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WELS Is Keeping Up with ELCA
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WELS Will Get Even - Unless Someone Is a Church and Changer
http://www.intrepidlutherans.com/2013/08/afraid-to-drink.html#comment-form
There are in fact wolves out there, as has been clearly demonstrated in the very recent past.
But what are people really afraid of though? I know any number of confessional people in WELS who just are not willing to in any way accept the fact that maybe, just maybe, Holy Mother Synod might be wrong about something. I'm not sure that some people are afraid of losing their calls or being preyed upon in some other way, as much a they are afraid to admit that the WELS might not be as pure as they have always believed it was.
A.P.
But what are people really afraid of though? I know any number of confessional people in WELS who just are not willing to in any way accept the fact that maybe, just maybe, Holy Mother Synod might be wrong about something. I'm not sure that some people are afraid of losing their calls or being preyed upon in some other way, as much a they are afraid to admit that the WELS might not be as pure as they have always believed it was.
A.P.
Prof. Palmer,
Point well taken. Many simply cannot tolerate the fact that our church body is a fallible human organization, full of sinful human beings, and therefore can, does, and will make mistakes. As the famous saying from that movie goes, they ". . . can't handle the truth!" Now, as to why THIS is, that is somewhat of a mystery to me.
Thanks for your comment.
Point well taken. Many simply cannot tolerate the fact that our church body is a fallible human organization, full of sinful human beings, and therefore can, does, and will make mistakes. As the famous saying from that movie goes, they ". . . can't handle the truth!" Now, as to why THIS is, that is somewhat of a mystery to me.
Thanks for your comment.
I think the problem may be a lack of direction. It is easy to sit around nodding our heads in agreement about Confessional issues. But intellectual assent doesn't translate into visible support. However, when a tangible cause based on our intellectual assent is put forward, it always has the potential to muster support. Take, for example, when IL sponsored that memorial against ToG at the 2011 convention. It garnered a fair amount of support! People are looking for something like that to rally around.
In contrast, when all we do is talk, enthusiasm wanes. God bless it - and heaven knows we don't know what's going on behind the scenes - but a lot of the time IL seems like a lot of talk with little action. And when one of you, the intrepid Pr. Rydecki, actually did take some action, he was summarily thrown out of the synod with little to no vocal support - and even some castigation! - from fellow IL pastors.
I for one have done my part. I regularly talk about "Confessional Lutheran" issues with my pastor and the pastors that I work for by way of the organ. But even then, the talking only does so much. I would happily rally behind some project or cause if there was one. If there is any hope for even a remnant of the synod (and I grow more and more skeptical every day), it's going to be because we decide to put our money where our mouth is and apply what we believe concerning the truth of God's word in a tangible way. There is strength in numbers. We need to find *something* to rally behind, and then get to rallying! Otherwise, IL is just going to fizzle out of existence, and the few holdout confessionals along with it.
In contrast, when all we do is talk, enthusiasm wanes. God bless it - and heaven knows we don't know what's going on behind the scenes - but a lot of the time IL seems like a lot of talk with little action. And when one of you, the intrepid Pr. Rydecki, actually did take some action, he was summarily thrown out of the synod with little to no vocal support - and even some castigation! - from fellow IL pastors.
I for one have done my part. I regularly talk about "Confessional Lutheran" issues with my pastor and the pastors that I work for by way of the organ. But even then, the talking only does so much. I would happily rally behind some project or cause if there was one. If there is any hope for even a remnant of the synod (and I grow more and more skeptical every day), it's going to be because we decide to put our money where our mouth is and apply what we believe concerning the truth of God's word in a tangible way. There is strength in numbers. We need to find *something* to rally behind, and then get to rallying! Otherwise, IL is just going to fizzle out of existence, and the few holdout confessionals along with it.
I would second Mr. Baker's comment.
Lee Liermann
Lee Liermann
Daniel,
I believe you are correct in your assessment. Both the editors and also signers and readers are somewhat divided in what direction to focus our attention. Should it be worship, outreach, administration, doctrine (justification, etc...), translations, or other issues? I myself believe that the liturgy and the "worship wars" should be our main focus, because that's where the "rubber hits the road" for most pew-sitters. But others believe their causes are just as important, if not more so. It just so happens that there are a lot of "fronts" in this war - way more than even just two! Where do we attack with our very limited resources, and how, and when? But you're right, unless and until we focus on something and make that the point of attack, our effectiveness will be very limited.
Thanks for the comment!
I believe you are correct in your assessment. Both the editors and also signers and readers are somewhat divided in what direction to focus our attention. Should it be worship, outreach, administration, doctrine (justification, etc...), translations, or other issues? I myself believe that the liturgy and the "worship wars" should be our main focus, because that's where the "rubber hits the road" for most pew-sitters. But others believe their causes are just as important, if not more so. It just so happens that there are a lot of "fronts" in this war - way more than even just two! Where do we attack with our very limited resources, and how, and when? But you're right, unless and until we focus on something and make that the point of attack, our effectiveness will be very limited.
Thanks for the comment!
Pastor Spencer,
I agree with you about the "worship wars." I have found the articles about them on IL to be very helpful when explaining the problems with sectarian worship. I would love to see more about it in future IL posts!
I agree with you about the "worship wars." I have found the articles about them on IL to be very helpful when explaining the problems with sectarian worship. I would love to see more about it in future IL posts!
Dear Steve:
You write, "Many simply cannot tolerate the fact that our church body is a fallible human organization, full of sinful human beings, and therefore can, does, and will make mistakes."
In my estimation, you have for many years seemed to be a victim of this very thinking, unable to "tolerate the fact that our church body is a fallible human organization, full of sinful human beings, and therefore can, does, and will make mistakes." Would following your solutions for "correction" suddenly make the WELS, its pastors, and its congregations pure, infallible human beings and human organizations? You seem to suggest that your way of addressing any issues that arise among us synodically and/or individually is the ONLY way of handling those issues, and if people don't subscribe your solutions they are somehow disinterested or unfaithful to the Savior and his Word; that yours is the only solution.
And you wonder why more folks aren't willing to "sign on"? Perhaps a moment or two looking in the mirror would give you your answer.
Godly repentance must always begin with me (Matthew 7:1-5), even as we "make every effort to keep the unity of the Spirit through the bond of peace" (Ephesians 4:3). Let me assure you that the WELS, its pastors, and its people will never be perfect, at least not as long as I'm still alive and among you, "for I know my transgressions and my sin is always before me" (Psalm 51:3)
Grace and peace,
Peter Prange
You write, "Many simply cannot tolerate the fact that our church body is a fallible human organization, full of sinful human beings, and therefore can, does, and will make mistakes."
In my estimation, you have for many years seemed to be a victim of this very thinking, unable to "tolerate the fact that our church body is a fallible human organization, full of sinful human beings, and therefore can, does, and will make mistakes." Would following your solutions for "correction" suddenly make the WELS, its pastors, and its congregations pure, infallible human beings and human organizations? You seem to suggest that your way of addressing any issues that arise among us synodically and/or individually is the ONLY way of handling those issues, and if people don't subscribe your solutions they are somehow disinterested or unfaithful to the Savior and his Word; that yours is the only solution.
And you wonder why more folks aren't willing to "sign on"? Perhaps a moment or two looking in the mirror would give you your answer.
Godly repentance must always begin with me (Matthew 7:1-5), even as we "make every effort to keep the unity of the Spirit through the bond of peace" (Ephesians 4:3). Let me assure you that the WELS, its pastors, and its people will never be perfect, at least not as long as I'm still alive and among you, "for I know my transgressions and my sin is always before me" (Psalm 51:3)
Grace and peace,
Peter Prange
Peter,
Thank you for your comments.
I may be wrong, but I don't think I've ever said that "my way" is the "only" way that problems in the WELS should be or need to be addressed. If I have, please know that I most certainly did not mean that to be the case.
When I and other students at Bethany noticed some unscriptural practices taking place back in the early 70s, we first went to the college leadership. When that didn't produce much, we went to WLS men supervising the then-"Mequon Program," which included O.J. Naumann, and things changed. There was no need to go further. When Prof. Hartwig's false teaching was rejected by two districts and the combined CPs of the synod in 1980 and '81, I naturally expected some discipline to take place. When it didn't, I went to the Pres. of DMLC first, then to the Pres. of the WLS, and finally to Pres. Mischke. I was promised action, although none ever took place. I brought the matter up time and again in circuit meetings, conferences, and convention, and still nothing was ever done. I learned that sometimes the "normal channels" don't always function. These are just two of dozen of examples I could give. I am certainly not opposed to following procedure, and have done so in nearly every instance when I have had concerns.
So, no I don't always think we MUST bring everything out into the open. And yes, I am fully aware that I am not perfect and make mistakes too. I've been called on them, and have repented and recanted when necessary.
I think you miss my point, however. It is not that everyone has to speak up and speak out, but that those that would otherwise do so, are afraid to due to fear of reprisals. In short, that speaking out publicly is "A" tool that could be used, along with meetings and conferences, but is not being used as often as it might due to these fears. That there is a "chill" in our circles that, in my opinion, comes from the almost unbridled power of the DPs over the Call process. Perhaps I am wrong here, but this is what I have been told on numerous occasions.
I have been "blackballed" more than once, and had DPs actually say those very words to my face - and not because of false doctrine or practice, but because I spoke out against problems. So, I know personally that this does indeed happen.
I do not say that every WELS Pastor and layman must sign on to IL or must speak up and speak out all the time. I'm only saying that there may be times when such is called for, but that even then, it seldom happens because of fear of "being eaten." That's all I meant, nothing more.
Thanks, as always, for your concern.
Deo Vindice!
Thank you for your comments.
I may be wrong, but I don't think I've ever said that "my way" is the "only" way that problems in the WELS should be or need to be addressed. If I have, please know that I most certainly did not mean that to be the case.
When I and other students at Bethany noticed some unscriptural practices taking place back in the early 70s, we first went to the college leadership. When that didn't produce much, we went to WLS men supervising the then-"Mequon Program," which included O.J. Naumann, and things changed. There was no need to go further. When Prof. Hartwig's false teaching was rejected by two districts and the combined CPs of the synod in 1980 and '81, I naturally expected some discipline to take place. When it didn't, I went to the Pres. of DMLC first, then to the Pres. of the WLS, and finally to Pres. Mischke. I was promised action, although none ever took place. I brought the matter up time and again in circuit meetings, conferences, and convention, and still nothing was ever done. I learned that sometimes the "normal channels" don't always function. These are just two of dozen of examples I could give. I am certainly not opposed to following procedure, and have done so in nearly every instance when I have had concerns.
So, no I don't always think we MUST bring everything out into the open. And yes, I am fully aware that I am not perfect and make mistakes too. I've been called on them, and have repented and recanted when necessary.
I think you miss my point, however. It is not that everyone has to speak up and speak out, but that those that would otherwise do so, are afraid to due to fear of reprisals. In short, that speaking out publicly is "A" tool that could be used, along with meetings and conferences, but is not being used as often as it might due to these fears. That there is a "chill" in our circles that, in my opinion, comes from the almost unbridled power of the DPs over the Call process. Perhaps I am wrong here, but this is what I have been told on numerous occasions.
I have been "blackballed" more than once, and had DPs actually say those very words to my face - and not because of false doctrine or practice, but because I spoke out against problems. So, I know personally that this does indeed happen.
I do not say that every WELS Pastor and layman must sign on to IL or must speak up and speak out all the time. I'm only saying that there may be times when such is called for, but that even then, it seldom happens because of fear of "being eaten." That's all I meant, nothing more.
Thanks, as always, for your concern.
Deo Vindice!
Another case in point:
Back in October of 2011, a pastor from the AZ-CA District of the WELS, during the discussion period of an exegetical paper on Rom. 3:21-26, dared to ask if the presenter was certain that the "all" who are said to be justified must, in context, refer to all people who have ever lived, whether they believe in Christ or not, or whether the "all" is not defined rather clearly in Rom. 3:22 as "all who believe." This pastor's doctrine was immediately (as in, on the floor of the conference) called into question for daring to disturb the "settled" doctrine of the WELS regarding Objective Justification. He was required to "apologize" to the conference for unsettling them with his questions.
That resulted in several hours of "alone time" between this pastor and the district president over the next days and months. This pastor pleaded with his brothers in the district, and with the presidium, that the issue be studied on a district-wide, open basis. His request was repeatedly denied. He was told that he had no right to question "settled doctrine," and if it were studied, it could only be studied with the understanding that it be studied to demonstrate how the WELS position is right. He was told that studying the doctrine may cause people to start to question it who otherwise are not questioning it, and therefore, studying the doctrine would be harmful to the synod.
Within 11 months of this conference, this pastor was branded a heretic in front of his congregation, and within 12 months, he was suspended, in spite of promises made to the congregation that the presidium would "continue to study the issue with" their pastor.
How willing is any pastor in the district now to ask questions at a conference, much less to speak out directly to a perceived problem or to disagree with a district president? Yes, there is plenty of fear out there--fear of the WELS leadership. But not nearly enough fear of God.
Back in October of 2011, a pastor from the AZ-CA District of the WELS, during the discussion period of an exegetical paper on Rom. 3:21-26, dared to ask if the presenter was certain that the "all" who are said to be justified must, in context, refer to all people who have ever lived, whether they believe in Christ or not, or whether the "all" is not defined rather clearly in Rom. 3:22 as "all who believe." This pastor's doctrine was immediately (as in, on the floor of the conference) called into question for daring to disturb the "settled" doctrine of the WELS regarding Objective Justification. He was required to "apologize" to the conference for unsettling them with his questions.
