Elmo puppeteer Kevin Clash sued over new underage sex allegation - MSN TV News

© Kevin Clash / AP

Elmo puppeteer Kevin Clash sued over new underage sex allegation

Nov. 27, 2012, 11:29 AM EST

WENN

"Sesame Street" puppeteer Kevin Clash has been hit with another lawsuit over allegations he carried out a sex act on an underage boy, according to the New York Daily News.

Bing: Kevin Clash allegations

Elmo puppeteer Kevin Clash sued over new underage sex allegation - MSN TV News:


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GJ - Payoff for the first victim - followed by heated denials of anything ever being wrong. Consenting adults. Blah, blah. Then - two more victims speak up.

Where did all the files of man-boy rape come from, the ones that Joel Hochmuth shared at home and also kept by the hundreds at WELS headquarters? They came from abusers.

Synod President Mark Schroeder publicly absolved Hochmuth while his Director of Communications was pleading NOT GUILTY! (the UOJ verdict).

Hochmuth got less than a year in prison, a very light sentence for a heinous crime against children.

Who knew the facts and when?

One WELS observer is convinced that other leaders were involved in file sharing.

My Notre Dame Professor, Now at Harvard, Studied Under the Pope Benedict And Knew Him Personally

Pictured above: Krister Stendahl (l.), Elizabeth Schussler-Fiorenza, the Krister Stendahl Professor of Divinity at Harvard, (top); John Stendahl, ELCA pastor, (center right).

Autumn 2005 (Vol. 33, No. 2)

From Theologian to Pope

A personal view back, past the public portrayals.

Francis Schüssler Fiorenza

JOSEPH CARDINAL RATZINGER'S election as pope came as a surprise. Many expected the selection of a younger person. Others anticipated that the conclave might consider a population shift of Catholicism from Europe to the Third World and therefore select a candidate from a non-European country. Although Pope Benedict XVI's appointment has been welcomed, he has unfortunately been depicted with slogans more suitable for bumper stickers than for informative insight, such as the "Church's Rottweiler," "Cardinal Panzer," and even "theological neo-con," all referring to his role, as Prefect of the Holy Office, in condemning certain theologians and theological trends. Others have countered with more favorable descriptions, but these are generally personal rather than substantive: a very warm and shy person, friendly, compassionate, and, above all, extremely intelligent. Still others say that the student revolutions of the 1960s in Germany profoundly influenced Ratzinger, changing him from a progressive theologian to a conservative one.

The negative slogans are wrong, the personal descriptions are true, and the biographical explanations are, in general, misleading. They overlook that Ratzinger has from early days had a consistent theological vision. This theological vision, moreover, clearly points to the directions that his papacy will take. Despite all continuities with John Paul II, Ratzinger's theological vision is distinctive.

IN 1963, as a young theology student, I won a fellowship to study in Germany with Karl Rahner, Germany's most famous theologian, then appointed to the Romano Guardini chair in the faculty of arts and letters at the University of Munich. I soon learned, however, that the theological faculty at Munich had refused to allow Rahner's students to receive doctorates in theology and that Rahner's most gifted student, Johann Baptist Metz, and Joseph Ratzinger, had moved to the University of Münster.

At the last minute, I transferred my fellowship so that I could study with both Metz and Ratzinger and also have the advantage of a Protestant faculty at Münster. My decision was fortuitous. Münster had also just appointed Walter Kasper, now a cardinal and in charge of ecumenical affairs at the Vatican, who became a friend and a mentor to both my wife, Elisabeth, and myself. (Two years later, Rahner left Munich and came to teach at Münster with his assistant, the future Cardinal Lehman. Rahner resided in the dormitory where I lived, giving me the opportunity to know him personally as well as academically. Münster had a remarkable constellation of theologians: three became cardinals and one of them pope.)

In the fall semester, Ratzinger began his teaching a few weeks late, delayed by his presence at Vatican II. His lectures, which I attended, attracted 400 to 500 students. He was clearly the most popular lecturer around. Moreover, he had a knowledge of scripture and the history of theology that far excelled that of the other members of the faculty. Ratzinger would arrive at class on his bicycle, having traveled from an apartment he shared with his sister, Maria. (He would show his lectures in advance to Maria, so she could tell him whether his students would understand them.) His lectures were so well crafted that, years later, as a beginning assistant professor at the University of Notre Dame, I found myself using Ratzinger's lectures as the basis for my own, even though I was theologically closer to Rahner and Metz.

During that fall semester, Ratzinger gave the Advent lectures at the Münster Cathedral. This was a town event: the cathedral overflowed and the sermons were described in newspapers. His memoirs confirm the positive reception that he received in Münster from his colleagues, students, and the city. And throughout the years, Ratzinger has continued to publish his sermons, which are characterized by his use of the fathers of the church to illumine the scriptures.

One day, I met Ratzinger outside of class, because two Dominican theologians from the United States needed a translator. Wanting to make a good impression, I dressed up in my best suit, which was a black one. As a result, Ratzinger addressed me as "Father." When I explained that I was a layperson, he pointed to my black suit, because at German universities priests did not wear clerical collars but regular black suits. During this meeting, after many other questions, one of the Dominicans asked, "Did Jesus have a vision of God in Mary's womb?" At that point, Ratzinger looked surprised. He turned to me, and asked in German, "Did I understand that question correctly?" I nodded yes. Answering directly in Latin, Ratzinger quoted William of Ockham: Miracles should not be multiplied beyond necessity. Obviously, he knew more English than he let on.

In my view, Ratzinger's modesty was related to personal shyness or reticence, and this came through in a practice that especially impressed me at the time. At Münster, the theological faculties had their own libraries, which were officially reserve libraries. In practice, however, professors treated the books as their own—students would often find a large wooden card in a spot indicating that a faculty member had removed a particular book, even if it was a volume of a theological encyclopedia. Several times, I found Ratzinger sitting in the reference room alongside students, taking notes on an encyclopedia article rather than removing the volume to his home or office.

In that same fall semester, Ratzinger taught a seminar on Vatican II's just-completed constitution of the Church. His teaching approach was such: After a student orally analyzed the text and raised questions, Ratzinger would open the seminar to further questions from the class. Only after the students had raised all their questions would Ratzinger answer them one after the other. While the memory—and overall intellectual ability—required to answer all questions in this way was impressive, any to-and-fro exchange, to which I had been accustomed in the United States, was missing. I have seen him perform similarly outside the classroom.

One major criticism that German students raised was the Vatican Council's use of the scriptures. They argued that it failed to take sufficiently into account historical criticism. Ratzinger defended the council, and his defense revealed an important characteristic of his own theological orientation. Earlier, when Ratzinger had been in Bonn, Heinrich Schlier was his colleague. Schlier was a New Testament scholar and a student of Rudolf Bultmann (also teacher to Harvard's Helmut Koester), who was known for having converted to Roman Catholicism and for his criticisms of Bultmann's theology, Ratzinger, though knowledgeable of contemporary exegesis, sought to limit the role of historical criticism and, influenced by Schlier, was critical of any interpretation that appeared to be existential in the way that Bultmann's theology was. Ratzinger's opposition to Karl Rahner's theology and his siding with Hans Urs von Balthasar came from his critical view of Rahner's anthropocentrism, which Ratzinger negatively judged as too close to Bultmann's theology. In contrast, I recall Rahner's being proud of a card that Bultmann sent him, praising his work.

