2 x 9.5 Theses on Leaving [the ELCA] and Thereafter.But Women's Ordination Is Non-Negotiable

2 x 9.5 Theses on Leaving [the ELCA] and Thereafter

2 x 9.5 Theses on Leaving [the ELCA] and Thereafter
« on: October 31, 2010, 07:19:44 PM »
These Theses were essentially affirmed this Reformation Day with my congregation's votes to affiliate with the Lutheran Congregations in Mission for Christ and to "encourage the formation of an Augustana Lutheran Diocese in the Anglican Church of North America".

THESES ON LEAVING AND THEREAFTER
2 x 9.5 *

1. Our first loyalty is to Jesus Christ, the Son of the living God; our second loyalty is to the one, holy, catholic, and apostolic Church which He founded; and our third loyalty is to a particular denominational structure within that Church.

2. The fundamental cause of the ELCA’s lapse into apostacy is disobedience to the Holy Scriptures.

3. That disobedience is first and foremost manifested in the reluctance to name God in the Name which He has revealed, “Father, Son, and Holy Spirit.”

4. That disobedience is further manifested by the actions of the 1995 Churchwide Assembly in rejecting the threefold office of Ministry (Bishop, Presbyter, Deacon) as recorded in 1 Timothy, 2 Timothy, and the Acts of the Apostles.

5. That disobedience is yet further manifested by the actions of the 1997 Churchwide Assembly--by the narrowest of margins--in rejecting the Concordat with the Episcopal Church which, had it been approved, would have affirmed the threefold office of Ministry.

6. That disobedience is still further manifested by the action of the 2007 Churchwide Assembly in affirming Evangelical Lutheran Worship (ELW) which removes the Divine Name of Father, Son, and Holy Spirit from most liturgies and hymns.

7. That disobedience reached its ultimate manifestation by the action of the 2009 Churchwide Assembly in willfully, deliberately, and with knowledge aforehand departing from global and historic Christian teaching by affirming that the union of two homosexual persons may be equated with Marriage, again, by the slimmest of margins.

8. In seeking a final destination for this congregation, adherence to the Lutheran Confessions as a true and faithful witness to the Holy Scriptures is non-negotiable.

9. In seeking a final destination for this congregation, the threefold office of ministry is a non-negotiable.

10. In seeking a final destination for this congregation, the provision for women to serve as Deacons and Pastors is a non-negotiable.

11. The only entity maintaining these non-negotiable principles is the Diocese-in-formation to be called the Augustana Lutheran Diocese of the Anglican Church of North America.**

12. This entity has not yet been formed or constituted but serious planning and discussion is underway.***

13. Therefore it will be necessary to have an interim “lifeboat” upon departing the Evangelical Lutheran Church in America.

14. That interim destination must be a Lutheran church body so that all property remains with this congregation.

15. The North American Lutheran Church (NALC) permits dual rostering and easily allows transfers in, but, even in its provisional constitution, does not easily allow transfers out.

16. The Lutheran Congregations in Mission for Christ (LCMC) permits dual rostering and easily allows both transfers in and transfers out.

17. The LCMC does not object to being used as a “lifeboat” or way-station en route to another Lutheran church body.

18. THEREFORE, it is our recommendation that the immediate but strictly interim destination of this congregation upon departing from the ELCA be the Lutheran Congregations in Mission for Christ until such time as the Augustana Lutheran Diocese be constituted, and

19. This congregation shall become a founding member of the Augustana Lutheran Diocese.

* The numerical reference in the title is to the “9.5 Theses” published
in 1995, which served as a catalyst for the founding of the Society of the Holy Trinity.

** The LCMC and the NALC do not uphold the threefold office.
The LC-MS does not uphold the threefold office and does not permit the Ordination of women.
Western Rite Orthodoxy, while upholding the threefold office, does not permit the Ordination of women, nor will it accommodate a Lutheran liturgy.
The Seven Marks Society, while upholding the threefold office and the Ordination of women has abandoned its initial vision of becoming a Lutheran body or free Synod.

*** An introductory and exploratory meeting of the Augustana Lutheran Diocese is scheduled for November 11 - 12 in Pittsburgh.

Logged
Baptized, Confirmed, and Ordained United Methodist.
Became a Lutheran Pastor by God's grace and the beneficence of Lower Susquehanna Synod, ELCA Bishop Guy S. Edmiston on Reformation Day, 1989.
Charter member of the first chapter of the Society of the Holy Trinity.
Now in transition to the LCMC.

BrandonInfo.com - Brandon, SD

BrandonInfo.com - Brandon, SD

Some of Us Remember When...

1. The KJV remained the best selling Bible because everyone still used it instead of that new-fangled Virgin-Birth denying RSV.
2. Everyone knew the RSV was produced by the Communist National Council of Churches.
   
3. Lutheran seminary education was almost free, and the home congregation helped out.
   
4. Lutherans had a total of two hymnals, the SBH and TLH.
   
5. All services were liturgical.
   
6. The pastor did not look like he was just back from mowing the lawn when he led the service.
   
7. Lutherans put their denomination on the church sign and did not hide their synod.
   
8. Lutheran magazine articles were not written for people with attention deficit disorders.
   
9. Only the Pentecostal churches had women ministers.
   

Still Up for Sale? - CORE Values

bruce-church (https://bruce-church.myopenid.com/) has left a new comment on your post "The CORE - Listed Under Other":


The Core building is still listed for $1.1 million:

http://www.loopnet.com/Listing/14912806/303-N-Oneida-St-Appleton-WI/

Downtown Appleton Opportunity
$1,100,000
18,700 SF Bldg
Special Purpose (Other)

Another Fascicle - Justification by Faith Book

UOJ Enthusiasm and Emergent Church Enthusiasm are twins.

Efficacy of the Word

Luther always taught the efficacy of the Word, and this effectiveness is stated clearly and concisely in our Confessions:

For let me tell you this, even though you know it perfectly and be already master in all things, still you are daily in the dominion of the devil, who ceases neither day nor night to steal unawares upon you, to kindle in your heart unbelief and wicked thoughts against the foregoing and all the commandments. Therefore you must always have God's Word in your heart, upon your lips, and in your ears. But where the heart is idle, and the Word does not sound, he breaks in and has done the damage before we are aware. On the other hand, such is the efficacy of the Word, whenever it is seriously contemplated, heard, and used, that it is bound never to be without fruit, but always awakens new understanding, pleasure, and devoutness, and produces a pure heart and pure thoughts. For these words are not inoperative or dead, but creative, living words.[1]

Efficacy is the most neglected characteristic of God’s Word today, although it was central to Luther, the Concordists, the orthodox Lutherans of Europe, and the General Council in America.  The efficacy of the Word was defined by WELS theologian Adolph Hoenecke: “The Word never without the Spirit, the Spirit never without the Word – that is sound doctrine.” Encapsulating the Scriptures and Confessions, that plain and simple formula means God Word and Spirit cannot be divorced from each other. If God’s Word is taught in its purity, without the adulteration of man’s wisdom, that Word will have its effect, whether to save or damn, illuminate or darken, convert or harden. Moreover, the timing of God’s work and will is not ours to judge. The efficacy of the Word is the point of contention in discussing the topic of justification. Enthusiasm—separating the Holy Spirit from the Word—lies behind every error in teaching justification, whether that error is advanced by Roman Catholics, Evangelicals, Pentecostals, or synodical Lutherans. A synodical Lutheran honors and protects the visible church, the synod. A confessional Lutheran values the Scriptures and Confessions above all.

Guilt-free saints in Hell are a staple of the WELS/ELS perversion of the Gospel, but Luther taught otherwise, since it is only the efficacious Word that creates saints (believers).

For the Word of God is the sanctuary above all sanctuaries, yea, the only one which we Christians know and have. For though we had the bones of all the saints or all holy and consecrated garments upon a heap, still that would help us nothing; for all that is a dead thing which can sanctify nobody. But God's Word is the treasure which sanctifies everything, and by which even all the saints themselves were sanctified. At whatever hour, then, God's Word is taught, preached, heard, read or meditated upon, there the person, day, and work are sanctified thereby, not because of the external work, but because of the Word, which makes saints of us all. Therefore I constantly say that all our life and work must be ordered according to God's Word, if it is to be God-pleasing or holy. Where this is done, this commandment is in force and being fulfilled. [2]

Wherever the UOJ wolves prowl, they argue against the efficacy of the Word. Their attacks may not be directly against the Word, because that is too obvious. Instead, they praise and honor their own methods and personalities, realizing that supplanting the Word is preferred. One they have made the ministry man-centered, the outward confessions and doctrines mean nothing.