That resulted in several hours of "alone time" between this pastor and the district president over the next days and months. This pastor pleaded with his brothers in the district, and with the presidium, that the issue be studied on a district-wide, open basis. His request was repeatedly denied. He was told that he had no right to question "settled doctrine," and if it were studied, it could only be studied with the understanding that it be studied to demonstrate how the WELS position is right. He was told that studying the doctrine may cause people to start to question it who otherwise are not questioning it, and therefore, studying the doctrine would be harmful to the synod.
Within 11 months of this conference, this pastor was branded a heretic in front of his congregation, and within 12 months, he was suspended, in spite of promises made to the congregation that the presidium would "continue to study the issue with" their pastor.
How willing is any pastor in the district now to ask questions at a conference, much less to speak out directly to a perceived problem or to disagree with a district president? Yes, there is plenty of fear out there--fear of the WELS leadership. But not nearly enough fear of God.
An excellent article, Rev. Fr. Spencer!
Fear is often debilitating: fear of reprisal, being wrong, losing friends, losing fellowship, etc. That fear must be overcome, but the situation doesn't always involve heated conflict. I would encourage those who see a problem but are afraid to confront it to know that the Lord sometimes speaks in a still small voice, not always in a fire, wind, or quake. I was initially fearful of standing up and questioning my WELS pastor, and the Synod, but was confident in the Lord that I could do so. I did, with due respect, and eventually determined just to leave the WELS. I am fortunate to live in an area where there are multiple Lutheran churches and I was able to find one that is confessional and orthodox. Confronting, or even leaving, the WELS is not as hard as it seems. One has to be prepared for consequences, but they are not insurmountable. Push through them and stand firm and know that all things work together for the good of those who love God.
It is one thing to hold academic debates with no purpose, but when the purpose is confronting error, information is ammunition. Having that information can increase confidence and help overcome the fear. Sites such as IL are wonderful resources for solid theological information. In fact IL, along with Brothers of John the Steadfast, bookofconcord.org, were instrumental in my decisions. I appreciate the apologetics and polemics of this site, and would like to see more articles on wide-ranging Lutheran and Christian topics.
Spenglergeist!
Fear is often debilitating: fear of reprisal, being wrong, losing friends, losing fellowship, etc. That fear must be overcome, but the situation doesn't always involve heated conflict. I would encourage those who see a problem but are afraid to confront it to know that the Lord sometimes speaks in a still small voice, not always in a fire, wind, or quake. I was initially fearful of standing up and questioning my WELS pastor, and the Synod, but was confident in the Lord that I could do so. I did, with due respect, and eventually determined just to leave the WELS. I am fortunate to live in an area where there are multiple Lutheran churches and I was able to find one that is confessional and orthodox. Confronting, or even leaving, the WELS is not as hard as it seems. One has to be prepared for consequences, but they are not insurmountable. Push through them and stand firm and know that all things work together for the good of those who love God.
It is one thing to hold academic debates with no purpose, but when the purpose is confronting error, information is ammunition. Having that information can increase confidence and help overcome the fear. Sites such as IL are wonderful resources for solid theological information. In fact IL, along with Brothers of John the Steadfast, bookofconcord.org, were instrumental in my decisions. I appreciate the apologetics and polemics of this site, and would like to see more articles on wide-ranging Lutheran and Christian topics.
Spenglergeist!
I'd like to respond to Pastor Spencer's article and Mr. Dusek's assertion that "confronting, or even leaving, the WELS is not as hard as it seems."
This might be true for a layman, but it's not for a pastor. Let me explain...
I currently serve as a WELS pastor. A few years ago, several very vocal members of my congregation began pushing for contemporary worship. I explained my concerns with contemporary worship and opposed it in the congregation. These members then went behind my and back and issued a complaint with the District President. The DP then sat me down and explained to me, with a thinly-veiled threat, that I should "start exploring other options" for employment. He also let me know that he had already contacted the other DPs about this, implying that my name was on the blacklist.
So here I am in limbo, without many options. Should I continue to tough it out here? That's what I have been doing, but it's nearly impossible to preach or teach with authority when my members know they can run to the DP if I ever dare to say something they don't like. Should I wait for a call? Not going to happen--the blacklist is a very real thing. Resign and leave the WELS? Not as easy as Mr. Dusek thinks, especially when there's a large family to feed and my MLC and WLS diplomas aren't worth the fancy paper they're printed on--not in the real world anyway. Be brave and take a stand and sign my name onto the Intrepid Lutherans website? Why? I'm not even sure what IL stands for these days or what concrete goals it has. Signing my name would have a minimal impact on the synod, but a devastating impact on me and my family, as it would be the only excuse my DP would need to send me packing.
So, am I a coward? I suppose so. But perhaps IL should spend more time fighting against the abuses of power taking place all over the synod, and less time laying guilt trips on already-besieged pastors.
(For obvious reasons, I am submitting this anonymously and have no idea if it will be posted or not. I hope it is--I know I'm not the only WELS pastor in this position.)
This might be true for a layman, but it's not for a pastor. Let me explain...
I currently serve as a WELS pastor. A few years ago, several very vocal members of my congregation began pushing for contemporary worship. I explained my concerns with contemporary worship and opposed it in the congregation. These members then went behind my and back and issued a complaint with the District President. The DP then sat me down and explained to me, with a thinly-veiled threat, that I should "start exploring other options" for employment. He also let me know that he had already contacted the other DPs about this, implying that my name was on the blacklist.
So here I am in limbo, without many options. Should I continue to tough it out here? That's what I have been doing, but it's nearly impossible to preach or teach with authority when my members know they can run to the DP if I ever dare to say something they don't like. Should I wait for a call? Not going to happen--the blacklist is a very real thing. Resign and leave the WELS? Not as easy as Mr. Dusek thinks, especially when there's a large family to feed and my MLC and WLS diplomas aren't worth the fancy paper they're printed on--not in the real world anyway. Be brave and take a stand and sign my name onto the Intrepid Lutherans website? Why? I'm not even sure what IL stands for these days or what concrete goals it has. Signing my name would have a minimal impact on the synod, but a devastating impact on me and my family, as it would be the only excuse my DP would need to send me packing.
So, am I a coward? I suppose so. But perhaps IL should spend more time fighting against the abuses of power taking place all over the synod, and less time laying guilt trips on already-besieged pastors.
(For obvious reasons, I am submitting this anonymously and have no idea if it will be posted or not. I hope it is--I know I'm not the only WELS pastor in this position.)
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Another Way To Increase Attendance. I Favor Popcorn and Ice Cream Sodas. Milwaukee church to reveal contents of mystery box on Sunday | FOX6Now.com
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| Gimmicks get old. Find new ones. |
Milwaukee church to reveal contents of mystery box on Sunday | FOX6Now.com:
MILWAUKEE (WITI) — One church on Milwaukee’s south side may be packed on Sunday, August 18th. That’s because the church’s pastor is set to reveal a secret; one hidden for years inside the church itself.
On Tuesday, August 13th, subcontractor Kenneth Skodowski was working on a restoration project at Christ Evangelical Lutheran Church when his hammer drill came in contact with some kind of contraption in the cornerstone.
“I was like, ‘What the hell is this?’ The first thing that pops in my head is like some Illuminati-type stuff, that’s from the ‘Da Vinci Code!’ I don’t know what’s going on,” said Skodowski.
Pastor Joel Jaeger says the two items recovered include some sort of makeshift plaque and a copper box, which is welded shut.
“I knew, right away, that it was a time capsule, and I don’t know what we’re gonna find in there,” said Pastor Jaeger.
But Pastor Jaeger knows what he’d like to find…
“I’d love it if we’d find two 1901, five-dollar gold coins that would be worth $30,000 each, and then we could pay for this project,” said Pastor Jaeger.
Realistically, the pastor says he anticipates the box may contain a list of congregation members and/or newspaper clippings dating back to when the church was constructed in 1901.
Whatever the contents, Pastor Jaeger says he knows there is a lesson to be learned.
“It teaches a sense of history, and that, that what we’re going through, right now, may not seem real important. But ten years from now, a hundred years from now, it really is important. It talks about our roots, where we came from, and it gives us a sense of who we are,” said Pastor Jaeger.
The contents of that metal box will be revealed to the church’s congregation during Sunday’s services.
'via Blog this'
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ELCA Convention and Implications for LCMS and WELS
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| That did not take long! |
The voting for Number Two in ELCA is taking place. They have a strange system, thanks to the WELS donation of Seminex leadership. The second most influential person is the Secretary, who can either be lay or clergy, male female or undecided.
The current Secretary did a lot to polarize ELCA by turning the 2009 resolution inside-out. The actual vote was to allow gay ordination and marriage, to let people dissent from that position. Swartling made gay advocacy the only position to be tolerated, so the purging began in earnest, much like LCMS and WELS getting rid of those who did not like the Church Growth Movement.
ELCA's local bishops often went after the choice properties, which were plums to be grabbed, especially since ownership of the congregation meant grabbing the funds as well. The Wisconsin and Missouri sects have done the same, WELS most recently with St. John in Milwaukee (church and endowment funds). These Gospel-drenched bishops (ELCA, LCMS, WELS, Episcopal) do not mind closing down a congregation entirely if they can get their revenge on dissenters.
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| All for Holy Mother Synod? No - $120 million for Habitat for Humanity. |
The ELCA dissenters were slow to anger, quick to forgive any new imposition of the gay agenda, until 2009. That turned ELCA from a 5.3 million (baptized) denomination into a 4 million (or less) group. Swartling also decided that ELCA was in fellowship with any religious group in the world but not with the departing groups, LCMC and NALC. Clergy belonging to those NALC or LCMC were often excommunicated and removed from the congregation, but many parishes chose to leave ELCA. So there. Except ELCA sued that those faithful to ELCA were the real congregation.
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| Pope John the Malefactor, ELS, rules by permission of the WELS. |
If you see any parallels with LCMS or WELS, do not be shocked. ELCA, WELS, and LCMS work together and think exactly alike. The difference between the bullying of Buchholz and Seifert and Harrison is minor. Pope John the Malefactor got rid of congregations and pastors simply for disagreeing about a point often disputed in the Olde Synodical Conference. He rewarded himself with an all-expenses paid world tour. Doubtless the Third World was excited to see their pope, kiss his ring, and bow in submission.
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| ELCA Pastor Anita Hill was ordained in 2001 during Mark Hanson's bishopric in the Twin Cities. |
Swartling did not act on his own. He was carrying out the demands of the Network, as they called it in the old days, when ELCA was starting. Mark Hanson became ELCA Presiding Bishop by allowing defiance of the policies of ELCA (wink, wink) and ordaining a lesbian pastor "illegally." First PB Herb Chilstrom has revealed in an article that his administration was smoke and mirrors, pretending to advocate one standard (traditional) while moving ELCA into open gay advocacy.
Richard Johnson, Loyal ELCA
I took a coffee break. When I returned, David Swartling was giving his report. Charles told me I hadn't missed anything.
One interesting thing he says: In 2013 only 7 congregations have taken "first votes" to leave ELCA and "we are starting to hear anecdotal reports about congregations voting to come back." (Applause)
In his written report, he provides some stats about congregation leaving since 2009--a total of 647. One especially interesting set of statistics was about which synods have been most impacted:
SW Texas (33 congregations, 22%)
Western Iowa (27, 18%)
North Carolina (37, 16%)
Montana (18, 14%)
South Dakota (35, 14%)
Northeastern Iowa (24, 14%)
East Central Wisc (16, 12%)
Eastern Wash-Idaho (11, 11%)
Pacifica (12, 10%)
NW Minn (26, 10%)
NW OH (19, 10%)
Central Southern Illinois (15, 10%)
North. Great Lakes (9, 105)
Grand Canyon (9, 10%)
Those least impacted (no numbers, but 0 or 1 congregations lost)
Alaska, Arkansas-OK, Caribbean, Metro Chicago, Metro DC, Metro NY, New England, New Jersey, Slovak Zion
Another interesting stat: 16% of all congregations with worship attendance of 800 or more have left; 8% of congregations with worship attendance of 351 to 800; 6% of those 101 to 350; 6% of those 51 to 100; 5% of those 50 or fewer.
Destinations of congregations leaving: 348 to LCMC, 228 to NALC, 12 independent, 9 to AFLC, 7 to AALC, 5 to LCMS, 31 to other/unknown.
End of secretary statistics.
Mark Hanson did his purging work well for 12 years, so why did the convention turn against him, only to applaud him warmly once he lost his position? I noticed that he and Eaton (who won) were both quite nervous in their speeches. Both seemed to be measuring their words with extreme care. I believe Hanson already knew he was going and Eaton had the votes. He tried to tell everyone how wonderful ELCA had become, and Eaton acknowledged the grief. At one point she said, "When I was coming out...[painful pause, bad words to use, could be a pratfall] of an worship service, someone said..."
Too Bad and Thanks for All the Fish:
ELCA NEWS SERVICE
August 15, 2013
August 15, 2013
ELCA Presiding Bishop Mark Hanson delivers his final report
13-57-MRC
13-57-MRC
PITTSBURGH (ELCA) -- In his last report as presiding bishop of the Evangelical Lutheran Church in America (ELCA), the Rev. Mark S. Hanson said there is an opportunity for the 4-million-member church -- in anticipation of the 500th anniversary of the Reformation -- to let go of being competitive in a religious marketplace and embrace the opportunity to be who we are in Christ.