One debate within Vatican II concerned the relationship between scripture and tradition. Catholic theologians sought to reformulate the post-Tridentine view of scripture and tradition as two distinct theological sources. In the forefront in this was Josef Geiselmann, who attempted to retrieve the nineteenth-century Tübingen School's notion of "living tradition," in order to criticize the standard view of tradition as an independent source. His student Walter Kasper developed Geiselmann's view further by emphasizing the critical function of scripture in that dogma stands under the Word of God. At that time Ratzinger and Karl Rahner were together editing a book on revelation and tradition. Whereas Rahner sought to relate concrete revelation to the more universal development of human consciousness, Ratzinger sought to correct Geiselmann's views through a detailed exegesis of the Council of Trent. He argued that the relation between scripture and tradition according to the Council of Trent is such that the Spirit is present when an office holder in the hierarchy of the church interprets tradition as clarifying the meaning of scriptures. Ratzinger's emphasis on ecclesial authority in the interpretation of scripture, his critique of the dominance of the historical critical approach, and his appeal to patristic resources for the interpretation of scriptures have remained constant features of his theological writings.

The significance of his view of scripture was brought vividly to my attention several months later. Ratzinger came to give a talk to students at the Catholic center where I was then living. I went to his talk, I must confess, not so much to hear him, because I was taking his classes anyway, but because I thought Elisabeth Schüssler might be there and I could offer to walk her home—I did not quite yet have the courage to ask her out on a date yet. Elisabeth was completing a dissertation on those passages of the New Testament texts that are the classical sources for the "priesthood of the faithful." Arguing from New Testament affirmations that all believers are priests, she pointed to the possibility of the full ministry of women in the church. She and Ratzinger argued rather vigorously and at length. Whenever Elisabeth made a point, Ratzinger graciously smiled, as he often did and does, and conceded that her exegesis of the biblical texts was correct, but he maintained that the Roman Catholic position could not orient itself so primarily on scripture without taking account of the teaching authority of the church. In distinction to other faculty members, Ratzinger was adamant against the ordination of women—a position that he maintains today.

IN MY VIEW, one can best understand Ratzinger by locating him within the movement known as la nouvelle théologie (the new theology). This movement, associated primarily with the Jesuit School of Studies in Lyon, France, and especially the work of Henri de Lubac, has several characteristics. It sought to reform the dominant neo-scholastic theology of its time by going back and retrieving both the theology (especially Augustine) and the liturgical practices of the patristic period. This retrieval focused not on the historical criticism of the scriptures, but on the multiple senses of the scriptures that the fathers of the church elaborated. In addition, this retrieval sought to modify the post-Tridentine liturgy through a retrieval of the liturgical practices of the early church.

Theologically, this movement emphasized the integration of nature and grace in such a way that it underscored the importance of a "Christian culture." Locating Ratzinger within this movement is important because its shows how his theological development is in some ways similar. Just as Henri de Lubac became increasingly critical of the post-Vatican II directions, so too did Cardinal Ratzinger. The shift is not due to some personal traumatic event, but rather to the ambiguities of the movement itself.

The theologians representing la nouvelle théologie interpreted Thomas Aquinas from the perspective of Augustine. Ratzinger sought a much more direct retrieval of the Augustinian tradition. He wrote his first dissertation on Augustine's understanding of the people of God and his "habilitation" (a second dissertation) on St. Bonaventure's theology of history. His theological writings often underscored Augustine's emphasis on spirituality, the role of the cross, and Christian charity toward the neighbor. His sermons explicated the scriptures with reference to patristic images and themes. In this way, Ratzinger's writings contrasted sharply with the more arid scholasticism of his day. For this reason, he was perceived as a progressive theologian. But the Augustinian emphasis made Ratzinger much less favorable toward Metz's work on secularization and political theology, for example, and led him to question Rahner's understanding of Christianity.

Ratzinger's indebtedness to la nouvelle théologie comes to the fore in regard to the patristic interpretation of scripture and the retrieval of Augustine, but also in an emphasis on liturgical renewal and a focus on the centrality of the Eucharist for the life and missions of the church. These emphases are constant in Ratzinger's writing, and in this regard he is actually much more of a "traditionalist" than Pope John Paul II, who on occasion orchestrated Eucharistic celebrations as mass-media events with contemporary, even rock, music. John Paul II's liturgies often replaced Gregorian chant and polyphony with music and dances from Africa, Asia, and Latin America. Ratzinger has been critical of such celebrations, and his own inaugural Mass clearly demonstrates a return to a more traditional celebratory form, just as his writings on the liturgy have questioned some of Vatican II's reforms, for example, the celebrant facing the people.

Understanding the theological vision of the relationship between nature and grace as well as Christianity and culture that was central to la nouvelle théologie is crucial for understanding what Ratzinger's goals and direction as pope will be. In one of his earliest writings on the topic of nature and grace, Ratzinger argues that the focus upon grace perfecting nature should not overlook the cross of Christ and should not neglect that grace also challenges and stands in critique of nature. Ratzinger makes this explicit in his understanding of the relation between Christian faith and culture. In his view Christian faith is not something that exists simply as a set of propositional doctrines; nor does it exist as sheer abstract religion. Instead, religion and culture are concretely intertwined and cannot be separated. Therefore, one cannot simply think of Christianity independent of culture. Instead, one has to ask: How is the Christian community a distinctive Christian culture? Because the Christian faith entails a stance about the meaning of human nature and the affirmation of certain values, it entails a culture of meaning and values. Christianity exists as a social and cultural community called the people of God. Such a community is its own distinctive culture whose beliefs and values stand in tension with other cultures.

From there, one can readily compare Ratzinger's position with the theological appropriation that Hans Frei and George Lindbeck of Yale have made of the ideas of Ludwig Wittgenstein and Clifford Geertz in order to understand Christianity as a community with its specific narratives and language—indeed within a specific cultural linguistic framework. Ratzinger's theological vision is in some ways similar, though he gives a much more foundational role to a metaphysical view of human dignity and to the importance of truth claims. In his view, democracy, pluralism, and human rights rest upon such claims. Ratzinger has argued that such a view of Christianity points to the possibilities for dialogue in a democratic and pluralist world. Such a vision, he argues, is pluralist but not relativist, because it affirms basic values.

Such a vision underlies some of the more recent controversies. His confrontation with liberation theology makes the important point that religion can become an ideology of political policy unless it is mediated through a political ethics and assessed in terms of Christian values. Likewise, he insists that in inter-religious dialogue, one has to keep in mind the possibility of the ideological distortions and consequences of religious beliefs. Hence, such a dialogue involves more than mutual acceptance; it requires mutual critique as well. Ratzinger has developed a rather nuanced, complex vision of the relationship between Christianity and culture that the more polemic controversies do not allow to come to the fore.

It is this vision of Christianity as community with a distinctive culture that stands behind Ratzinger's choice of Benedict as the name to express the direction of his papacy. Just as Benedictine monasteries were resources of Christian culture, seeding Christian culture throughout Europe, so too today the Catholic Church should be a community of a clearly identifiable Christian culture and tradition. Only as such can the Catholic Church act positively, as a sort of countercultural community, and take a creative and critical role to contemporary cultures. Such a theological vision differs sharply from views that seek to develop a transcultural vision of Christianity, whereby it can distance itself from its cultural heritage and identity. Ratzinger fears that such transcultural visions would entail a loss of the distinctive Christian identity.

Likewise, any attempt to engage in religious and cultural dialogue has to proceed out of a community with its own clearly defined cultural identity. In contrast to some of the negative portrayals of him, Benedict XVI does envision the Catholic Church in dialogue with others, but he is convinced that such dialogue should not rest on some generic understanding of religion and culture. Instead, it should stem from a community that brings its vision into the dialogue.