Doctrine of Creation – Conversion – Efficacy

Before man existed, God fashioned the entire universe through the creating Word – the Son of God. When God spoke through the Logos (the Word), His will was immediately carried out, not in billions of years to allow for random events of infinite complexity. This issue is not antiquarian but essential to justification by faith.

The universe was created by the Word, and every believer is a new creation through the Word. But UOJ advocates would have us understand that God works without the Word in declaring the entire world absolved, free from sin, extending this Enthusiastic decree to the residents of Hell.

The Genesis commands, “and God said,” are the work of the Logos in John. The creating Word—He was in the beginning with God.

“The Holy Spirit never without the Word, the Word never without the Holy Spirit – that is sound doctrine.” – Adolph Hoenecke[3]

Christians can claim that the Word is always effective and that the Holy Spirit always works exclusively through the Word. The classic Isaiah passage alone is enough to refute any attacks against this doctrine, but there are many other passages expressing the same unified truth in different words.

Isaiah 55:8-11

KJV Isaiah 55:8 For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. 9 For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. 10 For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: 11 So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

The Word of God is exactly like rain and snow. The three-fold results are revealed in perfect clarity:

1. It shall not return unto Me void,
2. But it shall accomplish that which I please,
3. And it shall prosper in the thing whereto I sent it.

This passage by itself makes rejection of the Word’s efficacy impossible. No exceptions can be found with a litotes, a double negative – “it shall not return to Me void.” The rain and snow metaphor enforces this teaching.

            God’s Word blesses us with many ways to view this efficacy, to deepen our trust in His Holy Spirit work, to remove our toxic doubts. How often we stop to measure our Christian ministry by the outward marks of success, instead of trusting fidelity to His Word! Satan plagues us by showing off the wealth and honors of his most compliant servants, taunting us with those examples, to take our attention away from God’s Promises.

Abundant Examples

            Nevertheless, the Scriptures provide an abundance witness to the effectiveness of His Word alone:

1. The Sower and the Seed parable (Matthew 13, Mark 4, Luke ) teaches us that the Word will prosper in spite of difficulties.
2. The living seed of the Word has life in itself and grows.
3. An individual is born again by the power of the incorruptible seed, which is the Word (1 Peter 1:21).
4. The engrafted Word (James 1:21) placed in the believer saves his soul.
5. The Gospel is a yeast which grows and permeates the life of the believer (Matthew 13).
6. Those who abide in Christ through the Means of Grace will bear fruit, while those who separate themselves will shrivel, die, and be cast away (John 15:1-10).

Pietism Is Enthusiasm

            The foundation of all false doctrine is Enthusiasm, condemned by the Book of Concord, based upon a correct interpretation of Scripture. The efficacy of the Word alone excludes Enthusiasm, just as Enthusiasm leaves no room for the exclusive work of the Holy Spirit through the Word.

In a word, enthusiasm inheres in Adam and his children from the beginning [from the first fall] to the end of the world, [its poison] having been implanted and infused into them by the old dragon, and is the origin, power [life], and strength of all heresy, especially of that of the Papacy and Mahomet. Therefore we ought and must constantly maintain this point, that God does not wish to deal with us otherwise than through the spoken Word and the Sacraments. It is the devil himself whatsoever is extolled as Spirit without the Word and Sacraments. For God wished to appear even to Moses through the burning bush and spoken Word; and no prophet, neither Elijah nor Elisha, received the Spirit without the Ten Commandments [or spoken Word]. Neither was John the Baptist conceived without the preceding word of Gabriel, nor did he leap in his mother's womb without the voice of Mary. [4]

            As Luther noted then, the Enthusiasts did not trust the Word of God to be efficacious and filled with the Holy Spirit, but they wrote as if their own offerings were directly from God and efficacious. The same evil spirit prevails today, from ignoring the clear message of the revealed Word while proving an evil doctrine from recent synodical essays and theses.

All this is the old devil and old serpent, who also converted Adam and Eve into enthusiasts, and led them from the outward Word of God to spiritualizing and self-conceit, and nevertheless he accomplished this through other outward words. Just as also our enthusiasts [at the present day] condemn the outward Word, and nevertheless they themselves are not silent, but they fill the world with their pratings and writings, as though, indeed, the Spirit could not come through the writings and spoken word of the apostles, but [first] through their writings and words he must come. Why [then] do not they also omit their own sermons and writings, until the Spirit Himself come to men, without their writings and before them, as they boast that He has come into them without the preaching of the Scriptures?[5]

Roman Catholic Enthusiasm

The Roman Catholic Church is pure Enthusiasm, because of the way the pope manufactures new revelations that contradict the Scripture. Lutherans trained in synodical Enthusiasm find the change to Roman  or Eastern Orthodoxy Enthusiasm a blissful transition. No conversion is necessary.

For [indeed] the Papacy also is nothing but sheer enthusiasm, by which the Pope boasts that all rights exist in the shrine of his heart, and whatever he decides and commands with [in] his church is spirit and right, even though it is above and contrary to Scripture and the spoken Word."[6]

            Pietistic cell groups have led people to believe that they receive grace without the Word, without the Means of Grace. Thus we hear that programs and methods are anointed by the Holy Spirit, and even very anointed, while making it clear that the Word alone cannot accomplish such great tasks as the Prayer Warriors, the Off Our Rockers elderly program, the Entertainment Evangelism seeker service, the Children’s Puppets, and liturgical dance. Such training makes it relatively easy to imagine that everyone in the world is forgiven, without faith or the Word. Also, such a perverse doctrine as UOJ guarantees that methods of Enthusiasm will rush in to replace the Means of Grace.

And in those things which concern the spoken, outward Word, we must firmly hold that God grants His Spirit or grace to no one, except through or with the preceding outward Word, in order that we may [thus] be protected against the enthusiasts, i. e., spirits who boast that they have the Spirit without and before the Word, and accordingly judge Scripture or the spoken Word, and explain and stretch it at their pleasure, as Muenzer did, and many still do at the present day, who wish to be acute judges between the Spirit and the letter, and yet know not what they say or declare. For [indeed] the Papacy also is nothing but sheer enthusiasm, by which the Pope boasts that all rights exist in the shrine of his heart, and whatever he decides and commands with [in] his church is spirit and right, even though it is above and contrary to Scripture and the spoken Word.[7]

The Formula Repudiates UOJ

Repudiation of Enthusiasm is rejection of UOJ, as the Formula of Concord states so clearly, since God’s grace comes to man only through His appointed Instruments of Grace.

Also, we reject and condemn the error of the Enthusiasts, who imagine that God without means, without the hearing of God's Word, also without the use of the holy Sacraments, draws men to Himself, and enlightens, justifies, and saves them.[8]

The Missouri Synod recognized this fact, long before UOJ became dominant.

Hence, too, the lack of emphasis, even in the best of Reformed preaching, upon the divine Word as the vehicle of regenerating grace and on the Sacraments.  The office of the Word, then, is merely to point to the way of life, without communicating that of which it conveys the idea.  The Word and Sacraments are declared to be necessary; their office in the Church is a divine institution; but they are only symbols of what the Spirit does within; and the Spirit works immediately and irresistibly.[9]

Muhlenberg Tradition         

The Muhlenberg tradition—General Synod, General Council, ULCA, LCA, and a large segment of ELCA—began in Pietism and wandered into revivalism (General Synod). However, the confessional struggle helped many of its leaders realize the value of the liturgy, creeds, and Means of Grace.

To the Lutheran the sermon, as the preached Word, is a means of grace. Through it the Holy Spirit calls, gathers, enlightens, and sanctifies the whole Christian church on earth.  It is a constant offer of pardon; a giving of life, as well as a nourishing and strengthening of life.  In the Reformed churches the sermon is apt to be more hortatory and ethical.  It partakes more of the sacrificial than of the sacramental character.  The individuality of the preacher, the subjective choice of a text, the using of it merely for a motto, the discussion of secular subjects, the unrestrained platform style, lack of reverence, lack of dignity, and many other faults are common, and are not regarded as unbecoming the messenger of God in His temple.  Where there is a properly trained Lutheran consciousness such things repel, shock, and are not tolerated.[10]

Gerberding was describing the Church and Change leaders of WELS/ELS today, the Jesus First and charismatics of the LCMS. What shocked and repelled the Muhlenberg tradition is now richly rewarded in the old Synodical Conference.