Hanson delivered his report to the 952 voting members of the 2013 ELCA Churchwide Assembly meeting here Aug. 12-17 at the David L. Lawrence Convention Center. The churchwide assembly is the highest legislative body of this church. The theme for the assembly is “Always being made new.” This year marks the 25th anniversary of the ELCA, and the 500th anniversary of the Reformation will be observed in 2017.
“We are ambassadors bearing the good news that God is not in the sin-accounting business,” said Hanson. “To do that, to bear the witness of whom God is in the world is to be who we are as evangelical Lutherans. As Paul wrote, ‘we do not proclaim ourselves; we proclaim Jesus Christ.’”
Hanson said that in his past 12 years as ELCA presiding bishop he has been blessed “to witness the Spirit’s power at work throughout this church and among our global and ecumenical partners.”
He said he sees “the Holy Spirit at work” among ELCA congregations who are responding to the call to be engaged in mission planning, among the thousands of ELCA youth gathered in New Orleans in 2011 for worship and service, in the wisdom, patience and strength of the ELCA’s 65 synod bishops and the ELCA Church Council, among people who are affected by natural disasters and in the lives of people overseas.
“Yes, we can trust the Holy Spirit, who is at work through this church as we are deeply rooted in Christ and always being made new,” Hanson told the assembly.
“We have something to say to people who are searching for the good life. It is the story of a gracious God who calls each one of us by name through baptismal waters, gathers us into the community of faith, the living body of Christ and sends us forth in so many varied callings in daily life to love and serve the neighbor, to care for family and friends and God’s creation to strive for justice and peace and in word and deed to share the good news of Jesus Christ,” he said.
In his report, Hanson shared that on a flight back to Chicago he noticed a bottle of soap in the airplane restroom. “I took it out and asked the flight attendant if I could borrow it for a few minutes … to copy down the brand and description [which] is called ‘Pure Grace.’”
“Think how prevalent this message is in our lives: if you live more purely, invest wisely, pray fervently, think positively, give generously, advocate passionately, then you will have achieved a state of grace and made your life whole,” he said. “People deserve to hear a different Gospel, the message about the God who really is pure grace, the God who really does wash us clean -- body, soul and spirit. What an opportunity we have in the coming years when attention will focus on the 500th anniversary of the Reformation.”
Throughout his report, Hanson responded to the question, “What if the Holy Spirit is writing new chapters for the Book of Acts? What will those chapters tell of what the Holy Spirit is doing among and with the Evangelical Lutheran Church in America?”
He said that it is his hope that the writer of the new chapters of Acts would describe how the Spirit empowered the people of the ELCA with attentive listening, spiritual renewal in the personal lives of members and in the nearly 10,000 congregations of the ELCA, moving into becoming communities of radical hospitality and deepening this church’s engagement globally.
Among the videos shown in his presentation, Hanson shared a video of Archbishop Kawak of the Syrian Orthodox Church and invited the assembly “to witness to the power of the cross and resurrection in the midst of unimaginable suffering and death” in Syria. Hanson also offered a prayer for the people of Egypt in light of lives lost there.
“Such is the work of the Holy Spirit in the Book of Acts and in the Evangelical Lutheran Church in America. Planting the church and being uprooted, moving on for the sake of the Gospel, we are committed to respond to those who have been uprooted by war and famine, by natural disasters and political oppression, by poverty and ecological destruction,” he said.
In his continued response to what would be written in the new chapters of Acts, Hanson said that “let it be told with all humility that the generosity of ELCA members became the occasion for jubilation and thanksgiving for God’s amazing grace” and that in the coming years for the ELCA, “let us build upon our strong system of theological education” and leadership development in this church, particularly recognizing and supporting the leadership already being given by youth and young adults.
As he concluded his report Hanson said, “May those chapters added to the Book of Acts declare the Evangelical Lutheran Church in America was anointed with the power of the Holy Spirit and in Christ is always being made new.”
After his report, Hanson was presented with the Servus Dei Medal.
End of Hanson exit.Hanson delivered his report to the 952 voting members of the 2013 ELCA Churchwide Assembly meeting here Aug. 12-17 at the David L. Lawrence Convention Center. The churchwide assembly is the highest legislative body of this church. The theme for the assembly is “Always being made new.” This year marks the 25th anniversary of the ELCA, and the 500th anniversary of the Reformation will be observed in 2017.
“We are ambassadors bearing the good news that God is not in the sin-accounting business,” said Hanson. “To do that, to bear the witness of whom God is in the world is to be who we are as evangelical Lutherans. As Paul wrote, ‘we do not proclaim ourselves; we proclaim Jesus Christ.’”
Hanson said that in his past 12 years as ELCA presiding bishop he has been blessed “to witness the Spirit’s power at work throughout this church and among our global and ecumenical partners.”
He said he sees “the Holy Spirit at work” among ELCA congregations who are responding to the call to be engaged in mission planning, among the thousands of ELCA youth gathered in New Orleans in 2011 for worship and service, in the wisdom, patience and strength of the ELCA’s 65 synod bishops and the ELCA Church Council, among people who are affected by natural disasters and in the lives of people overseas.
“Yes, we can trust the Holy Spirit, who is at work through this church as we are deeply rooted in Christ and always being made new,” Hanson told the assembly.
“We have something to say to people who are searching for the good life. It is the story of a gracious God who calls each one of us by name through baptismal waters, gathers us into the community of faith, the living body of Christ and sends us forth in so many varied callings in daily life to love and serve the neighbor, to care for family and friends and God’s creation to strive for justice and peace and in word and deed to share the good news of Jesus Christ,” he said.
In his report, Hanson shared that on a flight back to Chicago he noticed a bottle of soap in the airplane restroom. “I took it out and asked the flight attendant if I could borrow it for a few minutes … to copy down the brand and description [which] is called ‘Pure Grace.’”
“Think how prevalent this message is in our lives: if you live more purely, invest wisely, pray fervently, think positively, give generously, advocate passionately, then you will have achieved a state of grace and made your life whole,” he said. “People deserve to hear a different Gospel, the message about the God who really is pure grace, the God who really does wash us clean -- body, soul and spirit. What an opportunity we have in the coming years when attention will focus on the 500th anniversary of the Reformation.”
Throughout his report, Hanson responded to the question, “What if the Holy Spirit is writing new chapters for the Book of Acts? What will those chapters tell of what the Holy Spirit is doing among and with the Evangelical Lutheran Church in America?”
He said that it is his hope that the writer of the new chapters of Acts would describe how the Spirit empowered the people of the ELCA with attentive listening, spiritual renewal in the personal lives of members and in the nearly 10,000 congregations of the ELCA, moving into becoming communities of radical hospitality and deepening this church’s engagement globally.
Among the videos shown in his presentation, Hanson shared a video of Archbishop Kawak of the Syrian Orthodox Church and invited the assembly “to witness to the power of the cross and resurrection in the midst of unimaginable suffering and death” in Syria. Hanson also offered a prayer for the people of Egypt in light of lives lost there.
“Such is the work of the Holy Spirit in the Book of Acts and in the Evangelical Lutheran Church in America. Planting the church and being uprooted, moving on for the sake of the Gospel, we are committed to respond to those who have been uprooted by war and famine, by natural disasters and political oppression, by poverty and ecological destruction,” he said.
In his continued response to what would be written in the new chapters of Acts, Hanson said that “let it be told with all humility that the generosity of ELCA members became the occasion for jubilation and thanksgiving for God’s amazing grace” and that in the coming years for the ELCA, “let us build upon our strong system of theological education” and leadership development in this church, particularly recognizing and supporting the leadership already being given by youth and young adults.
As he concluded his report Hanson said, “May those chapters added to the Book of Acts declare the Evangelical Lutheran Church in America was anointed with the power of the Holy Spirit and in Christ is always being made new.”
After his report, Hanson was presented with the Servus Dei Medal.
Eaton is married to an Episcopalian and has two daughters.
Two other women bishops were nominated and voted into the Fab Four, including the head of the powerless bishops' conference (Crist). The run up for Eaton showed that all the Network votes were going to her, because "it was time for a woman to be Presiding Bishop." Hanson really sounded clueless in his typical bureaucratic remarks, and that could not have helped. I believe he entered the convention knowing he was a gonner. Perhaps his supporters thought that having several women candidates would split the vote for him to win. He started out with half the votes (needing 75%) and went down from there.
Crist sounded this way in her Q and A sessions, "I am just a symbol for now, so I will enjoy my moment in the spotlight."
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| ELCA Presiding Bishop Mark Hanson participated in Elizabeth Eaton's installation as a local bishop. |
The three Emmaus partners act as if they just discovered talking and working together. How on earth did they manage to organize four-synod events 20 years ago? Did they use a necromancer, an magical globe, or did they just sit down and figure out how to spend Thrivent's loot according to ELCA dictates?
- Sunbird Leadership Conference
- Church Membership Initiative
- Multi-Cultural Goals
- Joy Radio Show
- Large Congregation Conference
- Lutheran World Relief
- United Nations. The Michigan District, WELS, gave to the UN.
Now their work with ELCA will be even more obvious. I have wondered how they could act so superior to ELCA while subordinating themselves to the ELCA agenda at every turn. Deception gets easier as the soul darkens, I imagine.
Missouri voted overwhelmingly to continue work with ELCA - when they elected Matt Harrison as Synod President. His campaign manager is Paul McCain, who happened to stop blogging for several weeks, just before Harrison was re-elected. Lex plagiarendi, lex credendi. That means - "Whacha plagiarize is whacha believe."
McCain grooves on Roman Catholic kitsch, such as the Virgin Mary breast-feeding a fake saint from 20 feet away. His scholarly posts are a hoot - either directly from The Catholic Encyclopedia or stolen from the blogs of friends.
McCain's pal Tim Glende plagiarizes Groeschel, Stanley, Driscoll, and the rest.
The Olde Synodical Conference sprang from the diseased loins of Bishop Martin Stephan. They are doomed, unless they confess their false doctrine, repent, and believe in the Gospel.
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ELCA Got a Kick Out of ElCIC, Eh?PB Susan Johnson Cracks Them Up
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| ELCIC PB Susan Johnson is on the extreme Left. |
http://www.alpb.org/forum/index.php?topic=5155.msg312623;topicseen#msg312623
Time to hear from ecumenical guests. First up, Bp. Susan Johnson from ELCIC. Draws laughter by saying that in honor of the ELCA's 25th anniversary, she has dyed her hair silver. We human beings are a bizarre mix of desiring and resisting change. God is calling us to a new thing, but we don't know what it is yet.
Next up, Episcopal Church Presiding Bishop Kathryn Jefferts-Schori. Blah blah blah . . .
Dr. Olav Fyske Tveit, World Council of Churches General Secretary. WCC is a fellowship which needs you, and which you need . . . etc. etc.
Introduction of other ecumenical guests:
John Brodosky NALC
Dr. Butalia, World Sikh Council - Sikh and ye shall find. Freddie Mercury was Sikh, so it's good.
Rabbi Gutow, Jewish Council for Public Affairs
Thomas Hay, PCUSA
Natasha Klukech, WCC
Tracy Mariec, UMC
Betsy Miller, Moravians
John Roth, Mennonite Church
Dr. Sayyid, Islamic Society of NA
Jack Sullivan, Disciples
Karen Thompson, UCC
Lisa Vanderwal, RCA
Eloquent words from Hanson about the ELCA's ecumenical journey. Loud applause all along, and then the singing of "O for a thousand tongues to sing" (perhaps an odd choice with our inter-religious guests on stage).
Report of the treasurer. Not entirely good news, of course. Continued decline in mission support, but has showed "significant stabilization in Mission Support income and moderate increases in several other income categories."
Budget proposal came before the house, which includes 2014 spending authorization, 2015 and 2016 budget proposals. Again, the totals decline somewhat for each year.
SW Penn member in favor of budget, but a question: has anyone figured out average giving amount per "attending member" to meet budget? Answer: About $40 per year per attendee.
Youth member from Lower Susquehanna in favor of budget. Question about children's ministry--where are there funds for this? Bouman: "It's all through the budget" (new starts, education, etc.)
No more discussion, so prayer and then approval of the budget, 884-19. Boy, that goes a lot more quickly than at synod assembly!
Second ballot for secretary was taken. Ballot lists those who did not withdraw (so we don't know who that is yet; guess we have to wait for the results to figure it out).
They've put them up now. Top names: Stuart, Boerger, Grorud, Riegel, Gerking, Aldrich, Schreck, Anderson, Cooper-White, Peterson. In other words, the significant withdrawals were Swartling, Bender-Schwich (sorry, Peter), Horne. The ones on this list I omitted before in descriptions:
Kevin Anderson works in the churchwide office as associate director of worship.
Eric Peterson, synod vp of South-Central Synod of Wisconsin
Greetings from bishop of Lutheran Church in Malaysia, Philip Oi Peng Lok
Various presentations about global church.
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Hanson Defeated, Eaton Elected ELCA’s First Female Presiding Bishop » First Thoughts | A First Things Blog
Hanson Defeated, Eaton Elected ELCA’s First Female Presiding Bishop » First Thoughts | A First Things Blog:
![Elizabeth-Eaton]()
Presiding Bishop Mark Hanson of the Evangelical Lutheran Church in America (ELCA) was defeated yesterday in his bid for re-election. In his place, the ELCA has elected its first female presiding bishop: Bishop Elizabeth Eaton of the Northeastern Ohio Synod.