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Francis Schüssler Fiorenza is Stillman Professor of Roman Catholic Theological Studies at Harvard Divinity School.

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WELS Pastor Joel Lillo, Anything GoesDistrist has left a new comment on your post "My Notre Dame Professor, Now at Harvard, Studied U...":

Well, I guess that makes you EXTRA special!

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GJ - I look forward to the puerile comments from the Fox Valley Circuit of WELS. Pope Benedict may not be as influential Andy Stanley, but at least he is not a gay activist.

Andy Stanley and WELS Pastor Ski.

Luther's Insights Come from the Efficacy of the Word

More than once I have heard Lutheran pastors warn Lutherans against reading Luther's Commentary on Romans. That warning came first from the late John Drickamer, who solemnly declared that Romans was "an early work" and not to be taken seriously.

The logic escapes me. The late work of Sig Becker (UOJ stylist) is canonical while the early work of Luther lacks authority. The real reason is this - Luther cannot be read along with the Halle Pietists of the Synodical Conference. One must exclude the other, because oil and water do not mix, even when shaken vigorously.

The SynCons have solved this problem by ignoring Luther entirely. He is not read or studied, except to launch a few talking points that oppose his life-long work. Commonly, the SynCons write that justification is the "Chief Article of the Faith" and "the prince..." and "this article cannot be taught or discussed enough" before attacking it with all their venom, ignorance, and deceit.

The SynCons also endorse one another as great scholars, even though they cannot read the plain words of Scripture or the explanations of Luther. No wonder they value their in-house degrees---where the blind lead the blind--or diplomas from Fuller, where money is the one and only Means of Grace.

This one quotation, above, is worth the price of the book. Christendom is besotted with material success today, so much that the typical minister of any denomination thinks money is the answer to everything. If they only had enough money to present man's word in an attractive format, they could also be on the cover of magazines and be interviewed on TV. For them, the cross is abhorrent, so they repudiate whatever would give them the least amount of trouble. They also despise faithful ministers and laity, and are often the cross to be borne by believers.

Luther pointed out that the worst persecution comes from the great and wise in the visible church, not from declared atheists. Ministers find out that their classmates, sometimes lifetime friends, would not give them a drop of water if they were crawling across the desert at noon. Moreover, those same friends are likely to phone or IM to mock, jeer, and admonish.

Laity realize that ordained ministers talk out of both sides of their mouths on the same topic, that synod officials are less trustworthy than secular politicians.

But that is the ultimate test - can someone persist in the face of opposition from the great and wise in the synods? Can they live with shunning from their so-called friends and troublesome relatives?

Nevertheless, this cross is good and holy, a blessing. Even though Luther is still being persecuted, he continues to guide and inspire all those who treasure the Word of God.

Ultimate Irony
The ultimate irony has published for all to see in the 50th anniversary of Christian News. To celebrate the Reformation, Herman Otten promoted The Truth (sic) about Luther, a bigoted and deceitful Roman Catholic book, filled with ancient lies and papist posturing.

His excuse - he "sells to both sides of issues." Why talk about truth and sell a book full of lies and malice against the Reformer. Another irony is this - Roman Catholic scholars have long since dismissed the claims of Monseigneur O'Hare's screed. The doctoral students at Notre Dame were laughing about those O'Hare lies in the 1970s.

Who has denounced the Roman Catholic promotions within the LCMS more than Otten, calling it "sacerdotalism"? That term "sacredotalism" is just too weak to describe what is happening in the Missouri Synod. Significant numbers within the LCMS structure have joined in the Roman effort to  undermine Lutheran doctrine and worship, ultimately to recruit more sheep and wolves into the Church of Rome.

Otten's old pal Paul McCain is at the center of this stealth Romanism, and Weedon is the papal court chaplain of the Purple Palace. According to rumor, Weedon was going to jump ship some time ago, but was yanked back into nominal Lutheranism.

McCain's favorite source for his plagiarism is the Catholic Encyclopedia, which he hid time and again, still concealing the obvious copy and paste. Sixth graders think it is so clever to copy and paste from the Net while collecting karma for their brilliant, scholarly writing. In fact, that is what gives away the sixth grade writers - the contrast between their normal offerings and their big essays. Like McCain, they change from spelling and grammar minefields to elegant essays.

Holy Mother Rome Is the Real Deal
If someone has been trained well in worshiping the synod, the Church of Rome is clearly the real deal. Why worship a failing group called the LCMS, with 2 million members, when Rome sails past all scandals and has 60 million adherents in America?

I could join Rome and stay married, as Lutheran pastors have discovered for themselves. I could find a fellowship circle many times larger and prosper accordingly. Prominent Lutherans I have known have already done that, including two editors of the Lutheran Forum (sic) and a chaplain at Lutheran School of Theology, Chicago (ELCA).

Nevertheless, the papacy is the very Antichrist described in the Scriptures, and those who conspire to help Rome are the little Antichrists also named.

There are rat-kings, which can be read about here, if you have a strong stomach. Rat tails grow together and it becomes a mega-creature.

Ecclesia Augustana: Christmas Eve Vespers, 2012

This is a church to see and a pipe organ to hear.

Ecclesia Augustana: Christmas Eve Vespers:

On December 22nd, a pan-Confessional Christmas Service will be held at St. John's Evangelical-Lutheran Church in Milwaukee, Wisconsin.  We will be observing the historic Christmas Eve Vespers.  All are welcome to attend, but it is geared specifically towards Confessional Lutherans who seek to worship with like-minded individuals in the historic Lutheran tradition.  As such, rather than celebrating this festive occasion on the 24th, we will observe it on the 22nd so that guests and visitors will not be drawn away from their home parishes during this important time of the year.

The Service will be drawn in large part from the Vespers liturgy as laid out in The Lutheran Hymnal.  Come and hear beautiful music sung by a choir and sing the nostalgic Christmas hymns of the past and present. Most of all, come and hear the Gospel of a Saviour who came to earth as a child to redeem us from our sin. Let your friends and family know. We hope to see you there.
P.S. Consider "attending" on Facebook!

Saint John Evangelical-Lutheran Church, 804 W. Vliet St. in Milwaukee.  

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Chapel Setup Not Finished Yet

The chapel setup was not ready and the alternative did not produce sound. So it goes with cutting edge congregation like ours.

I will post when we go live later this week.

Thanksgiving 2012

Thanksgiving, 2012

Pastor Gregory L. Jackson

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

Bethany Lutheran Church, 10 AM Central Time

The Hymn #536   Awake My Soul  3.28

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    1 Timothy 2:1-8

The Gospel            Luke 17:11-19

Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn #36            Now Thank We            3.40

Thankful to God for His Spiritual Blessings

The Hymn #316   O Living Bread            3.45

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 #354   In the Cross 3.84

Twenty-Fifth Sunday After Trinity

Lord God, heavenly Father, we most heartily thank Thee that by Thy word Thou hast brought us out of the darkness of Papacy into the light of Thy grace: We beseech Thee, mercifully help us to walk in that light, guard us from all error and false doctrine, and grant that we may not, as the Jews, become ungrateful and despise and persecute Thy word, but receive it with all our heart, govern our lives according to it, and put all our trust in Thy grace through the merit of Thy dear Son, our Lord Jesus Christ, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

KJV 1 Timothy 2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. 3 For this is good and acceptable in the sight of God our Saviour; 4 Who will have all men to be saved, and to come unto the knowledge of the truth. 5 For there is one God, and one mediator between God and men, the man Christ Jesus; 6 Who gave himself a ransom for all, to be testified in due time. 7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity. 8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

KJV Luke 17:11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. 12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: 13 And they lifted up their voices, and said, Jesus, Master, have mercy on us. 14 And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. 15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, 16 And fell down on his face at his feet, giving him thanks: and he was a Samaritan. 17 And Jesus answering said, Were there not ten cleansed? but where are the nine? 18 There are not found that returned to give glory to God, save this stranger. 19 And he said unto him, Arise, go thy way: thy faith hath made thee whole.