---

[1] The Large Catechism, #100, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 609. Tappert, p. 378f. Heiser, p. 175f.   

[2] The Large Catechism, Preface, #91-2, The Third Commandment, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, 004 p. 607. Exodus 20:8-11.

[3] Dogmatik, IV, p. 17.

[4] Smalcald Articles, VIII. Confession, 9-10 Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 497. Tappert, p. 313. 2 Peter 1:21.

[5] Smalcald Articles, VIII., Confession, 3-5, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 495. Tappert, p. 312f.

[6] Smalcald Articles, VIII., Confession, 3-5, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 495. Tappert, p. 312.

[7] Smalcald Articles, VIII., Confession, 3-5, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 495. Tappert, p. 312.

[8] Formula of Concord, Epitome, Article II, Free Will, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 789. Tappert, p. 471.

[9] "Grace, Means of," The Concordia Cyclopedia, L. Fuerbringer, Th. Engelder, P. E. Kretzmann, St. Louis:  Concordia Publishing House, 1927, p. 298.

[10] G. H. Gerberding, The Lutheran Pastor, Minneapolis:  Augsburg Publishing House, 1915, p. 278.

LCMS Seminary Costs

bruce-church (https://bruce-church.myopenid.com/) has left a new comment on your post "The Boomers Got Their Cheap Seminary Education, On...":

In the comments above I spoke of the psychological poking and prodding LCMS seminarians rec'd, especially the M. Div students who are in a 4-year program versus the short term DELTO and SMP students. Not only did all this psychologizing make seminary needlessly more expensive involved, but I'm sure students with big student loan debts got exasperated or were washed out thanks to the psychologizing and the praxis training and all the extra driving that's involved, most of which prior seminarians never had to go through. Not only does
this drive up the student bill, but it makes holding down a part time job at seminary next to impossible--a double financial hit. Anyway, some of this ministry formation program may be coming to an end due to the financial crunch and maybe lack of M Div students.

See:

LCMS Ministerial Growth and Support Department Eliminated – “Good Riddance,” by Pr. Rossow
http://steadfastlutherans.org/?p=13394

excerpts: The December issue of the Reporter includes an insert in which the LCMS Department of Ministerial Growth and Support announces that due to the structural changes approved at the July synod convention, their department has been eliminated. To that, I say “bravo” and “good riddance.” I pray this is only the first in a number of psychologically and sociologically ginned up programs based on felt needs to get the axe in the LCMS. It is too bad that it took a financial crisis to bring this about.

Speaking of training at the seminary, this department was also responsible for on-going ministerial training. There is a great irony here. The mindset that brought us this department is the same mindset that replaced the old fashioned, real ministerial growth endorsed by Luther and Walther, doctrinal studies at conventions and conferences, with new-fangled psychological presentations and sociological programs for church growth.

Ironically, there are now two more reverends who are without work because of the demise of this department. The same spirit of psychologizing, sociologizing and relational-vitalizing that brought this department into existence also brought us such questionable programs as SMP (specific ministry pastors), DELTO (long distance education and training of pastors), “lay ministers” (the classic relational oxymoron) and the like, and now because of a glut of partially trained pastors from these programs, these two men will have a difficult time finding a call.

related:

http://ichabodthegloryhasdeparted.blogspot.com/2010/10/boomers-got-their-cheap-seminary.html

---

Norman Teigen has left a new comment on your post "LCMS Seminary Costs":

I didn't follow these comments very well. Is there a vocabulary that I do not understand?

Is it timely to raise questions about seminaries? Here is my thought.

Close Mequon, Mankato, and Fort Wayne but retain St. Louis as a hub. Pool the financial resources of these former Synodical Conference groups. Allow for cultural and historical differences that do not impact the essence of the faith. (Some Conservatives, for example, don't allow women to vote in congregational meetings. Other Conservatives may assert other individual emphases which deserve attention.)

What think ye? Isn't it time to pool our dwindling resources and better proclaim the message of god's grace?

***

GJ - I think it is going to happen, Norman, because of fixed costs. There will be a lot more consolidation. Americans do not want to have children, so the population is upside-down. I know two only-children who married and had no children. Many career women have one, trophy child.

Besides that, the seminaries have made education extremely costly without being valuable. They delight in forcing men out of seminary (after they have the tuition money) or out of the ministry.

Congregations are merging, which is another way of saying they are closing.

I suspect the Canadian "Missouri" seminary gets a direct subsidy. As I recall, Waterloo Lutheran University received a half-subsidy until it was sold to the province. As Wilfred Laurier University, WLU received a full subsidy and the seminary got a cash bonus. The seminary is still under-water because of pension obligations, the last I heard. They discovered their lost lamb when they needed money from me. Ha! I enjoyed that letter.

---

Narrow-minded Lutheran has left a new comment on your post "LCMS Seminary Costs":

Enter Missouri's SMP program, to replace one (or both) sems. Having attended the Lutheran Concerns Assoc. conference a year ago, the skuttlebutt was that Missouri was kicking around the idea of sem students receiving initial pastoral education at the Concordia U's (ain't that grand, since CU's are such bastions of orthodox Lutheranism?). They would then finish it distance ed style.

I assume the Biblical languages are still taught at the CU's, but they are not required for the SMP. Okay, I've ranted enough recently about DELTO/SMP, so I'll shut up, other than to suggest that they just send them to Fuller and get it over with. Rodney Zwonitzer's "Testing the Claims of Church Growth" is a good read and refers to Fuller as the LCMS's "third seminary." CPH mysteriously stopped printing the book, so it's only available used, unless you have $200+ to spend on one of the few new ones left.

***

GJ - Larry Olson, Drive-by DMin, Fuller Seminary, bragged about his alma mater graduating so many LCMS students too. For Missouri, WELS, and the Little Sect, Fuller Seminary is the path to promotion.

"Incidentally, during my mission counselor days in California during the 80's, I did take a course at Fuller from Carl George and Peter Wagner. I am grateful for the opportunity to have done so because it helped me to see through the lousy theology espoused by David Luecke in "Evangelical Style and Lutheran Substance" a book, by the way, which has been roundly criticized in WELS circles as your own columns have noted." Rev. Joel C. Gerlach (WELS) to Pastor Herman Otten, no date. [Gerlach taught at Wisconsin Lutheran Seminary]

"Please stop exaggerating the amount of study that I have done at Fuller. After four years of study at Wisconsin Lutheran Seminary, which involved sixty-two different courses and a year of vicarage, I graduated in 1983. From 1987 to 1989 I took four courses where I was in a classroom with a Fuller instructor. That is the extent of my Fuller coursework...In addition, I have taken two courses at Trinity Evangelical Divinity School and one at the University of Wisconsin--Madison. Because of Fuller's liberal (would you expect anything else?) policy on transfer of credit, and because of two independent studies I undertook, I could complete the degree by simply writing a dissertation." Lawrence Otto Olson, D. Min., Fuller Seminary, "A Response to Gregory L. Jackson, Ph.D.," Christian News, 3-28-94, p. 23

"To the best of my knowledge, only three WELS pastors have ever taken classes at Fuller Seminary: Reuel Schulz in the 1970s, and Robert Koester and I in the 1980s." Lawrence Otto Olson, D. Min., Fuller Seminary, "A Response to Gregory L. Jackson, Ph.D.," Christian News, 3-28-94, p. 23.

"You may reply that by 'Fuller-trained' you mean anyone who has attended a workshop presented by the Charles E. Fuller Institute of Evangelism and Church Growth, an agency which is independent of the Seminary. If that is the case, your attribution of 'Fuller-trained' is still simply not true. It would surprise me if even half of the two dozen people on your 'WELS/ELS Who's Who' list have attended a Fuller workshop; I personally know of only five who have." Lawrence Otto Olson, D. Min., Fuller Seminary, "A Response to Gregory L. Jackson, Ph.D.," Christian News, 3-28-94, p. 23.


"...and in the process we got a look at the inside of his study. [WELS pastor David Reichel, Mandan, ND] He's got all the standard reference works you'd expect to find in a confessional Lutheran pastor's office. But the handiest shelf, right at chest level, was reserved for a long row of binders from annual seminars at Fuller." Source: Pastor Paul Naumann, CLC. April 1, 1996, e-mail.