The election went to a fifth ballot, the ELCA notes, where Bishop Eaton received 600 votes to Bishop Hanson’s 287. Sarah Pulliam Bailey notes at Religion News Service that the election of Bishop Eaton was something of an upset: “The election was a surprise to many,” she writes, “as Hanson was expected to win an unprecedented third term after 12 years in office.” Before becoming Bishop of the Northeastern Ohio Synod, Rev. Eaton served as the pastor of Ohio congregations. She is married to Rev. Conrad Selnick, an Episcopal priest.
The Pittsburgh Post-Gazette suggests both Bishop Eaton and Bishop Hanson are considered “centrists” in the ELCA. It noted that while Bishop Eaton “supported the decision to allow local options on partnered gay clergy,” she further expressed the opinion that “being an inclusive church meant respecting those who had a different understanding of Scripture and doctrine.” “These people also have voice in this church,” she said. “We need to make room for those who do not agree with us, but agree with our claim upon the cross.”
90.5 WESA (Pittsburgh’s NPR News Station) adds some context from Bishop Guy Erwin, the man who became, earlier this year, the first openly gay person to be elected a bishop in the ELCA. He suggested Bishop Eaton’s election signals no change from the ELCA’s current stance (that same-sex pastors and marriages are a matter of “bound conscience” at the local congregational level). “I don’t know how she really feels about all these things,” he said, “but I don’t think you should confuse the fact that she’s trying to hit a conciliatory tone in her address to the assembly with the idea that there’s any kind of intention to change the policies as they’ve been established.”
The 2009 Churchwide Assembly saw the ELCA narrowly vote to allow the ordination of non-celibate gay pastors and the blessing of same-sex marriages. That decision led to a massive decline in ELCA membership over the next two years, with critics contending the ELCA had abandoned the Scripture’s clear witness on human sexuality.
The 2013 Churchwide Assembly is taking place in Pittsburgh, Pennsylvania from August 12-17.
Photo: ELCA News Service
'via Blog this'
Thursday, August 15, 2013, 9:00 AM
Presiding Bishop Mark Hanson of the Evangelical Lutheran Church in America (ELCA) was defeated yesterday in his bid for re-election. In his place, the ELCA has elected its first female presiding bishop: Bishop Elizabeth Eaton of the Northeastern Ohio Synod.
The election went to a fifth ballot, the ELCA notes, where Bishop Eaton received 600 votes to Bishop Hanson’s 287. Sarah Pulliam Bailey notes at Religion News Service that the election of Bishop Eaton was something of an upset: “The election was a surprise to many,” she writes, “as Hanson was expected to win an unprecedented third term after 12 years in office.” Before becoming Bishop of the Northeastern Ohio Synod, Rev. Eaton served as the pastor of Ohio congregations. She is married to Rev. Conrad Selnick, an Episcopal priest.
The Pittsburgh Post-Gazette suggests both Bishop Eaton and Bishop Hanson are considered “centrists” in the ELCA. It noted that while Bishop Eaton “supported the decision to allow local options on partnered gay clergy,” she further expressed the opinion that “being an inclusive church meant respecting those who had a different understanding of Scripture and doctrine.” “These people also have voice in this church,” she said. “We need to make room for those who do not agree with us, but agree with our claim upon the cross.”
90.5 WESA (Pittsburgh’s NPR News Station) adds some context from Bishop Guy Erwin, the man who became, earlier this year, the first openly gay person to be elected a bishop in the ELCA. He suggested Bishop Eaton’s election signals no change from the ELCA’s current stance (that same-sex pastors and marriages are a matter of “bound conscience” at the local congregational level). “I don’t know how she really feels about all these things,” he said, “but I don’t think you should confuse the fact that she’s trying to hit a conciliatory tone in her address to the assembly with the idea that there’s any kind of intention to change the policies as they’ve been established.”
The 2009 Churchwide Assembly saw the ELCA narrowly vote to allow the ordination of non-celibate gay pastors and the blessing of same-sex marriages. That decision led to a massive decline in ELCA membership over the next two years, with critics contending the ELCA had abandoned the Scripture’s clear witness on human sexuality.
The 2013 Churchwide Assembly is taking place in Pittsburgh, Pennsylvania from August 12-17.
Photo: ELCA News Service
8 Comments
DevinicusAugust 15th, 2013 | 9:58 am
The ELCA “centrists” are either [1] revisionists who lack the power to press their case all the way, or [2] deeply self-deluded moderates who utterly fail to understand the situation in their church. I am happy to see Eaton as the latter if that is the more charitable view. Look at the recent history of TEC. “Centrist” Episcopalians were saying quite the same thing ten years ago as Eaton is saying today. Now in TEC, of course, “those who do not agree with us” are all gone. The same will eventually happen in the ELCA, although likely more slowly given the different social foundations of the ELCA compared to TEC. Just give it time.
John R.August 15th, 2013 | 11:09 am
I left the ELCA in 1994 because I saw the direction it was headed. While there are some good Christian parishes in the denomination, the main core of the denomination ought to be classed as either neo-Gnostic or neo-Pagan.
BenAugust 15th, 2013 | 11:53 am
I’m an ELCA Lutheran, and there’s no doubt that ours is a church with severe problems. The election of Mrs. Eaton is a mixed message for those who would see the ELCA through the Decline-and-Fall-of-TEC prism. She was elected based largely on the argument that we need to regain our Lutheran voice and reverse the slide into generic mainline Protestantism. Excellent news! But of course the Lutheran confessions do not allow for female bishops, gay marriage, etc. Not so encouraging. For those unfamiliar with the history of the denomination, the national leadership was largely stacked against tradition orthodoxy from the beginning, via quotas and bylaws. But individual parishes are relatively independent, far more so than TEC or RC parishes. On the one hand, this lack of ecclesiastical discipline makes it easy for various churches to “push the boundaries” in ways that continually move the national church away from confessional orthodoxy. I think this is the experience many people have with the ELCA. But it also means that here in the upper Midwest, where a town’s churches are ELCA or LCMS not for doctrinal reasons but because the town was settled by Germans (LCMS) or Scandinavians (ELCA), it’s easy to ignore the national leadership and continue as confessional, orthodox Lutherans, as we always have. At some point these tensions will become too large, and will be resolved somehow, for better or for worse. It’s still too early to say how our new presiding bishop will contribute to that resolution.
StephenAugust 15th, 2013 | 12:06 pm
I can’t help but think that Pastor Liz of Lake Wobegon Lutheran Church must be happy.
CurtisAugust 15th, 2013 | 12:52 pm
“a massive decline in ELCA membership” In what sense is an additional 4% loss “massive”? Here are the numbers http://www.elca.org/Who-We-Are/Our-Three-Expressions/Churchwide-Organization/Communication-Services/News/Resources/Stats.aspx
Eric ThorsonAugust 15th, 2013 | 1:07 pm
It might be helpful for conversation if voices who oppose the ELCA’s 2009 decisions would at least become educated about the careful attention supporters have given to scripture. When we are characterized as being heretics who don’t believe in the Bible, we know better. We have been through long hours of study and prayer, and simply cannot find the scant and unclear evidence of scripture as justification for continuing to persecute sexual minorities.
Pr. LDAugust 15th, 2013 | 3:46 pm
Well said, Eric Thorson. Thank you.
DevinicusAugust 15th, 2013 | 4:16 pm
Eric, every Protestant “believes in the Bible”. Sadly, every Protestant denomination which “believes in the Bible” does not believe the same thing about the Bible or what the Bible teaches. So simply trotting out the sweat equity which the ELCA has invested into its New Dispensation is no argument at all. Ben, you say “She was elected based largely on the argument that we need to regain our Lutheran voice and reverse the slide into generic mainline Protestantism.” I will grant you this point as I no longer follow internal ELCA politics very closely. Yet I do note that Bishop Eaton is married to a TEC priest. That sure suggests generic mainline Protestantism to me.
'via Blog this'
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The NALC Met in August. They Are the Bishops' Synod - Departing from ELCA with Six Retired Bishops
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| Ken Sauer was the LCA Bishop in Ohio when I was ordained. I left the LCA about 22 years before he left ELCA. |
Publish en clar for the Mequon graduates -
http://thenalc.org/wp-content/uploads/News/2013-Convo-bulletin-insert.pdf
As you can see from the PDF, the NALC and LCMC ordain women. They like the Church Growth Movement and look forward to working with ELCA in the LWF.
They also feel comfortable with non-Lutheran cell group material.
It's another scam! Run for the hills. These guys and girls are just retro ELCA.
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Glende Is Now in Fellowship with LOLCats
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Episcopal Church Began Suing to Steal Property After They Elected the First Female Presiding Bishop. WELS-LCMS-ELS Do This with Male Leaders. VirtueOnline - News
VirtueOnline - News:
VIRGINIA: Falls Church Anglican leaders will Appeal Property Ruling to Supreme Court
By David W. Virtue
www.virtueonline.org
August 13, 2013
![]( "The Falls Church in Virginia")
The leaders of the largest formerly Episcopal parish in Virginia - Falls Church, Virginia - that was once affiliated with the Episcopal Diocese of Virginia but broke away from the Episcopal Church over its departure from the historic faith, said this week that they plan to appeal to the U.S. Supreme Court.
The Falls Church (Anglican) CANA congregation with some 2000 members and 7 church plants, led by the Rev. John Yates, will ask the high court to overturn the Supreme Court of Virginia's April 18 ruling in favor of the Episcopal Diocese of Virginia. That state ruling upheld a 2012 decision that said The Falls Church Episcopal must be returned to the diocese even though it was built and paid for by its members.
An earlier appeal by the CANA group to the Supreme Court of Virginia for reconsideration of its unanimous decision was denied in June.
"It is unfortunate that this litigation continues," said Diocese of Virginia Bishop Shannon S. Johnston. "Nonetheless, we remain committed to focusing our energies on the work of the church. The Falls Church Episcopal continues to grow and thrive, and we all look forward to a time when we can put these issues behind us for good." Those sentiments were echoed by the Rev. John Ohmer, rector of The Falls Church Episcopal. "We will continue to focus not on the past, but on growing our present and future ministries," said Ohmer.
TFCA RESPONDS
In a question and answer as to why the parish continues to litigate for the property, parish leaders believe that only four of the nine justices of the Supreme Court must agree that their case should be heard. If that happens, they will take up the case.
The cost of filing a petition with the U.S. Supreme Court for a writ of certiorari will be no more than $110,000, said church leaders. "This sum is being covered through a special fund to be raised by a small group of parishioners. There will be no expenditures for this purpose from the general fund or the regular legal defense fund."
When asked if enough money had already been spent on this cause, the reply was, "If the Lord were calling us to bring the lawsuit to an end, then we would not want to spend another dime on the litigation-even if we believed success were guaranteed. The Vestry believes, however, that the church has been called to complete this step. We are looking at this as a sacrificial act that we have felt called to by the Lord.
"From the beginning of our separation from The Episcopal Church, we stepped out in faith and have been walking in faith, not fully comprehending the Lord's plan. What others might count as loss, we count as gain in our relationship with Christ."
When asked why spending money on the legal process when money could be devoted to efforts focusing on a new building where a plant could be made, the leaders responded saying, "Our intention is exactly that-to focus intensely on seeking a permanent new home for TFCA and planting ourselves there with a renewed sense of mission, a vibrant ministry to all ages and groups within our midst, and outreach to the community that surrounds us, near and far. The generous offer that we have received of support for additional legal action will mean that a possible building campaign will not be encumbered by other financial burdens."
When asked what possible advantage is there to TFCA, leaders replied, "Win or lose, we will have held to our beliefs in a faithful effort to please God. If we lose in this phase, we have not lost much that was not already lost. If we win in this phase, we will have honored the leadership role God has placed on our church in setting a precedent that may be useful to other churches wanting to separate from an apostate denomination but less able to take the stand we've taken."
How does either winning or losing glorify God? "As with everything in life, our role is to be faithful to follow God's leading; it is His role to produce the results that He sees fit. We can only seek to understand God's plan, and recognize that we don't know it fully. We trust in Him and His purposes.
"How can this be consonant with Scripture to continue resorting to the courts? "Throughout the lawsuit, we have felt that God was leading us to defend our property from the actions of The Episcopal Church and our former Diocese. John Yates addressed the issue from a Scriptural standpoint when we set out on this course in 2006. Sadly, we believe that we are dealing with a denomination that has lost its way, and that this is not a simple situation of two believers caught in a dispute. We also take encouragement from the fact that Paul, too, was not averse to availing himself of the Roman court system, appealing all the way to Rome. We know that faith sometimes requires perseverance over long periods. Joshua did not circle Jericho 4 times and then quit, or 5 times and then quit, or 6 times and then quit. He only quit when he had done all that the Lord asked of him and the walls fell."
What were the things the Vestry took into consideration when making this decision? "We prayerfully and mightily wrestled with and weighed this decision. We considered the cost, in monetary terms (even though the cost would be covered without a general appeal) and in terms of the burden it could place emotionally on the congregation-seven years is a long time to be in litigation. We considered the large investment already expended and the comparatively small investment now before us with a potentially large return both financially and in terms of encouragement to other congregations throughout the entire nation. We prayed. We read the Word. We listened to views expressed by members of the congregation. We consulted each other. We evaluated as a body all our own three arguments for and against. We considered the offer of a concerned group of parishioners to fund the appeal. In the end, we reached the conclusion that the Lord had not released us yet from this obligation and that we were bound to follow it to the end."