Thankful to God for His Spiritual Blessings

Luther has a popular saying, where he observed that people rejoice over inheriting an estate but do not show any thanks for the spiritual treasures given to them in the Gospel of Christ.

If we are not thankful for our spiritual blessings we no longer have them in time, as experience has shown. One can hardly find a traditional liturgical service in any Lutheran congregation today. The most is often a “blended” service, which is just a half-way step toward anti-liturgical service.

Lenski put it another way – people pray for the wrong things. God provides for believers and unbelievers alike. We do not pray for daily bread so much as to remind ourselves to be thankful for that which is already provided.

I had several plans for coping with the new year. While I was charting out the possibilities, a chance meeting in the post office led to something else. It was not something I imagined possible, given all previous experiences. But it all came together in 48 hours on Reformation and All Saints Day. Thus it is proven that God begins to answer prayers before we even think to ask (Isaiah).

Looking  back it is not hard to imagine an angel sent to a post office months ago, carrying a box of envelopes, that led to a conversation and common goals. And the angel and his wife are real people who will visit us as soon as we feel reasonably settled and sane again, so they must be regular people.

One thing we decided for 2013 – instead of working on monetary goals we would work on book publishing, even if it did not pan out to be a big deal. Most publishing is not, even at the big firms, where they boast about best sellers but have many titles that do not move at all. What really matters at this stage in life is getting the truth published and helping others get into the same kind of publishing.

There are many things happening that I am glad to see, but the sad fact is – I do not name them. If I do, they are viewed as toxic and dangerous – even while the “conservative” leaders work with Roman Catholics, Fuller, ELCA, and who knows what. They often brag about it and then deny it ever happened.

When people complain, my humorous response is, “Then the pastoral epistles are right after all.” That leads to an awkward pause as they wonder if I am that far off about the Scriptures. So I continue, The time of apostasy was predicted in 1 Timothy and 2 Timothy, no? And also in 2 Thessalonians 2? Well, that is what we are seeing.”

I am making no predictions about time and events, but it is hard to see how the entire world can recover from the evil set in motion. Not only do we have world financial insanity, but also two major powers (Islam and Communism) working together while people deny there is any threat.

Worst of all, the weakened state of America makes it impossible to resist with any great effort – too little faith, too many addictions, too much dependency. Of course it can be done, but it is hard to imagine with this rotting foundation. The Boomers threw away what they were given by their indulgent parents. Now we have parents who hardly know what it means to be father and mother.

In the Midst of Apostasy, the Means of Grace

We should resist the powers and principalities taking over the world, but we should also remember the Roman Empire of the Apostolic Age.

The Roman Empire had absolute rule over most of civilization from the time of Christ to the Nicene Creed, 325 AD.

In that time the Christian faith conquered Rome to such an extent that Constantine declared a council to create that creed we use for each major service.

The Gospel conquered Rome while being persecuted and banned.

Various things combined to do this.

1. Some of the great minds of the age were converted – Augustine was the prime example. Another was Ambrose, whose justification by faith words are used in the Apology (and misquoted by the devious UOJ Enthusiasts).
2. The martyrs profoundly disturbed their audiences by dying with grace and peace, making the roaring crowds wonder about the power of this faith. This also happened when Castro had prisoners killed. They died yelling “Jesus is King” in Spanish, disturbing the executioners so much that they had trouble getting men to pull the triggers.
3. Persecution spread the Gospel and made people treasure all the more.
4. The power and size of the Empire made travel relatively easy so the path of the Evangelists was already paved and charted for them to use, from the edge of India to the wilds of England where the natives were called Picts for their wild tattoos. (Nothing is new, of course. We just think so.)

Best Quotations

Management by Objective

"Those, however, who set the time, place and measure, tempt God, and believe not that they are heard or that they have obtained what they asked; therefore, they also receive nothing."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, III, p. 172.  John 16:23-30.

"In like manner, St. Paul says that God's ability is thus proved, in that He does exceeding abundantly above and better

than we ask or think. Ephesians 3:20.  Therefore, we should know we are too finite to be able to name, picture or designate the time, place, way, measure and other circum­stances for that which we ask of God.  Let us leave that entirely to Him, and immovably and steadfastly believe that He will hear us."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House,  1983, III, p. 179f.  Fifth Sunday after Easter.  Ephesians 3:20.

"If the world were willing to take advice from a simple, plain man--that is, our Lord God (who, after all, has some experience too and knows how to rule)--the best advice would be that in his office and sphere of jurisdiction everybody simply direct his thoughts and plans to carrying out honestly and doing in good faith what has been commanded him and that, whatever he does, he depend not on his own plans and thoughts but commit the care to God.  Such a man would certainly find out in the end who does and accomplishes more, he who trusts God or he who would bring success to his cause through his own wisdom and thoughts or his own power and strength."

Martin Luther, What Luther Says, An Anthology, 3 vols.,

ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, III, p. 1151.  Luke 5:1-11.

"For people come to the preaching of the Gospel as if they were honest pupils. But under this guise they are seeking nothing else but a full belly and their own benefit.  They consider the Gospel an economic teaching, designed to teach one to eat and drink in plenty."

Martin Luther, What Luther Says, An Anthology, 3 vols.,

ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, I, p. 304.  John 6:26-27.

"Must Lutheranism be shorn of its glory to adapt it to our times or our land?  No!"

            Charles P. Krauth, The Conservative Reformation and Its Theology, Philadelphia:  The United Lutheran Publication House, 1871, p. 208.

"He who holds fast to the Word alone, trusts and abides in it, does not doubt that what the Word says will come to pass; he who does not dictate aim or time or means and ways, but resigns all freely to God's will and pleasure as to when, how, where, and by whom He will fulfill His Word; he, I say, has a true living faith which does not nor cannot tempt God."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, I, p. 367.  Epiphany, Matthew 2:1-12.

Feelings

"Therefore, let God's Word be of more authority to you than your own feelings and the judgment of the whole world; do not give God the lie and rob yourself of the Spirit of truth."

Martin Luther, Sermons of Martin Luther, 8 vols., ed.,

John Nicholas Lenker, Grand Rapids:  Baker Book House,  1983, III, p. 304.  Pentecost, Third Sermon.  John 14:23-31.

"You have as much laughter as you have faith."

            Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, II, p. 692.  Psalm 126:5.  Erin Joy.

"It is not the devil's aim to plague us physically; he is a spirit who is always thirsting for the tears and the drops of blood that come from our hearts.  He wants us to despair and

to perish from sadness.  This would be his joy and delight. But he will not succeed."

Martin Luther, What Luther Says, An Anthology, 3 vols.,

ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, III, p. 1244.  John 15:19.

"The deeper a person is sunk in sadness and emotional upheavals, the better he serves as an instrument of Satan. For our emotions are instruments through which he gets into us and works in us if we do not watch our step. It is easy to water where it is wet.  Where the fence is dilapidated, it is easy to get across.  So Satan has easy access where there is sadness.  Therefore one must pray and associate with godly people."

