.

"The only people I know who have a problem with OJ/SJ are here on LQ. All 4 of you."

You haven't been here yet.

Dennis Boettcher, Kantor (Boettden)

Come Holy Ghost, God and Lord

"Come, Holy Ghost, God and Lord!"
by Martin Luther, 1483-1546

1. Come, Holy Ghost, God and Lord!
Be all Thy graces now out poured
On each believer's mind and heart;
Thy fervent love to them impart.
Lord, by the brightness of Thy light,
Thou in the faith dost men unite
Of every land and every tongue;
This to Thy praise, O Lord, our God, be sung.
Hallelujah! Hallelujah!

2. Thou holy Light, Guide Divine,
Oh, cause the Word of Life to shine!
Teach us to know our God aright
And call Him Father with delight.
From every error keep us free;
Let none but Christ our Master be
That we in living faith abide,
In Him, our Lord, with all our might confide.
Hallelujah! Hallelujah!

3. Thou holy Fire, Comfort true,
Grant us the will Thy work to do
And in Thy service to abide;
Let trials turn us not aside.
Lord, by Thy power prepare each heart
And to our weakness strength impart
That bravely here we may contend,
Through life and death to Thee, our Lord, ascend.
Hallelujah! Hallelujah!

Hymn 224
The Lutheran Hymnal
Text: Acts 2: 4
Author: Martin Luther
Translated by: composite
Titled: "Komm, Heiliger Geist, Herre Gott"
Tune: "Komm, Heiliger Geist, Herre Gott"
15th-century melody

KJV Acts 2:4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

WELS Interlocking Directorates

Add the WELS rule - "Always defend the classmate!"
and the interlocking relationships are easily forged.
Add feminist John Hartwig to the list, plus a few others.
Yellow means - known apostates.

rlschultz has left a new comment on your post "Burning Down the Sect":

A friend of mine who has retired from OHSA once told me about the Interlocking Directorates Handbook.
A good description of it is here:

http://en.wikipedia.org/wiki/Interlocking_directorate

Since WELS is such a tiny sect, and the other players are small in number and tightly knit, postings here on Ichabod are usually sufficient to expose this network.

In the Austrian School of Economics, this can also be called the "Rothbardian Analysis", so named after Murray Rothbard. Old Murray had a way of finding out how unsavory characters were connected to each other and exposed it in his writings.

I would affectionately call the vetting process here on this blog the "Ichabodian Analysis".

***

GJ - Mr. Schultz often adds great insights from corporate life. This certainly fits WELS.

The unifying effect among all Lutherans is derived from a doctrinal source - UOJ - and a money source - Thrivent.

All the synod leaders (ELCA, LCMS, WELS, ELS) have been trained at Fuller Seminary and its anti-Lutheran clones. If anyone has remained pure and spotless (in his mind), he has condoned the training of his colleagues.

I know the insurance companies, now combined into Thrivent, have always used Church Growth MBO training, with the agenda set by ELCA.

How It Works for Shunning

The interlocking effect is perfect for pan-Lutheran shunning of all those who might rock the boat. The person who knocks Thrivent is a threat to all little WELS businesses that depend on mutual back-scratching. Drop kick him into the outer darkness. I know of one WELS pastor who was kicked out for questioning the influenced of the fraternal insurance businesses. No one in the Big Four will knock Thrivent, or Jeske, on the Thrivent board.

If someone questions Paul Kelm in a meeting, one of his minions will jump up to defend him. Long ago, DP Robert Mueller said Kelm was in trouble for false doctrine. Now Kelm is in charge of Leadership at Wisconsin Lutheran College, another salary on top of his undeserved position as college chaplain.

That is exactly why the Big Four are burning themselves down. They know precisely how to liquidate dissent. That is their only skill. But they do not know how to teach the Gospel, administer the Means of Grace, discipline the erring, and gather the spiritually inert.

Direct interlocks in business are illegal, but they happen all the time. The Big Four pretend that the others are tainted, evil, and perdition itself, so it is illegal to fellowship with the others - except all the leaders are gonzo for working with the rest.