Leaders believe that the legal basis for their request that the Supreme Court of the U.S. hear the case is based on whether the First Amendment and prior Supreme Court decisions involving church property support reliance on church canons that are not embodied in the deeds or other ordinary instruments of property ownership under civil law. The petition will explain the importance of these issues to resolution of similar disputes throughout the country and to the clarity of the law.
Leaders say that they will know by late this year or early 2014 whether the U.S. Supreme Court will hear the case. They expect to have a decision by summer 2014.
'via Blog this'
VIRGINIA: Falls Church Anglican leaders will Appeal Property Ruling to Supreme Court
By David W. Virtue
www.virtueonline.org
August 13, 2013
The leaders of the largest formerly Episcopal parish in Virginia - Falls Church, Virginia - that was once affiliated with the Episcopal Diocese of Virginia but broke away from the Episcopal Church over its departure from the historic faith, said this week that they plan to appeal to the U.S. Supreme Court. The Falls Church (Anglican) CANA congregation with some 2000 members and 7 church plants, led by the Rev. John Yates, will ask the high court to overturn the Supreme Court of Virginia's April 18 ruling in favor of the Episcopal Diocese of Virginia. That state ruling upheld a 2012 decision that said The Falls Church Episcopal must be returned to the diocese even though it was built and paid for by its members.
An earlier appeal by the CANA group to the Supreme Court of Virginia for reconsideration of its unanimous decision was denied in June.
"It is unfortunate that this litigation continues," said Diocese of Virginia Bishop Shannon S. Johnston. "Nonetheless, we remain committed to focusing our energies on the work of the church. The Falls Church Episcopal continues to grow and thrive, and we all look forward to a time when we can put these issues behind us for good." Those sentiments were echoed by the Rev. John Ohmer, rector of The Falls Church Episcopal. "We will continue to focus not on the past, but on growing our present and future ministries," said Ohmer.
TFCA RESPONDS
In a question and answer as to why the parish continues to litigate for the property, parish leaders believe that only four of the nine justices of the Supreme Court must agree that their case should be heard. If that happens, they will take up the case.
The cost of filing a petition with the U.S. Supreme Court for a writ of certiorari will be no more than $110,000, said church leaders. "This sum is being covered through a special fund to be raised by a small group of parishioners. There will be no expenditures for this purpose from the general fund or the regular legal defense fund."
When asked if enough money had already been spent on this cause, the reply was, "If the Lord were calling us to bring the lawsuit to an end, then we would not want to spend another dime on the litigation-even if we believed success were guaranteed. The Vestry believes, however, that the church has been called to complete this step. We are looking at this as a sacrificial act that we have felt called to by the Lord.
"From the beginning of our separation from The Episcopal Church, we stepped out in faith and have been walking in faith, not fully comprehending the Lord's plan. What others might count as loss, we count as gain in our relationship with Christ."
When asked why spending money on the legal process when money could be devoted to efforts focusing on a new building where a plant could be made, the leaders responded saying, "Our intention is exactly that-to focus intensely on seeking a permanent new home for TFCA and planting ourselves there with a renewed sense of mission, a vibrant ministry to all ages and groups within our midst, and outreach to the community that surrounds us, near and far. The generous offer that we have received of support for additional legal action will mean that a possible building campaign will not be encumbered by other financial burdens."
When asked what possible advantage is there to TFCA, leaders replied, "Win or lose, we will have held to our beliefs in a faithful effort to please God. If we lose in this phase, we have not lost much that was not already lost. If we win in this phase, we will have honored the leadership role God has placed on our church in setting a precedent that may be useful to other churches wanting to separate from an apostate denomination but less able to take the stand we've taken."
How does either winning or losing glorify God? "As with everything in life, our role is to be faithful to follow God's leading; it is His role to produce the results that He sees fit. We can only seek to understand God's plan, and recognize that we don't know it fully. We trust in Him and His purposes.
"How can this be consonant with Scripture to continue resorting to the courts? "Throughout the lawsuit, we have felt that God was leading us to defend our property from the actions of The Episcopal Church and our former Diocese. John Yates addressed the issue from a Scriptural standpoint when we set out on this course in 2006. Sadly, we believe that we are dealing with a denomination that has lost its way, and that this is not a simple situation of two believers caught in a dispute. We also take encouragement from the fact that Paul, too, was not averse to availing himself of the Roman court system, appealing all the way to Rome. We know that faith sometimes requires perseverance over long periods. Joshua did not circle Jericho 4 times and then quit, or 5 times and then quit, or 6 times and then quit. He only quit when he had done all that the Lord asked of him and the walls fell."
What were the things the Vestry took into consideration when making this decision? "We prayerfully and mightily wrestled with and weighed this decision. We considered the cost, in monetary terms (even though the cost would be covered without a general appeal) and in terms of the burden it could place emotionally on the congregation-seven years is a long time to be in litigation. We considered the large investment already expended and the comparatively small investment now before us with a potentially large return both financially and in terms of encouragement to other congregations throughout the entire nation. We prayed. We read the Word. We listened to views expressed by members of the congregation. We consulted each other. We evaluated as a body all our own three arguments for and against. We considered the offer of a concerned group of parishioners to fund the appeal. In the end, we reached the conclusion that the Lord had not released us yet from this obligation and that we were bound to follow it to the end."
Leaders believe that the legal basis for their request that the Supreme Court of the U.S. hear the case is based on whether the First Amendment and prior Supreme Court decisions involving church property support reliance on church canons that are not embodied in the deeds or other ordinary instruments of property ownership under civil law. The petition will explain the importance of these issues to resolution of similar disputes throughout the country and to the clarity of the law.
Leaders say that they will know by late this year or early 2014 whether the U.S. Supreme Court will hear the case. They expect to have a decision by summer 2014.
'via Blog this'
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Lutherans elect Elizabeth Eaton as first female presiding bishop
Lutherans elect Elizabeth Eaton as first female presiding bishop:
'via Blog this'
Lutherans elect Elizabeth Eaton as first female presiding bishop
| August 15, 2013 1 Comment |
'via Blog this'
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Churchmouse Campanologist | Huguenot MereauThose Are My People
Churchmouse Campanologist | Ringing the bells for Christian traditions and getting our story out there. If we don’t, who will?:
"The Huguenots used a special coin — a méreau (pl. méreaux) — to identify themselves during persecution.
The photos and source material, except where otherwise indicated, is from the Huguenot Society of South Africa.
In the 16th century, however, a church elder gave one to each adult in good standing with his church. This meant that he could approach the Lord’s table and receive Communion. Whether the méreau was devised by John Calvin or he only strongly encouraged its use is unclear."
'via Blog this'
***
GJ - One part of my family, my father's mother's kin, came from France. They are the Noel clan, and we had reunions every year.
ChurchMouse is number 3 in all-time favorite posts. He wrote to tell me that more readers come from Ichabod than any other site. But Fox Valley keeps insisting no one reads this blog!
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To Laugh or Barf? - ELCA Candidates for Number Two Slot - Secretary
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| "This looks like a job for Wolverine - governance, process, and outcomes." |
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Session began with report from Bp. Crist for the Conference of Bishops. Then we move to Q&A with seven candidates for secretary. I'll try to get in some more biographical info for each one.
Responsibilities of Secretary are substantial; what in your past experience and faith life has prepared you for the role of secretary?
Gerking: Interim Sr. Pastor, St. Stephen Urbandale, IA. Graduate of Dana and Wartburg. I am wired to care about process as well as outcomes. Value transperancy (sic) as well as simplicity. Has served on ELCA Nom Com, several agencies in Iowa.
Stuart: VP Flordia-Bahamas. Attorney. Grad Michigan State, U of Wisc. "The Holy Spirit knows what she needs for what lies ahead. I was not supposed to win election to VP, but I did by one vote. It didn't make sense to me to be elected over my friend Bill Horne; but Bill was elected to ELCA Church Council two months later." Has served on ELCA Discipline Committee.
Boerger: Bishop NW Wash synod since 2001. Graduate PLU, Seminex (LSTC). Begins by noting his baptism date. Has worked with constitutions, congregations in conflict, have seen this church in its breadth, its struggles. It is the secretary who brings the history to the contemporary situation. That's been my life; if that's how the Holy Spirit has been preparing me for this moment, I'm willing to serve.
Adrich: Intern in a congressional office. Currently manager, Grinnell Singers, Grinnell, IA. Youth membership team, Minneapolis Area synod; Synod Council. Most formative faith experience was 2009 CWA.
Cooper-White: Pres. Gettysburg Sem, former Director ELCA Synodical Relations Department, Assist to Bishop in Sierra Pacific. Concordia, Moorhead; Gettysburg. He speaks with Hansonian cadences and tells story about being threatened with death in Guatemala. "Our church needs courage and spirit of boldness." My experiences over the past years have prepared me for this call.
Grorud: Pastor, St. Michael, Omaha. Former ELCA Director for Relationshipos (sic) with Large Membership Congregations. Dana College, Luther Sem (including an MTh. from Luther-Northwestern). "I am an administrator, a planner, a developer, I pay attention to details. . . . I'm good at getting the work done.
Riegel: Campus pastor. Gettysburg College and Seminary. "I can tell you what doesn't prepare you for this job: rooming with your best friend and seminary roommate at CWA!" My job has included fundraising, PR, maintaining congregational relations, while tracking down the wily and elusive first year college student. You have to do research, learn about law, federal and state, all for the sake of helping people. That's what it's about."
LIFT report addressed importance of churchwide collaboration with synods, partners, etc. How would you do this?
Stuart: CWA punted this issue in 2011 to the Conference of Bishops, so it is still a work in progress. As the Secretary serves on the COB, I would encourage them to continue that important work. I'd ask the question: "Who is not at the table?" Sometimes leadership involves just asking the right question at the right time.
Boerger: We have many hopes for this church, but by ourselves, and we don't share them. Part of the idea of collaboration is showing up. We need to find ways of forming networks so people can talk to each other, and then we need to listen. Collaboration, listen (repeats several times in several ways).
Aldrich: I believe one of biggest challenges we face is communication. We need conversation not just between churchwide and synods, but also congregations. I'd be sure every voice is heard at the table.
Cooper-White: "synod' means 'together road.' We must be on this road together. Refers to experience on synod staff and in churchwide office. I've worked with all the synods of our church. Talks about "digital resource bank." Need to enhance communication. Time to look again at alignment of some congregations and synods. We must walk the "together road" with synods. [GJ - And kick out those who are not with us - and steal their property if possible.]
Grorud: A snail went into a car dealership. "I want a real fast car, and I want you to paint an S on the doors." So from then on, whenever he went out in his car, people said "Look at that S car go!" Story about identity. We need to make our identity known. What's missing from the question is congregations, they are the centers for mission. [GJ - 50 year-old joke.]
Riegel: Even before I was ordained, I learned a lot about agencies of the church. I've served on seminary board, synod treasurer, finance chair; all that has taught me about these complex and difficult relationships. It takes energy to cooperate, effort to build relationships. One of my greatest frustrations is when we wait to do something we have the capacity to do ourselves.
Gerking: LIFT report sets a direction, and now we have to keep stitching together the details. Office of Secretary is part of that.
Governance is an important aspect; how would you accomplish?
Boerger: As bishop, I've served in a position of governance: encouraging, administering, etc. Governance is not top down; it is a matter of listening, and making sure our "rules" serve mission and help us work together in mission. Rules can't be put together in the midst of fight; they need to be in place to serve the mission and then we play by the rules, agreeing together and holding ourselves to the agreement. [GJ - Like 2009, when the rules were turned inside-out to serve the Network?]
Aldrich: I've had honor of serving on several boards and committees at every level of this church; that's taught me much about what it means to effectively govern. I served on the constitutional revision committee for student government at Grinnell college. It's more than everyone having a voice at the table; every [Left-wing apostate] voice must be heard.
Cooper-White: Robert Bacher and I coauthored a book about church governance, and it's for sale out there; if you buy a copy, I'll autograph it. I give the royalties to World Hunger because I believe good governance should feed people. Every governing agency these days needs training in conflict management. [GJ - Please stop now.]
Grorud: Governance has to do with decision making. I've had excellent opportunities to do that. I've led large congregations; currently serve as president of Nebraska Outdoor Ministries, chair Emmanuel Vision. I've heard this week about ministering to people; I disagree--we minister with people together, inclusively and collaboratively. [GJ - And selective diversitively.]
Riegel: The church is "pneumanthropic"--enlightened by the Spirit, but also human. Both the spirit and the human are involved in governance.
Gerking: Often we seem impatient because we have agendas and want to move forward, but sometimes we need to redirect that impatience toward problem-solving. We have a structure that can do this, and the Secretary can help this church do that.
Stuart: Secretary Swartling had some matters of governance on his list of unfinished business. Governance is going to look different in the future, if only because CWA will be triennial. More things will fall to Council, bishops, elected leaders. We cannot be passive recipients of communication; we cannot say "I didn't know" when we didn't look and didn't ask, and when asked, didn't speak. We must lean in and be committed to collaboration; it isn't a passive process.
Reactions: I think Aldrich and Riegel are both out of it because of their age and relative inexperience. Of the others, my personal view is that Grorud and Gerking were the most impressive presenters. Stuart, the vote leader, was not that impressive, though I understand the synod veeps are strongly behind her. The bishops are generally behind Boerger, but I didn't think he came across very strongly. Cooper-White is attractive to many, and is clearly the most "experienced" but the downside of that, of course, is he might be viewed as a professional bureaucrat. Still, if people are thinking "inexperienced presiding bishop needs to be balanced," that could work in his favor. [GJ - Gerking is a name from LCA days.]