Martin Luther, What Luther Says, An Anthology, 3 vols.,

ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, III, p. 1243.

"He allows the affliction to remain and to oppress; yet He employs different tactics to bestow peace; He changes the heart, removing it from the affliction, not the affliction from the heart.  This is the way it is done: What you are sunk in affliction He so turns your mind from it and gives you such consolation that you imagine you are dwelling in a garden of roses."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House,  1983, III, p. 285.  Pentecost Sunday, John 14:23-31.

"But wherever a Christian, in spite of the terrors of sin, death and hell, with cheerful heart dies in Christ, there Satan has been truly cast out from his dwelling place, and deprived of his power and kingdom."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, III, p. 242f.  Ascension Day. Psalm 110:2.

"When you preach or confess the Word, you will experience both without, among enemies, and also within, in yourself (where the devil himself will speak to you and prove how hostile he is to you), that he brings you into sadness, impatience, and depression, and that he torments you in all sorts of ways. Who does all this? Certainly not Christ or any good spirit, but the miserable, loathsome enemy...The devil will not bear to have you called a Christian and to cling to Christ or to speak or think a good word about Him. Rather he would gladly poison and permeate your heart with venom and gall, so that you would blaspheme:  Why did He make me a Christian?  Why do I not let Him go?  Then I would at last have peace."

Martin Luther, What Luther Says, An Anthology, 3 vols.,

ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, II, p. 928.

"But when the tempest comes and the waves fill the boat, their faith vanishes; because the calm and peace in which they trust took wings and flew away, therefore they fly with the calm and peace, and nothing is left but unbelief.  But what is this

unbelief able to do?  It sees nothing but what it experiences. It does not experience life, salvation and safety; but instead the waves coming into the boat and the sea threatening them with death and every danger."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House,  1983, II, p. 93.  Fourth Sunday after Epiphany.  Matthew 8:23-27.

Law

"After a long season of sluggishness and lukewarmness, during which you begin to hate yourself because you saw no way to change your condition, you happen to hear a real Gospel sermon, and you leave the church a changed man and rejoice in the fact that you may believe and are a child of God.  You suddenly become aware of the fact that it is not difficult to walk in the way of God's commandments; you seem to walk in it of your own accord.  How foolish, then, is a preacher who thinks that conditions in his congregation will improve if he thunders at his people with the Law and points hell and damnation for them.  That will not at all improve the people."

C. F. W. Walther, The Proper Distinction between Law and

Gospel, trans., W. H. T. Dau, St. Louis:  Concordia Publishing House, 1928, p. 384.

"Unless the rocky subsoil in their hearts has been pulverized by the Law, the sweet Gospel is of no benefit to them."

            C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis:  Concordia Publishing House, 1928, p. 119.

"You may tie a hog ever so well, but you cannot prevent it from grunting, until it is strangled and killed.  Thus it is with the sins in our flesh."

            Martin Luther, Sermons of Martin Luther, 8 vols.,

ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, II, p. 247.  Easter, Second Sermon.  Mark 16:1-8.

Preaching:  Is It Worthwhile?

"The preaching of this message may be likened to a stone thrown into the water, producing ripples which circle outward from it, the waves rolling always on and on, one driving the other, till they come to the shore.  Although the center becomes quiet, the waves do not rest, but move forward.  So it is with the preaching of the Word.  It was begun by the apostles, and it constantly goes forward, is pushed on farther and farther by the preachers, driven hither and thither into the world, yet always being made known to those who never heard it before, although it be arrested in the midst of its course and is condemned as heresy."

                        Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983,

III, p. 202.  Ascension Day.  Mark 16:14-20.

"It is good to extol the ministry of the Word with every

possible kind of praise in opposition to the fanatics who dream that the Holy Spirit does not come through the Word but because of their own preparations.  They sit in a dark corner doing and saying nothing, but only waiting for illumination, as the enthusiasts taught formerly and the Anabaptists teach now."

            Apology of the Augsburg Confession, Article XIII, The Sacraments, 13, The Book of Concord, ed. Theodore G. Tappert, Philadelphia:  Fortress Press, 1959, p. 213.

"This is the province of the work, which the Holy Spirit is to begin in the kingdom of Christ.  It is the teaching office of the apostles, which is to be of such a character that it must convict the world, as it finds it outside of Christ, and nobody is to be excepted, great, small, learned, wise, holy, of high or low condition, etc.  This means in short, to bear the world's anger and to begin strife, and to be struck in the mouth for it.  For the world, which rules on earth, will not and cannot endure its course to be disapproved; therefore

persecution must arise, and one party must yield to the other, the weakest to the stronger.  But, as the office of the apostles is to be only a teaching office, it cannot use worldly power and the world retains its external kingdom and power against the apostles.  But, on the other hand, the apostles' office of conviction of the world shall likewise not be suppressed, because it is the office and work of the Holy Spirit, but shall overcome all and triumph; as Christ promised to them: 'I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand.' Luke 21:15"

Martin Luther, Sermons of Martin Luther, 8 vols., ed.,

John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, III, p. 136.  Fourth Sunday after Easter, Third Sermon.

John 16:5-15.

"Be not worried because of this! for even though a man preach and continue in the Gospel for many years, he must still lament and say:  Aye, no one will come, and all continue in their former state.  Therefore you must not let that grieve or terrify you."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, II, p. 305.  Easter Tuesday.  Luke 24:36-47.

"And yet, one single Christian believer, by his preaching and

prayer, can be the means of salvation to uncounted multitudes. In spite of Satan's hatred and desire to hinder, many people hear the Gospel, receive baptism and become teachers of the faith; and through the influence of the Gospel, the sacredness of home and country are preserved."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House,  1983, III, p. 241.  Ascension Day, Psalm 110:2.

"It must be so, the village must be against them; again, the apostles must despise them and appear before them, for the

Lord will have no flatterer as a preacher.  He does not say: Go around the village, or to the one side of it: Go in bravely and tell them what they do not like to hear. How very few there are now who enter the village that is against them.  We gladly go into the towns that are on our side.  The Lord might have said:  Go ye into the village before you. That would have been a pleasing and customary form of speech. But he would indicate this mystery of the ministry, hence he speaks in an unusual way:  Go into the village that is over against you. That is: Preach to them that are disposed to prosecute and kill you.  You shall merit such thanks and not try to please them, for such is the way of hypocrites and not that of the evangelists."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House,  1983, I, p. 46f.  First Sunday in Advent. Matthew 21:1-9.

"No more splendid work exists than receiving and hearing the Word of God."

Martin Luther, What Luther Says, An Anthology, 3 vols.,

ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, I, p. 302.  Luke 10:38.

"Therefore the Holy Spirit must come to our rescue, not only to preach the Word to us, but also to enlarge and impel us from within, yea, even to employ the devil, the world and all kinds of afflictions and persecutions to this end.  Just as a pig's bladder must be rubbed with salt and thoroughly worked to distend it, so this old hide of ours must be well salted

and plagued until we call for help and cry aloud, and so stretch and expand ourselves, both through internal and through external suffering, that we may finally succeed and attain this heart and cheer, joy and consolation, from Christ's resurrection."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House,  1983, II, p. 253.  Easter, Third Sermon. Mark 16:1-8.

Marriage

"Note that when that wise harlot, natural reason (whom the heathen have followed when they wanted to be very wise), looks at married life, she turns up her nose and says:  Ah, should I rock the baby, wash diapers, make the bed, smell foul odors, watch through the night, wait upon the bawling youngster and heal its infected sores, then take care of the wife, support her by working, tend to this, tend to that, do this, do that, suffer this, suffer that, and put up with whatever additional displeasure and trouble married life brings?  Should I be so imprisoned?  O you poor, miserable fellow, did you take a wife?  Shame, shame, on the trouble and displeasure.  It is better to remain free and to lead a quiet life without care."