"The church growth movement has made inroads into nearly every denomination in America. Once considered only the turf of conservative evangelicals, you will now find church growth practitioners in the United Methodist Church, in the Presbyterian Church in the USA, and among the Episcopalians. The LCMS has more pastors enrolled in the Doctor of Ministry program at Fuller Theological Seminary, the seedbed of the movement, than are enrolled in the graduate programs at their Fort Wayne and St. Louis seminaries combined, and most of them include church growth as part of their studies." Lawrence Otto Olson, D. Min., Fuller Seminary, "See How It Grows: Perspectives on Growth and the Church," EVANGELISM, February, 1991, Parish Consultant for the WELS Board of Parish Services and his district's Coordinator of Evangelism. p. 1.

"In late 1976, 80 district mission and evangelism executives and board members attended special Fuller Seminary sessions and by the late 1970s, courses on Church Growth principles were taught at both LCMS seminaries." [Toward a Theological Basis, Understanding and Use of Church Growth Principles in the LCMS. 1991. p. 1] Rev. Curtis Peterson, former WELS World Mission Board, "A Second and Third Look at Church Growth Principles," Metro South Pastors Conference Mishicot, Wisconsin, February 3, 1993 p. 10.

"Then there is the church growth movement, which has made more devastating headway in LCMS than in ELCA (although it is evident enough in the latter). Today, it is said, Missouri has three seminaries-- St. Louis, Ft Wayne, and Fuller Seminary in California, the hothouse of church growth enthusiasms. The synodical and district mission offices are frequently controlled by church growth technocrats...But the idea that Word and Sacrament ministry is somehow validated by calculable results is utterly alien to the Lutheran Reformation...The triumph of style over substance, however, is all too evident in LCMS congregations that look like Baptists with vestments. As we have noted before, second-rate Lutherans make fourth-rate Baptists." Rev. Richard Neuhaus, (ELCA at the time), Forum Letter, 338 E 19th Street New York, NY 10003 November 26, 1989 p. 2.

Sound Familiar? - Your Synod Is Full of Zwinglism

Admit it, synodical slaves, Zwingli is your leader.

"They [the Zwinglians] divorced the Word and the Spirit, separated the person who preaches and teaches the Word from God, who works through the Word, and separated the servant who baptizes from God, who has commanded the Sacrament. They fancied that the Holy Spirit is given and works without the Word, that the Word merely gives assent to the Spirit, whom it already finds in the heart. If, then, this Word does not find the Spirit but a godless person, then it is not the Word of God. In this way they falsely judge and define the Word, not according to God, who speaks it, but according to the man who receives it. They want only that to be the Word of God which is fruitful and brings peace and life..."

---

[1] Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 664f. 

The Age of Pietism Gave Us UOJ

The Age of Pietism Gave Us UOJ

Important Dates

Martin Luther lived 1483-1546. Melanchthon lived 1497-1560.

The 95 Theses were written in 1517.

The Augsburg Confession in 1530, the Book of Concord compiled in 1580.

Zwingli died on the battlefield in 1529.

Calvin published his Institutes in 1536 and lived until 1564.

Spener published his Pious Wishes in 1675.

Halle University was established in 1694, under Spener’s direction.

Muhlenberg came to America, a graduate of Halle, in 1742.

Knapp lectured at Halle University, where he had been a student, and became a full professor in 1782.

Woods translated Knapp’s theology lectures into English in 1831.[1]

Walther landed in New Orleans with the Stephan group in 1839.

Hoenecke graduated from Halle in 1859.    

Reformation

            All false doctrine begins with Enthusiasm, the separation of the Holy Spirit from the Word. Zwingli and Calvin were Swiss pioneers of this error in Protestantism, as shown in the Biblical section. Zwingli said arrogantly, that the Holy Spirit does not need a vehicle, like an ox cart. Calvin said as much, though more elegantly. Zwingli died early, on the battlefield and published relatively little. Calvin’s ministry was much longer and he published extensively, including a complete set of Biblical commentaries still used today. The two leaders established a break with the Lutheran Reformation, in spite of many conferences and discussions. This essential difference, Enthusiasm, remains the divide between Biblical Lutheran doctrine, the historic Christian faith, and all false religion.

Spener

The second source of Enthusiasm came from Philipp Jakob Spener, who modeled his cell group method after Labadie’s, a Calvinist and former Roman Catholic. Intense Roman Catholic piety is encouraged in small groups, perhaps because the large scale Mass is so impersonal and mechanical. The falsehoods of Roman Catholicism are also due to Enthusiasm. The Holy Spirit works primarily through the Pope, who is considered and proclaimed the conduit of God’s grace, the ultimate keeper of the keys. Roman Catholics are encouraged to participate in lengthy, intense, and emotional prayer meetings, with rosaries and objects of devotion, such as the relics of saints. Every single Roman Catholic parish has a relic from a saint, certified by the Vatican, built into the altar. Many have noticed the parallel between Roman Catholic sanctification, with its emphasis upon receiving grace from prayer, and the Reformed sects, which also emphasize grace coming from prayer.

Spener started Pietism with his Pia Desideria (Pious Wishes) in 1675. He wrote a long essay as an introduction to a popular orthodox book of sermons by Johann Arndt, so Arndt's book served inadvertently as a launching pad for Pietism.

Hallmarks of Pietism are:

1. A heart religion instead of a head religion, they claim. Pietists often mention that false distinction.
2. Lay-led conventicles or cell groups, to develop piety through prayer and Bible study. Spener began cell groups in 1699.
3. Unionism - cooperation between Lutherans and the Reformed. Spener was the first union theologian (Heick, II, p. 23).
4. An emphasis on good works and foreign missions. "Deeds, not creeds" is a popular motto.
5. Denial of the Real Presence and baptismal regeneration, consequences of working with the Reformed. (Heick, II, p. 24)
6. A better, higher, or deeper form of Christianity rather than the Sunday worshiping church. This often made the cell group the real church, the gathered church, superior to those who merely worship and participate in the Means of Grace.

            The issue for justification is the source of God’s grace in forgiveness. The Scriptures, the Book of Concord, Luther, Chemnitz, Gerhard, and all the orthodox Lutherans teach that grace comes only from the Means of Grace. The non-Lutheran Protestants deny this. Roman Catholics use the term Means of Grace, but they apply a different meaning, because they have seven sacraments that fail to deliver complete and free forgiveness of sin. Purgatory is that place where forgiveness is earned through countless years of torture. Pietism is the Protestant version of that style of sanctification.

            Spener influenced the ruler to found Halle University in 1694, to teach actual Biblical studies, which had been neglected in favor of ferocious dogmatic struggles between the Lutherans and Calvinists. Halle and the charitable foundations around it became so imbued with sacred awe that no one could question the school, Spener, or its influence.

            Few appreciate the substance, scope, and continuing influence of Pietism among the Lutherans in America. Spener had such a reputation among Lutherans that very few criticized him. Walther, who blasted many religious figures in his journalistic fervor, never dealt with Spener in his famous Law and Gospel lectures. Walther experienced an awakening through the Pietists and worked in Pietistic circles, before he came to America under Bishop Stephan, a Pietist.

            Walther was no different from other American Lutheran pioneers:

1. Muhlenberg came over from Halle University, the center of European Pietism, a school created to promote Pietism. Thus the LCA’s Muhlenberg tradition was an extension of Halle’s Pietism.
2. The Norwegians, Swedes, and Danes were Pietists, with certain exceptions - the Happy Danes.
3. The Wisconsin Synod’s most famous theologian, Adolph Hoenecke, was trained at Halle University under Tholuck, the last of the true Pietists, although he admitted being a Universalist.

In short, this means that almost all Lutheran church bodies in America, from the colonial Muhlenberg tradition (the Lutheran Church in America) to the Evangelical Lutheran Synod (1917) were Pietistic in origin.

            Pietism was unionistic from the beginning, and Spener is considered the first union theologian. His compromise over doctrine, making love more important, enabled Lutherans and other Protestants to work together without doctrinal agreement, a situation that led to a complete lack of doctrinal discernment and ultimately Unitarianism. His emphasis upon lay leadership and cell groups also moved people into an experiential form of worship, where feelings mattered far more than fidelity to the Word of God. The Confessions became insignificant because they were considered divisive.