Responsibilities of Secretary are substantial; what in your past experience and faith life has prepared you for the role of secretary?
Gerking: Interim Sr. Pastor, St. Stephen Urbandale, IA. Graduate of Dana and Wartburg. I am wired to care about process as well as outcomes. Value transperancy (sic) as well as simplicity. Has served on ELCA Nom Com, several agencies in Iowa.
Stuart: VP Flordia-Bahamas. Attorney. Grad Michigan State, U of Wisc. "The Holy Spirit knows what she needs for what lies ahead. I was not supposed to win election to VP, but I did by one vote. It didn't make sense to me to be elected over my friend Bill Horne; but Bill was elected to ELCA Church Council two months later." Has served on ELCA Discipline Committee.
Boerger: Bishop NW Wash synod since 2001. Graduate PLU, Seminex (LSTC). Begins by noting his baptism date. Has worked with constitutions, congregations in conflict, have seen this church in its breadth, its struggles. It is the secretary who brings the history to the contemporary situation. That's been my life; if that's how the Holy Spirit has been preparing me for this moment, I'm willing to serve.
Adrich: Intern in a congressional office. Currently manager, Grinnell Singers, Grinnell, IA. Youth membership team, Minneapolis Area synod; Synod Council. Most formative faith experience was 2009 CWA.
Cooper-White: Pres. Gettysburg Sem, former Director ELCA Synodical Relations Department, Assist to Bishop in Sierra Pacific. Concordia, Moorhead; Gettysburg. He speaks with Hansonian cadences and tells story about being threatened with death in Guatemala. "Our church needs courage and spirit of boldness." My experiences over the past years have prepared me for this call.
Grorud: Pastor, St. Michael, Omaha. Former ELCA Director for Relationshipos (sic) with Large Membership Congregations. Dana College, Luther Sem (including an MTh. from Luther-Northwestern). "I am an administrator, a planner, a developer, I pay attention to details. . . . I'm good at getting the work done.
Riegel: Campus pastor. Gettysburg College and Seminary. "I can tell you what doesn't prepare you for this job: rooming with your best friend and seminary roommate at CWA!" My job has included fundraising, PR, maintaining congregational relations, while tracking down the wily and elusive first year college student. You have to do research, learn about law, federal and state, all for the sake of helping people. That's what it's about."
LIFT report addressed importance of churchwide collaboration with synods, partners, etc. How would you do this?
Stuart: CWA punted this issue in 2011 to the Conference of Bishops, so it is still a work in progress. As the Secretary serves on the COB, I would encourage them to continue that important work. I'd ask the question: "Who is not at the table?" Sometimes leadership involves just asking the right question at the right time.
Boerger: We have many hopes for this church, but by ourselves, and we don't share them. Part of the idea of collaboration is showing up. We need to find ways of forming networks so people can talk to each other, and then we need to listen. Collaboration, listen (repeats several times in several ways).
Aldrich: I believe one of biggest challenges we face is communication. We need conversation not just between churchwide and synods, but also congregations. I'd be sure every voice is heard at the table.
Cooper-White: "synod' means 'together road.' We must be on this road together. Refers to experience on synod staff and in churchwide office. I've worked with all the synods of our church. Talks about "digital resource bank." Need to enhance communication. Time to look again at alignment of some congregations and synods. We must walk the "together road" with synods. [GJ - And kick out those who are not with us - and steal their property if possible.]
Grorud: A snail went into a car dealership. "I want a real fast car, and I want you to paint an S on the doors." So from then on, whenever he went out in his car, people said "Look at that S car go!" Story about identity. We need to make our identity known. What's missing from the question is congregations, they are the centers for mission. [GJ - 50 year-old joke.]
Riegel: Even before I was ordained, I learned a lot about agencies of the church. I've served on seminary board, synod treasurer, finance chair; all that has taught me about these complex and difficult relationships. It takes energy to cooperate, effort to build relationships. One of my greatest frustrations is when we wait to do something we have the capacity to do ourselves.
Gerking: LIFT report sets a direction, and now we have to keep stitching together the details. Office of Secretary is part of that.
Governance is an important aspect; how would you accomplish?
Boerger: As bishop, I've served in a position of governance: encouraging, administering, etc. Governance is not top down; it is a matter of listening, and making sure our "rules" serve mission and help us work together in mission. Rules can't be put together in the midst of fight; they need to be in place to serve the mission and then we play by the rules, agreeing together and holding ourselves to the agreement. [GJ - Like 2009, when the rules were turned inside-out to serve the Network?]
Aldrich: I've had honor of serving on several boards and committees at every level of this church; that's taught me much about what it means to effectively govern. I served on the constitutional revision committee for student government at Grinnell college. It's more than everyone having a voice at the table; every [Left-wing apostate] voice must be heard.
Cooper-White: Robert Bacher and I coauthored a book about church governance, and it's for sale out there; if you buy a copy, I'll autograph it. I give the royalties to World Hunger because I believe good governance should feed people. Every governing agency these days needs training in conflict management. [GJ - Please stop now.]
Grorud: Governance has to do with decision making. I've had excellent opportunities to do that. I've led large congregations; currently serve as president of Nebraska Outdoor Ministries, chair Emmanuel Vision. I've heard this week about ministering to people; I disagree--we minister with people together, inclusively and collaboratively. [GJ - And selective diversitively.]
Riegel: The church is "pneumanthropic"--enlightened by the Spirit, but also human. Both the spirit and the human are involved in governance.
Gerking: Often we seem impatient because we have agendas and want to move forward, but sometimes we need to redirect that impatience toward problem-solving. We have a structure that can do this, and the Secretary can help this church do that.
Stuart: Secretary Swartling had some matters of governance on his list of unfinished business. Governance is going to look different in the future, if only because CWA will be triennial. More things will fall to Council, bishops, elected leaders. We cannot be passive recipients of communication; we cannot say "I didn't know" when we didn't look and didn't ask, and when asked, didn't speak. We must lean in and be committed to collaboration; it isn't a passive process.
Reactions: I think Aldrich and Riegel are both out of it because of their age and relative inexperience. Of the others, my personal view is that Grorud and Gerking were the most impressive presenters. Stuart, the vote leader, was not that impressive, though I understand the synod veeps are strongly behind her. The bishops are generally behind Boerger, but I didn't think he came across very strongly. Cooper-White is attractive to many, and is clearly the most "experienced" but the downside of that, of course, is he might be viewed as a professional bureaucrat. Still, if people are thinking "inexperienced presiding bishop needs to be balanced," that could work in his favor. [GJ - Gerking is a name from LCA days.]
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Buckeye Fan, Seminex Graduate William Chris Boerger, Elected Secretary of ELCA.Can WELS and LCMS Continue To Work with ELCA?
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| Clergy participating in ordination of Rev. Kari Lipke included (l to r) Rev. Alan Bray, Pastor, First Lutheran Church, St. Peter; Rev. Joanne Enquist, Seattle, WA, Bishop Wm. Chris Boerger, Northwest Washington Synod, Seattle, WA; Rev. Kari Lipke; Bishop Jon Anderson, Southwest Minnesota Synod, Minneapolis, MN; Rev. Anita Hill, Reconciling Works, Minneapolis, MN; Rev. Rachel Larson, Gustavus Aldophus College, St. Peter; and Rev. Don Holmstrom, Pastor, First Lutheran Church, St. Peter. |
June 6, 2007
'Wm. Chris' Boerger re-elected bishop of ELCA Northwest Washington Synod
by Lauren A. Lamb,* ELCA News Service
The Rev. William C. "Wm. Chris" Boerger was re-elected to a six-year term as bishop of the Northwest Washington Synod of the Evangelical Lutheran Church in America (ELCA) at the synod assembly June 1-2 in Lynnwood, Wash. Boerger, 58, was re-elected on the first ballot for bishop with 358 votes. A second nominee, determined earlier by a synod nomination process, the Rev. Victor C. Langford, III, Seattle, withdrew from the election, leaving Boerger unopposed. Boerger's new term begins Sept. 1.
Boerger was born in Columbus, Ohio. He earned a bachelor's degree from Pacific Lutheran University, Tacoma, Wash. Pacific Lutheran is one of 28 ELCA colleges and universities. Boerger earned a master of divinity degree from Christ Seminary-Seminex, St. Louis. He was ordained in 1978. Prior to his election as bishop, Boerger served as pastor at Northlake Lutheran Church, Kenmore, Wash. He previously served as pastor of ELCA congregations in Friday Harbor and Everett, Wash.
The ELCA Northwest Washington Synod has 51,822 baptized members in 108 congregations. The synod office is in Seattle.
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On Sunday morning, April 7, Kari Lipke was ordained as a pastor of Word and Sacrament in the Evangelical Lutheran Church in America.
The service was held at First Lutheran Church in St. Peter with Bishop Jon Anderson of the Southwestern Minnesota Synod and Bishop William Chris Boerger of the Northwest Washington Synod of the ELCA officiating.
Pastor Lipke is a graduate of Gustavus Adolphus College and Harvard Divinity School, and has served in a variety of leadership positions at First Lutheran, including congregational president. Currently, Pastor Lipke serves as a Regional Director for Reconciling Works: Lutherans for Full Participation, in Seattle, Washington.
Reconciling Works helps congregations to discern and offer a hearty public welcome to people of all gender identities and expressions, and people of all sexual orientation. It advocates for social change that improves the lives of LGBTQIA persons and families in this country and abroad.
Pastor Lipke has been called as pastor and mission developer for a community of faith called “The Garden” in downtown Seattle. The Garden “seeks to affirm that all are God’s people, rooted in sacred ritual and service with neighbors near and far.”
Pastor Lipke’s ordination was part of the regular 10:30 a.m. worship service at First Lutheran. In addition to Bishops Anderson and Boerger, other participating clergy included Rev. Joanne Enquist of Gethsemane Lutheran Church, Seattle, who preached, Rev. Alan Bray and Rev. Don Holmstrom of First Lutheran, Chaplain Rachel Larson of Gustavus Adolphus College, and Rev. Anita Hill, Reconciling Works. Also participating were Kari’s family and friends.
Rachel Segerhammar, president of Gethsemane Lutheran congregation in Seattle, made the formal presentation of Pastor Lipke as a candidate for ordination.
The ELCA is a mainline Protestant denomination with over four million members, and is the seventh-largest religious body and the largest Lutheran denomination in the United States.
***
GJ - The ordination of Anita Hill was a turning point for ELCA and for Mark Hanson's career. He soon became Presiding Bishop of ELCA. As readers can see, Anita Hill is now in charge of organizing ordinations for her group, and the new ELCA Secretary is an ally.
My classmate at Yale, Stan Olson, promoted these changes as a division head at ELCA headquarters, until his position was eliminated for budgetary reasons. He is now president of Wartburg Seminary, one of two Lutheran seminaries founded by William Loehe.
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Fascinating. Press briefings, of course, are all about spin, and I heard today’s events spun by Mark Hanson, and then by Jeff Johnson of Goodsoil. Hanson first.
The presiding bishop appeared before a full press room with Roy Riley, Chair of the Conference of Bishops, and Stan Olson, Executive of the Division for Ministry. Also present were Rebecca Anderson of Church and Society and Jim Childs of the task force. Bishop Hanson began by urging the press again to use a “wide angle lens”—pointing out some of the “non-sexuality” important things that were approved, such as the strategy for African American outreach. But he knew the issue on the minds of the press was what had just happened. He was appreciative, he said, of the respectful tone, both of the voting members and of the demonstrators who had stood in silent witness. A bit of a shift, of course, from his earlier words about being “disappointed” that they refused to follow the rules. Sources close to the bishop’s office told us “disappointed” and “respectful” aren’t exactly the right words to describe the bishop’s attitude toward Goodsoil; more like “livid.” Voting members may not have been aware of the heavy hotel security throughout the ballroom, nor of the uniformed Orlando police who were backstage, just waiting for a signal to enter and deal with the situation. To Bp. Hanson’s credit, he held things in check; everyone seems to agree he turned the situation around with his quip about being the father of six. But we understand he’s plenty ticked.
The presiding bishop appeared before a full press room with Roy Riley, Chair of the Conference of Bishops, and Stan Olson, Executive of the Division for Ministry. Also present were Rebecca Anderson of Church and Society and Jim Childs of the task force. Bishop Hanson began by urging the press again to use a “wide angle lens”—pointing out some of the “non-sexuality” important things that were approved, such as the strategy for African American outreach. But he knew the issue on the minds of the press was what had just happened. He was appreciative, he said, of the respectful tone, both of the voting members and of the demonstrators who had stood in silent witness. A bit of a shift, of course, from his earlier words about being “disappointed” that they refused to follow the rules. Sources close to the bishop’s office told us “disappointed” and “respectful” aren’t exactly the right words to describe the bishop’s attitude toward Goodsoil; more like “livid.” Voting members may not have been aware of the heavy hotel security throughout the ballroom, nor of the uniformed Orlando police who were backstage, just waiting for a signal to enter and deal with the situation. To Bp. Hanson’s credit, he held things in check; everyone seems to agree he turned the situation around with his quip about being the father of six. But we understand he’s plenty ticked.
Pr Art Hebbeler, STS
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... and since it was Hanson who gave Jeff Johnson access to the ELCA Council, I can believe as much of this as I want ...
Brian H.
Awww, c'mon Brian, maybe, just maybe, the PB actually "strapped them on" yesterday morning before the session and has finally reached his limit with pandering to Johnson et al.
