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Sharing the Good News of Universal Salvation without Faith. Pan-Religious Leader Mark Jeske at Martin Luther College WELS

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Hot air salesman Mark Jeske showed off
his Thrivent threads at Martin Luther College -
he was a leader in closing Northwestern College.
Tution has skyrocketed ever since,
and language requirements have plummeted.


Evangelism Day: “Your Kingdom Come”


Evangelism Day is a day set aside so that the Spirit can fill the hearts of both faculty and students with excitement and gratitude,” says MLC President Mark Zarling.
“Excitement as we learn more about the amazing things the Lord Jesus is doing through the gospel. Gratitude as we think of almost 50 Church and Changers who come to New Ulm and share with us the good news about the power of the Good News.”
***
GJ - Last year I was unable to obtain the list of leaders who would speak for Evangelism Day. Their good news is that everyone is already forgiven and saved.
The year before that, the list was hidden but I found out anyway. All the speakers were Church and Changers. Bonafide. Certified. Approved. Tattooed with an image of the Beast - Mark Jeske.
Before that year of the hidden but found list, the shrinking college bragged about all the Church and Changers invited for their alleged Evangelism Day.
The total cost of attending one year at MLC is already $25,000.
Zarling finally got an accredited degree from Concordia Mequon, LCMS, which is OK, because Missouri is retroactively in fellowship with WELS and the Little Sect.
Zarling is a complete idiot when it comes to Lutheran education, in spite of his master's degree from Concordia Mequon. Here is his opening lie about justification.
The doctrine of justification is the shining jewel of our faith. Indeed, this teaching of Scripture is the heart and core of Christianity. Luther, as is well known, called justification the articulus stantis et cadentis ecclesiae. Dr. Luther goes on in admiring this jewel by saying: The article of justification is the master and prince, the lord, the ruler, and the judge over all kinds of doctrines; it preserves and governs all church doctrine and raises up our conscience before God. Without this article the world is utter death and darkness... The doctrine of justification must, as I frequently urge, be diligently learned; for in it all the other articles of our faith are comprehended. And when that is safe, the others are safe too.1  (Footnote - from What Luther Says.)
Of course, the above statement is true. But note how he shamelessly reverses the meaning of the Chief Article - just as Bivens did. Perhaps Bivens plagiarized the opening. 
Bivens - The Primary Doctrine in Its Primary Setting: Objective Justification and Lutheran Worship1. Justification and the Power to Worship “The article of justification is the master and prince, the lord, the ruler, and the judge over all kinds of doctrines; it preserves and governs all church doctrine and raises up our consciences before God. Without this article the world is utter darkness and death.”1  (What Luther Says) Luther’s appraisal of the doctrine of justification is also ours. We hold it to be the primary doctrine of Scripture, that is, the central and most important teaching revealed by God for us sinners.2

But then, suddenly - a warning, an about-face from Zarling - 
Last year, when first approached to take this assignment, I was under the impression that this paper would be a response to the now famous "Kokomo case." (My only criterion for selection was that I happened to vicar in the same conference back in '78-'79, when the situation first developed. Now I know that vicaring for George Boldt is an honor, but I wonder if I should thank him for being assigned a paper purely by association?!) In the intervening year, the Kokomo case has been dealt with by the proper committees of our church. Yet to read the "august" pages of the Christian News one would imagine that the controversy rages on. Such is not the case. I am convinced that our gracious Lord has united the brethren in our Church in a Scriptural understanding of justification. There is no controversy or conflict within the WELS. However, since our position has been raped and plundered by those who put words into our mouths, this paper might prove a beneficial review. 
Leaving the scene of rape and plunder, here is the tired, old, shopworn, trite, often-repeated definition of justification -
Three phrases are usually applied to the teaching that God has forgiven the sins of all men: "Objective justification", "general justification", or "universal justification." Most of the time these terms are interchangeable. Stoeckhardt3 seems to prefer "general justification," while Pieper4 talks of "objective reconciliation." Only Dr. S. Becker carefully delineates between objective and universal justification. "Universal justification" is a term denoting the doctrine that God has forgiven the sins of all men. Strictly speaking, the term "objective justification" expresses the thought that the sins of a man are forgiven by God whether he believes it or not. Objective justification is not necessarily universal, but if justification is universal it must of necessity be objective.5 Perhaps such a distinction is helpful if it assists us in understanding the glorious Gospel: In Jesus, God has declared the entire world righteous and forgiven, regardless of whether or not the world believes it. Such is the jewel described by objective, universal, or general justification. Yet Scripture goes on in revealing how God appropriates this good news to the individual. God creates faith in the heart of a sinner, faith which trusts that since I am part of the world, I also am declared righteous for Christ's sake. 
And yet, to spite the opening of the essay, which the author clearly repudiates, the title of this essay - carefully preserved in the Holy of Holies, the WELS Essay File - is:
Zak Stowe received his MLC diploma from Zarling just before coming out -
a deal worked out in advance,
but Zak was supposed to wait months, not seconds, to come out.

Christlead Warning - Another Mark Jeske Church and Change Production

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Thrivent paid for The Wolf of Wall Street fraudster
Jordan Belfort to speak to them.
Mark Jeske is a Thrivent lackey.

The Christian Leadership Experience is a conference produced by the close collaboration of these  Church and Change ministries. 
 
 

This is the Christlead link.

SAVE THE DATE:

JANUARY 6-8, 2017 

ORLANDO, FLORIDA 

The Christian Leadership Experience is a conference designed to provide the tools, information and encouragement we need to change the world one life one community or one special point on the globe at a time ... Regardless of church size, location or budget.

Why Would Fat Cat Matt Harrison Swallow the Hair-ball of WELS?

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Do I need one more hair-ball in my gut?

Here is one example of WELS-LCMS Jeske toxins, from Polluted WELS.

Intrepid Lutherans - on the same topic.

Elton Stroh links and photos.

Money! Benjamins! Those are all the reasons needed for Missouri to swallow the hair-ball called WELS.

The only ones who should rejoice over the LCMS-WELS-ELS bedfellows are those hordes of pastors and leaders who have attended Fuller Seminary together.



Those LCMS pastors who have actually read Luther and the Book of Concord have no use for UOJ, Church Growth,  and women's ordination. However, Missouri is just as overbuilt as the big shopping malls were when the Obama Depression hit America.

Post-War Boomer churches were built and expanded in the 1950s. Few are doing well today, and their buildings are decaying - roofs, furnaces, tuckpoint.

Higher education has been expanded in buildings and tuition, but interest has drooped when an undergraduate degree costs $100,000 and seminary even more.

Try to do this on a rock n roll keyboard.

Lawless WELS Legalists Should Look at how a Catholic Principal Handled a Situation Worse Than their Love Letter Pastor's Situation. Some Principals Have Principles

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 http://www.arkansasonline.com/news/2016/feb/02/substitute-teacher/


A former substitute teacher at Catholic High School for Boys surrendered to authorities Tuesday on a charge of sexual assault in the first degree, prosecutors said.
Erica Suskie appeared in North Little Rock District Court on Tuesday morning and entered a plea of not guilty, Arkansas Democrat-Gazette reporter Scott Carroll said on Twitter.
Suskie was with her husband, former Arkansas Public Service Commission chairman Paul Suskie, at the brief hearing.
The Suskies were friends with the family of the alleged victim, who went to school at Catholic High in Little Rock, Pulaski County Chief Deputy Prosecutor John Johnson said.
Catholic High principal Steve Straessle said he reported the misconduct to a hotline, as required by law, when rumors about it developed in October. He declined to offer details about what the rumors suggested had occurred.
He said he made three calls within a three-day period as the rumors evolved, adding he also notified students' parents and banned Suskie from school.
The North Little Rock Police Department issued the warrant.
See Wednesday's Arkansas Democrat-Gazette for full details.
***

GJ - Note that WELS decides nothing happened because it is in their favor to whitewash the whole matter and reverse a firing. But, as this example shows, someone with a "duty to report" must report it to the authorities - to let them handle the investigation. To do otherwise invites a cover-up.
 http://ichabodthegloryhasdeparted.blogspot.com/2015/11/wels-district-president-bullies-council.html

Does This Sound Familiar? - Explains Why WELS-LCMS-ELS Are So Comfortable in Bed with ELCA

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 "Brett, that is why WELS is in bed with us -
we teach exactly the same thing!"
A Social Statement on Human Sexuality: Gift and Trust

Justified by grace through faith 

As Lutherans, we believe that we are justified by grace through faith. The Lutheran Confessions guide us in our understanding of justification by identifying three intersecting affirmations: 

  1. solus Christus, 
  2. sola gratia, 
  3. and sola fide (Christ alone, grace alone, and by faith alone).


Deeply grounded in Scripture, understood as the living Word of God, these together proclaim Jesus Christ as central to the Gospel: 
• Solus Christus (Christ alone) insists that the purpose of Scripture is to reveal Jesus Christ as the Savior of the world. Scripture is to be interpreted through the lens of Christ’s death and resurrection for the salvation of all. 
• Sola gratia (grace alone) affirms that we are saved by grace alone. As with solus Christus, sola gratia means that there is nothing a person can do through his or her action that will create a right relationship with God. Only God’s grace can do that. 
• Sola fide (by faith alone) affirms that, through the hearing of God’s Word, the Holy Spirit ignites faith (trust) in God within us.

These three emphases also tell us that sin does not have to do simply with the keeping or breaking of rules or laws. Rather, we sin when we turn away from God and look to ourselves. Sin turns us toward obsessive self-concern, with disastrous consequences for ourselves and others. We live therefore within the paradox that in our sexuality, as in other aspects of life, we always encounter both our own sinfulness and God’s grace. It is only through Christ that we can turn in faith to trust God, which leads immediately to our baptismal vocation to love and serve the neighbor.

***



GJ - As I wrote before, when WELS and LCMS pastors correct "justified by faith" with "Justified BY GRACE! through faith," they are parroting the Halle Pietism formula of universal absolution, which dogma must be accepted by faith. That means making a decision for UOJ, as Walther and JP Meyer clearly taught, a strange amalgamation of Calvinism and Arminianism - conveniently expressed as Cal-Arminian. Yes, one can espouse Cal-Arminianism. Your synodical leaders do already, and it is a category used at Wheaton College.

Anyone speaking of faith in Christ will be corrected the same way, whether by ELCA, or WELS, or the pea-brains in Misouri. WELS/ELS are the densest in UOJdom, certainly the equal to ELCA. The LCMS is quite mixed.