Martin Luther, What Luther Says, An Anthology, 3 vols.,

ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, II, p. 885f.

"The husband should take the initiative and contribute toward keeping unity and love in the marriage relation.  But he does this by using reason and not force and by letting things pass without reproving his wife.  This he should do because woman is a frail creature and does not have the courage and stout heart of a man.  They are easily disturbed, take something to heart quickly, and are moved to joy and sorrow sooner than men."

Martin Luther, What Luther Says, An Anthology, 3 vols.,

ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, II, p. 903.  1 Peter 3:7.

Baptism

"Thus we see what a very splendid thing Baptism is.  It snatches us from the jaws of the devil, makes us God's own, restrains and removes sin, and then daily strengthens the new man within us.  It is and remains ever efficacious until we pass from this state of misery to eternal glory.  For this reason everyone should consider his Baptism as his daily dress, to be worn constantly.  Every day he should be found in the faith and its fruits, suppressing the old man, and growing up in the new; for if we want to be Christians, we must practice the work whereby we are Christians.  But if anyone falls from baptismal grace, let him return to it.  For as Christ, the Mercy Seat, does not withdraw from us or forbid us to come to Him again even though we sin, so all His treasures and gifts also remain with us."

Martin Luther, What Luther Says, An Anthology, 3 vols.,

ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, I, p. 61.  Article on baptism, 1529.

"There are the infants, bare and naked in body and soul, having neither faith nor works.  Then the Christian Church comes forward and prays, that God would pour faith into the child; not that our faith should help the child, but that it may obtain a faith of its own.  If it has faith, then after that whatever it does is well done, whether it suckle its mother's breast, or whether it soil itself, or whatever it may please to do."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House,  1983, IV, p. 378.  Twelfth Sunday after Trinity.  Mark 7:31-37.

Holy Communion

Chemnitz:  "Very fitting is this statement of Bernard:  'The body of Christ is to the sick a medicine, to pilgrims a

way; it strengthens the weak, delights the strong, heals weariness, preserves health.  Through it man becomes more gentle under reproof, more patient under labor, more ardent for love, wiser for caution, more ready to obey, more devoted to giving of thanks.'"

Martin Chemnitz, Examination of the Council of Trent,

Fred Kramer, translator, St. Louis:  Concordia Publishing House, 1986, II, p.     234.

Chrysostom says:  "If those who touched the hem of His garment were properly healed, how much more shall we be strengthened if we have Him in us whole?  He will quiet in us the savage law of our members, He will quench the perturbations of the mind, drive out all sicknesses, raise us up from every fall, and, when the power of the enemy has been overcome, He will incite us to true piety and indeed will transform us into His own image."

            Martin Chemnitz, Examination of the Council of Trent, trans., Fred Kramer, St. Louis:  Concordia Publishing House, 1986, II, p. 234.

Closed Communion

"Is the Lord's Supper the place to display my toleration, my Christian sympathy, or my fellowship with another Christian, when that is the very point in which most of all we differ; and in which the difference means for me everything--means for me, the reception of the Savior's atonement?  Is this the point to be selected for the display of Christian union, when in fact it is the very point in which Christian union does not exist?"

            Theodore E. Schmauk and C. Theodore Benze, The Confessional Principle and the Confessions, as Embodying the Evangelical Confession of the Christian Church, Philadelphia: 1911, p. 905f.

                                                            Bad Tree, Bad Fruit

"No work is so evil that it can damn a man, and no work is so good that it can save a man; but faith alone saves us, and unbelief damns us.  The fact that someone falls into adultery does not damn him.  Rather the adultery indicates that he has fallen from faith.  This damns him; otherwise adultery would be impossible for him. So, then, nothing makes a good tree except faith."

Martin Luther, What Luther Says, An Anthology, 3 vols.,

ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, I, p. 475.  Matthew 7:15-23.

Means of Grace, Negative

"Observe, then, the depreciative, contemptuous, and scorning ring in the words of the Reformed when they speak of the sacred Means of Grace, the Word and the Sacraments, and the when they speak of these matters...The true reason for the Reformed view is this:  They do not know how a person is to come into possession of the divine grace, the forgiveness of

sin, righteousness in the sight of God, and eternal salvation. Spurning the way which God has appointed, they are pointing

another way, in accordance with new devices which they have invented."

            C. F. W. Walther, The Proper Distinction Between Law and Gospel, trans., W. H. T. Dau, St. Louis:  Concordia Publishing House, 1928, p. 152f.

Means of Grace, Positive

"The doctrine of the means of grace is a peculiar glory of Lutheran theology.  To this central teaching it owes its sanity and strong appeal, its freedom from sectarian tendencies and morbid fanaticism, its coherence and practicalness, and its adaptation to men of every race and every degree of culture.  The Lutheran Confessions bring out with great clearness the thought of the Reformers upon this subject."

            "Grace, Means of," The Concordia Cyclopedia, L. Fuerbringer, Th. Engelder, P. E.  Kretzmann, St. Louis: Concordia Publishing House, 1927, p. 299.

"Accordingly, we should and must constantly maintain that God will not deal with us except through his external Word and sacrament.  Whatever is attributed to the Spirit apart from such Word and sacrament is of the devil."

Smalcald Articles, Part III, Article VIII, Confession,

The Book of Concord, ed., Theodore G. Tappert,

Philadelphia:  Fortress Press, 1983, p. 313.

Love the Word, Love the Pastor

"Whoever does not receive the Word for its own sake, will never receive it for the sake of the preacher, even if all the angels preached it to him.  And he who receives it because of the preacher does not believe in the Word, neither in God through the Word, but he believes the preacher and in the

preacher.  Hence the faith of such persons does not last long. But whoever believes the Word, does not care who the person is that speaks the Word, and neither will he honor the Word for the sake of the person; but on the contrary, he honors the person because of the Word, and always subordinates the person to the Word."

            Martin Luther, Sermons of Martin Luther, 8 vols.,

ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, I, p. 162. Second Christmas Day, Luke 2:15-20.

The Effective Word

"We shall now set forth from the Word of God how man is converted to God, how and by what means (namely, the oral Word and the holy sacraments) the Holy Spirit wills to be efficacious in us by giving and working true repentance, faith, and new spiritual power and ability for good in our hearts, and how we are to relate ourselves to and use these means."

Formula of Concord, Solid Declaration, Article II, Free

Will, 48, The Book of Concord, ed. Theodore G. Tappert, Philadelphia:  Fortress Press, 1959, p. 530.

"On the one hand, it is true that both the preacher's planting and watering and the hearer's running and willing would be in vain, and no conversion would follow, if there were not added the power and operation of the Holy Spirit, who through the Word preached and heard illuminates and converts hearts so that men believe this Word and give their assent to it.  On the other hand, neither the preacher nor the hearer should question this grace and operation of the Holy Spirit, but

should be certain that, when the Word of God is preached, pure and unalloyed according to God's command and will, and when the people diligently and earnestly listen to and meditate on it, God is certainly present with his grace and gives what man is unable by his own powers to take or to give.  We should not and cannot pass judgment on the Holy Spirit's presence, operations and gifts merely on the basis of our feeling..."

Formula of Concord, Solid Declaration, Article II, Free

Will, 55-56, The Book of Concord, ed. Theodore G. Tappert, Philadelphia:  Fortress Press, 1959, p. 531f.

