Monday, August 6, 2012

Steadfast Lutherans » It’s Official (and has been for more than 2 years).
No - Twenty Years. Wake Up To Women's Ordination


Steadfast Lutherans » It’s Official (and has been for more than 2 years).:


Apparently, the “Diaconate Guidelines” of the Atlantic District of the LCMS have been allowing female “deacons” to preach and administer the Sacrament since  2010. Who knew?

Don’t take my word for it.  Read it here.  The document, dated February 11, 2010, reads in part:

“Members of the district diaconate are men and women who have been selected by the Church and approved by the Atlantic District Board of Directors to serve after the example of our Lord Jesus…

“In the absence of an ordained pastor and with approval of the pastor and congregation, the deacon may serve at the divine service including the communion liturgy using reserved sacrament. This practice should be used sparingly so as to not confuse the “Office of Deacon” and the “Office of Pastor.” The deacon may officiate at funerals under the direction of a supervising pastor. The deacon may proclaim the Gospel in formal and informal settings after he/she has received training in homiletics and while remaining under the supervision of an ordained pastor.”

HERE is the Atlantic District President’s unofficial explanation for his district’s guidelines. And, HERE are his assurances that his district is most definitely not following its own guidelines.

Apparently, it’s opposite day in Brooklyn.

Read more here and here.


'via Blog this'

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Facebook comment from another's link of this story:


As I recently said, the LCMS does shamefully in the shadows the same things that the ELCA does in the light. Don't get me started on pastors with openly gay elders living in their "committed relationships," who bring their boyfriends to church with them.

If the LCMS is going to "play" conservative, then I think we need to clean up our practice. It is all nice that on paper, we're orthodox, but then what happens with the practice? It is the hypocrisy that bothers me even more than the willy nilly loosey goosey theology that goes with these things. At least the ELCA has the decency to ordain the women before they do Word and Sacrament ministry, more in keeping with AC XIV. Shame on us.


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GJ - My. My.

Someone just jumped off the convent schoolbus and discovered women's ordination in the LCMS. The idea is to establish it for several decades, study it, and approve what has been going on without any conflict or controversy. Missouri, WELS, and the Little Sect did that with Church Growth.

Let's travel back in time to 1993, almost 20 years ago. Al Barry was newly elected as president of the LCMS. His covert campaign manager, Paul McCain, was promoted to his assistant, after serving about two years in the parish. Hey, Walther did the same thing - two years in the parish and made himself pope of the new synod, replacing Bishop Stephan, whom he robbed, kidnapped, and dumped in a hovel to die.

McCain was feeling his oats, so he invited me to visit the Purple Palace for a personal tour,  for some moments in the posh executive suite area. Bohlmann walked by - tossed from office but given a year's salary to roam around and have some fun.

The topic of women's ordination came up. I had lived in Columbus five years and often visited the ELCA seminary, Trinity, the product of the LCA/ALC merger. Hamma merged into Capital Seminary and the two became Trinity, complete with a Lenski room and a bookstore that did NOT sell Lenski. Who he?

I pointed out that female seminarians at Trinity wrote up their vicarage year, where they were hired to work at ELCA congregations. The vicars had their little annual publication for the men and women to record their thoughts. The ELCA women said they preached and administered the sacraments at LCMS congregations.

When I told McCain this, he immediately began denying it. I suggested that he find the documentation, but he was not interested in the facts.

The simple fact remains - the LCMS has practiced women's ordination, semi-stealth, for decades. No one has ever been disciplined. When a female ELCA pastor preached at a Missouri congregation, probably during Barry's lukewarm presidency, nothing was done.

Likewise, the WELS latte church, highly praised in FIC, had a woman pastor who bragged about administering the Means of Grace. Martin Luther College even had her designated as a featured speaker for their Church and Change events. But publication of that in Ichabod got her a dis-invite. Two steps forward in Christ, one step back. The process moves on.

Steadfast's publication of this moldy old news is proof that they are as clueless as they are spineless.

When Harrison snapped his banjo-scarred fingers, they erased all evidence of LCMS duplicity in child rape in Minnesota. Fortunately, I copied the evidence for the future lawsuits emanating from Missouri's obstruction of justice (deliberate and systematic destruction of evidence). That is a felony, ye DPs united in denial and obfuscation.


Suppressed Photo from Mars.
Exclusive Posting Here.


Sermon Writing - The Old-Fashioned Way



If someone does not look forward to writing and giving a sermon, there is something wrong. Most likely, the pastor has been pointed toward pleasing people or delivering good statistics to Holy Mother Synod. A sermon is neither a recruiting nor a pacification device.

Stuck in this mindset, many ministers turn to plagiarism, encouraged by failed pastors (professors, Church Growth experts), who have done the same.

Constant brain-washing keeps men in this mode of thinking, so they rake up the latest fads, which seem to be working at Baptized by Fire World Pentecostal Cathedral.

Another Approach
Walther had a good idea about sermons - write them out completely, leave the manuscript somewhere else (hidden in the pulpit if a fail-safe is needed), and preach freely. Notes and outlines are not a sermon. It should be written out. Based on my experience and others, notes and outlines should not be used in the pulpit, because they are crutches that reduce or eliminate eye contact.

If Lutheran pastors did this and published each one, they would accomplish three good things at once.

  • Everyone would have access to the sermon, which would be beneficial to everyone.
  • Corrections could be made early in one's service, before going off the deep end and turning atheist, as so many ministers are. An article on the Net discussed this development. Anyone dealing with synodical officials need not doubt it.
  • The discipline of writing is good for thinking and for verbal communication. Our thoughts are jumbled. Talking is more organized, but still wordy and disjointed. The most disciplined form of communication is the written form.
Good Sermons Start with Luther, Lenski, the Book of Concord
For my benefit, and others, I posted the entire Lenker set of Luther's Sermons on this blog. If ministers would wean themselves from the pope's three-year lectionary series, they would have a sermon or three for each Epistle and Gospel lesson for the year.