I know there are exceptions to this horror story in WELS and perhaps in the CLC (sic), but those people are quiet unicorns, seldom seen.


Most Viewed - Last 30 Days. Lots of Interest in the Crime Watch, Evergreen HS, and Coming Out after Martin Luther College

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The Satis Est Article of the Augsburg Confession and Variations in False Doctrine

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I have been discussing doctrine with one reader, which led me back to the Four Questions. Professors of Lutheran Doctrine 101 will tell their students - "One side thought those questions were open questions. Now they are ELCA. Our side thought they were not. Now we are in bed with ELCA." They would never admit being in bed with ELCA, though there is definitely a feeling of flat tires in the old Walther cult. The blood-lust is gone. Instead of chopping heads off when Lutheran doctrine is mentioned, they shrug it off and discuss Walther on the sun's orbit or the correct liturgical colors to use.


The never-will-be-an-engineer side of me thought, "There must be a meter to gauge these matters, because picking or rejecting various options is not working."

Suddenly, a light went on. Why are WELS and Missouri pastors so comfortable with the Fuller Seminary professors?

The correct meter is the Pietism to Book of Concordmeter, which is much broader than blaming Spener Enthusiasm and the founding of Halle University.

We got to know a number of wonderful Mennonites from living in Canada. Some went to the seminary and we became friends with others through CPE (pastoral counseling). A significant part of the Mennonite tradition is shunning. The extreme version includes never talking to and never doing business with the excluded one. Reasons for shunning vary on which branch the members are in. Some are extremely strict - others are easily confused with liberal Protestants.



Babtists shun with a vengeance. They may be honey chile and darlin' one minute, but steely-eyed and I-dont-know-ya the next. Like the Mafia kiss of death, they may say "I'm praying for you" as their final word. Later, they will add this curse to any mention of your name - "Bless his heart."

So this is my newly imagined meter - Pietism.

We are all influenced by Pietism. 

  1. Blue laws keep people from buying certain products on Sunday. Pietism. 
  2. Some may not pray with their Lutheran relatives. Pietism. 
  3. Some WELSians regard only those WELS members from the same state to be true blue. Pietism. 
  4. One LCMS seminary is far superior to the other one. Pietism.
  5. One never asks a Philadelphia graduate if he went to Gettysburg. And vice versa. Pietism.
  6. Hating the liturgy, creeds, hymns, and pipe organ. Pietism.
  7. Thinking the real church is in the cell group. Pietism.
  8. Mutual hatred among Auburn and Alabama fans. Green Bay and Vikings fans. Pietism.
  9. Use of the NIV by Lutheran synods - Pietism.
  10. All the synods in America came from Pietism.
Pietism excludes the Book of Concord, and the Lutheran Confessions exclude Pietism. Let us exclude the term Confessional Lutheran for all time. Richard John Neuhaus, a pastor in LCMS-AELC-LCA-ELCA was a Confessional Lutheran until the moment he became a Roman Catholic priest. Everyone is a Confessional Lutheran today, so the term is meaningless, especially since so many are really neo-Pietists or quasi-Universalists or Masons.

Someone who 
  • knows, 
  • reads, 
  • appreciates, 
  • and uses the Book of Concord as a one-volume Biblical commentary
will necessarily loathe Pietism, its crafts and assaults.



The UOJ Stormtroopers have no assurance of forgiveness, in spite of their blabbing about grace and the world being declared forgiven at various points in time (birth, death, resurrection of Christ). They love, love, love Babtist and Pentecostal worship because there is some hint of justification by faith, even if those Enthusiasts trash everything else. The Stormtroopers really are forgiveness-starved and need our pity.

Luther and the Book of Concord exclude Pietism just as oil excludes water. Want to rust-proof your car from the inside? Spray WD-40 into the recesses. The light oil will cling to the metal and exclude water. In the same way, 
  • the power and efficacy of the Word
  • the Means of Grace
  • the work of the Spirit through the Word alone, 
  • the Sacraments, and
  • justification by faith
will exclude the crafts and assaults of Pietism, repelling those odious associations and errors. Those Lutherans enrolled in the Book of Concord fan club will not fall prey to the fads and feelings of Pietism



The more Lutherans let go of the Book of Concord, the more they sink into the Slough of Pietism. Evidence - the despicable UOJ essay by Jay Webber mentions Luther's Commentary on Galatians, which is highly commended by the Book of Concord, but Webber never deals with the content of that treasury of spiritual knowledge. One can pose as a Lutheran and gain the applause of other frauds, snack-oil salesmen, and wolves, but the evidence remains.

That is why Lutheran publishing is so pitiful today.

Melanchthon graded your Emmaus paper - "F." 
Still an F.


Luther has your number, Synodicrats.

New Blog for Recipes, Healthy Food, Various Home and Gardening Tips

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I still remember being posed for this photo at the age of four -
for the annual Melo-Cream calendar.
http://walmartlittlechef.blogspot.com/2016/02/first-post-introduction-to-walmarts.html

Some people have discussed food and recipes with me. I learned a lot by working at a Walmart Neighborhood Market.

I decided recipes would be buried in Ichadbod, The Glory Has Departed, so I decided to devote one blog to food, nutrition, health, and home tips.

If I have something to say about gardening products at Walmart, I will add them here. We shop at Neighborhood Markets and at the largest Walmart SuperCenter in Arkansas - one mile from our home.

I recognize the irony in the photo. My father said, "If I had known I would live so long, I would have taken better care of myself." He lived to be 85, but making it past 65 was pretty good when he was growing up.

I will write more about growing up Melo-Cream later.



Arriving Now - The Faith of Jesus: Against the Faithless Lutherans.Join the Proof-Reading Team and Earn a Free, Full-Color Edition

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Many of you will be getting your copies of the black and white version soon. It is far less expensive to print and buy than the color version, so order now (or ask me for multiple copies). My cost is about $3 each.

People have given toward this, so we can send free copies around. Ask by writing bethanylutheranworship@gmail.com

You can get a free full-color version by finding typos in the black and white edition now coming out. Identify the typos and page numbers and get a free copy. Email me at the above email address.

Another way to read it is this DropBox PDF link -

The Faith of Jesus: Against the Faithless Lutherans.

The full color edition, illustrated by Norma Boeckler, is being produced now. What the color version is done, the black and white will be retired. However, the free link to the PDF will remain. We may just have the free color link, but we are not there yet.


Response to The Faith of Jesus: Against the Faithless Lutherans.If You Want a Free Color Copy, Find Some New Typos

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Luther paraphrased Paul, Galatians 1:10.


Dear Dr. Jackson,

I just received my copy from Amazon of The Faith of Jesus and devoured it over two days.  Once again you have produced another thorough book that absolutely crushes the UOJ doctrine.  It is certainly rare to read a theologian that writes with fire and this is also why I’ve enjoyed your work over the years. 

As I’ve mentioned to you in the past, it certainly has opened my eyes to the works of the Reformers, Luther especially.  I find it incredibly sad and disheartening that many pastors and teachers and especially laity do not pick up Luther and actually read what the man said beyond a watered down WELS version of the catechism.  It is no wonder that when current church leaders speak of the Word, they do so without any real life or nerve.  Luther’s words leap off the page and are still relevant, which is quite remarkable for someone who hasn’t walked the earth for about 470 years!

I did notice some editing issues at least in my copy.  These probably have already been corrected (GJ - I wish), but I wanted to bring them to your attention nonetheless.

On page 139, “On Sunday old Reble delivered a blistering sermon…”  Was it supposed to be Little instead of Reble? GJ - Yes, it was Reble, but obviously unclear.

On page 159, “(name tnot!)” GJ - Oops.

On page 161, “a move Webber borrowed from Professor Deutschland of WELS.” GJ - er

On page 168, “Paul McCain and Jack Casione…” GJ - The Cardinal's name? 

On page 172, “David Jay Weber said…”   GJ - Floyd's best pal in the Ukraine?

On page 177, “that are organically connected to justification. (   (Webber, p. 23)” 
The double parentheses before the Webber citation. GJ - Oops again.

 
Your book came to my house at a time when I was going through Luther’s Works and his examination of the first four chapters of Galatians.  It is clear after going over Luther as well as reading The Faith of Jesus that the only conclusion I can reach is that Webber has never actually read Luther’s work on the subject.  Or if he did, it was with some UOJ rose-tinted glasses because nowhere can I find any trace of UOJ in Luther’s great examination of justification by faith. 

For instance:

“Therefore faith is a constant gaze that looks at nothing except Christ, the Victor over sin and death and the Dispenser of righteousness, salvation, and eternal life.  In his epistles, therefore, Paul sets forth and urges Jesus Christ in almost every verse.  He sets Him forth through the Word, since Christ cannot be set forth any other way than through the Word and cannot be grasped any other way than through faith.”  (LW, Volume 26, page 356)

“Therefore we conclude with Paul that apart from faith in Christ, all the statesmanship and laws of the Gentiles, no matter how good and necessary, and all forms of worhip (sic) and religion are subject to sin, death, and eternal damnation unless, as follows next, there is added the promise on the basis of faith in Christ Jesus.  A great deal has been said about this earlier.  Therefore the proposition “Faith alone justifies,” which our opponents find altogether intolerable, is true.”  (LW, Volume 26, page 333)

“Thus if I am to gain comfort in a struggle of conscience or in the agony of death, I must take hold of nothing except Christ alone by faith, and I must say: “I believe in Jesus Christ, the Son of God, who suffered, was crucified, and died for me.  In His wounds and death I see my sin; and in His resurrection I see victory over sin, death, and the devil, and my righteousness and life.  I neither hear nor see anything but Him.”  This is the true faith of Christ and in Christ, through which we become members of His body, of His flesh and of His bones (Eph 5:30).  Therefore in Him we live and move and have our being (Acts 17:28).”  (LW, Volume 26, page 357)


As I’ve read the materials in your books, Ichabod, and in the quoted-UOJers that you’ve collected, a thought struck me if UOJ is truly believed: doesn’t the work of the Holy Spirit become absolutely worthless?  After all, why would we even need sanctification in the first place?  If even those that perished in the flood and Judas were all saved, why do we even need the Spirit?  If Ahab, Jezebel and the locals from Sodom and Gomorrah are walking around heaven without a care in the world, then why would I even need the Holy Spirit?  I’m saved regardless so let me eat, drink, and be merry for tomorrow I die, right? (GJ - Correct. That is why WELS--almost 100% UOJ--is the most abusive, alcoholic, and adulterous sect.)

