Wednesday, May 7, 2014

In WELS - The Buzzards Are Coming Home To Roost

Mark Schroeder is a leader who cannot stand up for a decent Bible translation,
so WELS endorsed them all and ducked the NIV issue.
CMO too low? - Write a letter.


In the coming weeks, circuit pastors throughout the synod will be making personal visits to the leadership groups in every WELS congregation. The purpose of their visits is to ask congregations to consider a small additional increase to their Congregation Mission Offering (CMO) subscription. Here are some questions and answers about this effort.

Schroeder bailed out Ski.

Why are we doing this?
The 2013 synod convention adopted a ministry plan that maintained existing ministry and provided for limited, careful expansion of our efforts, especially in Home and World Missions. The plan counted on a 4% increase in CMO. Since CMO commitments actually decreased by 1%, two options are before us: scale back the work that we had planned to do or offer congregations an opportunity to reconsider their 2014 subscriptions.
Your mission dollars support Church and Changers John Lawrenz,
Steve Witte, and Pat the Bunny Doebler,
spreading their Fuller ideology at the Asian porta-seminary.


What was done in preparation for this plan?
The Synodical Council (SC) carried out its responsibility to achieve a balanced budget by assembling a prioritized list of reductions that would need to be made if the actual level of financial support matches the levels committed by congregations. At the same time the Conference of Presidents (COP) adopted a plan to seek increased financial support from congregations so that the original plan approved by the convention can be carried out.
How much is needed to carry out the plan?
The projected shortfall, based on CMO subscriptions, is about $1.2 million. That works out to an average of $1,000 per congregation (or less than $4 per communicant).

Music in WELS really hit the skids under Schroeder,
who promoted CCM as a high school principal.

What will happen if revenues do not increase?
The outlined reductions in ministry will be made by the Synodical Council for 2014-2015. The first year’s reductions would be primarily in those areas in which modest expansion had been planned (such as additional home mission starts and expanded efforts in the World Missions’ Multi-Language Publications program.) More significant, however, is what would happen in the following year. A shortfall of $1.2 million this year will result in compounded reductions in the ministry in the next biennium. Those reductions would likely be more extensive and more difficult, representing not only being unable to carry out the careful expansion, but likely resulting in real cuts to existing ministry.
Is this a crisis?
It is not a crisis in the immediate future. Many of the prioritized reductions in the first year can be made without terminating ministries or calls. But because of the cumulative effect of reduced CMO levels, difficult cuts would be likely in the next two to three years.

Schroeder - "Love me some fellowship principles.
What were they again?"

Our congregation provided the 4% increase that was requested. Why are we being asked to revisit our CMO commitment?
We are very thankful to all the congregations that increased their CMO. But we believe that the same faithfulness and support for the work of the synod should not deprive you of the opportunity to participate in this effort.
What about those congregations that did not increase because of local pressing needs?
We know that local needs are real and pressing. We also know that the economy still presents challenges. But supporting gospel ministry beyond the local congregation is a blessing and privilege that every congregation can reconsider even as they face local challenges.
How can we increase our 2014 CMO when only six months remain in the year?
The amounts we are discussing are not large in terms of dollars. We believe that in six months most, if not all, congregations could generate the additional gifts.
Was this situation the result of poor planning? We haven’t seen 4% increases in CMO in years.
It’s true that CMO has been virtually flat for four years. Nevertheless the planners (on both the COP and the SC) were convinced that the congregations of the synod would be able to respond with this level of increase. The 2013 convention agreed with this approach. The 4% increase was carefully explained as a part of the ministry plan presented to the synod convention. The convention agreed that the 4% was a laudable and achievable goal and unanimously adopted the proposed ministry plan based on that increase.

WELS/ELS leadership trained at Fuller Seminary, Willow Creek, and Trinity Divinity?
The guy on the right? That is how Valleskey looked when I asked him about Fuller.