Two ways to get a lot from a Luther sermon are:
  1. Looking for good quotations on a particular topic.
  2. Preparing to preach on a difficult text (like Luke 16:1-9).
Lenski is ideal for his summaries and explanations of technical details. The digital version makes it easy to quote him the text of the sermon. When I copy from Lenski, the citation appears as a footnote. I move that to below the quotation and mark it as coming from Lenski with the heading - Lenski:

The Book of Concord is good for clarification and Biblical exposition. If I want to study justification, I turn to Luther and the Book of Concord, not to Wayne Mueller and Larry Olson. The Book of Concord is published on this blog, so there is no reason to quote Groeschel instead of Luther, Melanchthon, Chytraeus, and Chemnitz.

Luther dealt with each verse, so that is a good plan. Copy a verse from the KJV, put it in bold, and explain it. Repeat. There is a lot of room for exposition, discussion, and digression. Thanks to the Net, someone can link books, resources, entire libraries, Wikipedia (handy for many topics), and this blog. 

After reading a Luther sermon, writing a sermon should be reasonably easy. Following his insights will mean the sermon is Gospel-centered, orthodox, and edifying. Following this approach will mean a constant education for the pastor, congregation, and reading public.

Apt to teach is a requirement for pastors - not an option.

Would Luther be impressed with the pope setting the agenda for Lutherans today?
For inviting Roman Catholics to speak at Lutheran schools like Bethany and WLC?



Three Quotations, From Luther's Second Sermon on Luke 16:1-9,
Demolish Universal Objective Justification








The quotes in the graphics above are taken from the Luther sermon below.

NINTH SUNDAY AFTER TRINITY.



SECOND SERMON — LUKE 16:1-9.


KJV Luke 16:1 And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. 2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. 3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. 4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? 6 And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. 7 Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. 8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. 9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.


This sermon appeared during the years 1522 and 1523 in eight editions. It was translated first into Latin in 1522, and again in 1525.

CONTENTS:

THE DEFENSE OF THE TRUE DOCTRINE, CONCERNING FAITH, WORKS AND THE MERITS OF THE SAINTS AGAINST THE OBJECTIONS OF THE PAPISTS.
I. THE TRUE TEACHING CONCERNING FAITH,WORKS,AND THE MERITS OF THE SAINTS IN GENERAL.

II. THE OBJECTIONS OF THE PAPISTS AGAINST THE TRUE DOCTRINE.

III. THE TRUE DOCTRINE DEFENDED OR RESCUED.

A. The defense of the true doctrine concerning faith.

1. The true doctrine concerning faith. 4-6.

2. The defense. 7-14.

B. The defense of the true doctrine concerning works.

1. The true doctrine concerning works. 15-16.

2. The defense. 17-19.

C. The defense of the true doctrine concerning the merits of the saints.

1. The true doctrine.

2. The defense. 21-22.

IV. THE ANSWERS TO THREE QUESTIONS.

A. The three questions in general. 23.

B. The three questions and their answers in detail.

1. The first question with its answer.

2. The second question with its answer. 25-26.

3. The third question with its answer. 27-28.

1. Although in my Postils hitherto, and in my little book, Christian Liberty and Good Works, I have taught very extensively, how faith alone without works justifies, and good works are done first after we believe, that it seems I should henceforth politely keep quiet, and give every mind and heart an opportunity to understand and explain all the gospel lessons for themselves; yet I perceive that the Gospel abides and prospers only among the few; the people are constantly dispirited and terrified by the passages that treat of good works; so that I see plainly how necessary it is, either to write Postils on each gospel lesson, or to appoint sensible ministers in all places who can orally explain and teach these things.

2. If this Gospel be considered without the Spirit by mere reason, it truly favors the priests and monks, and could be made to serve covetousness and to establish one’s own works. For when Christ says: “Make to yourselves friends by means of the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal tabernacles;” they force from it three points against our doctrine of faith, namely: first, against that we teach faith alone justifies and saves from sin; second, that all good works ought to be gratuitously done to our neighbors out of free love; third, that we should not put any value in the merits of saints or of others.

3. Against our first proposition they claim the Lord says here: “Make to yourselves friends by means of the mammon of unrighteousness,” just as though works should make us friends, who previously were enemies.

Against the second is what he says: “That they may receive you into the eternal tabernacles;” just as though we should do the work for our own sakes and benefit. And against the third they quote: “The friends may receive us into the eternal tabernacles;” just as though we should serve the saints and trust in them to get to heaven.

For the sake of the weak we reply to these:

I. FAITH ALONE MAKES US GOOD, AND FRIENDS OF GOD.

4. The foundation must be maintained without wavering, that faith without any works, without any merit, reconciles man to God and makes him good, as Paul says to the Romans 3:21-22: “But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; even the righteousness of God through faith in Jesus Christ unto all them that believe.” Paul at another place, Romans 4:9, says: “To Abraham, his faith was reckoned for righteousness;” so also with us.

Again, 5: “Being therefore justified by faith, we have peace with God through our Lord Jesus Christ.” Again, 10:10: “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” These, and many more similar passages, we must firmly hold and trust in them immovably, so that to faith alone without any assistance of works, is attributed the forgiveness of sins and our justification.

5. Take for an illustration the parable of Christ in Matthew 7:17: “Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit.” Here you see that the fruit does not make the tree good, but without any fruit and before any fruit the tree must be first good, or made good, before it can bear good fruit. As he also says, Matthew 12:33-34: “Either make the tree good, and its fruit good; or make the tree corrupt, and its fruit corrupt: for the tree is known by its fruit. Ye offspring of vipers, how can ye, being evil, speak good things?”

Thus it is the naked truth, that a man must be good without good works, and before he does any good works. And it is clear how impossible it is that a man should become good by works, when he is not good before he does the good works. For Christ stands firm when he says: “How can ye, being evil, speak good things?” And hence follows: How can ye, being evil, do good things?