Some of you will object and say, "But the Little Sect and the Wisconsin Sect are in fellowship. They cherish their fellowship. They say that all the time." But I know what they say in private. They really loathe each other. Nevertheless, WELS makes sure that the ELS leaders are their lapdogs.

Reform Leaders are Reformed Leaders

SP Schroeder and DP Buchholz were supposed to be different, but the machine that produced them is also the machine that controls them.

One WELS college student told me, "All the Church and Change leaders you write about on Ichabod are the big heroes brought to the campus. We are supposed to imitate them. And the same thing is true at the seminary." I told that to Buchholz, face-to-face, and he dismissed that as false. Whether he was delusional or covering up - it does not matter.

The Concordists answered the false doctrine of Huber,
but Huber's error is clearly reproduced here.
No wonder WELS hates the Book of Concord.

Burning Down the Sect

WELS Martin Luther College faculty are hotter than Georgia asphalt
for UOJ and Church Growth.
Larry Olson, on the far left, teaches on the strength
of a drive-by DMin from Fuller Seminary.
Is this a $72,000 degree?

One long-time observer of WELS behavior has noticed that the synod exists to line the pockets of a few.

The ones who benefit from this system have a series of overlapping businesses that draw from the loyalty of the synod while making money from the synod.

One way they make money is by manning the boards and delivering grants to their buddies. Church and Change began with synod offering money, got their buddies into the juicy jobs at The Love Shack, and those people steered even more money their way.

The Planned Giving Counselors (estate grabbers) are licensed insurance salesmen who make commissions from their sales. Thrivent "sponsors" them. Is that funny?

Jeff Davis was on the Church and Change board,
rubbing elbows with Bruce Becker (WELS Perish Services)
and running his money-raising business with the late Ron Roth, CG Founder.

The WELS consultants charge huge fees to steer congregations into using Cornerstone, a WELS-LCMS business that charges commissions to raise money for costly building projects recommended by their fellow consultants.

WELS also has "education consultants" who charge huge fees, quite a racket.

The overlapping boards make sure that every synod entity is dominated by Church and Changers, who also end up on foundation committees as well. How convenient. WELS Kingdom Workers has millions to spend. Where does it go? Who decides?

Mark Jeske's question proves he left the Lutheran Church
a long time ago.

Mark Jeske has his Time of Grace tentacles in everything, because he is the man behind Church and Change, the big cahoona on the Thrivent board.


Supposedly WELS Lutherans for Life was started to keep the pure away from the taint of the Missouri Synod. But now it is generic Christian Life Resources, using WELS as a base to make money from all denominations - preferring 50's and 100's, of course.

Lutherans for High Lifestyle CEO spins gold at his non-profit organization.

When I was leaving the LCA, I pointed out that the entire organization was budgeted and programmed for failure. One of the pastors turned to a district staffmember and asked, "Is that true?" The staffer, who was in business all his life, said, "Yes, that is true."

WELS is in the exact same position. While the Church and Changers are looting the congregations to feather their nests, the whole apparatus is burning down. Considering the extraordinary level of abuse in the synod, that is good. More than one pastor will say so, too - but not in print.

Meanwhile, many will suffer from the incompetent doctrinal and moral leadership of the synod.

The Frog in the Kettle book argues
that congregations and synods can be changed slowly -
boil the frog before he notices the difference.
WELS-LCMS-ELS members are cooked
instead of being boiling mad.

KJV 1 Timothy 6:10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

KJV 1 Timothy 6:7 For we brought nothing into this world, and it is certain we can carry nothing out. 8 And having food and raiment let us be therewith content.

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rlschultz has left a new comment on your post "Burning Down the Sect":

A friend of mine who has retired from OHSA once told me about the Interlocking Directorates Handbook.
A good description of it is here:

http://en.wikipedia.org/wiki/Interlocking_directorate

Since WELS is such a tiny sect, and the other players are small in number and tightly knit, postings here on Ichabod are usually sufficient to expose this network.

In the Austrian School of Economics, this can also be called the "Rothbardian Analysis", so named after Murray Rothbard. Old Murray had a way of finding out how unsavory characters were connected to each other and exposed it in his writings.

I would affectionately call the vetting process here on this blog the "Ichabodian Analysis".