That seed of faith is planted by the Holy Spirit through water and the Word.  The Holy Spirit’s work goes on in the life of every Christian from the moment we first draw breath in the waters of Baptism to the moment when we release our last breath. 

But UOJ destroys that too.  We have all been justified, regardless of faith, so why does one even need the Holy Spirit?  Why need sanctification?  UOJ not only makes faith pointless, it makes sanctification pointless as well.  Why go to church? Why partake of the Lord’s Supper?  Why own a Bible?  None of it is needed with UOJ.

Thank the Lord that He sent true theologians such as the Reformers and Luther so they could examine the truths of Scripture and therefore encourage others to examine them as well.  No matter what the list of degrees that come after the name of a “theologian”, if they cannot grasp basic concepts such as justification by faith alone, then their education is worthless.  If a Lutheran minister cannot take the trouble to actually read Luther, then why should they ever be taken seriously?

Again, thank you for the work you do and thank you again for saying what needs to be said and writing what needs to be written.


May the Lord bless you and your family,






"Our Fathers" who first used OJ and SJ in print? - the Calvinist Leonard Wood Jr.

And Ed Preuss joined the Church of Rome, becoming a famous
editor of their famous magazine, America.
Did Bob Preus mention this? No.
Jack Cascione? No.
Paul McCain? Anyone? Anyone?


Growls about CG and Church and Change privately,
expels justification by faith publicly.
Yes, pure GA form -
doing double-talk, lying, and being a total jerk.
His righteousness is extra nos, outside of us,
received through faith.
---

One last belch from SpenerQuest 




Alan Lubeck (1431)
Senior Member
Username: 1431

Post Number: 1351
Registered: 11-2004
Posted on Tuesday, February 02, 2016 - 6:04 pm:   Edit Post Delete Post Print Post

Believe in the Lord Jesus Christ and thou shalt be saved. Believe He has reconciled you to the Father and God's wrath against your sin Has aready been satisfied in the life death and ressurection of Jesus. You brother, had nothing to do with that. You are objectvely justified even without faith. Subjectivly justfied as God's Word works faith in you to receive what He had alresdy done for the world.

Page 15, The Holy Communion Service from The Lutheran Hymnal . With Explanations from a Missouri Pastor

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The Order of Worship: Page 15 (The Holy Communion Service)

The Opening Hymn

The Lutheran Church has done so much to restore hymn singing and congregational participation in public worship that it has come to be known as “The Singing Church.” The opening hymn sets the tone of the service, reflecting the particular theme of the day, and the season of the church year (Advent, Christmas, Lent, etc.).

Invocation

V: In the name of the Father and of the Son (+) and of the Holy Ghost.
R: Amen.
5

By beginning the service with these words, we site our reason for worship and the central object of our worship. The words remind us of our Baptism as commanded by Christ in Matthew 28:19 and of the Great Commission the Church has on earth. They also express the fact that the Triune God is present as we worship; furthermore, these words link us with the 1st Century Church in the profession of the belief in a Triune presence of God. Many of us at Trinity, in keeping with our Lutheran tradition, make the sign of the cross over ourselves in remembrance of our Baptism.Confession of SinsP: Beloved in the Lord! Let us draw near with a true heart and confess our sins unto God our Father, beseeching Him in the name of our Lord Jesus Christ to grant us forgiveness.


We make confessionfirst, at the beginning of our service, in order to set us in our place before God. That is, we are sinners and are only coming to Him through the forgiveness He offers.

Although our Heavenly Father knows every sin we have and will commit, it is still necessary for us to confess them. In 1 John 1:8, we are told that if we confess our sins, He is faithful and just and will forgive them. The second chapter of the same epistle of John goes on to tell us that for Christ’s sake we will be forgiven. Note at this point how the pastor faces the Altar when he speaks to God with or for the congregation, and how he faces the congregation when he speaks tothecongregation as God’s representative.

V: Our help is in the name of the Lord.
R: WHO MADE HEAVEN AND EARTH

The versicle and response is a direct quote from Psalm 124:8. In this Psalm, David explains how God is man’s only hope for help in this sinful world.

V: I said, I will confess my transgressions unto the Lord.
R: AND THOU FORGAVEST THE INIQUITY OF MY SIN.

These words can be found in Psalm 32:5. In the Psalm, David describes how empty and worthless he feels until he confesses his sins and in turn is forgiven. He goes on to say, in the latter portions of the Psalm, that once he has forgiveness, God serves as a Friend and Instructor instead of an adversary and chastiser.

Confession

P. 16 ALL: O ALMIGHTY GOD, MERCIFUL FATHER, I, A POOR, MISERABLE SINNER, CONFESS UNTO THEE ALL MY SINS AND INIQUITIES WITH WHICH I HAVE EVER OFFENDED THEE AND JUSTLY DESERVE THY TEMPORAL AND ETERNAL PUNISHMENT. BUT I AM HEARTILY SORRY FOR THEM AND SINCERELY REPENT  OF THEM, AND I PRAY THEE OF THY BOUNDLESS MERCY AND FOR THE SAKE OF THE HOLY, INNOCENT, BITTER SUFFERINGS AND DEATH OF THY BELOVED SON JESUS CHRIST TO BE GRACIOUS AND MERCIFUL TO ME, A POOR, SINFUL BEING.


This confession has its roots in the prayers the minister would say on his own before the service. Later it came to be used by not only the pastor but all people.

Absolution page 16

P: Upon this your confession, I, by virtue of my office, as a called and ordained servant of the Word, announce the grace of God unto all of you, and in the stead and by the command of my Lord Jesus Christ, I forgive you all your sins, in the name of the Father and of the Son and of the Holy Ghost.
R: AMEN.

The forgiveness you receive is based on God reconciling Himself to the world in the Person and Work of Christ (2 Corinthians 5: 17-18. In John 20:23). Christ appeared to the Apostles and bestowed upon His Church the power to remit and retain sins. The Church today, in keeping with the Apostolic word has this power. The called pastor exercises this power publicly.

Introit

The Psalm verses for the day, or Introit, marks the beginning of our actual service. Introit means “going into.” It is the first place the particular thought for today’s service is expressed. It has four parts: the antiphon, the Psalm verses, the Gloria Patri, and the antiphon repeated. The antiphon consists of a versicle and response, usually portions of a Psalm, which are picked to clearly state the theme of the day. The Psalm verses are representative of the whole Psalm that was originally used in the early Church.

The Gloria Patri (Glory be to the Father)

GLORY BE TO THE FATHER AND TO THE SON AND TO THE HOLY GHOST: AS IT WAS IN THE BEGINNING, IS NOW, AND EVER SHALL BE, WORLD WITHOUT END. AMEN.

The Gloria Patri is chanted by all before the antiphon is repeated to show the relationship between the Old Testament Psalm and the fuller revelation of the Trinity in the New Testament. It marks the “Prayer book of the Old Testament Church” as belonging to the New Testament Church. It also serves as a profession of faith in the Triune God. The chanting of this was a way during the Arian heresy of the 4th century that the faithful Christians confessed their faith. Two devout laymen organized a band of monks and trained singers to chant this before the Arian bishop of Antioch who had driven out the faithful one. They came together in the cathedral and chanted “Glory be to the Father and to the Son and to the Holy Ghost using the copulative particle ‘and’ rather than the disjunctive particle ‘or’ (Decline and Fall of the Roman Empire, 335). The curious “world without end” has been replaced in most churches with “forever and ever.” The formula “world without end” was introduced to reaffirm the belief in the resurrection of the dead (Life and Times of Jesus the Messiah, II, 399). It would be a shame to lose this. Notice how the pastor moves to the altar during the singing of the Gloria Patri. This signifies the congregation moving into the presence of God having been forgiven all their sins. The antiphon is repeated to keep the theme for the day in the foreground and to provide for an orderly transition into the Kyrie.


The Kyrie (Lord)

LORD, HAVE MERCY UPON US. CHRIST, HAVE MERCY UPON US.
LORD, HAVE MERCY UPON US.

The Kyrie remains from an early Church litany (prayer). It is from the Greek words Kyrie eleison, Lord have mercy. This is not a plea for forgiveness but one for help in our day to day existence. People would use it to cry out to the king in earlier times, asking him to recognize them as his people, and bestow his favor upon them. Of the numerous times it is used in Scripture, only twice (in Psalms) is it used in relation to forgiveness.

The Gloria in Excelsis (Glory in the Highest)

GLORY BE TO GOD ON HIGH, AND ON EARTH PEACE, GOOD WILL TOWARD MEN. WE PRAISE THEE, WE BLESS THEE, WE WORSHIP THEE, WE GLORIFY THEE, WE GIVE THANKS TO THEE, FOR THY GREAT GLORY. O LORD GOD, HEAV’NLY KING, GOD THE FATHER ALMIGHTY. O LORD, THE ONLY BEGOTTEN SON, JESUS CHRIST; O LORD GOD, LAMB OF GOD, SON OF THE FATHER, THAT TAKEST AWAY THE SIN OF THE WORLD, HAVE MERCY UPON US. THOU THAT TAKEST AWAY THE SIN OF THE WORLD, RECEIVE OUR PRAYER. THOU THAT SITTEST ON THE RIGHT HAND OF GOD THE FATHER, HAVE MERCY UPON US, FOR THOU ONLY ART HOLY, THOU ONLY ART THE LORD. THOU ONLY, O CHRIST, WITH THE HOLY GHOST, ART MOST HIGH IN THE GLORY OF GOD THE FATHER. AMEN.

The Gloria in Excelsis can be traced to as early as the 4th century Church. It was used by them to conclude their litanies. The opening lines are found in Luke 2:14. There the angels are praising God after the announcement of Christ’s birth to the shepherds. We share their joy again. Because it is an expression of joy we do not use it during the penitential seasons of Advent or Lent. The latter portions of the Gloria in Excelsis are added in order to help us take our thoughts away from ourselves and center them around the glory and gifts of the Triune God.