6. Therefore the powerful conclusion follows, there must be something far greater and more precious than all good works, by which a man becomes pious and good, before he does good; just as he must first be in bodily health before he can labor and do hard work. This great and precious something is the noble Word of God, which offers us in the Gospel the grace of God in Christ. He who hears and believes this, thereby becomes good and righteous. Wherefore it is called the Word of life, a Word of grace, a Word of forgiveness. But he who neither hears nor believes it, can in no way become good. For St. Peter says in the Acts 15:9: “And he made no distinction between us and them, cleansing their hearts by faith.”

For as the Word is, so will the heart be, which believes and cleaves firmly to it. The Word is a living, righteous, truthful, pure and good Word, so also the heart which cleaves to it, must be living, just, truthful, pure and good.

7. What now shall we say of those passages which so strongly insist on good works, as when the Lord says: “Make to yourselves friends by means of the mammon of unrighteousness?” And in Matthew 25:42: “For I was hungry, and ye did not give me to eat.” And many other similar passages, which sound altogether as though we had to become good by works. We answer thus: 8. There are some who hear and read the Gospel and what is said by faith, and immediately conclude they have formed a correct notion of what faith is. They do not think that faith is anything else than something which is altogether in their own power to have or not to have, as any other natural human work. Hence, when in their hearts they begin to think and say: “Verily, the doctrine is right, and I believe it is true,” then they immediately think faith is present. But as soon as they see and feel in themselves and others that no change has taken place, and that the works do not follow and they remain as before in their old ways, then they conclude that faith is not sufficient, that they must have something more and greater than faith.

Behold, how they then seize the opportunity, and cry and say: Oh, faith alone does not do it. Why? Oh, because there are so many who believe, and are no better than before, and have not changed their minds at all. Such people are those whom Jude in his Epistle calls dreamers, 5:8, who deceive themselves with their own dreams. For what are such thoughts of theirs which they call faith, but a dream, a dark shadow of faith, which they themselves have created in their own thoughts, by their own strength without the grace of God? They become worse than they were before. For it happens with them as the Lord says in Matthew 9:17 “Neither do men put new wine into old wine-skins; else the skins burst, and the wine is spilled.” That is, they hear God’s Word and do not lay hold of it, therefore they burst and become worse.

9. But true faith, of which we speak, cannot be manufactured by our own thoughts, for it is solely a work of God in us, without any assistance on our part. As Paul says to the Romans 5:15, it is God’s gift and grace, obtained by one man, Christ. Therefore, faith is something very powerful, active, restless, effective, which at once renews a person and again regenerates him, and leads him altogether into a new manner and character of life, so that it is impossible not to do good without ceasing.

For just as natural as it is for the tree to produce fruit, so natural is it for faith to produce good works. And just as it is quite unnecessary to command the tree to bear fruit, so there is no command given to the believer, as Paul says, nor is urging necessary for him to do good, for he does it of himself, freely and unconstrained; just as he of himself without command sleeps, eats, drinks, puts on his clothes, hears, speaks, goes and comes.

Whoever has not this faith talks but vainly about faith and works, and does not himself know what he says or whither it tends. For he has not received it; he juggles with lies and applies the Scriptures where they speak of faith and works to his own dreams and false thoughts, which is purely a human work. Whereas the Scriptures attribute both faith and good works not to ourselves, but to God alone.

10. Is not this a perverted and blind people? They teach we cannot do a good deed of ourselves, and then in their presumption go to work and arrogate to themselves the highest of all the works of God, namely faith, to manufacture it themselves out of their own perverted thoughts. Wherefore I have said that we should despair of ourselves and pray to God for faith as the Apostle did. Luke 17:5. When we have faith we need nothing more, for it brings with it the Holy Spirit, who then teaches us not only all things, but also establishes us firmly in it, and leads us through death and hell to heaven.

11. Now observe, we have given these answers, that the Scriptures have such passages concerning works, on account of such dreamers and selfinvented faith; not that man should become good by works, but that man should thereby prove and see the difference between false and true faith.

For wherever faith is right it does good. If it does no good, it is then certainly a dream and a false idea of faith. So, just as the fruit on the tree does not make the tree good, but nevertheless outwardly proves and testifies that the tree is good, as Christ says, Matthew 7:16: “By their fruits ye shall know them”--thus we should also learn to know faith by its fruits.

12. From this you see, there is a great difference between being good, and to be known as good; or to become good and to prove and show that you are good. Faith makes good, but works prove the faith and goodness to be right. Thus the Scriptures speak in the plain way, which prevails among the common people, as when a father says unto his son: “Go and be merciful, good and friendly to this or to that poor person.” By which he does not command him to be merciful, good and friendly, but because he is already good and merciful, he requires that he should also show and prove it outwardly toward the poor by his act, in order that the goodness which he has in himself may also be known to others and be helpful to them. 13 So you should explain all passages of Scripture referring to works, that God thereby desires to let the goodness received in faith express and prove itself, and become a benefit to others, so that false faith may become known and rooted out of the heart. For God gives no one his grace that it may remain inactive and accomplish nothing good, but in order that it may bear interest, and by being publicly known and proved externally draw every one to God; as Christ says, Matthew 5:16: “Even so let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.” Otherwise it would be but a buried treasure and a hidden light. But what profit is there in either? Yea, goodness does not only thereby. become known to others, but we ourselves also become certain that we are honest, as St. Peter in 2 Peter 1:10 says: “Wherefore, brethren, give the more diligence to make your calling and election sure.” For where works do not follow a man cannot know whether his faith is right; yea, he may be certain that his faith is a dream, and not right as it should be. Thus Abraham became certain of his faith and that he feared God, when he offered up his son. As God by the angel said to Abraham, Genesis 22:12: “Now I know, that is, it is manifest, that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.”

14. Then abide by the truth, that man is internally, in spirit before God, justified by faith alone without works, but externally and publicly before men and himself, he is justified by works, that he is at heart an honest believer and pious. The one you may call a public or outward justification, the other an inner justification, yet in the sense that the public or external justification is only the fruit, the result and proof of the justification in the heart, that a man does not become just thereby before God, but must previously be just before him. So you may call the fruit of the tree the public or outward good of the tree, which is only the result and proof of its inner and natural goodness.