"For Christ wants to assure us, as was necessary, that the Word is efficacious when it is delivered by men and that we should not look for another word from heaven."

            Apology of the Augsburg Confession, Article XXVIII, Eccles.  Power, The Book of Concord, ed. Theodore G. Tappert, Philadelphia:  Fortress Press, 1959, p. 284.

"For the Word through which we are called is a ministry of the Spirit--'which gives the Spirit' (2 Corinthians 3:8) and a 'power of God' to save (Romans 1:16).  And because the Holy Spirit wills to be efficacious through the Word, to strengthen us, and to give us power and ability, it is God's will that we should accept the Word, believe and obey it."

            Formula of Concord, Solid Declaration, Article XI., Election, The Book of Concord, ed. Theodore G. Tappert, Philadelphia:  Fortress Press, 1959, p. 621.

"Every poor sinner must therefore attend on it, hear it with diligence, and in no way doubt the drawing of the Father because the Holy Spirit wills to be present in the Word and to be efficacious with his power through it.  And this is the drawing of the Father."

            Formula of Concord, Solid Declaration, Article XI., Election, The Book of Concord, ed. Theodore G. Tappert, Philadelphia: Fortress Press, 1959, p. 629.

"The reason for such contempt of the Word is not God's foreknowledge but man's own perverse will, which rejects or perverts the means and instrument of the Holy Spirit which God offers to him through the call and resists the Holy Spirit who wills to be efficaciously active through the Word, as Christ says, 'How often would I have gathered you together and you would not!' (Matthew 23:37)."

            Formula of Concord, Solid Declaration, Article XI, Election, 41, The Book of Concord, ed. Theodore G. Tappert, Philadelphia:  Fortress Press, 1959, p. 623.

What's Good about Bad Sects

"But now these sects are our whetstones and polishers; they whet and grind our faith and doctrine so that, smooth and clean, they sparkle as a mirror.  Moreover we also learn to know the devil and his thoughts and become prepared to fight against him."

Martin Luther, What Luther Says, An Anthology, 3 vols.,

ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, III, p.   1269.

Sects' Appeal

"The sects have two great advantages among the masses.  The one is curiosity, the other is satiety.  These are the two great gateways through which the devil drives with a hay wagon, aye, with all hell."

Martin Luther, What Luther Says, An Anthology, 3 vols.,

ed., Ewald Plass, St. Louis:  Concordia Publishing House,

1959, III, p. 1268.  1 Corinthians 15.

Good Fruit

"The Holy Spirit is given to none except to those who are in sorrow and fear; in them it produces good fruit.  This gift is so precious and worthy that God does not cast it before dogs. Though the unrepentant discover it themselves, hearing it preached, they devour it and know not what they devour." Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, III, p. 281f.  Pentecost Sunday.  John 14:23-31.

Teachers and Preachers

"True, the estate of teachers has, in general, been little respected, especially in ages gone by; and as far as the teachers of the Word of God are concerned, they are, of all men, most despised and even hated by the world.  Nevertheless their estate and office is the most glorious of all, for the following reasons:--  1.  The work of their office centers about man's spiritual welfare, his immortal soul.  2.  They employ the salutary means and instrument in their work, namely, the Word of the living God.  3.  They aim at the salutary and glorious end, namely, to make man truly happy in

the present life and to lead him to the life of eternal bliss. 4.  They are most wholesomely engaged in an occupation which entirely satisfies their spirits and advances their own selves in the way of salvation.  5.  Their labor yields the most precious result, namely, the salvation of man.  6.  Their labors have the most glorious promise of the cooperation of

the Lord, so that they are never entirely futile and in vain. 7.  Their labors have the promise of a gracious reward, which consists in a glory in the world to come that is unutterably great, exceeding abundantly above all they ever could have asked and prayed for in this life."

            C. F. W. Walther, The Proper Distinction between Law and Gospel, trans., W. H. T. Dau, St. Louis:  Concordia Publishing House, 1928, p. 285.

Trials

"One Christian who has been tried is worth a hundred who have not been tried, for the blessing of God grows in trials.  He who has experienced them can teach, comfort, and advise many in bodily and spiritual matters."

Martin Luther, What Luther Says, An Anthology, 3 vols.,

ed., Ewald Plass, St. Louis:  Concordia Publishing House, 1959, III, p. 1381.  Genesis 27:28-29.

"In order to keep your faith pure, do nothing else than stand still, enjoy its blessings, accept Christ's works, and let him bestow His love upon you.  You must be blind, lame, deaf, dead, leprous and poor, otherwise you will stumble at Christ. That Gospel which suffers Christ to be seen and to be doing good only among the needy, will not belie you."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, I, p. 110.  Third Sunday in Advent.  Matthew 11:2-10.

"We have the comfort of this victory of Christ--that He maintains His Church against the wrath and power of the devil; but in the meantime we must endure such stabs and cruel wounds from the devil as are necessarily painful to our flesh and blood.  The hardest part is that we must see and suffer all these things from those who call themselves the people of God

and the Christian Church.  We must learn to accept these things calmly, for neither Christ nor the saints have fared better."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, III, p. 263.  Sunday after Ascension, Exaudi.  John 15:26-16:4.

"Therefore God must lead us to a recognition of the fact that it is He who puts faith in our heart and that we cannot produce it ourselves.  Thus the fear of God and trust in Him must not be separated from one another, for we need them both, in order that we may not become presumptuous and over­confident, depending upon ourselves.  This is one of the reasons why God leads His saints through such great trials."

Martin Luther, Sermons of Martin Luther, 8 vols.,

ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, II, p. 21.  First Sunday after Epiphany.  Luke 2:41-52.

"Secondly, God permits His saints to suffer these trials as an example for others, both to alarm the carnally secure and to comfort the timid and alarmed...But when we see and hear that God has in like manner dealt with His saints and did not spare even His own mother, we have the knowledge and comfort that we need not despair in our trials, but remain quiet and wait until He helps us, even as He has helped all His saints."

Martin Luther, Sermons of Martin Luther, 8 vols., ed.,

John Nicholas Lenker, Grand Rapids:  Baker Book House,  1983, II, p. 40f.  First Sunday after Epiphany, Second Sermon.  Luke 2:41-52.

"Now it is the consolation of Christians, and especially of preachers, to be sure and ponder well that when they present and preach Christ, that they must suffer persecution, and nothing can prevent it; and that it is a very good sign of the preaching being truly Christian, when they are thus persecuted, especially by the great, the saintly, the learned and the wise."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House,  1983, II, p. 97.  Fourth Sunday after Epiphany.  Matthew 8:23-27.

"Not only is Christ hidden from the world, but a still harder thing is it that in such trials Christ conceals himself even from His church, and acts as if He had forgotten, aye, had entirely forsaken and rejected it, since He permits it to be oppressed under the cross and subjected to all the cruelty of the world, while its enemies boast, glory and rejoice over it, as we shall hear in the next Gospel."

            Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, III, p. 67.  Second Sunday after Easter.  John 10:11-16.

"There is another temptation also in the time of trouble which was punished severely among the people of Israel and which alas is common as compared to the other temptation and equally irrational.  That temptation occurs before God's Word is heard; this after we hear the Word, namely thus:  when we know that God has promised help in the time of any trouble, but are not content with it, go forward and will not abide His promise, but prescribe time, place, and manner for His help; and then if He does not come as we expect and desire, faith vanishes."

            Martin Luther, Sermons of Martin Luther, 8 vols.,

ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, I, p. 366.  Epiphany.  Matthew 2:1-12.