            Given the sacrosanct status of Pietism among American Lutherans, the copying of the double- justification scheme from Halle professor George Christian Knapp was only natural. He was highly respected as the last old-fashioned Pietist at Halle. Significantly, Halle was honored as the center of all that American Lutherans admired and emulated. Probably few then realized how far Halle had fallen in basic doctrine, just as few realize today how bad their “conservative” seminaries are – in the lap of Fuller, Willow Creek, and New Agers like Leonard Sweet.

Untouchables – Franke, Zinzendorf, Bengel, Burk

            Francke met with Spener, adopted his program, and got into a world of trouble over Pietism. Spener had Francke appointed to the newly established Halle University. Francke remained there as a professor and pastor of a congregation for the next 36 years. His energy spread the influence of Pietism, both in his charity work (Halle Orphanage) and his Biblical teaching.

Count Zinzendorf (1700-1760) had a profound effect on the spread of Pietism, not only through his contact and friendship with Wesley, but also by being the father of world missions. Methodism is another form of Pietism. The English Methodist George Scott influenced Carl Olaf Rosenius, who founded Swedish Pietism.[2] Zinzendorf is also known for his "Come Lord Jesus" prayer and his hymns.

Pietistic hymns emphasize the blood of Jesus because of the influence of Johann Albrecht Bengel, famous for his Gnomon. (Heick, II, p. 25) Bengel's son-in-law, Burk, may be the inventor of Objective Justification. Burk e is credited by Hoenecke for this statement:

Hoenecke: “And Ph. D. Burk (Rechtfertigung und Versicherung, p. 41) rightly said:

‘The difference between general justification and the more common usage of the term justification can be expressed as follows. The latter takes place precisely upon the appropriation of the former.’

An emphasis upon general justification is necessary in order to safeguard the material content of the Gospel.

We need furnish no extraordinary proof in regard to the justification of the individual sinner; let us suffice with the story of the publican. Justification takes place in the one who appeals to the grace of God, but it does not take place in the Pharisee. And the entirety of Scripture demonstrates that he who believes is always justified; this applies to every individual, the moment that faith is kindled in him.” (Hoenecke, III,  p. 354)

Stepping Stones to Modernism – Tholuck, Schleiermacher, Barth

            Tholuck is considered the last of the Pietists who taught at Halle. The rest were rationalists. Although Tholuck is largely forgotten, he is important for two reasons. One is his role as mentor of Adolph Hoenecke, the dogmatician who helped the Pietistic and unionistic Wisconsin Synod become Lutheran. Another is his reputation for being a bridge between the old Pietists who had faith and the new theologians who were rationalists. Tholuck was a blend, who took the Objective Justification of old Knapp and turned it into Universalism. Tholuck was a confessed Univesalist who simply declared that all men are saved.  That does not make Hoenecke a Universalist, but the historical facts help the student of theology see the UOJ connections to Pietism.

            Friederich Schleiermacher, 1768-1834, was a Halle student and faculty member. He is the most important modern Halle professor, a pioneer of faith without belief, essential for such later theologians as Karl Barth and Paul Tillich. The modern theologians, with few exceptions, write about the articles of faith but make it clear that they reject the topics they consider with their enormous volumes.

            Karl Barth dominated the 20^th century, thanks to long life and his joint-publication of the Dogmatics, which was largely written by his live-in mistress Charlotte Kirschbaum. Although known as a critic of Schleiermacher and a classical theologian (!), Barth extended the influence of faith without belief. He was—and probably still is—the central theologian for Fuller Seminary. He turned several Fuller leaders against inerrancy, who re-fashioned the school into a large-scale factory for liberal Evangelicals, Pentecostals, Missouri and WELS pastors.

Victory of Pietism

The current state of the Lutheran Church in North America constitutes proof that the visible expressions of the church have done more than lose their doctrinal heritage – they have consciously and persistently rejected it in favor of Enthusiasm, the source of all false doctrine.

This rejection has been the work of Lutheran Pietism, a curious amalgamation of Calvinistic doctrine and Lutheran identity, with Lutheran doctrine on the scaffold and Calvinism on the throne – and in the hangman’s role.

Some visible proofs of the victory of Pietism over Lutheran doctrine are:

• Hatred of the Confessions.
• Repudiation of Luther’s work.
• Rejection of the historic liturgy and the Creeds.
• Sermons replaced by coaching talks.
• Cell groups.
• Predominance of the Law, but chiefly man-made law, such as “You must be growing.”
• Antinomianism, as if God’s Law is obsolete.
• Silence about the efficacy of the Word.
• Avoidance of the Means of Grace, or weak-kneed lip-service to this Biblical concept.
• Receptionism in Holy Communion.
• Tawdry gimmicks used in place of evangelism through the Word.
• Obvious persecution of faithful pastors and shunning of faithful laity.
• Promoting, defending, and rewarding false teachers.
• Seminaries and colleges providing a tawdry Calvinistic education, with no one objecting.
• District and synod officials in cahoots with the false teachers.
• Feminist dogma leading to de facto women’s ordination.
• Unionism with every possible sect.
• Division, tension, hostility, polarization.
• The silence of the shepherds and the slaughter of the lambs.

---

[1] “His translation of Georg Christian Knapp's Christian Theology (1831-1833) established his reputation, which was enhanced by his leadership in religious education. Strangely, his disastrous double-justification formula is remembered, but his name is unknown among Lutherans.

[2] Rosenius and Scott are identified with the Swedish Pietism of the Augustana Synod, whose college and seminary were established in Rock Island, Illinois. Augustana came under the influence of orthodoxy through Eric Norelius being trained at Capital Seminary in Columbus, Ohio. The more Pietistic side of this Swedish immigration to America formed the Mission Covenant and Evangelical Free denominations, both known today for their Church Growthism.

---

Narrow-minded Lutheran has left a new comment on your post "The Age of Pietism Gave Us UOJ":

Thanks for this post. One has to wonder why the Lutherans left the Prussian Union, toiled to get here, toiled to get established here, then immediately returned to the same old heresies.

What is equally ironic is that the Reformed guys, in an attempt to disassociate themselves with anything appearing remotely Roman, have created their own papacies, as you well-noted above.

Perhaps we could someday do a study of Grabau and the Buffalo Synod, as I can't find much material on the subject. Since everyone in today's Lutherdom seems to put down Grabau and the Buffalo Synod, they may have been doing something right. After all, if you're not a Walther idolater, you could be labeled a "hyper-Euro."

Thanks again for this post.

***

GJ - WELS, Missouri, and the ELS are so far away from Luther's doctrine that I am amazed they claim the name. No wait, they are jettisoning that now too. Good for them. I list myself as Church of the Augsburg Confession on Facebook. Lutheran means nothing when Ye Olde Synodical Conference runs down ELCA while working with ELCA on ELCA's terms.

WELS has topped that by denouncing the gaity of ELCA while publishing its own homosexual video on YouTube and Facebook, featuring its college students, one of them doing a Michael Jackson move, something too perverse for the Fire Island boys.

The current posts on justification are all from the book. Hoenecke did fascicle publishing of the Dogmatics. I am doing the same with a blog - cheaper and faster, and bound to please the tree-huggers.

Church and Change Merrily Ruling the Roost

To: Gregory L. Jackson
Sent: Fri, December 17, 2010 6:47:31 PM
Subject: Growing the church

A couple of interesting items from the recent WELS South Central Pastor Teacher Conference: - led by Glaeske - Patterson - Gurgle

******************************************************************************************************

President Glaeske's report:              http://scdwels.files.wordpress.com/2009/07/2010-10-dp-report.pdf 
 

"Vicar in Mission setting programs have been underwritten by Board for Home Missions. Holy Word's vicar has always been funded this way." (even though Holy Word's congregation has been around for over 30 years).

Conference Theological presentation:              http://scdwels.wordpress.com/essays-papers-presentations/

"Pastor Ken Fisher talked abour (sic) approaches and ways to fund minsteries (sic)":  http://scdwels.files.wordpress.com/2009/07/2010-10-minutes.pdf

http://scdwels.wordpress.com/essays-papers-presentations/

The Heart of the Harvester The Eye of the Harvester The Responsibility of the Harvester The Resources of the Harvester Priorities of the Harvester [Powerpoint] Priorities Handout Priorities Leader’s Guide

***
GJ - Schuppe, Hunter, Richard Gurgle - all Changers, plus many more for the insiders to wink at.

As I wrote before, FIC-L (Lutheran on the outside, Church and Change on the inside) does not get many subscriptions and is very expensive. "Get out there and sell subscriptions."

Hint - dead tree publishing is over. Send the staff to a resume writing seminar.