What happens if not all congregations respond to this request?
We will thank God for any congregation that increases its commitment. Every increased commitment will help carry out the ministry plan and prevent reductions in mission and ministry programs.
What happens if we receive an increase greater than the $1.2 million?
Again, we will thank our gracious God. Any increase greater than the $1.2 million will not be spent immediately, but will be taken into consideration in the planning for the coming biennium.
Sincere thanks to the district presidents and circuit pastors for their work in this effort. And thanks to our congregations and members for giving this matter prayerful consideration. When inviting the Corinthian Christians to participate in an offering of love for the needy Christians in Jerusalem, the apostle Paul reminded them, “For you know the grace of our Lord Jesus Christ” (2 Corinthians 8:9). We’ve been reminded of that saving grace in our recent Holy Week worship. And we’ve been given every reason to express our thanks and joy as the message of Easter still echoes in our ears and fills our hearts.
Serving in Christ,
President Mark Schroeder

How does one get kicked out of WELS?
Adultery? - No.
False doctrine? - No.
Gay video production? - No.
File swapping at headquarters? - No.
Plagiarism? - Absolutely not.
Justification by faith? - Burn him!

Aliens Labor in My Yard for Almost Nothing!


Red wigglers arrive looking like this. I bought mine from Uncle Jim's Worm Farm. A thousand costs
about $20.

Judging from my rose-planting, I probably have some in the yard already. However, I wanted to make sure they were distributed around the property and in the leaf compost bin.

Earthworms aerate the soil, digest organic material, and increase the sweetness and organic quality of the soil. They have calciferous glands that make the soil sweeter. They are the only creature able to do this.

Their casts are a gentle manure for the soil and their dying bodies provide another boost, since they live and love and die in droves. One ancient prig observed "They are a most venal creature."

Red wigglers live in upper part of the soil, where all plants (even trees) get their nutrition. Dew worms dig deeper. Reds are commonly used in fishing and are often raised and sold by worm farms. The dew worm has never been domesticated and must be  gathered with flashlights and lightning reflexes.

Sad to say, red wigglers are aliens, brought to America by European settlers, in their plants and in the hooves of their livestock. One book argues that previously infertile soil has been made bountiful by this alien. Save that argument for the next time some Leftist argues that Europeans ruined America. "Put those Fritos down." We made America green before you were Red.

With Sassy supervising (a German trait), I distributed the earthworms around the yard. Plenty of them were left on top of soil around the roses. They hate the sun so they burrow down at once. The compost will also move earthworm populations around, since the eggs lie dormant in soil and compost until and opportune time.

The great paradox of earthworms is their love for good soil and their work in making it even better. They convert organic material, anything that has lived, so take material that will not support plants easily and turn that into worm casting, considered the ideal soil amendment.

Earthworms are not alone in this work. They are really at the top of the pyramid for soil life. An elaborate liturgy is acted out whenever things decompose. Bacteria and molds attack first, followed by creatures that live on bacteria and mold, then others that live on those little animals. Those that eat get eaten, including the least of these, the earthworm.

The least? Have you heard someone called a centipede as an insult? Or - "I never want to see you again, you pillbug!"

Everything seems to like earthworms, living and dead. Birds perch on my compost pile waiting for something wiggling. Moles love them alive; ants haul them away dead.

No civilization has prospered without good soil. The Egyptians made killing an earthworm a crime, whether they distinguished between accidental and malice prepense - I do not know. They knew their entire civilization rested upon the flooding of the Nile, the happiness of their earthworms.

Needless to say, this infinite round of dependencies speaks well of Creation and the Creator's infinite goodness.

John 1:1-4 KJV
1 In the beginning was the Word, and the Word was with God, and the Word was God.

2 The same was in the beginning with God.

3 All things were made by him; and without him was not any thing made that was made.

4 In him was life; and the life was the light of men.

Here is your free Wormhaven Gardening Book - full of projects for children to do, practical and low-cost gardening advice.

http://dl.dropboxusercontent.com/u/5009355/9316696wormhaven.pdf

Double Delight rose - perfumed and bi-colored.

Monday, May 5, 2014

Methodists Join the Happy - Or Rather - The Gay Throng

(RNS) Same-sex partners can’t marry in a United Methodist Church. But if one of the spouses works at one of the denomination’s 13 general agencies, the couple can get benefits if state laws allow it.
The Rev. William McElvaney, seated, defied United Methodist Church law by presiding at the Saturday (March 1, 2014) wedding of George Harris and Jack Evans. The service was at Midway Hills Christian Church in Dallas. Photo by Sam Hodges, courtesy of UMNS

The Rev. William McElvaney, seated, defied United Methodist Church law by presiding at the March 1, 2014, wedding of George Harris and Jack Evans. The service was at Midway Hills Christian Church in Dallas. Photo by Sam Hodges, courtesy of UMNS