This is what St. James means when he says in his Epistle, James 2:26: “Faith without works is dead.” That is, as the works do not follow, it is a sure sign that there is no faith there; but only an empty thought and dream, which they falsely call faith. Now we understand the word of Christ: “Make to yourselves friends by means of the mammon of unrighteousness.” That is, prove your faith publicly by your outward gifts, by which you win friends, that the poor may be witnesses of your public work, that your faith is genuine. For mere external giving in itself can never make friends, unless it proceed from faith, as Christ rejects the alms of the Pharisees in Matthew 6:2, that they thereby make no friends because their heart is false. Thus no heart can ever be right without faith, so that even nature forces the confession that no work makes one good, but that the heart must first be good and upright.

II. ALL WORKS MUST BE DONE FREELY AND GRATUITOUSLY, WITHOUT SEEKING GAIN BY THEM.

15. Christ means this when, in Matthew 10:8, he says: “Freely ye receive, freely give.” For just as Christ with all his works did not merit heaven for himself, because it was his before; but he served us thereby, not regarding or seeking his own, but these two things, namely, our benefit and the glory of God his Father; so also should we never seek our own in our good works, either temporal or eternal, but glorify God by freely and gratuitously doing good to our neighbor. This St. Paul teaches the Philippians 2:5: “Have this mind in you which was also in Christ Jesus: who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.” That is, for himself he had enough, since in him dwelt all the fullness of the Godhead bodily; and yet he served us and became our servant.

16. And this is the cause; for since faith justifies and destroys sin before God, so it gives life and salvation. And now it would be a lasting shame and disgrace, and injurious to faith, if any one by his life and works would desire to obtain what faith already possesses and brings with it. Just as Christ would have only disgraced himself had he done good in order to become the Son of God and Lord over all things, which he already was before. So faith makes us God’s children as John 1:12 says: “But as many as received him, to them gave he the right to become the children of God, even to them thai: believe on his name.” But if they are children, then they are heirs, as St. Paul says, Romans 8:17, and Galatians 4:7.

How then can we do anything to obtain the inheritance, which we already have by faith?

17. But what shall we say of passages that insist on a good life for the sake of an external reward as this one does: “Make to yourselves friends by means of the mammon of unrighteousness?” And in Matthew 19:17: “But if thou wouldst enter into life, keep the commandments.” And Matthew 6:20: “But lay up for yourselves treasures in heaven.” We will say this: that those who do not know faith, only speak and think of the reward, as of works. For they think that the same rule obtains here as in human affairs, that they must earn the Kingdom of heaven by their works.

These, too, are dreams and false views, of which Malachi 1:10, speaks: “Oh, that there were one among you that would shut the doors, that ye might not kindle fire on mine altar in vain!” They are slaves and greedy self-enjoying hirelings and day laborers, who receive their reward here on earth, like the Pharisees with their praying and fasting, as Christ says, Matthew 6:2.

However, in regard to the eternal reward it is thus: inasmuch as works naturally follow faith, as I said, it is not necessary to command them, for it is impossible for faith not to do them without being commanded, in order that we may learn to distinguish the false from the true faith. Hence the eternal reward also follows true faith, naturally, without any seeking, so that it is impossible that it should not, although it may never be desired or sought, yet it is appropriated and promised in order that true and false believers may be known, and that every one may understand that a good life follows naturally of itself.

18. As an illustration of this take a rude comparison: behold, hell and death are also threatened to the sinner, and naturally follow sin without any seeking; for no one does wickedly because he wants to be damned, but would much rather escape it. Yet, the result is there, and it is not necessary to declare it, for it will come of itself. Yet, it is declared that man might know what follows a wicked life. So here, a wicked life has its own reward without seeking it. Hence a good life will find its reward without any seeking it. When you drink good or poor wine, although you do not drink it for the taste, yet the taste naturally follows of itself.

19. Now when Christ says: make to yourselves friends, lay up for yourselves treasures, and the like, you see that he means: do good, and it will follow of itself without your seeking, that you will have friends, find treasures in heaven, and receive a reward. But your eyes must simply be directed to a good life, and care nothing about the reward, but be satisfied to know and be assured that it will follow, and let God see to that. For those who look for a reward, become lazy and unwilling laborers, and love the reward; more than the work, yea, they become enemies of work. In this way God’s will also becomes hateful, who has commanded us to work, and hence God’s command and will must finally become burdensome to such a heart.

III. IT IS NOT THE SAINTS, BUT GOD ONLY WHO RECEIVES US INTO THE ETERNAL TABERNACLES, AND BESTOWS THE REWARD.

20. This is so clear that it needs no proof. For how can the saints receive us into heaven, as every one himself must depend on God alone to receive him into heaven, and every saint scarcely has enough for himself? This the wise virgins prove, who did not wish to give of their oil to the foolish virgins, Matthew 25:9, and St. Peter, 1 Peter 4:18, says: “The righteous is scarcely saved.” And Christ in John 3:13: “And no one hath ascended into heaven, but he that descended out of heaven, even the Son of Man, who is in heaven.”

21. What then shall we reply to: “Make to yourselves friends out of the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal tabernacles ?” We say this: that this passage says nothing about the saints in heaven, but of the poor and needy on earth, who live among us. As though he would say: why do you build churches, make saints and serve my mother, St. Peter, St. Paul and other departed saints?

They do not need this or any other service of yours, they are not your friends, but friends of those who lived in their days and to whom they did good; but do service to your friends, that is, the poor who live in your time and among you, your nearest neighbors who need your help, make them your friends with your mammon.

22. Again, we must not understand this reception into the eternal tabernacles as being done by man; however, men will be an instrument and witness to our faith, exercised and shown in their behalf, on account of which God receives us into the eternal tabernacles. For thus the Scriptures are accustomed to speak when they say: sin condemns, faith saves, that means, sin is the cause why God condemns, and faith is the cause why he saves. As man also is at all times accustomed to say: your wickedness will bring you misfortune, which means, your wickedness is the cause and source of your misfortune. Thus our friends receive us into heaven, when they are the cause, through our faith shown to them, of entering heaven.