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The Salutation V: The Lord be with you. R: AND WITH THY SPIRIT.The Salutation is adapted from Boaz’s greeting to the reapers in Ruth 2:4. It is a Hebrew expression that conveys the idea of God with us. It functions in our service to introduce new and different parts. Here the primarily sacramental (we receive from God) portion of the service is introduced. It is addressed to men not God; it is more than a mutual greeting between pastor and congregation. The pastor parts his hands to show his earnest desire that the blessing be bestowed on the congregation. He folds his hands with the congregation to signify that he has no confidence in his own strength but relies on God. The congregation in the response confesses the Lord is with the pastor’s spirit in a special way as he prays for the church and later as he celebrates the Holy Communion and puts Gods name on His people. “By this cry you are reminded that he who stands at the altar does nothing --- the grace of the Holy Spirit is present and coming down on all” (St. Chrysostom). In another homily Chrysostom says, “Again, in the most awful mysteries themselves, the priest prays for the people and the people also pray for the priest; for the words, ‘with thy spirit’ are nothing else than this”(Homily XVIII, II Corinthians, NPNF, 366). It has also been known as “the little ordination” (Reed, The Lutheran Liturgy, 278). The pastor is strengthened before he dares pray in the name of the Church, celebrate the Lord’s Supper, or put the Lord’s name on His people with a reminder that he has been divinely authorized to do these tremendous things.


The Collect for the Day

This ancient form of prayer is used here to petition God for some blessing relating to the Gospel. A collect consists of five parts: the addresses to God, a description of some characteristic of God, a petition or request, the reason we desire our request to be granted, and finally, an ending that recognized the fact that we pray to the Triune God. The first three parts of the collect are illustrated in the prayer of the disciples after the Ascension in Acts 1:24.

R: AMEN.

The Old Testament Lesson

This lesson relates to the thoughts found in the Gospel and/or Epistle. It is read to show that the God of the Old Testament and the New Testament are the same, and that both Testaments are His Word. 

Gradual Verse

The Gradual Verse is usually a portion of the Introit Psalm, the Epistle itself, or it can be composed of original words. The verse is chosen so as to be a bridge between the lessons.

Epistle Lesson
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The Epistle lesson is taken from one of the New Testament Epistles and in the appointed readings Trinity uses does not usually relate to the Gospel Lesson. Generally, however, Epistle readings will apply some aspect of the gospel in our daily lives.Hallelujah VerseorTriple Hallelujah


HALLELUJAH! HALLELUJAH! HALLELUJAH!
The Hallelujah Verse is to serve to prepare the congregation for the hearing of the Gospel.

Gospel Lesson

This is the high point of the service of the Word (the first half of the service). We show the great significance it has by expressing our joy at its announcement and by standing while it is read. The entire service is built around the content of the Gospel. The Teaching of the Apostles, dating from the middle of the first century A.D. to early second says this about the Gospel reading: “The apostles further appointed: At the conclusion of all the Scriptures let the Gospel be read, as being the seal of the all the Scriptures; and let the people listen to it standing upon their feet: because it is the Gospel of the redemption of all men” (ANF, VIII, 668).

The response to the Announcement of the Gospel:

GLORY BE TO THEE, O LORD!

This response is an outgrowth from the early Christian phrase “Thanks be to God.” “Thanks be to God” was the password needed to gain entrance to Christian worship during the days of persecution. It is sung to the Christ who now speaks to His church by the Gospel reading.

The Response after the Gospel

P: Here endeth the Gospel.
R: PRAISE BE TO THEE, O CHRIST!

The response at the end of the reading shows that we recognize that Christ is actually present, and therefore, we address Him as such. The Gospel was read from the north side of the Medieval Church to symbolize that the Gospel needed to be carried to the godless lands that were in the north.

The Nicene Creed Page 22 or The Apostles Creed Page 12

NICENE CREED:
ALL: I BELIEVE IN ONE GOD, THE FATHER ALMIGHTY, MAKER OF HEAVEN AND EARTH, AND OF ALL THINGS VISIBLE AND INVISIBLE. 

AND IN ONE LORD JESUS CHRIST, THE ONLY-BEGOTTEN SON OF GOD, BEGOTTEN OF HIS FATHER BEFORE ALL WORLDS, GOD OF GOD, LIGHT OF LIGHT, VERY GOD OF VERY GOD, BEGOTTEN, NOT MADE, BEING OF ONE SUBSTANCE WITH THE FATHER, BY WHOM ALL THINGS WERE MADE: WHO FOR US MEN AND FOR OUR SALVATION CAME DOWN FROM HEAVEN AND WAS INCARNATE BY THE HOLY GHOST OF THE VIRGIN MARY AND WAS MADE MAN; AND WAS CRUCIFIED ALSO FOR US UNDER PONTIUS PILATE. HE SUFFERED AND WAS BURIED; AND THE THIRD DAY HE ROSE AGAIN ACCORDING TO THE SCRIPTURES; AND ASCENDED INTO HEAVEN, AND SITTETH ON THE RIGHT HAND OF THE FATHER; AND HE SHALL COME AGAIN WITH GLORY TO JUDGE BOTH THE QUICK AND THE DEAD; WHOSE KINGDOM SHALL HAVE NO END.


AND I BELIEVE IN THE HOLY GHOST, THE LORD AND GIVER OF LIFE, WHO PROCEEDETH FROM THE FATHER AND THE SON, WHO WITH THE FATHER AND THE SON TOGETHER IS WORSHIPED AND GLORIFIED, WHO SPAKE BY THE PROPHETS, AND I BELIEVE ONE HOLY CHRISTIAN AND APOSTOLIC CHURCH. I ACKNOWLEDGE ONE BAPTISM FOR THE REMISSION OF SINS, AND I LOOK FOR THE RESURRECTION OF THE DEAD (+), AND THE LIFE OF THE WORLD TO COME. AMEN.

THE APOSTLES CREED:
ALL:

I BELIEVE IN GOD THE FATHER ALMIGHTY, MAKER OF HEAVEN AND EARTH. 

AND IN JESUS CHRIST, HIS ONLY SON, OUR LORD, WHO WAS CONCEIVED BY THE HOLY GHOST, BORN OF THE VIRGIN MARY, SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DEAD AND BURIED. HE DESCENDED INTO HELL. THE THIRD DAY HE ROSE AGAIN FROM THE DEAD. HE ASCENDED INTO HEAVEN AND SITS AT THE RIGHT HAND OF GOD THE FATHER ALMIGHTY. FROM THENCE HE SHALL COME TO JUDGE THE QUICK AND THE DEAD.

I BELIEVE IN THE HOLY GHOST, THE HOLY CHRISTIAN CHURCH, THE COMMUNION OF SAINTS, THE FORGIVENESS OF SINS, THE RESURRECTION OF THE BODY (+), AND THE LIFE EVERLASTING. AMEN.

The Creed is placed here to show that we confess it in response to the Word. It also enables us to look at the entire span of Christian beliefs before focusing on one aspect in the sermon. We stand during the confession to show our eagerness to profess our faith and our decision to defend it. The entire congregation faces the East or front of the church to show our anticipation of Christ’s return. The Creed is not confessed to God as much as it is to each other. God knows our hearts. We can only know each other through our confession of what we believe. When saying the portions underlined, it is customary to bow one’s head in recognition of how Jesus humbled Himself in order to redeem us. We make the sign of the cross at the point where we confess the resurrection of the dead as a reminder that as Baptism started us on the road to resurrection, so it will bring us all the way there. For anyone baptized as in infant, the first time anyone made a sign of the cross over them was at their baptism. The last time will be when the pastor does so at the cemetery. Today many “contemporary” services do not confess one of the 3 universal creeds (Apostles, Nicene, Athanasian). This begs the question what exactly do they confess. G. K. Chesterton said, “The Christian Creed is above all things the philosophy of shapes and the enemy of shapelessness” (The Everlasting Man, 215).


The Hymn of the Day

This is the main hymn of the service, and it relates to the theme of the Gospel and sermon. The hymns are not part of the liturgy. They can be inserted anywhere. They serve to highlight the aspect of the Christian faith which the service focuses on.

The Sermon

The Sermon portion of the service is the coordinating point of everything else. It usually centers on one aspect of the lessons. The sermon has the same relationship to the Creed as the Creed does to the Gospel. The sermon dwells on both the sacramental, what God does for us, and sacrificial, what we do in response to God’s Word. It is not a statement of opinions but a proclamation of truth.

Votum (A Votum is a solemn wish or prayer)

P: The peace of God which passes all human understanding, keep your hearts and minds in Christ Jesus till life everlasting. Amen.

This is a form of benediction taken directly from Philippians 4:7. Its placement shows that the congregation has now heard from God, and that brings His peace. It also marks the end of the Service of the Word. In the early Church, the non-communicant members would leave and the Service of the Faithful would begin.

Offertory

CREATE IN ME A CLEAN HEART, O GOD, AND RENEW A RIGHT SPIRIT WITHIN ME. CAST ME NOT AWAY FROM THY PRESENCE; AND TAKE NOT THY HOLY SPIRIT FROM ME. RESTORE UNTO ME THE JOY OF THY SALVATION; AND UPHOLD ME WITH THY FREE SPIRIT. AMEN.

The Offertory begins the second half of the service in which we concentrate on the sacrificial aspects of our commitment. In our service, the Offertory is primarily a response to the sermon. However, originally it was directed to the upcoming Sacrament. In anticipating the gift about to be received, the congregation responded by offering their own substance, themselves, their hearts.

The Prayers

The General Prayer of the Church is part of the Offertory in that the congregation looks to the needs of the world in general rather than its own needs. It has sound Scriptural foundations in 1 Timothy 2:1-3. In those verses, Paul exhorts Timothy to make intercession for the authorities of their day and for “all men.” The Special Prayers that follow the General Prayer bring the individual needs of our congregation before God. They express a unity of concern as well as a unified acceptance of what God will do for our personal needs. It also serves to notify the congregation of the various prayer needs in their midst.


The Offering

The Offering is our expression of love which is brought about by hearing the Word. The gifts we place in the collection plate are only symbolic of the gift of our entire life. The offering is brought forward by responsible men of the congregation to show that we as a congregation make a cooperative offering also. Historically, the congregation would stand to symbolize their readiness to give their lives.


Preface Page 24

P: The Lord be with you.
R: AND WITH THY SPIRIT. (Again the words of greeting between pastor and people)
P: Lift up your hearts.
R: WE LIFT THEM UP UNTO THE LORD.