The decision, made at last week’s meeting of the UMC’s Judicial Council in Little Rock, Ark., affirms one made in October by the church’s General Council on Finance and Administration, which expanded the definition of “spouse” to include same-sex spouses and partners.
Same-sex marriage is roiling the 7.5 million-member U.S. denomination, which in recent years has struggled with a growing rebellion among clergy willing to flout church law and preside over the marriages of same-sex partners. While some welcomed the Judicial Council’s decision, other decried it.
The Rev. Tom Lambrecht of Good News — a conservative Methodist ministry — blogged last week about the extension of benefits: “It adopts a policy that contradicts church teaching on the definition of marriage, not only violating the beliefs and values of church members (not to mention Scripture) but creating confusion by sending a mixed message about what United Methodists believe.”
The decision does not extend benefits to the same-sex spouses and partners of those who work for the church’s general agencies in states that prohibit same-sex marriage.
Also at its April 23-26 meeting, the board affirmed that clergy candidates should be allowed a job interview no matter their sexual orientation. The denomination prohibits noncelibate gay clergy.
The council also struck down part of a gay rights resolution passed by the UMC’s Desert Southwest Annual Conference, because it supported clergy who performed same-sex weddings.

Virtue Online Offers Some Ironic Parallels to Synodical Claims of Infallibility, Excuses of "We Did Not Know!"

Nobody knew that Karl Barth, Fuller Seminary's favorite theologian,
was bedding Charlotte, his assistant, in his own home
and in a summer cottage while they wrote their magnum opus.


Bishop Robinson’s Divorce is Huge Black Eye for Episcopal Church Leadership

EDITORIAL

By David W. Virtue
www.virtueonline.org
May 4, 2014

Gene Robinson, the homogenital bishop of New Hampshire and the poster boy for The Episcopal Church’s new morality is not talking. He won't respond to emails from the secular and religious press about his divorce from his partner Mark Andrew.

The reason is simple. He cannot justify his sex life --- two marriages and two divorces (one to a woman and one to a man) --- to a church and public that has given him a lot of inclusive and diverse rope. In the end, he hung himself. A one paragraph note to the Episcopal Church’s House of Bishops and leaked to VOL said only that Robinson was divorcing his partner. “As you can imagine, this is a difficult time for us -- not a decision entered into lightly or without much counseling. I'm sure that you will understand the private nature of this change in our lives and our commitment to keeping those details appropriately private.” 

He asked for prayers. But prayer for what exactly. It is unclear. Reconciliation perhaps? Unlikely it would seem. Prayer that both men can move beyond this and take up with new partners without promoting outright scandal?

We do know that Robinson was an alcoholic and Andrew had threatened to leave him if he started to drink again. Robinson joined AA (and discovered a higher power) and has apparently been sober, but who knows. Robinson isn’t talking. It’s “private” he says. Really. For the last dozen years his lifestyle has been anything but private. He has traipsed the world and the US promoting and pushing his homoerotic lifestyle, wearing it like a huge badge on his chest challenging anyone who opposed it by shaking the fist of homophobia in their faces. 

He shredded the Anglican Communion, causing the most populace provincial archbishops from not turning up to Lambeth even though he cruised the fringes of the Lambeth Conference himself giving interviews to any sympatico media he could find. Now he says his divorce is private.

The Episcopal Church, as it journeys down the road to full inclusion, now finds itself with the embarrassing realization that inclusion -- that defied and contradicted biblical standards -- has not worked. In fact, it is emptying churches, including the diocese of New Hampshire, Robinson’s former diocese.

Sodomy became the radioactive behavior that forced tens of thousands of Episcopalians to leave the Episcopal Church bringing about the formation of the Anglican Church in North America. A realignment has begun that will not end.

It divided Anglicans across the globe, destroyed friendships, released angry exchanges among archbishops in one primates’ meeting after another, and just plain disgusted African, Asian and Latin bishops who saw no value in embracing it in their own cultures and churches.

Robinson whined, cried, cajoled and twisted the church into a sexual pretzel aided by the increasingly volatile pansexual forces of small groups likeIntegrity within the church and those they promoted to grab the reins of power in the church’s administration and seminaries.