Women's ministries is not new. It is as old as the church, according to the Doctrinal Pussycat. Rome says that about the Assumption of Mary too. The fact is, WELS already has women pastors. The synod is just waiting to formalize the obvious. Note Randy Hunter in a leadership position.

If you don't like anything in these links, write SP Schroeder a letter. He may even send a secret email that he is working on it, but it will take a few decades.

Tell Me What You Think about This Statement

Brought to you by the copy and paste babies.


Lutherans will find the following to be a familiar definition of justification:

This is very conveniently expressed by the terms objective and subjective justification. Objective justification is the act of God, by which he proffers pardon to all through Christ; subjective, is the act of man, by which he accepts the pardon freely offered in the Gospel. The former is universal, the latter not.

***

GJ - I would like you to respond to the quotation, in blue, above. Do you find it:

1. Correct according to the Book of Concord and the Scriptures.
2. In error for one or more reasons?
3. Ambiguous?

I am very interested in your opinion and the reasons for it.

Church and Change Discussions, December, 2010

----- Forwarded Message ----g

Helping Andy with Sisera counseling
From: John Hoh
To: church_and_change@yahoogroups.com
Cc: James Sonnemann
Sent: Sun, December 26, 2010 3:40:42 PM
Subject: Re: [church_and_change] Why Men Hate Going To Church


"When I was on the board of elders at my church, loosing (sic) folks was a grave topic of concern, one which no one seemed to have a clue what to do about except keep track of numbers and write strongly worded letters before eventually purging these lost souls from our membership roster. It wasn't a very satisfying or productive job."


I guess if all we do is keep track of numbers, write strongly worded letters, and eventually purge, we will keep doing the same things but wonder why we don't get different results.

This is not to judge what anyone is doing. There likely isn't a lot of training in reclaiming lost/slipping souls.

The numbers tracking-letter writing-list purging on the surface seems like a lack of a relationship building. What, precisely, is the problem in these peoples' lives? I'm sure there are multitudes of answers, and in essence the same answer. When I vicared a number of people said they didn't come because a pastor didn't visit a mom in the hospital or something similar. Probing further, I discovered the offending pastor wasn't the *current* pastor, nor even always the pastor before him; several claimed the offense was committed two or three pastors ago! OK, reality check. This congregation has had a different pastor--give him a chance!

Jim Sonnemann at Salem decided to turn this conundrum on its head. Instead of clubbing delinquents with the Law ("You oughtta be in church!"), he used a Gospel approach. He brought the Word and Sacrament to them, In essence this stated, "We hold these means of grace to be important and vital and will bring it to you if need be." Funny, people started coming to church after that.

When I vicared (1988-89) there was a determnination (sic), from my bishop anyway, that Sunday should be the day for worship and "mid-week" services. Well, if you do a survey and a host of people cite job obligations as a reason for not attending more, shouldn't we as a church find ways to accomodate (sic) those people? Is there a Law in Scripture that dictates which day we *must* worship? (Don't say "Third Commandment"--read it closely and the command speaks of rest for our bodies, NOT worship.) Sometimes people have jobs that prevent Sunday attendance. Think of nurses.

Again, tracking numbers, writing letters, purging lists are not wrong in and of themselves. They are tools. But maybe we need to think outside the box on this one.

John




JOHN L. HOH, JR. Free-Lance Writer (1-414-231-9920) 4859 N. 78th. St., Milwaukee, WI 53218 H2O Scrolls & Codices (HoneyMilk Publications, CheddarBrau Publications, and Vine & Sheaf Publications). See my website ( iProclaim Bookstore ) or check out Kindle format titles on Amazon for details!


--- On Sat, 12/25/10, syncroinc@aol.com wrote:


From: syncroinc@aol.com
Subject: Re: [church_and_change] Why Men Hate Going To Church
To: church_and_change@yahoogroups.com
Date: Saturday, December 25, 2010, 10:16 AM



Awesome- thanks!

Dave Long
St Pauls Franklin
Sent via BlackBerry by AT&T

--------------------------------------------------------------------------------

From: Mark Salzwedel
Sender: church_and_change@yahoogroups.com
Date: Sat, 25 Dec 2010 08:11:40 -0800 (PST)
To:
ReplyTo: church_and_change@yahoogroups.com
Subject: Re: [church_and_change] Why Men Hate Going To Church


Dave,

I'm not familiar with the book you are referring to, but here's a Lutheran discussion of the topic I can recommend that might offer some further food for thought.

http://issuesetc.org/podcast/Show18072308H1%201.mp3

- Mark






--------------------------------------------------------------------------------
From: "syncroinc@aol.com"
To: church_and_change@yahoogroups.com
Sent: Sat, December 25, 2010 9:45:50 AM
Subject: [church_and_change] Why Men Hate Going To Church [2 Attachments]


Merry Christmas and God's grace be with you gents.

It's me again, the guy with the men's retreat looking for 20 WELS men ready to experience a true man's adventure and establish a core WELS team to get something going in our synod. I'd like to thank the man on this list who suggested the book "Why Men Hate Going To Church" by David Murrow. I got it as a gift last night and I'm halfway through it already. It's a great read and a wake-up call to action, it's the reason I'm doing what I'm doing and not going away.

The books states that 35% of men go to church weekly, in Europe more like 5%. Any WELS Pastor knows that we loose (sic) men ages 18-35 at an unacceptable rate, some right after confirmation, and most never come back. When I was on the board of elders at my church, loosing folks was a grave topic of concern, one which no one seemed to have a clue what to do about except keep track of numbers and write strongly worded letters before eventually purging these lost souls from our membership roster. It wasn't a very satisfying or productive job.

So this glorious morning as we celebrate our Savior's birth I am taking a moment to write to you again, re-energized and enthusiastic after reading this book about a project that I have been working on for most of my life. I want to invite you to join me to renew and supercharge men and bring them back to church and in service of the Word where they belong. I invite each of you again to think about joining me in a hands on discovery, one that has the potential to reinvigorate our drifting men folk, give them an opportunity to examine their faith and a chance to rejoin the church once again reclaiming their God-pleasing places as powerful leaders and joyful witnesses.

Questions and concerns can be sent to me off line. Logistically there's not a lot to do- register by sending in the form, then show up on Friday with a sleeping bag at 5:30 PM and leave Sunday at 3. We'll take care of the rest. I've attached the forms and some links for more data. If money is an issue please let me know and I'll take care of it.

Sincerely

Dave Long
St. Pauls Franklin WI

PS Thank you to the men who contacted me off line and shed some light on Andy and his rant from a few weeks ago. I have a better understanding of who he might be, especially the fact that he was NOT a pastor. I would love for us to find a way to help Andy sort things out and bring him some peace.




Past Participants Talk About "One Year To Live"
http://www.youtube.com/watch?v=wbKfEa3JF3c&feature=related


Wives of Participants Speak about "One Year To Live"
http://www.youtube.com/watch?v=UnNuRRmv3Xo

Lutheran Men in Mission including "One Year To Live"
http://www.youtube.com/watch?v=JCJzH5RbvJU

Chetek, Wisconsin
Luther Park Bible Camp
January 14-16, 2011
(near Eau Claire)

Revision of Justification by Faith Started

By Norma Boeckler. Jesus taught us to have a child-like faith,
not to goose-step behind someone whose authority rests on being a mediocre Greek student.

From the current draft:



Luther versus the UOJ Pietists:
Justification by Faith Alone



Gregory L. Jackson, PhD










Epiphany, 2011 Revision
Martin Chemnitz Press
Art, Copyright, Norma Boeckler, 2010
Text, Copyright, Gregory L. Jackson, 2010
ISBN #978-0-557-66008-7

Acknowledgements
Lutheran laity began this project by asking me to look into justification by faith and the UOJ controversy at a WELS congregation in Kokomo, Indiana. That research became an important part of Thy Strong Word, which is also available in print and as a free PDF download from Lulu.com. The need for additional study has been motivated by the spread of false doctrine among Lutherans, the abandonment of the Confessions and liturgical worship, and the hatred expressed toward justification by faith.
Many Lutheran pastors think they are conservatives because they convertly express their mild criticism of Church Growth, Emergent Church, and the New Age fantasies of Leonard Sweet. Nevertheless, they goose-step, with glazed eyes, to the beat of forgiveness without faith, universal absolution, justification without faith.