The invitation to lift up our hearts can be founding many places throughout the Old Testament. Lamentations 3:41 and Psalm 86:4 are examples of the basic thought in the statement. In Lamentations, Jeremiah is asking the people to recognize their errors of the past and turn to the Lord. In Psalm 86, David is extolling the benefits of lifting up one’s soul to God. The Supper is a happy event, and we joyfully lift ourselves to God, in praise of His love. “In effect therefore the priest bids all in that hour to dismiss all cares of this life, or household anxieties, and to have their heart in heaven with the merciful God” (Cyril of Jerusalem, NPNF, VII, 153-54).
Luther, along with the rest of late medieval scholars took the word ‘preface’ in a temporal sense as that which comes before what really counted. The prae in the Latin praefatio is to be understood in not a time sense but a space sense. We are speaking praise before God, in His presence (Oxford History of Christian Worship, 401).

P: Let us give thanks unto the Lord, our God.
R: IT IS MEET AND RIGHT SO TO DO.
P: It is truly meet, right, and salutary that we should at all times and in all places give thanks unto thee, O Lord, Holy Father, almighty, everlasting God:

The words meet, right, and salutary mean it is proper, correct and beneficial.


Proper Preface

Again, we emphasize that the Communion coming up is a great and joyful blessing, for which we are thankful to God. In these sentences we find the oldest and least changed part of our liturgy. We identify with the early church believers who, although plagued with persecution, had every reason to be thankful that we have today. From Genesis to Revelation, commands to thank God can be found. This illustrates that there is never any reason for us not to thank our Heavenly Father. The closing statement unites us with all the company of heaven; it is a beautiful expression of faith that even now in this life we are members of the glorious heavenly host. The Proper Preface is spoken quickly as an ecstatic expression of praise.


The Sanctus (“Holy”)

HOLY, HOLY, HOLY, LORD GOD OF SABAOTH; HEAVEN AND EARTH ARE FULL OF THY GLORY; HOSANNA, HOSANNA, HOSANNA IN THE HIGHEST. BLESSED IS HE, BLESSED IS HE, BLESSED IS HE THAT COMETH IN THE NAME OF THE LORD. HOSANNA, HOSANNA, HOSANNA IN THE HIGHEST.

The Sanctus marks the conclusion of the Preface. It also is the end of that part of the Communion Service which represents the Old Testament. In singing this, we join with the heavenly angels in Isaiah’s vision who praised the Lord. The word Sabaoth is a transliteration of the Hebrew word meaning armies or hosts. In singing the last part of the Sanctus (Hosanna, Hosanna…) we remember Christ’s ride into Jerusalem. “Hosanna in the highest” goes deeper than simple praise. More accurately translated it means “save now, I beseech Thee in high heaven”. In the early Church the bread and wine that would be used for Holy Communion were brought forward during the singing of this. In the Byzantine Church: “The unveiling of the gifts is venerated as the terrible moment when Christ was stripped of his clothes” (The Heresy of Formlessness, 136).“The Sanctus, which is used in Jewish, Greek and Latin liturgies is always introduced as something sung by “both” angels and people” (P. Culbertson and A Shippee eds. The Pastor, fn. 26, p. 183). The Oxford History of Christian Worship agrees saying that in commentaries on the Sanctus “the congregation is considered to be singing the words along with the ‘superterrestrial hosts” (773). It’s a component of the liturgy at the end of the first century as I Clement 34: 5-8 shows (Sasse, The Lonely Way, II, 167).

The Lord’s Prayer

Our Father Who art in heaven, Hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven; Give us this day our daily bread; And forgive us our trespasses, as we forgive those who trespass against us; And lead us not into temptation; But deliver us from evil; for Thine is the kingdom and the power and the glory forever and ever. Amen
We chant this prayer because it is meant to be prayed in unison by the whole congregation, and it is all but impossible for a group of people to all say anything at the same time. This is the prayer our Lord told us to pray in Luke 11:2. In doing so, we recall His holiness, our sinfulness, our needs, and His ability to meet them. In this prayer, we are not consecrating the elements.

The Verba (The Words of Institution)

P: Our Lord Jesus Christ, the same night in which He was betrayed, took bread; and when He had given thanks, He brake it and gave it to His disciples, saying, “Take, eat; this is My body, which is given for you. This do in remembrance of Me.” After the same manner also He took the cup when He had supped, and when He had given thanks, He gave it to them, saying, “Drink ye all of it; this cup is the New Testament in My blood, which is shed for you and the remission of sins. This do, as oft as ye drink it, in remembrance of Me.


Perhaps this is the most misunderstood part of the service.Therefore the words of institution are spoken in our Lord's Supper, not merely for the sake of history but to show to the church that Christ Himself, through His Word, according to His command and promise, is present in the action of the Supper and by the power of this Word offers His body and blood to those who eat. For it is Hewho distributes, though it be through the minister; it is He who says, "This is my body." It is He who is efficacious through His Word, so that the bread is His body and the wine His blood. In this way, and because of this, we are sure and believe that in the Lord's Supper we eat, not ordinary bread and wine, but the body and blood of Christ(Martin Chemnitz, Examination of the Council of Trent, II, 229).

The Pax Domini (“Peace of God”)

P: The peace of the Lord be with you alway!
R: AMEN.

The imparting of the Lord’s peace prior to Communion has two functions historically. It serves as a blessing of the people in much the same way Christ blessed the disciples in Scripture (John 14: 23-31), and do note it is proclamation of the Lord’s peace to everyone present not just to those who are about to commune. The Pax Domini is also the surviving remnant of the kiss of peace which was a mark of love and unity dating back at least to the time of Paul writing his epistles where he sometimes urged people to greet each other with a holy kiss (I Thessalonians 5: 27). The words of our Lord in Matthew 5:23ff concerning being reconciled before going to the altar were the reason for the kiss of peace in the service. This was the sign that declared that souls were united and all grudge-bearing was set aside (Elert, Eucharist and Church Fellowship, 81). “Another liturgical object used during the medieval mass in the West was the ‘pax-board.’ From antiquity members of the Christian community assembled for the Eucharist would exchange a kiss of peace during the service, either before the gifts were brought up at the offertory or immediately before communion was distributed. With time it became the custom for the officiating clerics only to exchange a greeting of peace in descending order of rank. They did so not always by kissing or embracing each other but by ritually circulating and kissing a flat wooden board decorated with religious imagery. This came to be called the ‘pax board’” (Oxford History of Christian Worship, 850-1).The Pastor keeps one hand on the altar to symbolize that the peace he is conveying is brought about by the forgiveness of sins we are about to receive in the Body and Blood of Christ now on the altar.

The Angus Dei (“Lamb of God”)
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O CHRIST, THOU LAMB OF GOD, THAT TAKEST AWAY THE SIN OF THE WORLD, HAVE MERCY UPON US. O CHRIST, THOU LAMB OF GOD, THAT TAKEST AWAY THE SIN OF THE WORLD, HAVE MERCY UPON US. O CHRIST, THOU LAMB OF GOD, THAT TAKEST AWAY THE SIN OF THE WORLD, GRANT US THY PEACE. AMEN.The Angus Dei has been present in liturgies since 700 A.D. it is both a petition for peace/mercy and an act of confessional adoration. John the Baptist spoke similar words upon seeing the Messiah. In singing this, we recognize that our salvation is only brought about through God’s mercy made possible by the Lamb’s atonement. We sing this just prior to Communion to once again place the purpose and reason for the act in the foreground of our thoughts. There is no question that the Agnus Dei is specifically a prayer of adoration to the Lamb of God that taketh away the sin of the world. Here it is not incorrect to defy eventhe externalists, and kneel. The Agnus Dei is certainly not a joyous hymn of praise. It was rejected only by those who feared that it might lead to an adoration of the Host, rather than of the Saviour Himself” (F. R. Webber, Studies in the Liturgy, 153).


Distribution

The words spoken during the Distribution do not empower the bread and the wine with “life.” The words express what Scripture says the Sacrament is: The true body and blood of Christ. The words of dismissal also serve to remind us of the benefits of receiving the Lord’s Supper: forgiveness and strength. Therefore, because of the benefits imparted to us we can truly return to our daily lives ready to do His will. It is customary to reverence the real presence of Christ with a slight bow before and after communing. It is also customary among Lutherans to make the sign of the cross during the words of dismissal. Also upon arriving back at the pew, some spend a few moments in silent prayer, thanking the Lord for His gift and asking for renewed strength. A suggested prayer is found on page 4 in the front of the hymnal.

The Nunc Dimittis(“now You dismiss us”)

LORD, NOW LETTEST THOU THY SERVANT DEPART IN PEACE ACCORDING TO THY WORD, FOR MINE EYES HAVE SEEN THY SALVATION; WHICH THOU HAST PREPARED BEFORE THE FACE OF ALL PEOPLE, A LIGHT TO LIGHTEN THE GENTILES AND THE GLORY OF THY PEOPLE ISRAEL. GLORY BE TO THE FATHER AND TO THE SON, AND TO THE HOLY GHOST; AS IT WAS IN THE BEGINNING, IS NOW, AND EVER SHALL BE, WORLD WITHOUT END. AMEN.

By ending Holy Communion with the singing of the Nunc Dimittis we are linking the two most important events in history together - - the Incarnation (Christmas) and the Resurrection (Easter). We can say as Simeon did when he first saw the Infant Jesus at Christmas time that we are ready to depart in peace for not only have we seen our Salvation as he did but we have also partaken of the fruits of His redeeming work accomplished on Good Friday and announced on Easter. We praise the Father, Son, and Holy Ghost at the close of the Nunc Dimittis, bowing our heads as we do, to acknowledge the fact that all three Persons of the Godhead were involved in both the Incarnation and the events of the Resurrection.


The Thanksgiving

P: Oh, give thanks unto the Lord, for He is good.
R: AND HIS MERCY ENDURETH FOREVER.

We began the Communion liturgy with thanksgiving; it is only fitting we end it in the same manner. The versicle and response are taken from Psalm 107:1. The thanksgiving found in this portion of the services is of a different nature than that found in the Preface. Here, with the Psalmist, we join in giving thanks for the provisions God has made for His redeemed. We have many blessings to look forward to in addition to the ultimate gift of eternal life. By recognizing His never ending mercy, we are also admitting the fact that we are still sinners and will always need His mercy.

Thanksgiving Collect

The Pastor speaks a prayer.
R: AMEN.