Sexual self-control went out the window. From two sexualities, gay and lesbian, they morphed into lesbitransgay, intersex, inquiring and more. With newer revelations that there might be as many as 70 different sexualities, The Episcopal Church now faces the embarrassing possibility that some deadly serious Episcopal pansexualist will offer up a resolution at the next general convention covering inclusion of all the latest sexualities. Trannies will mix it up with “cluster f**ks”.There won't be enough toilets to cater to all the rampant sexualities.

Robinson’s divorce is a huge black eye for Presiding Bishop Katharine Jefferts Schori and the House of Bishops who have bent over backwards (and some say forwards) to make Gene welcome. Less than a handful of bishops now oppose his behavior and the church’s embrace of an illegitimate lifestyle. The last public display of righteous anger occurred when South Carolina Bishop Mark Lawrence stormed out of the HOB at the last General Convention disgusted by the direction of TEC. He has since been in litigation over church properties.

Now the Episcopal Church spin machine will kick into high gear. They will undoubtedly tell us that straight marriages dissolve at the rate of 50% so why should we worry about the odd gay divorce! Except of course that gay marriage cannot be found in Scripture in the first place, is ontologically and cosmologically impossible, and that it is not only deeply offensive to the vast majority of our Global South brothers and sisters, it is the primary cause of murder and mayhem in Nigeria and Southern Sudan.

No, Robinson’s divorce will be the final turning point for tens of thousands of Episcopalians who must now face the reality that The Episcopal Church has no moral or theological order, that it is completely out of control and can no longer be taken seriously as a Christian denomination.

It is time to end the charade. It is time for Episcopalians, sickened by 40 years of revisionist sexual spin, to say enough is enough and call the church out or leave.

Many are fleeing to the Church of Rome,
which is like a monastery fish jumping from the frying pan
into the friar.

Sunday, May 4, 2014

Still Wishing Him a Happy Birthday


Who's Who in Church Growth - Waldo Werning died last year, but he is still getting birthday wishes on Facebook.

Founder of Church and Change Preaches at Shepherd of Peace, Columbus - WELS.
Mark Schroeder and John Seifert - Real Church Growth Critics?
Not Even Lutheran or Christian

Two Church and Change Founders - John Lawrenz and Steve Witte,
presidents of the Asian porta-seminary.
Mark Schroeder ran for Synod President as a critic of Church Growth.

John Seifert spent years campaigning for District President - feigning his opposition to Church Growth.

They welcome the wolf-preachers, because they are wolves themselves, scattering and devouring the flock.




---

GUEST PROFESSORS - Not from The Onion  :::::
The following distinguished Lutheran scholars have served as visiting faculty between 2004 and 2012: Forrest Bivens, Systematics Old Testament Dr. John F. Brug, Systematics, Old Testament Kenneth Cherney, Systematics, Greek Steven Geiger, New Testament and Worship Mark Goeglein, New Testament WELS President emeritus Karl Gurgel, Systematics, Symbolics, New Testament Dr. Ronald Heins, Systematics, New Testament James Korthals, Church History Dr. James Krause, New Testament, Practical Theology Daniel Leyrer, New Testament Dr. Lawrence Olson, Evangelism Dr. Gregory Schulz, Christian Apologetics Alan Siggelkow, Christian Counseling Dr. E. Allen Sorum, New Testament, Greek Mark Sprengeler, Theological English John Vogt, Systematics, New Testament Wisconsin Lutheran Seminary President Paul Wendland, Hermeneutics Keith Wessel, Church History, New Testament Paul Zell, New Testament, Greek ::::: TEACHING ASSISTANTS ::::: Cynthia Choi Samson Wong

Church and Change Conference:
Steve Witte, John Lawrenz, Paul Kelm,  Don Patterson, Dave Kehl, etc. etc. etc.
John Parlow, Mark Jeske, Visionary Paul Kelm, Spiritual Retreat Bartender Don Patterson

The Love Birds Who Tore the Episcopalian Church Apart - Have Parted.
"And here's to you, Mrs. Robinson, Jesus loves you more than you will know."