Introduction

Lutherans will find the following to be a familiar, erroneous definition of justification:
This is very conveniently expressed by the terms objective and subjective justification. Objective justification is the act of God, by which he proffers pardon to all through Christ; subjective, is the act of man, by which he accepts the pardon freely offered in the Gospel. The former is universal, the latter not.

This is not a quotation from Walther in 1847 or Pieper’s Christian Dogmatics in English in 1950. Nor is it from any work prior to the Age of Pietism. Instead, it is the translator’s note from a book of lectures published by a Halle University Pietist, Georg Christian Knapp. The date of the first English edition is 1831, eight years before Walther landed in America with the Stephanite migration. The translator, Leonard Woods, Junior, was the brilliant, young superstar of the mainline Protestants. His translation of Knapp was used throughout the 19th century, so the book influenced the conservative German Lutherans who read the original and the mainline Protestants who used the English translation in their schools.

The original German book began as lectures at Halle in the late 1700s, which were published in 1817. Halle University was established in 1691 to teach Pietism, a peculiar blend of Lutheran and Calvinistic doctrine. The Knapp book is still in print today, an indication of its formidable influence in German and English in the 19th century in America. That influence continues today, because universal absolution became the hallmark of mainline Protestantism, notably in the Evangelical Lutheran Church in America. Universal absolution is also the essence of Universal Objective Justification (UOJ), the only important doctrine for the old Synodical Conference – the Wisconsin Synod, the Evangelical Lutheran Synod, and the Lutheran Church Missouri Synod. UOJ is the reason why the WELS, the ELS, and the LCMS work together with ELCA – they share the same doctrine.

The Biblical doctrine of justification by faith has become toxic to the old Synodical Conference. The development of this turning away from sound doctrine can be documented in two ways. First of all, the historical context needs to be considered, because most people do not know what Pietism is, how American Lutheran church bodies began in Pietism rather than Lutheran orthodoxy. Secondly, the favorite passages of the UOJ advocates need careful examination, because their perversion of the truth requires twisting God’s Word.

Additional materials include the favorite quotations of UOJ advocates and why these sentiments are wrong. Justification by faith is naturally taught clearly before the Age of Pietism, so those quotations are also listed.

Research is being completed about the injection of Pietism into the nascent Synodical Conference. That work, by another author, will eventually be included in future editions of this volume. Additional essays are also going to be added, with permission from the author’s family.

St Stephen, the first martyr « Churchmouse Campanologist

St Stephen, the first martyr « Churchmouse Campanologist

Stephen means "crown" in Greek, so the New Testament references to a "crown of life" may be a way of honoring the first martyr.

Hef Seeking Suitable Venue To Marry His Child Bride

Trophy wife weddings are a specialty in WELS. The couple will be expected to fund a wide variety of projects, all doomed to failure, but handy for employing the flotsam and jetsam of the clergy.

If Hef has enough money left from previous marriage disasters, he can share the bounty with Missouri and the Little Sect on the Prairie. All three sects have shared "whales," the really big fish they have harpooned with absolution activated by highly visible giving.

UOJ is not good for planned giving. The whales need to feel the guilt first before they can enjoy the comfort of the post-teen bride.

Caution - the bride may return to Buddhism or Goth when Hef expires from an overdose of his medicine. Seriously, it has happened before.

The Sunday after Christmas

By Norma Boeckler

The Sunday after Christmas

Pastor Gregory L. Jackson

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

Bethany Lutheran Church, 10 AM Central Time


The Hymn # 85:1-8 From Heaven Above 4.55
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 #85:9-15 From Heaven Above 4.55

Redemption, Atonement, Forgiveness

The Hymn #657 Beautiful Savior 4.24
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 #83 Hark! What Mean Those Holy Voices 4:40

KJV Galatians 4:1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2 But is under tutors and governors until the time appointed of the father. 3 Even so we, when we were children, were in bondage under the elements of the world: 4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

KJV Luke 2:33 And Joseph and his mother marvelled at those things which were spoken of him. 34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; 35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. 36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; 37 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. 38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. 39 And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. 40 And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

Sunday After Christmas
O almighty and everlasting God, mercifully direct our ways, that we may walk in Thy law, and be made to abound in good works: through Thy beloved Son, Jesus Christ our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

Redemption, Atonement, Forgiveness

Lenski:

All we are able to say is that God knew when the proper time had arrived. Judaism was bankrupt, and paganism had always been so. We can enumerate some of the providences which helped to open the way for the gospel such as the vast extent of the Roman Empire, the spread of the Greek language, the facility of travel throughout the empire, the extensive diaspora of the Jews, its many proselytes from Gentilism, etc. All of these aided the spread of the gospel. What God saw and regarded as the fulness of the time in the spiritual condition of men, barbarian as well as Greek, is too difficult for us to predicate because his thoughts and judgments are too unsearchable for us. Paul, too, refrains from stating details.
Lenski, R. C. H.: The Interpretation of St. Paul's Epistles to the Galatians, to the Ephesians and to the Philippians. Columbus, O. : Lutheran Book Concern, 1937, S. 197.


We have discussed in the Formula of Concord class the proper distinction between the Law and the Gospel. There are many ways to consider this issue, which is the only way to understand the Scriptures. If someone is blind to the difference between Law and Gospel, he will read the Bible and not understand it. He may know a wealth of facts about the Bible, but he will not have any spiritual wisdom.

Spiritual wisdom does not come from academic degrees. Many who have been trained as clergy have no knowledge of this at all. Some laity attend church all their lives, serve on committees, and still cannot get up to the first principle of this matter.

The way we learn about this is: first) from studying the Word of God, the Confessions, and reliable books. And secondly) from experience in applying what the Holy Spirit teaches us in the Word.

St. Paul’s illustration in this lesson is very good and easy to learn. We know there is a world of difference between being an heir and a servant on an estate. We had the good fortune to live on the estate of a wealthy young couple in Milwaukee. We lived there and enjoyed many benefits of the estate, but we never imagined that anything was ours, in the present or in the future. On the other hand, the children were heirs. They had to listen to us at first, but they would grow up in time and inherit what was around them in abundance. We were their tutors, but we had no authority on our own.

The Law confuses people, because people become too familiar with being servants under the Law and unwilling to be free with the Gospel. The Law is a tutor, leading us to Christ. This tutor teaches us individually that we have certain duties and responsibilities, that the Creator has given us a world in which certain laws must be obeyed at all times, not just when the mood strikes us.

The Law is good and useful, but limited. If we live under the Law alone, we are still servants. When family members take turns accusing each other, they are using the Law alone. We cannot help feeling like children when we only hear the Law and no Gospel, no forgiveness.

On this first Sunday after Christmas, it is important to remember that God sent His Son to be completely obedient to the Law. Jesus, true man, was born under the Law, circumcised as a Jew, raised as all children were at that time. He obeyed the 10 Commandments and taught them with the power and authority of the true Son of God. In other words, many people would like to say that they have not broken this or that commandment, but Jesus teaches in the Sermon on the Mount that even mental sins are the same as actual sins.

We cannot escape from the verdict of the Law. Many of our conflicts come from our ability to see the nature of sin in other people without seeing the sinfulness in our own behavior. All this was foreseen by God the Father, who sent His Son “in the fulness of time,” at the right time, born of a woman, to redeem us from the Law.

Jesus had to accept the verdict of the Law in order to save us from the ultimate penalty of the Law, which we all deserve, eternal death and punishment.

Gal 4:4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem [purchase] them that were under the law, that we might receive the adoption of sons.

This is another clear reference, like Romans 1:1ff to the Two Natures of Christ. The divine nature is described as “God sent forth His Son” and the human nature “made of a woman, made under the law.”

The phrase is very important – to redeem them that were under the law – because it says literally that Jesus paid the price for those under the law. A house has a price. A car has a price. Our sins have a price. The wages of sin is death.

Jesus paid that price, so we might receive adoption as sons. Some our latter day feminists are always discovering gender distinctions in the Bible, even when they don’t exist. Or they cover them up. (One notorious case is the feminist creed in the WELS hymnal. The phrase “and was made man” was perverted to read “fully human,” with the claim that the verb and root cannot mean man. However, in John 3:1 and many other cases, the root, anthrwpos, is used for man. W is used for the long o in Greek, the omega. There was an anthrwpos from the Phraisees by the name of Nicodemus. If that means “fully human,” then we should read, “There was a fully human from the Pharisees, named Nicodemus, who came to Jesus at night.)