This collect has three main purposes. One is, of course, thanks. The next is to show that we realize the Sacrament is a gift of God. Nothing we have done or will do warrants it; we can only hope that the strengthened faith we have obtained will glorify His name. The third is to confess that Christ has really done something in the Holy Communion.

The Salutation

P: The Lord be with You.
R: AND WITH THY SPIRIT.

The Salutation serves to introduce the final part of the service: The Benediction.

The Benedicamus (“Let Us Bless”)

E: Bless we the Lord.
R: THANKS BE TO GOD.

Bless we the Lord is the doxology which concludes the five sub-books is Psalms. It is only fitting that we conclude our liturgy in a like manner. The response of the congregation is a simple thank you. Down through history man has not found any more meaningful way to express his gratitude for undeserved love. Originally, this was the layman’s benediction spoken by an officer of the congregation.This is why the elder on duty speaks it in ours.

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The Benediction P: The Lord bless thee and keep thee. The Lord make His face shine upon thee and be gracious unto thee. The Lord lift up His countenance upon thee and give thee peace.R: AMEN, AMEN, AMEN.The Aaronic benediction found in Numbers 6:24 is the only one ever commanded by God. We should remember it is over 3,600 years old. Literally the Lord commanded Aaron to put His name on the people. Do note the thrice repeated Lord is a reference to the Triune God. This benediction gives assurance of peace and protection to all who receive it by faith. It is not only the wish of the minister to bestow this blessing, but it is also the wish of the Father, Son, and Holy Ghost. The Lord’s peace is our greatest blessing that enables us to go out from here and live!


The Closing Hymn
Historically services ended with the Benediction, but it seems the people of God cannot refrain from getting one last hymn in before they go.



John Brug and Mark Schroeder Put Women in the Pulpit - Official Women's Ordination Is Not Far Away. Naturally the Sausage Factory Hails This Achievement

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In 2010, Immanuel called Wendi to the new part-time position of Worship Coordinator. Her duties include the visual presentations for each worship service, music and worship planning and wedding coordinator. In July 2013, Wendi was called to be our full-time worship coordinator.
Pastor Joel Heckendorf
Coordinating Pastor
Pastor John Qualmann
Spiritual Growth Pastor Pastor David Scharf
Resident Missionary Julius BuelowVicar




Comments
Stephanie Wetzel smile emoticon
16 hrs
Brian Wrobel Go cuz Wendi Guenterberg! Great to see some female representation sharing your knowledge with us pastor types!
26 hrs
Marlis Kremer So proud of you Wendi!
Joanna Chartrand This is excellent!
Kati Guenterberg This is a wonderful picture of you mom. Lol.


http://www.immluth.org/site/leadership.asp?sec_id=2125

Our Staff


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Cell Groups

Who may participate in the Growth Groups?

Whoever wants to. Growth Groups are intended for all the adults of Immanuel to get connected to fellow Christians. While we want everyone to benefit from this, people will participate only on a volunteer basis.

What happens at a Growth Group meeting?

The members of the group spend time socializing and getting to know each other over snacks and refreshments. The comfortable setting fosters building friendships. They also discuss the previous week’s sermon using interactive discussion questions written by one of the pastors.

How big will the groups be?

Growth Groups will generally be from 7 to 12 people, depending on how many couples or singles are in the group.

What about children?

The members of each group may decide for themselves if they want to bring their children along to the meetings or to make their own arrangements for baby-sitting. Teens will have the option of participating.

How long and how often will the groups meet?

We suggest that the Growth Groups will meet every week for a 7-9 week session. There will be three sessions:  September – Thanksgiving, January – March, and Easter – Memorial Day weekend. The meetings will last about an hour, although it’s totally up to the group members to decide.

Who will lead the groups?

Each group will need at least two people to serve as leaders, who have demonstrated spiritual maturity and have expressed a willingness to be a leader. Training for leadership will be given by the Spiritual Growth Pastor.

Who will host the groups?

Each group will need between two and four hosts to take turns hosting the meetings.

Where will the groups meet?

Each group will meet where and when they choose. Groups will be encouraged to meet in members’ homes, at a local restaurant, or other comfortable surroundings. Church facilities (Emmaus Library, Cana Lounge, Chapel, Office Complex Meeting Room) will also be available for meetings.

Can I switch groups?

Absolutely! At the end of each session, members are free to join a different group; or even better start one themselves! 

Luther's Epistle Sermon for Quinquagesima Sunday - 1 Corinthians 13. Against Vainglory

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SUNDAY BEFORE LENT


TEXT:

1 CORINTHIANS 13. 1 If I speak with the tongues of men and of angels, but have not love, I am become sounding brass, or a clanging cymbal. 2 And if I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but have not love, I am nothing. 3 And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing. 4 Love suffereth long, and is kind; love envieth not; love vaunteth not itself, is not puffed up, 5 doth not behave itself unseemly, seeketh not its own, is not provoked, taketh not account of evil; 6 rejoiceth not in unrighteousness, but rejoiceth with the truth; 7 beareth all things, believeth all things, hopeth all things, endureth all things. 8 Love never faileth: but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away. 9 For we know in part, and we prophesy in part; 10 but when that which is perfect is come, that which is in part shall be done away. 11 When I was a child, I spake as a child, I felt as a child, I thought as a child: now that I am become a man, I have put away childish things. 12 For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known. 13 But now abideth faith, hope, love, these three; and the greatest of these is love.



PAUL’S PRAISE OF CHRISTIAN LOVE.

Paul’s purpose in this chapter is to silence and humble haughty Christians, particularly teachers and preachers. The Gospel gives much knowledge of God and of Christ, and conveys many wonderful gifts, as Paul recounts in Romans 12 and in 1 Corinthians 12. He tells us some have the gift of speaking, some of teaching, some of Scripture exposition; others of ruling; and so on. With Christians are great riches of spiritual knowledge, great treasures in the way of spiritual gifts. Manifest to all is the meaning of God, Christ, conscience, the present and the future life, and similar things. But there are to be found few indeed who make the right use of such gifts and knowledge; who humble themselves to serve others, according to the dictates of love. Each seeks his own honor and advantage, desiring to gain preferment and precedence over others.

2. We see today how the Gospel has given to men knowledge beyond anything known in the world before, and has bestowed upon them new capabilities. Various gifts have been showered upon and distributed among them which have redounded to their honor. But they go on unheeding. No one takes thought how he may in Christian love serve his fellow-men to their profit. Each seeks for himself glory and honor, advantage and wealth.

Could one bring about for himself the distinction of being the sole individual learned and powerful in the Gospel, all others to be insignificant and useless, he would willingly do it; he would be glad could he alone be regarded as Mister Smart. At the same time he affects deep humility, great self-abasement, and preaches of love and faith. But he would take it hard had he, in practice, to touch with his little finger what he preaches. This explains why the world is so filled with fanatics and schismatics, and why every man would master and outrank all others. Such as these are haughtier than those that taught them. Paul here attacks these vainglorious spirits, and judges them to be wholly insignificant, though their knowledge may be great and their gifts even greater, unless they should humble themselves and use their gifts in the service of others.

To these coarse and mean people he addresses himself with a multitude of words and a lengthy discourse, a subject he elsewhere disposes of in a few words; for instance, where he says ( Philippians 2:3-4), “In lowliness of mind each counting other better than himself; not looking each of you to his own things, but each of you also to the things of others.” By way of illustration, he would pass sentence upon himself should he be thus blameworthy; this more forcibly to warn others who fall far short of his standing. He says, “If I speak with the tongues of men and of angels.” 1 That is, though I had ability to teach and to preach with power beyond that of any man or angel, with words of perfect charm, with truth and excellence informing my message — though I could do this, “but have not love [charity],” and only seek my own honor and profit and not my neighbor’s, “I am become sounding brass, or a clanging cymbal.” In other words, “I might, perhaps, thereby teach others something, might fill their ears with sound, but before God I would be nothing.” As a clock or a bell has not power to hear its own sound, and does not derive benefit from its stroke, so the preacher who lacks love cannot himself understand anything he says, nor does he thereby improve his standing before God. He has much knowledge, indeed, but because he fails to place it in the service of love, it is the quality of his knowledge that is at fault. 1 Corinthians 8:1-12. Far better he were dumb or devoid of eloquence, if he but teach in love and meekness, than to speak as an angel while seeking but his own interests. “And if I have the gift of prophecy.”

5. According to 1 Corinthians 14, to prophesy is to be able, by the Holy Spirit’s inspiration, correctly to understand and explain the prophets and the Scriptures. This is a most excellent gift. To “know mysteries” is to be able to apprehend the spiritual meaning of the Scriptures, or its allegorical references, as Paul does where ( Galatians 4:24-31) he makes Sarah and Hagar representative of the two covenants, and Isaac and Ishmael of the two peoples — the Jews and the Christians. Christ does the same ( John 3:14) when he makes the brazen serpent of Moses typical of himself on the cross; again, when Isaac, David, Solomon and other characters of sacred history appear as figures of Christ. Paul calls it “mystery” — this hidden, secret meaning beneath the primary sense of the narrative. But “knowledge” is the understanding of practical matters, such as Christian liberty, or the realization that the conscience is not bound. Paul would say, then: “Though one may understand the Scriptures, both in their obvious and their hidden sense; though he may know all about Christian liberty and a proper conversation; yet if he have not love, if he do not with that knowledge serve his neighbor, it is all of no avail whatever; in God’s sight he is nothing.”

6. Note how forcibly yet kindly Paul restrains the disgraceful vice of vainglory. He disregards even those exalted gifts, those gifts of exceeding refinement, charm and excellence, which naturally produce pride and haughtiness though they command the admiration and esteem of men. Who would not suppose the Holy Spirit to dwell visibly where such wisdom, such discernment of the Scriptures, is present? Paul’s two epistles to the Corinthians are almost wholly directed against this particular vice, for it creates much mischief where it has sway. In Titus 1:7, he names first among the virtues of a bishop that he be “non superbus,” not haughty. In other words that he do not exalt himself because of his office, his honor and his understanding, and despise others in comparison. But strangely Paul says, “If I have all faith, so as to remove mountains, but have not love, I am nothing.”

LOVE THE SPIRIT’S FRUIT RECEIVED BY FAITH.