ROBINSON
Episcopal Bishop V. Gene Robinson, right, entered a New Hampshire civil union with his longtime partner, Mark Andrew, left, at St. Paul’s Episcopal Church in Concord, N.H. At center is Justice of the Peace Ronna Wise. | RNS

Openly Gay Episcopal Bishop Gene Robinson Announces Divorce




(RNS) Bishop Gene Robinson, whose 2003 election as the first openly gay Episcopal bishop rocked Anglican Communion, has announced his divorce from his longtime partner and husband. Robinson, who retired in 2013 as the Bishop of New Hampshire, and his partner of 25 years, Mark Andrew, were married in a private civil union in 2008. The announcement was made public Saturday (May 3) in a statement to the Diocese of New Hampshire.

 “As you can imagine, this is a difficult time for us — not a decision entered into lightly or without much counseling,” Robinson wrote in a letter. “We ask for your prayers, that the love and care for each other that has characterized our relationship for a quarter century will continue in the difficult days ahead.” He explained his views on marriage and divorce further in a column for the Daily Beast.

 “It is at least a small comfort to me, as a gay rights and marriage equality advocate, to know that like any marriage, gay and lesbian couples are subject to the same complications and hardships that afflict marriages between heterosexual couples,” Robinson wrote. Hundreds of parishes left the Episcopal Church in protest of his controversial consecration. 

“Whenever you choose to or are called into living a public life, one of the prices you pay for that is public scrutiny, so it’s not surprising that people will pay attention to this,” said Susan Russell, an Episcopal priest at All Saints Church in Pasadena, Calif., and past-president of the LGBT advocacy group Integrity USA. Robinson, 66, is now a fellow at the Center for American Progress in Washington, D.C.

 “My belief in marriage is undiminished by the reality of divorcing someone I have loved for a very long time, and will continue to love even as we separate,” Robinson wrote in his column. “Love can endure, even if a marriage cannot.” Due to changes in New Hampshire laws on same-sex marriage, Robinson became legally married to his partner when they didn’t opt out of the change in state law, according to Russell.

 In 2012, the Episcopal Church voted to allow bishops to permit priests to bless same-sex marriages. Russell said further discussion about the church’s canon law and prayer book in relation to LBGT concerns will be held at the denomination’s convention next year. Robinson went public with his sexual identity and divorce from his wife in 1986.

He has since been open about the heavy toll he has faced under public scrutiny. Four years ago, he underwent treatment for alcoholism. Robinson declined to speak further in an interview. Critics say Robinson’s actions defied scriptural authority and thousands of years of Christian tradition. His divorce could fuel the fire, said Douglas LeBlanc, an Episcopalian who reported on Robinson’s consecration when he was an editor at Christianity Today. “I’m sure there might be some conservatives who might say, ‘We told you so all along, if you depart from church teachings on homosexuality, you’re opening the door to all kinds of chaos,’”

LeBlanc said. “In many ways, I think you are. But I think it’s imperative to say, the House of Bishops is not lacking on heterosexual sin.” The Episcopal Church’s deliberations on same-sex marriage will likely continue regardless of Robinson’s divorce, LeBlanc said. Some, though, might seize on the news of his divorce. 

“People will perhaps rub his nose in this for the rest of his life when he’s debating folks on the sexuality wars,” LeBlanc said. “It probably won’t shock a lot of people and will sadden a lot of people, too.”
Robinson is no longer the only openly gay bishop in the Episcopal Church. Bishop Mary D. Glasspool was consecrated in Los Angeles in 2010. In the past decade, the Episcopal Church followed the decline in other mainline Protestant denominations and lost about 10 percent of its members. It had about 1.8 million members in 2012, the last year for which statistics are available.

---



Where have you gone, Joe DiMaggio,
Our nation turns its lonely eyes to you.
What's that you say, Mrs. Robinson.
Jolting Joe has left and gone away,
Hey, hey, hey.
Hey, hey, hey.

Misericordias Domini - The Second Sunday after Easter, 2014.
John 10:11-16. I Am the Good Shepherd

Thomas Cole, Detail from the Good Shepherd,
his last painting. Note the cross on the sheep,
which is being led by the Shepherd to the distant flock.