In this case we have a specific word with a precise meaning. The word is “son” and not “child.” There is quite a difference. Child is not a bad word, but “son” is special. A son inherits. In this case, if the Holy Spirit had been more sensitive to current trends, He would have had St. Paul say “adoption as children.” But he does not. We know there is a difference.

A son inherits the estate and there is a special relationship between a father and son. Abraham was promised a son and commanded to sacrifice his only son. Explain that to your only son. The binding of Isaac is intended to teach all believers from a personal standpoint what it would mean in the future and what it did mean in the past for the Father to give His only-begotten Son.

The Father/Son relationship is especially emphasized in the Gospel of John, but also in the three passages where Abba is used of the Father. We are supposed to realize and to be thankful that we have received the same relationship with God that is enjoyed by the Son, so that we can call upon our heavenly Father and ask Him just as we ask our earthly fathers.

First we have the example of Jesus in His agony of prayer, when He called His Father, Abba. His greatest request, of all His prayers, was begun with this term, Abba.

Mark 14:36 And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.

The term Abba is familiar and not formal. Very few of us, except a few Episcopalians, would call our earthly fathers “father.” Instead we would use a familiar term. I heard on ethics professor from Texas consistently refer to his father as “mah daddy.” I have heard others say “dad” or “papa” or “pops” or “pa.” Familiar terms are loving terms, so Abba means we are given the same loving relationship to God as Jesus has.

That relationship is not based upon the Law but the Gospel. We are not redeemed by the Law but by the Gospel. Jesus did not die because we were worthy. He died on the cross to make us worthy. We receive His righteousness through faith. Gospel promises create and sustain faith. Trusting, believing hearts receive the promises of God: forgiveness, peace, love, and eternal life.

Paul also used the term Abba too in order to contrast it with the spirit of bondage, fear, and the Law.

Romans 8:15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God: 17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.



In this passage from Romans, the language is all Gospel. While we as Lutherans do at times emphasize how sinful we are, and that is true, we also should grasp these comforting promises as well. The Gospel is freedom. We are adopted as sons and heirs. God Himself helps us in our prayers, because we are His children and heirs. We are joint-heirs with Christ, a supreme honor, and we have a promise to share in His suffering and His glory.

It is fun to watch parents with children. I remember one little girl working on her father for a certain request. Then she said, “But daddy, you always call me your princess.” He was tongue-tied.

One girl simply asked the same thing over and over, with a big smile on her face. Finally her father gave in. I praised his discipline. He laughed. The children were being so charming that he could not say no. He said no but it did not last.

Parents know that they often give in to requests because they love their children and not because the children have fulfilled their promises. In the same way, we should always think about God’s loving response to our requests. He has answered our prayers repeatedly, often before we can even ask. He has given us what we ask and far beyond that, not because we are perfect in the eyes of the Law, but because He loves us.

Ephesians 3:20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.

Isaiah 65:21 And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. 22 They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. 23 They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the LORD, and their offspring with them. 24 And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. 25 The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD.

These are not minor promises, because God Himself is speaking them. When people are troubled about what is happening around them, I remind them to dwell on the promises of God. It is true that the sins we can list are many. But a list will not comfort or heal. It will not bring forth the fruits of the Spirit. Only the Gospel can do that.

Quotations from the Apology (Defense) – Augsburg Confession





When people despair, they should think about a passage in Pilgrim’s Progress. Christian has been captured and is in the Castle of Despair. He is locked in a dungeon where he can hear the giant discuss how he will be tortured and killed. Eventually he realizes that he can escape the dungeon. The keys were in his pocket all along. They are the promises of God.



If you are worried to death, anxious about fears for the future, or riddle with pain over bad things that have happened, your mind can torment you just the way Christian was tormented in the Castle of Despair. Locked up and hearing the taunting words. But the promises of God will set you free, give you comfort, quiet your fears, and provide far more blessings than you can imagine.


Quotations from the Apology (Defense) of the Augsburg Confession

"In reference to original sin we therefore hold nothing differing either from Scripture or from the Church catholic, but cleanse from corruptions and re- store to light most important declarations of Scripture and of the Fathers, that had been covered over by the sophistical controversies of modern theologians."
Apology of the Augsburg Confession, Article II, Original Sin, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 113.



"All Scripture ought to be distributed into these two principal topics, the Law and the promises."
Apology of the Augsburg Confession, Article IV, Justification, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 121.



"Their feigning a distinction between meritum congrui and meritum condigni [due merit and true, complete merit] is only an articifice in order not to appear to Pelagianize. For, if God necessarily gives grace for the meritum congrui [due merit], it is no longer meritum congrui, but meritum condigni [a true duty and complete merit]. But they do not know what they are saying. After this habit of love [is there], they imagine that man can acquire merit de condigno. And yet they bid us doubt whether there be a habit present. How therefore, do they know whether they acquire merit de congruo or de condigno [in full or in half]?"

Apology of the Augsburg Confession, Article IV, Justification, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 125.



"Now, that faith signifies, not only a knowledge of the history, but such faith as assents to the promise, Paul plainly testifies when says, Romans 4:16: 'Therefore it is of faith, to the end the promise might be sure.' For he judges that the promise cannot be received unless by faith. Wherefore he puts them together as things that belong to one another, and connects promise and faith."
Apology of the Augsburg Confession, Article IV, Justification, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 135. Romans 4:16.

"But Christ was given for this purpose, namely, that for His sake there might be bestowed on us the remission of sins, and the Holy Ghost to bring forth in us new and eternal life, and eternal righteousness [to manifest Christ in our hearts, as it is written John 16:15: 'He shall take of the things of Mine, and show them unto you.' Likewise, He works also other gifts, love, thanksgiving, charity, patience, etc.]. Wherefore the Law cannot be truly kept unless the Holy Ghost is given."
Apology of the Augsburg Confession, Article IV, Justification, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 159. Romans 3:31; John 16:15.

"James, therefore, did not believe that by good works we merit the remission of sins and grace. For he speaks of the works of those who have been justified, who have already been reconciled and accepted, and have obtained remission of sins. Wherefore the adversaries err when they infer that James teaches that we merit remission of sins and grace by good works, and that by our works we have access to God, without Christ as Propitiator."
Apology of the Augsburg Confession, Article IV, Justification, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 189. James 2:24.

"And since the Gospel is taught among us purely and diligently, by God's favor we receive also from it this fruit, that in our Churches no Anabaptists have arisen [have not gained ground in our Churches], because the people have been fortified by God's Word against the wicked and seditious faction of these robbers. And as we condemn quite a number of other errors of the Anabaptists, we condemn this also, that they dispute that the baptism of little children is unprofitable."
Apology of the Augsburg Confession, Article IX, Baptism, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 245. Matthew 28:19.

"But as the Confutation condemns us for having assigned these two parts to repentance, we must show that [not we, but] Scripture expresses these as the chief parts in repentance and conversion. For Christ says, Matthew 11:28: Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Here there are two members. The labor and the burden signify the contrition, anxiety, and terrors of sin and of death. To come to Christ is to believe that sins are remitted for Christ's sake; when we believe, our hearts are quickened by the Holy Ghost through the Word of Christ. Here, therefore, there are these two chief parts, contrition and faith."
Apology of the Augsburg Confession, Article XII (V), #44, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 263. Matthew 11:28.

"But if ordination be understood as applying to the ministry of the Word, we are not unwilling to call ordination a sacrament. For the ministry of the Word has God's command and glorious promises. Romans 1:16 The Gospel is the power of God unto salvation to every one that believeth. Likewise, Isaiah 55:11: So shall My Word be that goeth forth out of My mouth; it shall not return unto Me void, but it shall accomplish that which I please...And it is of advantage, so far as can be done, to adorn the ministry of the Word with every kind of praise against fanatical men, who dream that the Holy Ghost is given not through the Word, but because of certain preparations of their own...."
Apology of the Augsburg Confession, Article XIII (VII), #11, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 311. Romans 1:16; Isaiah 55:11.

"Our adversaries have no testimonies and no command from Scripture for defending the application of the ceremony for liberating the souls of the dead, although from this they derive infinite revenue. Nor, indeed, is it a light sin to establish such services in the Church without the command of God and without the example of Scripture, and to apply to the dead the Lord's Supper, which was instituted for commemoration and preaching among the living [for the purpose of strengthening the faith of those who use the ceremony]. This is to violate the Second Commandment, by abusing God's name."
Apology of the Augsburg Confession, Article XXIV, The Mass, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 414f.