This is enough on these three points.

23. In this connection we will explain three questions, that we may better understand this Gospel. What is mammon? Why is it unrighteous? And why Christ commands us to imitate the unjust steward, who worked for his own gain at his master’s expense, which without doubt is unjust and a sin?

24. First, mammon is a Hebrew word meaning riches or temporal goods, namely, whatever any one owns over and above what his needs require, and with which he can benefit others without injuring himself. For Hamon in Hebrew means multitude, or a great crowd or many, from which Mahamon or Mammon, that is, multitude of riches or goods, is derived.

25. Second, it is called unrighteous, not because obtained by injustice and usury, for with unrighteous possessions no good can be done, for it must be returned as Isaiah 61:8, says: “For I, Jehovah, love justice, I hate robbery with iniquity.” And Solomon, Proverbs 3:27, says: “Withhold not good from them to whom it is due, when it is in the power of thy hand to do it.” But it is called unrighteous because it stands in the service of unrighteousness, as St. Paul says to the Ephesians 5:16, that the days are evil, although God made them and they are good, but they are evil because wicked men misuse them, in which they do many sins, offend and endanger souls. Therefore, riches are unrighteous, because the people misuse and abuse them. For we know that wherever riches are the saying holds good: money rules the world, men creep for it, they lie for it, they act the hypocrite for it, and do all manner of wickedness against their neighbor to obtain it, to keep it, and increase it to possess the friendship of the rich.

26. But it is especially before God an unrighteous mammon because man does not serve his neighbor with it; for where my neighbor is in need and I do not help him when I have the means to do so, I unjustly keep what is his, as I am indebted to give to him according to the law of nature: “Whatsoever you would that men should do to you, do you even so to them.” Matthew 7:12. And Christ says in Matthew 5:42: “Give to him that asketh thee.” And John in his first Epistle,1 John 3:17: “But whoso hath the world’s goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him?” And few see this unrighteousness in mammon because it is spiritual, and is found also in those possessions which are obtained by the fairest means, which deceive them that they think they do no one any harm, because they do no coarse outward injustice, by robbing, stealing and usury.

27. In the third place it has been a matter of very great concern to many to know who the unjust steward is whom Christ so highly recommends? This, in short, is the simple answer: Christ does not commend unto us the steward on account of his unrighteousness, but on account of his wisdom and his shrewdness, that with all his unrighteousness, he so wisely helps himself. As though I would urge some one to watch, pray and study, and would say: Look here, murderers and thieves wake at night to rob and steal, why then do you not wake to pray and study? By this I do not praise murderers and thieves for their crimes, but for their wisdom and foresight, that they so wisely obtain the goods of unrighteousness. Again. as though I would say: An unchaste woman adorns herself with gold and silk to tempt young boys; why will you not also adorn yourself with faith to please Christ? By this I do not praise fornication, but the diligence employed.

28. In this way Paul compares Adam and Christ saying: “Adam was a figure of him that was to come.” Romans 5:14. Although from Adam we have nothing but sin, and from Christ nothing but grace, yet these are greatly opposed to each other. But the comparison and type consist only in the consequence or birth, not in virtue or vice. As to birth, Adam is the father of all sinners, so Christ is the father of all the righteous. And as all sinners come from one Adam, so all the righteous come from one Christ.

Thus the unjust steward is here typified to us only in his cunning and wisdom, who knows so well how to help himself, that we should also consider in the right way the welfare of our souls as he did in the wrong way that of his body and life. With this we will let it suffice, and pray God for grace.

Sunday, August 5, 2012

Hebrews 10 Graphics






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Pastor emeritus Nathan Bickel has left a new comment on your post "Hebrews 10 Graphics":

Ichabod -

I think that the picture with Christ on the Cross with the Hebrews 10:38-39 Scripture more or less exposes and destroys the whole falsehood of universal objective justification.

UOJ (universal objective justification) is not only based upon going hog wild over Christ's Atonement. It over emphasizes the Atonement at the expense of Scripture's teaching about the Holy Spirit's work of the "new birth," - conversion. [John 3:1-21 - in context]

But, be that as it may, another form of UOJ is basically based upon the false notion of "sovereign immunity," - that being, that God's Ten Commandment laws no longer apply to Christians, since Christians [supposedly] cannot (genuinely) "sin."

This incorrect and damning "sovereign immunity" doctrine is sometimes [now] labeled “freedom in Christ,” because it is purported that the Christian is "no longer 'under the law.'"

"Sovereign Immunity's" (comparative) analogy is found in the modern day scenario of a diplomat upon foreign soil. Should the diplomat commit a crime that is either punishable by fine; temporary incarceration; life in prison; or, the death penalty, - that diplomat is (therefore) immune to the penalty because he is not on his native soil but upon another's "foreign" soil, and is under immunity protection. And, as the destructive analogy plays out; since the Christian is [actually] living in the heavenlies [Colossians 3:1-2] what transpires here on earth, is therefore inconsequential and is "covered" by the Atonement and the new creation [new man] "immunity."

Finally, I believe that all forms of universalism are heresy - including "universal objective justification" and the one I described above - "sovereign immunity" ["can't sin]. They all can be lumped together under the major heresy category of Antinomianism. And, who initiated that description? None other than Luther, who correctly taught Scripture's chief doctrine of God's grace and justification by faith alone! [Ephesians 2:8-9]

Nathan M. Bickel

www.thechristianmessage.org

www.moralmatters.org 

The Ninth Sunday after Trinity. Luke 16:1ff.
The Steward of Unrighteousness




The Ninth Sunday after Trinity, 2012


Pastor Gregory L. Jackson


Bethany Lutheran Church, 10 AM Central Time


The Hymn # 628            Shepherd of Tender Youth               3:74
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 #283            God’s Word               3:90

A Difficult Lesson

The Communion Hymn # 175            When I                        3:93
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 # 50                    Lord Dismiss Us                3:86

KJV 1 Corinthians 10:1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2 And were all baptized unto Moses in the cloud and in the sea; 3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5 But with many of them God was not well pleased: for they were overthrown in the wilderness. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

KJV Luke 16:1 And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. 2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. 3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. 4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? 6 And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. 7 Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. 8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. 9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.