Misericordias Domini – The Second Sunday after Easter, 2014


Pastor Gregory L. Jackson




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 # 426               The Lord My Shepherd Is            3:81

The Good Shepherd


The Communion Hymn # 307            Draw Nigh                3:72
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

Second Sunday After Easter

Lord God, heavenly Father, who of Thy fatherly goodness hast been mindful of us poor, miserable sinners, and hast given Thy beloved Son to be our shepherd, not only to nourish us by His word, but also to defend us from sin, death, and the devil: We beseech Thee, grant us Thy Holy Spirit, that, even as this Shepherd doth know us and succor us in every affliction, we also may know Him, and, trusting in Him, seek help and comfort in Him, from our hearts obey His voice, and obtain eternal salvation, through the same, Thy Son Jesus Christ, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

KJV 1 Peter 2:21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 22 Who did no sin, neither was guile found in his mouth: 23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himselfto him that judgeth righteously: 24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. 25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

KJV John 10:11 I am the good shepherd: the good shepherd giveth his life for the sheep. 12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13 The hireling fleeth, because he is an hireling, and careth not for the sheep. 14 I am the good shepherd, and know my sheep, and am known of mine. 15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

Three of Luther’s sermons on this text:


Thomas Cole, The Destruction of Empire

The Good Shepherd

Introduction
This was the text when I went to a Lutheran worship service for the first time. I had been at my family's church across the street - Disciples of Christ. Although the Disciples church was supposedly non-liturgical, they used the same order of worship each Sunday, each part called The Ritual of...

They did not use any creeds and they passed Communion through the pews - elements which they called purely symbolic.

They practiced adult baptism only.

The minister was proto-Church-Growth. He was the chaplain of the fire department and once came to church on a fire truck, wearing his white chaplain's firefighter's helmet. He was known for marrying and burying "everyone in town." The personality cult around him disguised the emptiness of his sermons, which were really little entertainment pieces.

In contrast, the former Augustana and soon-to-be ELCA congregation was liturgical, with the liturgy often chanted by seminarians from nearby Augustana Seminary. The seminary merged into the Chicago seminary (LSTC). That seminary is now failing, like several others in ELCA.

The Lutheran sermons at Salem were Biblical and the hymns were usually Lutheran, long on the Scandinavian side and rather short on the German heritage. The Disciples hymns that I considered sung to death were absent at Salem (In the Garden - a good hymn, but every Sunday at the Disciples church?).

Salem Lutheran had a large youth group that met often, using the hymnal for liturgical services. My English teacher was in charge of catechism. Children had to memorize the Small Catechism and repeat it to her, in stages, before they entered confirmation class. A typical confirmation class had 50 or 60 students in those years.

And now - skipping over ELCA - the "conservative" Lutheran synods promote the Disciples approach to Sunday worship:
  1. Anti-liturgy.
  2. Anti-Creed.
  3. Anti-Sacrament.
  4. Entertainment.
  5. Personality cult.
  6. Sermons plagiarized from the worst of the Pente-Evangelicals.
  7. Holier than ELCA but working with pro-abortion pro-gay ELCA, two agendas that were never even considered at Salem in Moline.


KJV John 10:11 I am the good shepherd: the good shepherd giveth his life for the sheep.

This verse - by itself - says so much.

I AM - this is not simply identification, but Jesus revealing Himself as the I AM of the Burning Bush in Exodus 3. He is God, the Word Incarnate. The I AM sermons in John (unique to the Fourth Gospel) are special messages to us about Jesus and His relationship to the Father. Likewise, when Jesus said "I AM" to the frightened disciples when He walked on the water, He was not saying, "It's me," but "I AM God."

The Good Shepherd is also a special construction. Literally, it is "I AM the Shepherd the Good." Sometimes we use constructions like that in English - Frederick the Wise, Pippin the Bald.

The word for good here is stronger in Greek - noble. In this combination it means:
  • The Ultimate Shepherd, or
  • The Unique Shepherd, or
  • The Shepherd above all shepherds.
We have used the Good Shepherd so much in English that everyone knows what that means, and no hip translation can replace what is familiar to us through readings, paintings, and stained glass.

We see in religious art the Shepherd guiding His flock with His staff (Psalm 23) or holding a lamb in His Arms (Isaiah 40).

Norma Boecker - The Good Shepherd
The second part of the verse defines what it means for Jesus to be the Good Shepherd - He gives His life for the sheep.

The unifying aspect of the Shepherd and Isaiah 53 can be seen in the conversion of the Ethiopian. The passage in Acts emphasizes both the study of the Word and also the need for oral proclamation of the Word.

Acts 8:26-40

King James Version (KJV)
26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.
27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,
28 Was returning, and sitting in his chariot read Esaias the prophet.
29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot.
30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?
31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.
32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:
33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?
37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.
39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.
40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.