I think there was a strong message to him from the voting members that, narrow as it might be, the church is still on the side of orthodoxy. Further, while the protesters were not evicted (as they rightfully should have been), all those pictures on the ELCA web site will begin to filter out and be seen by many who have stood silent in the response to the "in your face" actions of LC/NA, Goodsoil, et al, and they will stop being so silent.
Just my 3 cents worth
Art
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Writer for The Lutheran Magazine Says This about the 2013 ELCA Convention
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| The new Presiding Bishop of ELCA, Elizabeth Eaton, hugged the man she replaced, Mark Hanson. |
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My glasses are clear.
No one, repeat no one at the Assembly made any angry noises about the decisions of 2009. Bishop-elect Erwin was present. And Presiding Bishop Hanson's leadership was continually and frequently applauded.
Mr. Erdner needs to be reminded that absolutely nothing said or done during the Assembly in Pittsburgh changes any of the things that he has been howling about here for years, unless his real animus is some hatred of Presiding Bishop Hanson as a person.
We remain a denomination in which partnered gay and lesbian people can be pastors and bishop. We remain a denomination that is socially on the moderate to liberal side of issues. We remain a denomination where there is an assumed (and constitutionally mandated) connection between congregation, synod and national church. We remain a congregation where a moderate to liberal interpretation of scripture prevails over a conservative to fundamentalist interpretation. Although we have some newly-elected bishops, the majority of our bishops are those who have led their synods for the past four years or more.
So unless Mr. Erdner just abhors a man named Mark Hanson, everything he says he dislikes about the ELCA remains in place.
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mdmenacher
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Actually there are some in the "anti-CCM" crowd, as you put it, who would find it only interesting. If memory serves Dr Mark Menacher is married to an Episcopal Priest (or at least an Episcopalian). Dr Menacher is about as rabid "anti-CCM" as one can get.
Lou
For clarification, Mrs. Menacher is trained as a solicitor, which is the counterpart to barristers in the English legal system. Her church of origin is the Church in Wales, which is Anglican. Mrs. Menacher is a member of St. Luke's Lutheran Church in La Mesa, CA. Whereas I have significant theological and ethical concerns about the grand deception perpetrated in Called to Common Mission (CCM), which are well documented, if I had some irrational aversion to "Anglicans," then I would be sleeping with the enemy, as it were.
That Elizabeth Eaton considers her election to be a call may not be all too questionable. When she, however, assumes her place in the ELCA's ill-gotten "hysteric episcopate," she will boldly confess her allegiance to an ecclesial corporation which brings disgrace to Luther and to the Reformation wrought by his efforts.
As a reminder, Philip Melanchthon in 1539 wrote,
“This testimony is cited by one, so that it will be thought firstly what the church might be, and the spirit is separated from the carnal opinions, which imagine the church to be a state of bishops and bind it to the orderly succession of bishops, as the empires consist of the orderly succession of princes. But the church maintains itself differently. Actually, it is a union not bound to the orderly succession but to the Word of God.”(1)
Similarly, in 1541 Luther himself stated,
“In the church, the succession of bishops does not make a bishop, but the Lord alone is our bishop” (WA 53: 74).(2)
Perhaps all that "laying-on-of-hands" with the Episcopal Church helped lead the ELCA to the decisions made at its 2009 Corporationwide Assembly when the ELCA's institutional narcissism conformed itself to individual, sexual narcissism.
At any rate, Ms. Eaton has been elected or called by the same mechanism which has boldly disavowed the ELCA's adherence to Scripture and the Lutheran Confessions. Unfortunately, the ELCA's abandonment of Scripture and the Lutheran Confessions starkly represents just another woeful manifestation of the bondage of the will, which may be the ELCA's only honest affiliation with Luther and Lutheran theology.
Mark Menacher
1. Melanchthons Werke in Auswahl, ed. Robert Stupperich (Gütersloh: Gerd Mohn, 1951), 1: 330, 16-23
2. WA = D. Martin Luthers Werke, Weimarer Ausgabe (WA), (Weimar: Herman Böhlaus Nachfolger) [WA = Weimar Edition of Dr. Martin Luther’s Works].
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GJ - I enjoy the myth-making at church conventions. They explain why so many bad things happen. The new ELCA myth is that Eaton was completely shocked that she became the new head of ELCA, replacing a man with two terms. Thus, "the Holy Spirit made this decision for us."
WELS plays this game, too, pretending not to be intensely political. However, one insider told me that when Mark Schroeder was first elected, "Mark had all the votes before it started." By the way - everyone kept me in the dark, lest my opinions would spoil their chances. As it turns out, Schroeder has done everything Wayne Mueller would have ordered, if not more.
Eaton did not become bishop accidentally. There are unwritten rules in the ELCA too. Some things must be done. Others must be avoided at all costs.
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| Nine women bishops of ELCA. |
All nine women bishops are pro-abortion feminists who support gay ordination/marriage as "a matter of justice." Did the male bishops pose together for a solidarity photo? No, but the female bishops did.
The ordination of women and the quota system have served as powerful tools to give the extreme Left exactly what they wanted in ELCA.
No one dares question the Leftward lurches in ELCA, just as no one questions the relentless WELS-LCMS quest to emulate ELCA.
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Kicked Out (Wink, Wink) - Welcomed Back with Apologies - A Few Years Later
https://www.facebook.com/Lutherans
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| Susan Johnson became the Canadian Presiding Bishop of ELCIC, or ELCA North, a few years ago. The Agenda has torn apart ELCIC too. She began as a staffer for the Eastern Canada Synod, LCA, which was organized as an orthodox-Pietist hybrid. |
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Reconcile This with UOJ - Universal Absolution without Faith
http://ichabodthegloryhasdeparted.blogspot.com/2013/08/luthers-sermons-on-twelfth-sunday-after.html
11. Now this I say, that you may know how far the faith of others may be of use to us, and how your own faith can help you. Other people’s merits will help you to attain a merit of your own, and nothing more. And though all the angels, yea, the mercy of God itself, were ready to stand for you, it would avail you nothing, unless you cleave unto it with a faith of your own. But it may effect this, that it will assist you to obtain a faith of your own, which will help you. Furthermore, even if Christ did die for us, and pledged and gave his body and life, blood and flesh for us, and became our advocate; yet it would avail nothing, unless we believe in him. But he can assist us in this way, that he appears before the Father and says: “O Father, this have I done for mankind; do thou give them faith, in order that they may enjoy it.” This then, will help us, if we feel assured that his works and merit are our own. In the same manner one should also speak of the other saints, that no saint’s intercession and merit avail unless we ourselves believe. You observe this also in our lesson. There lies the poor man, unable either to speak or to hear. They who bring him to the Lord can speak and hear. But they cannot make him speak by their hearing and speaking, and even though they all had come near him and said: “We will speak and hear for you”; yet he would, in spite of this, have remained speechless and deaf continually, and would never have been able to speak.
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18. This we see in our text. These people approach the Lord in strong confidence, praying for the poor man, and their prayer is also heard. In the same manner, when baptism is performed we see this take place in the children’s faith. 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. But if it does not obtain faith, our faith is of no value to the child.
19. Therefore my faith can help you in no way except that it may assist you to obtain a faith of your own. Hence, to sum up all, everything depends upon personal faith, as strong as it is, so much does it need the faith and prayer of other people in order to increase in strength.
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| Oh my - how these sects avoid this topic. They preach their own holiness instead. |
GJ - The ELCA, LCMS, WELS, and ELS work together so well because they disbelieve the same things. There is a great show of rejecting other Lutheran groups, the very ones that routinely sit down to steal millions from the faithful, rejecting justification by faith.
Perhaps the LCMC and NALC will reclaim the efficacy of the Word in the Means of Grace, but nothing so far promotes optimism. They now adore the slightly less Leftist leaders (like Carl Braaten) who led ELCA into the wilderness via Bultmann, Tillich, and other phonies.
The sects above began with Stage Four Pietism, since all the groups were spawned by Halle University and the Zinzendorf style mission societies, where doctrinal differences were set aside for mutual cooperation.
Pietism began with a return to the Bible, but quickly became rationalistic from its rejection of doctrinal fidelity. St. Paul never wrote to the Galatians, "Why can't we just get along?"
Cell groups, under various names, are promoted in Pietism as good, spiritual, and essential for the Church, but these toxic conventicles reject Word and Sacrament, clinging to any wacko dogma that comes along. The cell group leader is more like the guru of Hinduism, who can demand anything of his or her subordinates and expect unquestioning obedience.
Thus the Pietistic founder of the LCMS, Martin Stephan, demanded abject submission from all his pastoral disciples (Walther, et al), and expected sexual services from his young female groupies. It was all fun and games until the unmarried girls caught syphilis from His Holiness. Then the lying pastoral associates, who ignored the obvious adultery, had to make up a new deception and proclaim, "Two women confessed adultery! Off with his head!" To sustain this myth, the Missouri Synod and its confederates have lied ever since.
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Twelfth Sunday after Trinity. Mark 7:31-37. Healing of the Deaf Mute.
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| http://ichabodthegloryhasdeparted.blogspot.com/2013/04/norma-boecklers-new-book-treasury-of.html |
The Twelfth Sunday after Trinity. 2013
Pastor Gregory L. Jackson
Bethany Lutheran Church, 10 AM Central Time
The Hymn #462 I Love Thy Kingdom 4:21
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 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
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn #123 O God Our Help 4:3
Faith in Jesus Christ
The Communion Hymn # 304 An Awful Mystery 4:6
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 # 376 Rock of Ages 4:47
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 # 376 Rock of Ages 4:47
KJV 2 Corinthians 3:4 And such trust have we through Christ to God-ward: 5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; 6 Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: 8 How shall not the ministration of the spirit be rather glorious? 9 For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. 10 For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. 11 For if that which is done away was glorious, much more that which remaineth is glorious.
KJV Mark 7:31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; 34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. 36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; 37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Twelfth Sunday After Trinity
Almighty and everlasting God, who hast created all things: We thank Thee that Thou hast given us sound bodies, and hast graciously preserved our tongues and other members from the power of the adversary: We beseech Thee, grant us Thy grace, that we may rightly use our ears and tongues; help us to hear Thy word diligently and devoutly, and with our tongues so to praise and magnify Thy grace, that no one shall be offended by our words, but that all may be edified thereby, 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.
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Faith in Jesus Christ – Works Follow
KJV Mark 7:31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.
This is a simple Gospel miracle, but like all the Scriptural texts, it is full of lessons for us, especially since all parts of the Bible are linked to each other. They teach the same truth with complete consistency.
First there is the example of faith. Those who believed in Christ, heard about His power, or even witnessed His miracles, brought their friend to Jesus.
This shows both faith and love. They trusted in the power and compassion of Christ, so in love they wanted to have their friend benefit from a healing miracle.
This is one aspect of faith in Christ, that there is no difference between that living faith and the action taken. They cannot give their faith to this man, but they can bring him into the presence of Christ.
When Luther preached about this, he mentioned the fantastic myth that people could donate their good works to someone to save that person. That is still being taught today in Roman Catholicism. The basis for indulgences is the claim that the pope has the keys to all the merits of the saints. He can dispense some time off Purgatory, unleashing some of those merits (and his own). Or, someone can donate all his merits in a great sacrifice. I believe that is considered a good work in itself, so the tank would not be empty in terms of eventual forgiveness.
As silly as Medieval customs and dogmas can seem, other notions sprout up in the absence of faith in the Means of Grace. Those concepts are always rooted in works rather than God’s grace. And they must be, because departing from God’s grace will inevitably lead to man’s trust in himself, in his works.
People now stress how sorry they are, as if depth of sorrow can make up for a sin. Or they say, “I will make it up to you.” Luther has written, “No sin is so great that it cannot be forgiven. No merit is so great that it can remove a single small sin.” Apart from trust in Christ as our Savior, forgiveness is not possible.
We cannot give faith to someone, and we cannot force faith on another person. Both ideas come from trust in ourselves. But we do know that faith comes from hearing the preached Word, Romans 10. Therefore, we can make the Word available and think in terms of the Word of God’s grace at all times.
In our families we can teach and practice the Gospel, knowing the Gospel will always have an effect.
33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue;
The rationalists pounce on this verse and make it a magic act. They show no understanding of the context or human nature. This man could not hear, although that is usually not a 100% loss. Blindness is similar. If he could hear a little, crowd noise would be very distracting. So would the interest and gestures of others who did not know him.
When Jesus took him aside, it allowed this to happen in relative quiet. The physical gestures (touching the ears, spitting, touching the tongue) were for the deaf man, to understand that his ears and tongue would be healed.
We know that Jesus did not need to touch anyone to heal that person. In fact, the centurion confessed his complete trust in the Word of Christ. “Simply say the Word and he will be healed.”
The rationalists always mock the signs God gives us because of our weakness. Why does God need water for baptism and bread and wine for communion? I wonder how many of these skeptics have diplomas hanging in their offices and awards hanging on the walls. They do not need them. They have the awards – why a physical sign?
I told online students they would get a jpg in their email for graduation. Some took me seriously and became upset. They wanted a real diploma, not a picture. But what does that matter?
The Old Testament is full of actual signs of God’s work, from the rainbow after the Flood to the manna (bread of life) from heaven. These signs are connected so much to daily life that we should be reminded constantly of God’s grace. We wash and satisfy our thirst for water. We celebrate the birth of children. We bake and eat bread. We drink wine.
To show that God cares for each and every individual, Jesus displayed His special compassion on this man, taking care to heal him in a peaceful and understanding way.
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34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.
Sighing showed the man that this healing was coming from God. This does not show that his speech was due to no hearing. He had both a hearing disability and a physical speech disability.