Ninth Sunday After Trinity

Lord God, heavenly Father, who hast bountifully given us Thy blessing and our daily bread: We beseech Thee, preserve us from covetousness, and so quicken our hearts that we willingly share Thy blessed gifts with our needy brethren; that we may be found faithful stewards of Thy gifts, and abide in Thy grace when we shall be removed from our stewardship, and shall come before Thy judgment, through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.



A Difficult Lesson

This lesson proves how difficult a parable can be – impossible for the unbeliever to discern.

Human reason looks at the Parable of the Unrighteous Steward and says, “This teaches me that I can buy my way into heaven.”

That is why Luther said it must be taught correctly or the monks and priests would make a lot of money from it.

And that is exactly what has happened among the Lutherans today.

First we have to understand the meaning of mammon. This parable is about mammon rather than money itself. Money is a tool for exchange, something the Greeks under Alexander realized. Rather than hoard gold, as the ancient rulers did, they coined it to pay for expenses and buy war goods.

Mammon refers to that money which is in excess of normal needs – food, housing, and clothing.

So the parable seems to say, “Make friends of the mammon of unrighteousness and you can be welcomed into heaven.”

Luther found people easily drawn into despair over works, because that was all they learned from the Medieval Church. This parable is ideal for teaching the wrong lesson.

KJV Luke 16:1 And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.

First, it needs to be emphasized that this steward was an unbeliever. He is called unrighteous or unjust in the parable. His actions are not commended at all, but his shrewdness is. This can be called an example of arguing from the lesser to the major, typical in Judaism.

If a dishonest, bad, unbelieving steward can be so shrewd that he saves his own job, then how much more should believers be clever in the use of their resources, especially in taking care of their neighbors and the poor?

The steward is the business manager of a large family estate. He takes care of all the daily routines and manages the money. This steward did not do his job well. It was not a matter of bad luck. “He wasted his goods.” Someone had discovered the dishonesty and reported him to the wealthy man. “The same was accused unto him”

Lenski:
In his masterly way Jesus places the essentials before us with a few simple words: the rich man and the dishonest steward. This man’s business was extensive; he employed a general manager with full power to handle all affairs as we see from his dealings in v. 5–7, and the values of his affairs were large. Jesus at once places us into a typically worldly atmosphere which is unlike that of the preceding parables. This steward is crooked—nothing new in managers who have powers like his.
Lenski, R. C. H.: The Interpretation of St. Luke's Gospel. Minneapolis, MN : Augsburg Publishing House, 1961, S. 823.


2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.

This is not an investigation but a firing – not “Did it happen?” But “How did it happen?”
The steward has to close the books, give an account of his management. The steward has one last bit of work to do before he is sent into unemployment.

3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. 4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.

This is a bit of humor built into the story. The manager quickly assesses what he has to do because:
  1. I cannot dig for a living.
  2. I am ashamed to beg.

As a fired manager, his prospects are not good, especially since he has probably been living high on the hog and enjoying a high profile.

But immediately he has a plan so that he can get another similar plan. He is not going to waste his energy in sorrow and regret.

5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? 6 And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. 7 Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.

For anyone taught about honesty, this is a shock. He has already wasted his employer’s money. Now the manager is reducing the goods owed to the owner – as a final effort in keeping employed (rather than turning over a new leaf and being a good manager).

The men owing the money are bound to be pleased by this, since the reductions are considerable. One receives a 50% discount. Another, 20%. The two mentioned are just samples of the many who owe the master. He called “every one of his lord’s debtors.”

8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.

Jesus did not say anyone was a believer or a good person in this parable. The master is shrewd, so he immediately appreciates the cleverness of his servant.
It reminds me of two dog breeds we watch over – the Cattle Dog and the German Shepherd. Sassy is  a combination of both, and both are known for “independent thinking.” That is exasperating at times, but also something to admire. Once Sassy realized that I did not always lock her kennel door, she began pushing it out each time, to check. Sometimes it is shut but not locked, to keep Precious from stealing her food. Most of the time I lock it so we can go out for a time and not worry about her separation anxiety. She is calmer in her kennel. Sassy knows the implication of each trip. The post office ends in the dog park, so going to the post office is exciting. Dairy Queen does not imply dog park, so she is much quieter and calmly waits for her treat at the end. If I touch an envelope or packing tape, I am going to the post office, so that means dog park and lots of happy barking. Shrewdly, she looks out the window, to indicate how much she wants to go to the dog park. Once outside early in the morning, at 100 degrees, she is not eager to go anywhere.

If someone wants a working dog, does he want a shrewd, independent one who is more trouble but capable of solving problems? Or does he want a cute but passive lap dog?

Shrewdness is the issue in the parable. What is the approach that is admired? What is being criticized? These two are shrewd in business. The owner does not want someone so clever going over to his rivals and favoring them in a deal…again. The owner is shrewd so admires that quality.

9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.

There is an interesting parallel, not obvious in the English. The previous verse calls him, literally, the steward of unrighteousness, which emphasizes his status as an unbeliever.

So the steward of unrighteousness made friends using the mammon of unrighteousness. Jesus is saying – Look at how the unbelievers are careful about their resources. The steward used his position to stay in his job. The owner had a right to fire the man in anger, but saw more to be gained in keeping him.

Therefore, if the unbelievers are wise, the believers should also be wise in the same way.

The mammon of unrighteousness is not “ill gotten gains” but simply extra wealth. But how convenient it would be to say to a Mafia member or a crooked businessman, “Now you have this mammon of unrighteousness. Make friends by building this new college chapel or library. We will put your name on it so everyone knows what a fine fellow you really are.”