7. We hold, and unquestionably it is true, that it is faith which justifies and cleanses, Romans 1:17; Romans 10:10; Acts 15:9. But if it justifies and purifies, love must be present. The Spirit cannot but impart love together with faith. In fact, where true faith is, the Holy Spirit dwells; and where the Holy Spirit is, there must be love and every excellence. How is it, then, Paul speaks as if faith without love were possible? We reply, this one text cannot be understood as subverting and militating against all those texts which ascribe justification to faith alone. Even the sophists have not attributed justification to love, nor is this possible, for love is an effect, or fruit, of the Spirit, who is received through faith.

8. Three answers may be given to the question. First, Paul has not reference here to the Christian faith, which is inevitably accompanied by love, but to a general faith in God and his power. Such faith is a gift; as, for instance, the gift of tongues, the gift of knowledge, of prophecy, and the like. There is reason to believe Judas performed miracles in spite of the absence of Christian faith, according to John 6:70: “One of you is a devil.” This general faith, powerless to justify or to cleanse, permits the old man with his vices to remain, just as do the gifts of intellect, health, eloquence, riches.

9. A second answer is: Though Paul alludes to the true Christian faith, he has those in mind who have indeed attained to faith and performed miracles with it, but fall from grace through pride, thus losing their faith. Many begin but do not continue. They are like the seed in stony ground. They soon fall from faith. The temptations of vainglory are mightier than those of adversity. One who has the true faith and is at the same time able to perform miracles is likely to seek and to accept honor with such eagerness as to fall from both love and faith.

10. A third answer is: Paul in his effort to present the necessity of love, supposes an impossible condition. For instance, I might express myself in this way: “Though you were a god, if you lacked patience you would be nothing.” That is, patience is so essential to divinity that divinity itself could not exist without it, a proposition necessarily true. So Paul’s meaning is, not that faith could exist without love, but on the contrary, so much is love an essential of faith that even mountain-moving faith would be nothing without love, could we separate the two even in theory.

The third answer pleases me by far the best, though I do not reject the others, particularly the first. For Paul’s very first premise is impossible — “if I speak with the tongues of angels.” To speak with an angelic tongue is impossible for a human being, and he clearly emphasizes this impossibility making a distinction between the tongues of men and those of angels.

There is no angelic tongue; while angels may speak to us in a human tongue men can never speak in those of angels.

11. As we are to understand the first clause — “If I speak with the tongues of angels” — as meaning, Were it as possible as it is impossible for me to speak with the tongues of angels; so are we to understand the second clause — “If I have all faith, so as to remove mountains” — to mean, Were it as possible as it is impossible to have such faith. Equally impossible is the proposition of understanding all mysteries, and we must take it to mean, Were it possible for one to understand all mysteries, which, however, it is not. John, in the last chapter of his Gospel, asserts that the world could not contain all the books which might be written concerning the things of the kingdom. For no man can ever fathom the depths of these mysteries. Paul’s manner of expressing himself is but a very common one, such as: “Even if I were a Christian, if I believed not in Christ I would be nothing”; or, “Were you even a prince, if you neither ruled men nor possessed property you would be nothing.” “And if I bestow all my goods to feed the poor.”

12. In other words, “Were I to perform all the good works on earth and yet had not charity — having sought therein only my own honor and profit and not my neighbor’s — I would nevertheless be lost.” In the performance of external works so great as the surrender of property and life, Paul includes all works possible of performance, for he who would at all do these, would do any work. Just so, when he has reference to tongues he includes all good words and doctrines; and in prophecy, understanding and faith he comprises all wisdom and knowledge. Some may risk body and property for the sake of temporal glory. So Romans and pagans have done; but as love was lacking and they sought only their own interests, they practically gave nothing. It being generally impossible for men to give away all their property, and their bodies to be burned, the meaning must be: “Were it possible for me to give all my goods to the poor, and my body to be burned.”

13. The false reasoning of the sophists will not stand when they maliciously deduct from this text the theory that the Christian faith is not effectual to blot out sin and to justify. They say that before faith can justify it must be garnished with love; but justification and its distinctive qualities as well are beyond their ken. Justification of necessity precedes love. One does not love until he has become godly and righteous. Love does not make us godly, but when one has become godly love is the result. Faith, the Spirit and justification have love as effect and fruitage, and not as mere ornament and supplement. We maintain that faith alone justifies and saves. But that we may not deceive ourselves and put our trust in a false faith, God requires love from us as the evidence of our faith, so that we may be sure of our faith being real faith.

THE NATURE OF CHRISTIAN LOVE.

“Love suffereth long, and is kind.”

14. Now Paul begins to mention the nature of love, enabling us to perceive where real love and faith are to be found. A haughty teacher does not possess the virtues the apostle enumerates. Lacking these, however many gifts the haughty have received through the Gospel, they are devoid of love.

First, love “suffereth long.” That is, it is patient; not sudden and swift to anger, not hasty to exercise revenge, impatience or blind rage. Rather it bears in patience with the wicked and the infirm until they yield. Haughty teachers can only judge, condemn and despise others, while justifying and exalting themselves.

15. Second, love is “kind.” In other words, it is pleasant to deal with; is not of forbidding aspect; ignores no one; is kind to all men, in words, acts and attitude.

16. Third, love “envieth not” — is not envious nor displeased at the greater prosperity of others; grudges no one property or honor. Haughty teachers, however, are envious and unkind. They begrudge everyone else both honor and possessions. Though with their lips they may pretend otherwise, these characteristics are plainly visible in their deeds.

17. Fourth, love “vaunteth not itself.” It is averse to knavery, to crafty guile and double-dealing. Haughty and deceptive spirits cannot refrain from such conduct, but love deals honestly and uprightly and face to face.

18. Fifth, love is not “puffed up,” as are false teachers, who swell themselves up like adders.

19. Sixth, love “doth not behave itself unseemly” after the manner of the passionate, impatient and obstinate, those who presume to be always in the right, who are opposed to all men and yield to none, and who insist on submission from every individual, otherwise they set the world on fire, bluster and fume, shriek and complain, and thirst for revenge. That is what such inflating pride and haughtiness of which we have just spoken lead to.

20. Seventh, love “seeketh not her own.” She seeks not financial advancement; not honor, profit, ease; not the preservation of body and life.

Rather she risks all these in her is no such thing as the Church of Christ nor as true Christians. Many erring spirits, especially strong pretenders to 21. Eighth, love “is not [easily] provoked” by wrong and ingratitude; it is meek. False teachers can tolerate nothing; they seek only their own advantage and honor, to the injury of others.

22. Ninth, love “taketh not account of [thinketh no] evil.” It is not suspicious; it puts the best construction on everything and takes all in good faith. The haughty, however, are immeasurably suspicious; always solicitous not to be underrated, they put the worst construction on everything, as Joab construed Abner’s deeds. 2 Samuel 3:25. This is a shameful vice, and they who are guilty of it are hard to handle.

23. Tenth, love “rejoiceth not in unrighteousness [iniquity].” The words admit of two interpretations: First, as having reference to the delight of an individual in his own evil doings. Solomon ( Proverbs 2:14) speaks of those who “rejoice to do evil.” Such must be either extremely profligate and shameless, characters like harlots and knaves; or else they must be hypocrites, who do not appreciate the wickedness of their conduct; characters like heretics and schismatics, who rejoice when their knavery succeeds under the name of God and of the truth. I do not accept this interpretation, but the other. Paul’s meaning is that false teachers are malicious enough to prefer to hear, above all things, that some other does wrong, commits error and is brought to shame; and their motive is simply that they themselves may appear upright and godly. Such was the attitude of the pharisee toward the publican, in the Gospel. But love’s compassion reaches far beyond its own sins, and prays for others.

24. Eleventh, love “rejoiceth with [in] the truth.” Here is evidence that the preceding phrase is to be taken as having reference to malicious rejoicing at another’s sin and fall. Rejoicing in the truth is simply exulting in the rightdoing and integrity of another. Similarly, love is grieved at another’s wrong-doing. But to the haughty it is an affliction to learn of uprightness in someone else; for they imagine such integrity detracts from their own profit and honor.

25. Twelfth, love “beareth all things.” It excuses every failing in all men, however weak, unjust or foolish one may be apparently, and no one can be guilty of a wrong too great for it to overlook. But none can do right in the eyes of the haughty, who ever find something to belittle and censure as beyond toleration, even though they must hunt up an old fence to find the injury.

26. Thirteenth, love “believeth all things.” Paul does not here allude to faith in God, but to faith in men. His meaning is: Love is of decidedly trustful disposition. The possessor of it believes and trusts all men, considering them just and upright like himself. He anticipates no wily and crooked dealing, but permits himself to be deceived, deluded, flouted, imposed upon, at every man’s pleasure, and asks, “Do you really believe men so wicked ?” He measures all other hearts by his own, and makes mistakes with utmost cheerfulness. But such error works him no injury. He knows God cannot forsake, and the deceiver of love but deceives himself. The haughty, on the contrary, trust no one, will believe none, nor brook deception.

27. Fourteenth, love “hopeth all things.” Love despairs of no man, however wicked he may be. It hopes for the best. As implied here, love says, “We must, indeed, hope for better things.” It is plain from this that Paul is not alluding to hope in God. Love is a virtue particularly representing devotion to a neighbor; his welfare is its goal in thought and deed. Like its faith, the hope entertained by love is frequently misplaced, but it never gives up. Love rejects no man; it despairs of no cause. But the proud speedily despair of men generally, rejecting them as of no account.

28. Fifteenth, love “endureth all things.” ‘It endures whatever harm befalls, whatever injury it suffers; it endures when its faith and hope in men have been misplaced; endures when it sustains damage to body, property or honor. It knows that no harm has been done since it has a rich God. False teachers, however, bear with nothing, least of all with perfidy and the violation of plighted faith.

29. Sixteenth, love never faileth; that means, it abides forever, also in the life to come. It never gives up, never permits itself to be hindered or defeated by the wickedness or ingratitude of men, as do worldly individuals and false saints, who, immediately on perceiving contempt or ingratitude, draw back, unwilling to do further good to any, and, rendering themselves quite inhuman, become perfect misanthropes like Timon in his reputation among the Greeks. Love does not so. It permits not itself to be made wicked by the wickedness of men, nor to be hindered in well-doing. It continues to do good everywhere, teaching and admonishing, aiding and serving, notwithstanding its services and benefits must be rewarded, not by good, but by evil. Love remains constant and immovable; it continues, it endures, in this earthly life and also in the life to come. The apostle adds, “Whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away.” Love he commends above all other endowments, as a gift that can never pass, even in the life to come. Those other gifts, the boast of the false apostles, are bestowed only for this present life, to serve in the administering of the ministerial office. Prophecy, tongues, knowledge, all must cease; for in yonder life each individual will himself perceive perfectly and there will be no need for one to teach another. Likewise, all differences, all inequalities, shall be no more. No knowledge and no diversity of gifts is necessary; God himself will be all in every soul. Corinthians 15:28.