Pastors Articulate Sound Doctrine

"That is the reason why our Church from the very beginning declared that it requires its preachers 'not to depart an inch' from its confessions, not to turn aside from the doctrines laid down in them, non tantum in rebus, sed etiam in phrasibus, that is, both as regards the matter offered in their sermons and the manner of their teaching."

            C. F. W. Walther, The Proper Distinction between Law and Gospel, trans., W. H. T. Dau, St. Louis:  Concordia Publishing House, 1928, p. 277.

A Pastor's Afterlife

"When the time comes that the worldly shall gnash their teeth, they shall witness all the elect and angels saying to God: 'This man has been a faithful minister and teacher.  He has proclaimed the saving Word of God to a world of castaways.  On yonder earth he was despised, persecuted, and maligned, but he shines now as a star with imperishable luster.'"

            C. F. W. Walther, The Proper Distinction between Law and Gospel, trans., W. H. T. Dau, St. Louis:  Concordia Publishing House, 1928, p. 402.  Daniel 12:3.

How the Church Fares

"Yet this is also true, that Christ often delays the bestowal of His help, as He did on this occasion, and on another, John 21, when He permitted the disciples to toil all the night without taking anything, and really appeared as if He would forget His own Word and promise."

            Martin Luther, Sermons of Martin Luther, 8 vols.,

ed., John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, IV, p. 154.  Fifth Sunday after Trinity.  Luke 5:1-11.

"The word translated 'desolate' literally means 'orphans.'  By use of this word Christ would intimate the condition of the Church.  In the eyes of the world, and even in her own estimation, she has not the appearance of a prosperous and well ordered organization; rather she is a scattered group of poor, miserable orphans, without leader, protection or help upon earth.  All the world laughs at her and ridicules her as a great fool in thinking that she is the Church and comprises the people of God. Furthermore, each individual is so burdened and oppressed in his need and suffering as to feel that no one else lies so low or is so far from help as he."

Martin Luther, Sermons of Martin Luther, 8 vols., ed.,

John Nicholas Lenker, Grand Rapids:  Baker Book House, 1983, III, p. 304f.  Pentecost, Third Sermon.  John 14:23-31.

Orthodox Church Growth Eyes

"Let us learn more and more to look upon the Lutheran Church with the right kind of spiritual eyes:  it is the most beautiful and glorious Church; for it is adorned with God's pure Word.  This adornment is so precious, that even though an orthodox congregation were to consist of very poor people ­let us say nothing but woodchoppers - and met in a barn (as the Lord Christ also lay here on earth in a barn, on hay and straw), every Christian should much, much rather prefer to affiliate himself with this outwardly so insignificant congregation, rather than with a heterodox congregation, even if its members were all bank presidents and assembled in a church built of pure marble.  Let us be sure that our flesh, and the talk of others does not darken the glory of the orthodox Church, or crowd it out of our sight."

            Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon:  St. Paul's Lutheran Church, 1981, p. 47.

Lutheran "Community Churches"

"Shall we permit this to be done!  is the name of Christian unity! and by a latitudinarianism that is our own heritage, which rises ever anew from the embers of the past to find such veiled support and strength in the citadel of Zion that Confessionalism is told to whisper low in Jerusalem lest she be heard on the streets of Gath."

            Theodore E. Schmauk and C. Theodore Benze, The Confessional Principle and the Confessions, as Embodying the Evangelical Confession of the Christian Church, Philadelphia: 1911, p. 941.

Orthodoxy Is, Is Not

"If any one shows us that even only one pastor preached false doctrine, or that even only one periodical is in the service of false doctrine, and we did not remove this false doctrine, we thereby would have ceased to be an orthodox Synod, and we would have become a unionistic fellowship." (Ephasis in original; Lehre und Wehre, Jahrgang 36, Nummer 8, S.  262-3)

Francis Pieper, The Difference Between Orthodox And

Heterodox Churches, and Supplement, Coos Bay, Oregon:  St. Paul's Lutheran Church, 1981, p. 55.

"You may say: 'I want to remain in the heterodox church in order to accomplish good in it, namely to prevent it from losing the truth altogether.' If you happen to be in a heterodox church, then first of all, bear witness to the truth clearly and definitely.  If they listen to you, good. Under certain circumstances, you can wait a little, to see whether the truth is accepted.  But as soon as it is clear that they will not accept the truth, you must separate yourself from that group which holds to the error.  If you, nevertheless, remain in it, then you are no longer reinforcing the truth, but rather, the error...It is an absolute contradiction to be both a witness-bearer for the truth, and an associate of false teachers."

            Francis Pieper, The Difference Between Orthodox

And Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 49.

"Furthermore, consider this:  All doctrines of the Bible are connected with one another; they form a unit.  One error draws others in after it.  Zwingli's first error was the denial of the presence of Christ's body and blood in the Lord's Supper. In order to support this error, he had to invent a false doctrine of Christ's Person, of heaven, of the right hand of God, etc."

            Francis Pieper, The Difference between Orthodox and Heterodox Churches, and Supplement, Coos Bay, Oregon:  St. Paul's Lutheran Church, 1981, p. 41.

"Thus in heterodox churches, in order to defend false doctrine, God's Word must continually be denied.  It is rightly said:  'It cost nine lies to maintain one lie.' Whoever allows himself such liberties with the Word of God, let him beware, lest the devil also make this clear Word doubtful for him in the hour of death:  'The blood of Jesus Christ, His Son, cleanseth us from all sin.' 1 John 1:7"

Francis Pieper, The Difference between Orthodox and

Heterodox Churches, and Supplement, Coos Bay, Oregon:  St. Paul's Lutheran Church, 1981, p. 40.  1 John 1:7.

"The orthodox character of a church is established not by its mere name nor by its outward acceptance of, and subscription to, an orthodox creed, but by the doctrine which is actually taught in its pulpits, in its theological seminaries, and in its publications.  On the other hand, a church does not forfeit its orthodox character through the casual intrusion of errors, provided these are combated and eventually removed by means of doctrinal discipline." (A Brief Statement of the Missouri Synod's Doctrinal Position, 1932)

            Francis Pieper, The Difference Between Orthodox

And Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 2.

The Word and the Cross

(Luther makes the following general comment on Romans 2:6­10):  "Patient continuance is so altogether necessary that no work can be good in which patient continuance is lacking. The world is so utterly perverse and Satan is so heinously wicked that he cannot allow any good work to be done, but he must persecute it. However, in this very way God, in His wonderful wisdom, proves what work is good and pleasing to Him.  Here the rule holds:  As long as we do good and for our good do not encounter contradiction, hatred, and all manner of disagreeable and disadvantageous things, so we must fear that our good work as yet is not pleasing to God; for just so long it is not yet done with patient continuance.  But when our good work is followed by persecution, let us rejoice and firmly believe that it is pleasing to God; indeed, then let us be assured that it comes from God, for whatever is of God is bound to be crucified by the world.  As long as it does not bring the cross, that is, as long as it does not bring shame and contempt as we patiently continue in it, it cannot be esteemed as a divine work since even the Son of God was not free from it--(suffering for the sake of the good He did) --but left us an example in this.  He Himself tells us in Matthew 5:10, 12: 'Blessed are they which are persecuted for righteousness sake..Rejoice, and be exceeding glad: for great is your reward in heaven.'"

Martin Luther, Commentary on Romans, trans. J. Theodore

Mueller, Grand Rapids:  Kregel Publications, 1976, p. 55. Matthew 5: 10, 12.