He really needed his mouth to speak and his ears to hear. This is an important reminder of how Christianity grows among us. It is a mouth religion, as Luther once said. Although some might be converted by the written Word of God, the chief form of giving the Gospel to others is through speaking it.
When church executive types wonder how they can reach various groups of people, I ask myself if any of them step outside their palatial offices. I walk around our neighborhood each day. Our peaceful area has Mexicans, whites, Blacks, Asians, and all religions and age groups. It is assumed in the South that strangers are friendly anywhere they meet, so it is not a sin to start a conversation with anyone. With three legs, Sassy starts a lot of conversations. Now people call out her name and she runs up to them. Ironically, one man is hard of hearing, so he calls her Sadie, and she wiggles up to him with great warmth and love.
Luther:
11. He addresses here particularly two organs of the body, the ear and the tongue; for you know the Kingdom of Christ is founded upon the Word, which cannot be apprehended or understood except by these two organs, the ear and the tongue, and he rules in the hearts of men alone by the Word and by faith. The ears apprehend the Word, the heart believes it; the tongue, however, speaks or confesses that which the heart believes. Hence, barring the tongue and ears, there is no perceptible difference between the Kingdom of Christ and that of the world.
12. For in regard to the outward life a Christian has duties like an unbeliever; he tills the ground, works his fields, and plows just like others, and he undertakes no peculiar work or deed, either in eating, drinking, working, sleeping, or anything else. But these two organs of the body make a difference between a Christian and an unbeliever; a Christian speaks and hears differently; he has a tongue which praises the grace of God and preaches Christ the Lord as being the only Savior, etc. This the world does not do; it speaks of avarice and other vices, preaches and praises its own glory.
13. In like manner the ears of both differ. A Christian’s ears have the same Word which the tongue preaches, and the heart believes; but the world prefers to hear one speak of her wisdom, understanding, honor and glory.
The ears and tongues of Christians are thus different from the ears and tongues of the world, or of unbelievers, caring nought for silver or gold, but only for that which is said of Christ, and how to speak and preach Christ.
Hospitality is the way Christianity was introduced to the world. People took Christ with them when they were invited to the homes of others. They shared Christ through the Word. When they were welcomed, their hosts were welcoming Christ. When they were persecuted, people were persecuting Christ, not them.
What Lutherans have stopped teaching is simple – the Word in its manifestations conveys Christ to people. When they are in the presence of Christ, there is always an effect.
- Sometimes they are agitated until they study the Word enough to have faith.
- They may be confused about an issue and find resolution for that problem.
- Many reject the Word with a host of excuses, but they are rejecting Christ.
Heretics like Rob Bell pare Jesus down to “Love” and try to promote that as the real Christian faith. Many have done that before. But Jesus taught people to believe in Him and remain faithful to the Word.
Popular heretics like Bell seem to be teaching – forget the tree, just have plenty of apples. That seems new and exciting to some, so they flock to hear more.
What the Word brings us is Christ Himself – He is present and active in teaching us what He did then and continues to do now. He is active in teaching us to trust in Him rather than ourselves.
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Quotations
"Nowhere in the bible is any man constituted or declared righteous without faith, before faith; all asservations and argumentations to the contrary nothwithstanding."
Lenski, Romans, p. 382?
Rick Nicholas Curia, The Significant History of the Doctrine of Objective or Universal Justification, Alpine, California: California Pastoral Conference, WELS. January 24-25, 1983. p. 86.
"For neither you nor I could ever know anything of Christ, or believe on Him, and obtain Him for our Lord, unless it were offered to us and granted to our hearts by the Holy Ghost through the preaching of the Gospel. The work is done and accomplished; for Christ has acquired and gained the treasure for us by His suffering, death, resurrection, etc. But if the work remained concealed so that no one knew of it, then it would be in vain and lost. That this treasure, therefore, might not lie buried, but be appropriated and enjoyed, God has caused the Word to go forth and be proclaimed, in which He gives the Holy Ghost to bring this treasure home and appropriate it to us. Therefore sanctifying is nothing else than bringing us to Christ to receive this good, to which could not attain ourselves."
The Large Catechism, The Creed, Article III, #38, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 689.
"But outside of this Christian Church, where the Gospel is not, there is no forgiveness, as also there can be no holiness [sanctification]. Therefore all who seek and wish to merit holiness [sanctification], not through the Gospel and forgiveness of sin, but by their works, have expelled and severed themselves [from this Church]."
The Large Catechism, The Creed, Article III, #56, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 693.
"The second argument is that 'God desires all men to be saved' (1 Timothy 2:4), and He gave His Son for us men and created man for eternal life. Likewise: All things exist for man, and he himself exists for God that he may enjoy Him, etc. These points and others like them can be refuted as easily as the first one. For these verses must always be understood as pertaining to the elect only, as the apostle says in 2 Timothy 2:10 'everything for the sake of the elect.' For in an absolute sense Christ did not die for all, because He says: 'This is My blood which is poured out for you' and 'for many'--He does not say: for all--'for the forgiveness of sins.' (Mark 14:24; Matthew 26:28) Martin Luther, Luther's Works, 25 p. 375. 2 Timothy 2:10; 1 Timothy 2:4; Mark 14:24; Matthew 26:28
"In like manner Moses must precede and teach people to feel their sins in order that grace may be sweet and welcome to them. Therefore all is in vain, however friendly and lovely Christ may be pictured, if man is not first humbled by a knowledge of himself and he possesses no longing for Christ, as Mary's Song says, 'The hungry he hath filled with good things; and the rich he hath sent empty away,' Luke 1:53."
Martin Luther, Sermons of Martin Luther, ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 149. Matthew 15:21-28; Luke 1:53
"The apostle says 'our,' 'our sins;' not his own sin, not the sins of unbelievers. Purification is not for, and cannot profit, him who does not believe. Nor did Christ effect the cleansing by our free-will, our reason or power, our works, our contrition or repentance, these all being worthless in the sight of God; he effects it by himself. And how? By taking our sins upon himself on the holy cross, as Isaiah 53:6 tells us." Martin Luther, Sermons of Martin Luther, ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VI, p. 180. Hebrews 1:1-12; Hebrews 1:3;
"Christ is speaking here not of the word of the law, but of the Gospel, which is a discourse about Christ, who died for our sins, etc. For God did not wish to impart Christ to the world in any other way; he had to embody him in the Word and thus distributed him, and present him to everybody; otherwise Christ would have existed for himself alone and remained unknown to us; he would have thus died for himself. But since the Word places before us Christ, it thus places us before Him who has triumphed over death, sin, and Satan. Therefore, he who grasps and retains Christ, has thus also eternal deliverance from death. Consequently it is a Word of life, and it is true, that whoever keeps the Word shall never see death." Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 177. John 8:46-59.
"To this incline your ears, and be persuaded that God speaks through men and forgives you your sins; this, of course, requires faith." Martin Luther, Sermons of Martin Luther, 8 vols., ed. John Nicholas Lenker, Grand Rapids: Baker Book House, 1983 II, p. 200. "If I do not believe it, I will not receive its benefits; but that neither renders it false nor proves that anything is lacking in Christ." Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, II, p. 258. Mark 16:1-8.
"It is a faithful saying that Christ has accomplished everything, has removed sin and overcome every enemy, so that through Him we are lords over all things. But the treasure lies yet in one pile; it is not yet distributed nor invested. Consequently, if we are to possess it, the Holy Spirit must come and teach our hearts to believe and say: I, too, am one of those who are to have this treasure. When we feel that God has thus helped us and given the treasure to us, everything goes well, and it cannot be otherwise than that man's heart rejoices in God and lifts itself up, saying: Dear Father, if it is Thy will to show toward me such great love and faithfulness, which I cannot fully fathom, then will I also love Thee with all my heart and be joyful, and cheerfully do what pleases Thee. Thus, the heart does not now look at God with evil eyes, does not imagine He will cast us into hell, as it did before the HS came...." Martin Luther, Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 279. John 14:23-31.
"All who are born into the world of man and woman are sinful under God's anger and curse, condemned to death. For all are conceived and born in sin as Scripture testifies (Psalm 51:5): 'Behold, I was shapen in iniquity; and in sin did my mother conceive me.'" Martin Luther, Sermons of Martin Luther, The House Postils, 3 vols., ed., Eugene Klug, Grand Rapids: Baker Book House, 1996, II, p. 26. Luke 24:13-35; Psalm 51:5
"The 'rod of His mouth' signifies the spoken Word or the Gospel, which proceeds from the mouth of all whose teaching is pure. It is not inefficacious; it bears fruit; it justifies the godly and destroys the ungodly." [Footnote F. Pieper, Dogmatics, Word of God has twofold effect. It illumines and blinds. I, p. 125.] Martin Luther, What Luther Says, An Anthology, 3 vols., ed. Ewald M. Plass St. Louis: Concordia Publishing House, 1959, III, p. 1469. Isaiah 11:4
"Christ did indeed suffer for the whole world; but how many are there who believe and cherish this fact? Therefore, although the work of redemption itself has been accomplished, it still cannot help and benefit a man unless he believes it and experiences its saving power in his heart." Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 705f.
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Your Cathedral Has Real Possibilities - For the Papists.The McCain Circle Can Sinuflect to Rome This Way
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| "Listen to me, Mark, and all this will be yours. Mark - the papists stole our cathedral." |
Renovation of Crystal Cathedral praised as Christ-centered :: Catholic News Agency (CNA):
.- Under the motto “from Crystal to Christocentric,” southern California's famous Crystal Cathedral is undergoing a renovation that the local bishop calls “a thorough Christological transformation.”
The world's great cathedrals “are designed to bring the light of God to people’s daily life; the cathedral is a place that draws, welcomes, calls, and sends forth at the same time,” said Bishop Kevin W. Vann of the Diocese of Orange.
“This is the goal of the Christ Cathedral: being at the same time a place for the exercise of the spiritual and corporal works of mercy,” he remarked Aug. 2 at the Napa Institute Conference – the theme of which was “Building a Catholic Culture.”
The Orange diocese purchased the 3,000-seat Crystal Cathedral in February of 2012 from the Protestant church which founded it. The architectural landmark is made from over 10,000 panes of glass, and its interior must be renovated to make it suitable for Catholic worship.
“Building a cathedral is a challenge and an opportunity,” Bishop Vann said, who went on to explain that a cathedral must express the unity of the local Church and the centrality of the ministry of the bishop, especially in his role in the sanctification of his people.
Bishop Vann said that numerous aspects of the current building, including its central location in Orange, its easy access by public transportation, and a vast space to foster community, contribute to accomplish the goal of making the cathedral the very center of the spiritual life of the local Church.
Tim Busch, co-chair of the financial committee assured that “we will redesign the main building to comply with our Catholic liturgical tradition and needs. It will be a demanding challenge, but one we are seriously committed to.”
Since being acquired by Orange diocese, the building has been re-named Christ Cathedral.
Cindy Bobruk, executive director of the Orange Catholic Foundation, said that it will be “a cathedral that becomes a beacon of Catholic culture, Catholic education, and evangelization.”
The future cathedral contains the fourth largest church organ in the world, valued at $25 million. It is due to be dismantled and shipped to Italy for renovation, and then re-installed.
The Crystal Cathedral campus consists of seven building on 34 acres, and will have room for several permanent fixtures, including a school, space for cultural events, and place for prayer and Eucharistic Adoration.
It will house the diocesan chancery, which will be established on the property by October.
The oldest building on the campus, known as the “Arboretum,” was the first to be renovated. It was brought to conformity with current safety and building standards. The renovation, which included a new air conditioning system, was completed in 150 days.
The campus was purchased for $57.5 million under Bishop Vann's predecessor, Bishop Tod Brown. The purchase was made after Crystal Cathedral had filed for bankruptcy in Oct., 2010 when some of its creditors sued for payment.
The Orange diocese is the tenth most populous in the U.S., home to some 1.2 million Catholics.
'via Blog this'
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What Is Really Going on at the CORE? You Will Never Learn from the Videos
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WELS Does Work with ELCA, And Mark Jeske Will Vouch for That!Board of Directors | Thrivent Financial for Lutherans
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| Do all the "Planned Giving Counselors" with insurance licenses and commissions from Thrivent count? |
Board of Directors | Thrivent Financial for Lutherans:
Board of Directors
Under the Articles of Incorporation (PDF, 545K), the board of directors is Thrivent Financial's supreme governing body.
The board directs the management of the fraternal benefit society's affairs and has oversight responsibility in all matters involving Thrivent Financial for Lutherans.
Board Members
 Brad Hewitt President and Chief Executive Officer | |
 Frank H. Moeller Chair of the Board |  Mark A. Jeske Board Member |
 Kenneth A. Carow Board Member |  Kirk Farney Board Member |
 Frederick G. Kraegel Board Member |  F. Mark Kuhlmann Board Member |
 Bonnie E. Raquet Board Member |  Alice M. Richter Board Member |
 James H. Scott Board Member |  Allan R. Spies Board Member |
 Adrian M. Tocklin Board Member |
Contact our Board of Directors
To contact the Thrivent Financial for Lutherans Board of Directors, send a letter addressed to:
Thrivent Financial for Lutherans
Board of Directors (or name a specific director)
Office of the Corporate Secretary
625 Fourth Avenue South
Minneapolis, MN 55415
Board of Directors (or name a specific director)
Office of the Corporate Secretary
625 Fourth Avenue South
Minneapolis, MN 55415
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| I have another version planned: suggestions are welcome. |
'via Blog this'
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