The preaching of the Gospel is the proclamation of the Atonement, which was predicted as early as Genesis 3:15 and clearly taught in Isaiah 53. However, the Word of God requires teachers who know its exact meaning, without watering it down or changing it.

The message of the Atonement is simply this. Jesus died for the sins of the world. This sermon - who can believe our report? (Isaiah 53, Romans 10) - plants and sustains faith in the hearts of those who listen attentively to it. Some scoff and do not listen. Others listen and believe for a short time. Others listen and remain in faith until they build idols in their hearts to worship - in place of God. The last group can disguise themselves within the visible church as believers, but their actions and decisions betray their lack of faith.



12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13 The hireling fleeth, because he is an hireling, and careth not for the sheep.

The hired hand has no ownership, so he runs away from his responsibility and lets the wolves scatter and devour the sheep. Look at what has happened among the Lutherans, whether they are labeled liberal or conservative. They all have the same message of Universalism (everyone forgiven and saved), the same attitude of Anything Goes! - unless someone questions Holy Mother Synod.

Remember Salem, was Augustana (Augsburg Confession) and now ELCA - where I first experienced liturgical worship? They remain in ELCA and do not even mention the travail caused by the radicals. Another congregation in Moline (Faith) left ELCA with their property. But not Salem.

Shepherd of Peace in Columbus, Ohio, WELS - We used The Lutheran Hymnal when I was there. One member handed a packet of my articles to the next pastor - all of them against Church Growth, saying, "This is why we joined here." Now the congregation is sponsoring Jeske's untalented music group, Koine, which charges $3,000 to show up - to wreck old hymns and sing their own wretched compositions. The son-in-law of a founder of Church and Change is the pastor now, and a rock band is being mentioned for future "worship."

The hired hand works for money and fears the loss of his income and security. The hired hand can be bought and owned for a pittance.

14 I am the good shepherd, and know my sheep, and am known of mine. 15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 

This is a passage about the Invisible Church, the true Church. In all denominations and even outside of denominations, there are people who listen to the voice of the Shepherd. They believe in Jesus. They heard His voice, and they love to hear messages about Him. Jesus knows which sheep belong to Him, even if we do not. And His sheep know His voice and will listen to no other.

Knowing Jesus is the same as knowing the Father, because the Son knows the Father and the Father knows the Son. Faith in Jesus makes us bold, because we trust in the One who created the universe as the Creating Word - in harmony with the Father and the Spirit (Genesis 1, John 1). 

The Holy Trinity is more powerful than any synod, more than all the denominations put together - and yet people fear man-made synods and disregard the revelation of God in this passage.

Jesus laid down His life for the sheep. That means He redeemed us with His blood, so He created us and bought us both. That powerful relationship cannot be disowned unless we are willing to face terrible consequences.

In English class we just watched Voyage of the Dawn Treader - by C. S. Lewis. In the book and film, Eustace is obnoxious and self-centered. He finds a deserted area filled with gold and becomes enchanted by it. He wakes up to find himself a golden dragon that everyone fears and chases away. When danger looms, he flies away until called upon to do his duty. Repentance comes and he shows himself contrite by finally serving others rather than his own desires.

Too many have stretched themselves out on a bed of Thrivent gold or Schwan silver, only to wake up as dragons.



16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

Christ Jesus brings sheep into the fold - we do not. If we teach the Gospel as it is, without watering it down or sugar-coating it, the elect sheep hear His voice and come to hear more. 

But it is indeed ironic that the pastors (Latin for shepherd) know this and choose to use a secular voice, the voice of entertainment and fads, to invite people to share their utter lack of faith. And this works in some cases. An organization can grow without faith, but it soon becomes anti-Gospel, abusive, and self-centered. Robert Schuller was thoughtful enough to illustrate this in his "ministry" - and he rightly calls himself the father of Church Growth.

And even more ironic - that those who use the name Luther teach against Luther, against justification faith - and more importantly - against the Scriptures. They do so knowingly, because no power can displace them. They replace one criminal with another. They drive out true shepherds. They gather gold and silver from business and foundations and share it among themselves alone. 

Jesus never said the true Church would be enormous in size. Luther often mentioned, "The Gospel is thinly sown."

There is a hymn - Fear Not Little Flock - but there is no hymn called "Fear Not, Mega-Flock."