Luther makes a great point of showing how the Planned Giving Counselors of his age built more institutions, more churches, while leaving the poor to starve in the streets.

The lesson ends with Jesus saying, in effect, “When money no longer matters, and you enter eternal life, the people you helped will speak up for your good works that followed faith. If mammon can be used to keep a job or build even more wealth, then mammon can also be used to help people in various ways.”

There is a great contrast out there today, which I experience daily. One on hand is the false idea that money will build the church. People pray for grants, because a foundation will answer their needs. Church bodies fling millions of dollars at projects because that will make it work. Congregations spend millions to fix up their buildings because people will attend if they look prettier. Long ago I saw Babtist figures for spending money on evangelism. Based on ad campaigns, if everyone saw the slogan, they would reach millions with their clever slogan, which was either “I found it” or another phrase.

And yet I see congregations with millions to spend, but they have to urge their members to buy chicken wings at one particular business to make more money. There is never enough.

Some people recognized long ago that a congregation relying on rummage sales, and government subsidies, and insurance goods will still be poor. It is unlike the steward, who was “ashamed to beg.” Commercialism, government programs, and “grants” for “free” ads are a message saying to everyone, “We can’t or won’t support ourselves. We need you to do God’s work for us.”

In contrast, I have seen a few people spending a few dollars to get some important works about Lutheran doctrine out in public.

The healthy (sound) doctrine of the Bible is our most precious treasure. Shrewd people value that treasure, knowing that it is not lost by being shared.

Many books are quite expensive. I saw a first edition of Twain for $40,000 but a first edition of Harry Potter was $160,000. A set of Luther’s sermons can be bought for a few dollars, a catechism for even less. I bought a few remaining catechisms from one author. The one remaining went up in price to $80. However, some people have put together scans so everyone can have (and study) the early catechisms for free.

It depends on what we value.

People say they want the best for their children, but they do not spend what matters most – their time – with their children. And they do not give them the best literature to read, the best doctrine to study, to best music to enjoy.

It is not very shrewd to waste money on expensive fads that go away when quality is long-lasting and inexpensive.


1. This parable does not teach us how one should cheat another; for Christ calls him an unrighteous steward, and numbers him among the children of this world, therefore his wisdom is praised, not his unrighteous dealings.

2. Spiritual wisdom distributes temporal possessions to those who need them, and in their place Christ welcomes the givers into the eternal tabernacle. For he himself says, Matthew 10:20: “Whosoever giveth a cup of cold water unto one of the least of these my disciples in the name of a disciple, verily I say unto you, he shall in no wise lose his reward,” an. d in the day of judgment he will say, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” Matthew 25:40.


I. FAITH ALONE MAKES US GOOD, AND FRIENDS OF GOD.

4. The foundation must be maintained without wavering, that faith without any works, without any merit, reconciles man to God and makes him good, as Paul says to the Romans 3:21-22: “But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; even the righteousness of God through faith in Jesus Christ unto all them that believe.” Paul at another place, Romans 4:9, says: “To Abraham, his faith was reckoned for righteousness;” so also with us.

Again, 5: “Being therefore justified by faith, we have peace with God through our Lord Jesus Christ.” Again, 10:10: “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” These, and many more similar passages, we must firmly hold and trust in them immovably, so that to faith alone without any assistance of works, is attributed the forgiveness of sins and our justification.

5. Take for an illustration the parable of Christ in Matthew 7:17: “Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit.” Here you see that the fruit does not make the tree good, but without any fruit and before any fruit the tree must be first good, or made good, before it can bear good fruit. As he also says, Matthew 12:33-34: “Either make the tree good, and its fruit good; or make the tree corrupt, and its fruit corrupt: for the tree is known by its fruit. Ye offspring of vipers, how can ye, being evil, speak good things?”

Thus it is the naked truth, that a man must be good without good works, and before he does any good works. And it is clear how impossible it is that a man should become good by works, when he is not good before he does the good works. For Christ stands firm when he says: “How can ye, being evil, speak good things?” And hence follows: How can ye, being evil, do good things?

6. Therefore the powerful conclusion follows, there must be something far greater and more precious than all good works, by which a man becomes pious and good, before he does good; just as he must first be in bodily health before he can labor and do hard work. This great and precious something is the noble Word of God, which offers us in the Gospel the grace of God in Christ. He who hears and believes this, thereby becomes good and righteous. Wherefore it is called the Word of life, a Word of grace, a Word of forgiveness. But he who neither hears nor believes it, can in no way become good. For St. Peter says in the Acts 15:9: “And he made no distinction between us and them, cleansing their hearts by faith.”





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Pastor emeritus Nathan Bickel has left a new comment on your post "The Ninth Sunday after Trinity. Luke 16:1ff. The S...":

Ichabod -

Excellent sermon! It's a type of sermon one is little likely to hear in most present day "Christian" circles. It is no small wonder when many pastors step into the pulpit, restless souls become quiet, correctly expecting just another canned sermon which lulls their consciences to slumber and their minds to pacification.

Nathan M. Bickel

www.thechristianmessage.org

www.moralmatters.org 

Union Church Bodies: ELCA, LCMS, WELS, ELS, CLC (sic)

"ELCA is defintely a union church body, but all of them?"
Not the Church of the Augsburg Confession.


rlschultz has left a new comment on your post "Pastor Bickel - "Please Explain Emergent Churches....":

Salem on the northwest side of Milwaukee was a union church. It was one of the founding congregations of the WELS. Its Reformed counterpart is still located across the street. The first pastor served both congregations.

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GJ - ELCA has started union congregations quite deliberately, but they are proud of it and put it on the signs.

The LCMS had a whole string of congregations, like St. John in Ellisville, Missouri, as joint members with the Willow Creek Association. I listed them long ago. Some of them went stealth officially, but not doctrinally or worshipfully - where it matters most.

WELS apes the Emergent Churches all over the map, from Indianapolis to Appleton to Chicago to Round Rock and beyond. The WELS staff spent so much dough at Trinity Divinity in Deerfield that the unionistic school named WELS twice in one of their bulletins. Willow Creek is another recipient of WELS donations.

The Little Sect on the Prairie has its movie screen, not-really-Lutheran congregation. Nathan Krause was there the last time I looked.

The CLC (sic) backs the unionism of its most troubled pair, David Koenig and Paul Tiefel, while calling itself...The Church of the Lutheran Confession. Koenig and Tiefel are the ideal unionists - they love every denomination except their own.

Characteristics of a Lutheran congregation and pastor, rare today:

  • Historic liturgy.
  • Closed communion.
  • KJV or a least a version of the English Luther Bible.
  • Lutheran hymns.
  • Biblical, doctrinal sermon.
  • Historic creeds.
  • Knowledge and fidelity - Luther's works, the Book of Concord.
  • Respect for the divine call and congregational property.


Characteristics of a union congregation and church body, almost universal today:

  • No liturgy or a blended serviced aimed at no liturgy in the future.
  • Open communion - or "Don't ask, don't tell" communion.
  • NIV, NNIV, or worse.
  • Pop songs shown on a movie screen.
  • Fill-in-the blanks bulletins, so the vapid message is remembered better.
  • A message or pep talk instead of a sermon, often plagiarized from a false teacher.
  • Training at Fuller, Willow Creek, Granger, Trinity Deerfield, Mars Hill, etc.
  • Protection and promotion for false teachers.
  • Persecution of faithful congregations and pastors.
  • Dependency on Thrivent, foundations, and commercialism to keep afloat.
  • Works with various denominations, but despises Luther and the Book of Concord.
  • No respect for the call, constant meddling, dishonest seizure of congregational property.

Except for the stuff they hide from the innocent:
kidnapping, robbery, adultery, and pledging fidelity to a syphilitic bishop.



Saturday, August 4, 2012

Amazon.com: The Harmony of the Four Evangelists (9781468135565): Martin Chemnitz, Polycarp Leyser, John Gerhard, Dr. Richard J. Dinda: Books

The Harmony of the Four Evangelists

Amazon.com: The Harmony of the Four Evangelists (9781468135565): Martin Chemnitz, Polycarp Leyser, John Gerhard, Dr. Richard J. Dinda: Books:


The Harmony of the Four Evangelists, volume 1[Paperback]

Martin Chemnitz (Author), Polycarp Leyser (Author), John Gerhard (Author),Richard J. Dinda (Translator)

Price:$19.95 & eligible for FREE Super Saver Shipping on orders over $25. Details
In Stock.
Ships from and sold by Amazon.com. Gift-wrap available.
Want it delivered Tuesday, August 7? Order it in the next 46 hours and 30 minutes, and choose One-Day Shipping at checkout. Details 


'via Blog this'

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GJ - Several volumes of The Harmony of the Four Evangelists are now in print in English. Three of the great Lutheran orthodox theologians participated in this work of genius:

  • Martin Chemnitz - the senior editor of the Book of Concord.
  • Polycarp Leyser - who rebuked the UOJ of Samuel Huber. He was also an editor of the BoC. Early in his career he was considered an expert in justification by faith.
  • John Gerhard - (not to be confused with the hymn writer Paul Gerhardt). He was a prolific author.

Pastor Bickel - "Please Explain Emergent Churches."
WELS, LCMS, and ELS Promote Them, Fund Them, Protect Them

Al Sorum is one of the Church  Growth plants at The Sausage Factory.
Emergent Churches are those where all confessional tags are avoided at all costs. The WELS emergents avoid "Lutheran" and "WELS" but it can sometimes be found in the small print.

Emergent characteristics are:
No liturgy.
No sacraments.
No pipe organ.
No hymns.
No sermons.
No creeds.
Jon Buchholz on CrossWalk - "No problem!"
The clergy dress like they are going to mow the hay or change the oil.
They advocate and practice women's ordination.
They have movies screens for their anything goes song lyrics.

The Lutherans often copy the sermons of their emergent heroes, like Groeschel.
They train with gay activist Stanley, cussing Calvinist Driscoll, space cadet Sweet, Babtist Stetzer, Beeson at Granger, Hyles at Willow Creek, the divinity school at Trinity Deerfield, and various morons at Fuller Seminary. WELS pastors like Rich Krause, John Parlow, Paul Kelm, Steve Witte, Larry Olson have DMins from various false teaching schools. But of course, Mequon itself is a Fuller clone now. They just do not grant drive-by DMins.

WELS has emergent churches all over - The CORE, Doebler's Rock and Roll Church, the Chicago one (where the pastor just loved Leonard Sweet).

The ELS has one too.

Missouri is loaded with them, and ELCA tries its hand claw at them as well.

Missouri and WELS congregations have actually joined the Willow Creek Association, returning them to the good old days of the Pietistic union churches. St. Paul in Germantown (Columbus, Ohio) was a union church for Lutherans and Reformed. So was historic St. John in Milwaukee, if memory serves me.

ELCA went back to union churches, after separating them for a time. WELS, Missouri, and the ELS are up to date with ELCA because they all work together, plan together, and prostitute themselves for Thrivent grants together.

Not a Photoshop - Mark Driscoll is the cussing pastor.
Dressing silly seems to be a requirement.
Face mikes - so cool.
Craig Groeschel is a Methodist EC emergent leader.
Two others are Ed Stetzer, Babtist; Leonard Sweet - New Age.
WELS adores all three false teachers.

Left to right: Parlow, Jeske, Kelm, and Patterson work together against Lutheran doctrine,
so they get the synod and Thrivent loot.


Andy Stanley is a closeted Babtist.
His church does not admit to be Babtist, but they dedicated babies instead of baptizing them.
WELS workers like Ski, Glende, Buske, Parlow worship with Stanley - and love it.
Gretchen earned a regal salary at Doebler's emergent mission in Round Rock.
Doebler famously prayed for a $200,000 grant to hire a worship leader.
In the old days, that was called a pastor.
Dr. Moo wants you to buy the NNIV, ideal for Emergent Churches.