30. Here Paul gives utterance to the distinction between the life of faith here below and that heavenly life of divine vision. He would teach that we have in this life and the other the same possession, for it is the same God and the same treasures which we have here by faith and there by sight. In the objects themselves there is no difference; the difference consists in our knowledge. We have the same God in both lives, but in different manner of possession. The mode of possessing God in this life is faith. Faith is an imperfect, obscure vision, which makes necessary the Word, which, in turn, receives vogue through the ministry, tongues and prophecy. Without the Word, faith cannot live. But the mode of possessing God in the future life is not faith but sight. This is perfect knowledge, rendering unnecessary the Word, and likewise preaching, tongues and prophecy. These, then, must pass. Paul continues, “We know in part, and we prophesy in part.”

31. “We know in part”; that is, in this life we know imperfectly, for it is of faith and not of sight. And we “prophesy in part”; that is, imperfectly, for the substance of our prophecy is the Word and preaching. Both knowledge and prophecy, however, reveal nothing short of what the angels see — the one God. “But when that which is perfect is come, that which is in part shall be done away.”

He proves this by way of illustration and contrasts the child with the man.

To children, who are yet weak, play is a necessity; it is a substitute for office and work. Similarly, we in the present life are far too frail to behold God. Until we are able, it is necessary that we should use the medium of Word and faith, which are adapted to our limitations. “For now we see in a mirror [through a glass] darkly; but then face to face.”

32. Faith, Paul tells us, is like a mirror, like a riddle. The actual face is not in the glass; there is but the image of it. Likewise, faith gives us, not the radiant countenance of eternal Deity, but a mere image of him, an image derived through the Word. As a dark riddle points to something more than it expresses, so faith suggests something clearer than that which it perceives. But in the life to come, mirror and riddle, faith and its demonstration, shall all have ceased to be. God’s face and our own shall be mutually and clearly revealed. Paul says, “Now I know in part; but then shall I know fully even as also I was fully known [know even also as I am known].” That is, God now knows me perfectly, clearly and plainly; no dark veil is upon myself. But as to him, a dark veil hides him from me.

With the same perfect clearness wherewith he now knows me, I shall then know him — without a veil. The veil shall be taken away, not from him, but from me; for upon him is no veil.

THE GREATEST CHRISTIAN VIRTUE IS LOVE.

“But now abideth faith, hope, love, these three; and the greatest of these is love.”

33. The sophists have transgressed ‘in a masterly manner as regards this verse. They have made faith vastly inferior to love because of Paul’s assertion that love is greater than faith and greater than hope. As usual, their mad reason blindly seizes upon the literal expression. They hack a piece out of it and the remainder they ignore. Thus they fail to understand Paul’s meaning; they do not perceive that the sense of Paul concerning the greatness of love is expressed both in the text and the context. For surely it cannot be disputed that the apostle is here referring to the permanent or temporary character respectively of love and other gifts, and not to their rank or power. As to rank, not faith only, but the Word, surpasses love; for the Word is the power of God unto salvation to all that believe. Romans 1:16. Yet the Word must pass. But though love is the fruit of the Word and its effect, it shall never be abolished. Faith possesses God himself. It possesses and can accomplish all things; yet it must cease. Love gives and blesses the neighbor, as a result of faith, and it shall never be done away.

34. Now, Paul’s statement that love is greater than faith and hope is intended as an expression of the permanence, or eternal duration, of love.

Faith, being limited as to time in comparison with love, ranks beneath it for the reason of this temporary duration. With the same right I might say that the kingdom of Christ is greater upon earth than was Christ. Thereby I do not mean that the Church in itself is better and of higher rank than Christ, but merely that it covers a greater part of the earth than he compassed; for he was here but three years and those he spent in a limited sphere, whereas his kingdom has been from the beginning and is coextensive with the earth.

In this sense, love is longer and broader than either faith or hope. Faith deals with God merely in the heart and in this life, whereas the relations of love both to God and the whole world are eternal. Nevertheless, as Christ is immeasurably better and higher and more precious than the Christian Church, although we behold him moving in smaller limits and as a mere individual, so is faith better, higher and more precious than love, though its duration is limited and it has God alone for its object.

35. Paul’s purpose in thus extolling love is to deal a blow to false teachers and to bring to naught their boasts about faith and other gifts when love is lacking. His thought is: “If ye possess not love, which abides forever, all else whereof ye boast being perishable, ye will perish with it. While the Word of God, and spiritual gifts, are eternal, yet the external office and proclamation of the Word, and likewise the employment of gifts in their variety, shall have an end, and thus your glory and pride shall become as ashes.” So, then, faith justifies through the Word and produces love. But while both Word and faith shall pass, righteousness and love, which they effect, abide forever; just as a building erected by the aid of scaffolding remains after the scaffolding has been removed.

36. Observe how small the word “love” and how easily uttered! Who would have thought to find so much precious virtue and power ascribed by Paul to this one excellence as counterpart of so much that is evil? This is, I imagine, magnifying love, painting love. It is a better discourse on virtue and vice than are the heathen writings. The model the apostle presents should justly shame the false teachers, who talk much of love but in whom not one of the virtues he mentions is found.

Every quality of love named by him means false teachers buffeted and assaulted. Whenever he magnifies love and characterizes her powers, he invariably makes at the same time a thrust at those who are deficient in any of them. Well may we, then, as he describes the several features, add the comment “But you do very differently.”

37. It is passing strange that teachers devoid of love should possess such gifts as Paul has mentioned here, viz., speaking with tongues, prophesying, understanding mysteries; that they should have faith, should bestow their goods and suffer themselves to be burned. For we have seen what abominations ensue where love is lacking; such individuals are proud, envious, puffed up, impatient, unstable, false, venomous, suspicious, malicious, disdainful, bitter, disinclined to service, distrustful, selfish, ambitious and haughty. How can it consistently be claimed that people of this stamp can, through faith, remove mountains, give their bodies to be burned, prophesy, and so on? It is precisely as I have stated. Paul presents an impossible proposition, implying that since they are devoid of love, they do not really possess those gifts, but merely assume the name and appearance. And in order to divest them of those he admits for the sake of argument that they are what in reality they are not.

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Introduction to the JOINT STATEMENT 
Since the establishment of the CLC (sic) in 1960, there has been much discussion about the history behind the formation of the CLC (sic) and the precise nature of the differences that have separated the CLC (sic) from the ELS and WELS. God desires that we agree on the doctrinal principles of God’s Word and commit ourselves to implementing those principles in our church life. Then we will react to circumstances in the future with a unified understanding of Bible doctrine.

To that end, the “Joint Statement,” drafted in 1990 and revised in 2015 by representatives of the CLC (sic), ELS, and WELS, is offered as a scripturally sound presentation on the matters of church fellowship that have separated us for many years. Agreement on this doctrine would be a necessary first step toward the restoration of God-pleasing fellowship relations.

It is understood that this “Joint Statement,” if and when it is adopted by the three synods, will supersede all previous statements or interpretations of previous statements that are in conflict with it. All conflicting or possibly conflicting statements from any of the three synods are herewith rejected.
Anything goes - once the New NIV is official,
and WELS has blessed it over and over.

JOINT STATEMENT Regarding the Termination of Fellowship 
I. On the basis of Holy Scripture and in a spirit of Christian unity and love we believe and affirm that it is God’s gracious will and purpose:

A. That His church on earth be one flock under one Shepherd, the Lord Jesus Christ. Jesus’ sheep listen to His voice (Jn. 10:16, 27). They gladly hear His Word and follow Him because He is “the way and the truth and the life.” No one comes to the Father except through Him (Jn. 14:6). The words that Jesus speaks are precious to His followers because they “are spirit and they are life” (Jn. 6:63). Jesus alone has the words of eternal life because He is the Holy One of God (Jn. 6:68, 69). His church lives by His Word and gladly shares it with others.

B. That all who believe in Jesus as their Savior and Lord agree with one another so that there may be no divisions among them and they may be perfectly united in mind and thought (1 Cor. 1:10). He urges them “to make every effort to keep the unity of the Spirit through the bond of peace” (Eph. 4:3). Dissensions and divisions arise when Jesus’ disciples do not carefully listen to His voice as He speaks to them in the Holy Scriptures, God’s inspired, inerrant, and authoritative Word. Jesus assures them that if they remain in His Word and hold firmly to it, they are really His disciples. He promises, “Then you will know the truth, and the truth will set you free” (Jn. 8:31, 32). For this reason Scripture admonishes us to watch our life and doctrine closely and to persevere in them so as to save both ourselves and our hearers (1 Tm. 4:16), to keep as the pattern of sound teaching
what we have heard from God’s spokesmen (2 Tm. 1:13), and to do our best to be workers who do not need to be ashamed and who correctly handle the word of truth (2 Tm. 2:15).

C. That Christians as individuals and as church bodies be on constant guard against falsehood and error. False doctrines and unscriptural teachings are sown by Satan, “the father of lies.” “He was a murderer from the beginning, not holding to the truth” (Jn. 8:44). His aim is to separate Jesus’ sheep from their Good Shepherd and to take them with him to eternal destruction. With fatherly love God therefore warns us to beware of false prophets (Mt. 7:15), to watch out for those who cause divisions and put obstacles in our way by going contrary to the teaching we have learned and to “keep away from them” (Ro. 16:17). Out of loving concern He commands us not to “be yoked together with unbelievers,” but rather to “come out from them and be separate” (2 Cor. 6:14, 17). Earnestly He admonishes us not to assist or encourage those who do not continue in Christ’s teaching (2 Jn. 10, 11).

D. That Christian brothers, motivated by Christian love and concern, exercise their fellowship by admonishing one another whenever it is called for, and particularly also when they notice that their brothers have strayed into error (Eze. 33:1-9; Ro. 15:1-14; Ga. 6:1-5; Eph. 4:1-6; Col. 3:12-17; 2 Tm. 4:2). Failure to admonish would be disobedience to God and evidence of an unloving heart. Those giving the admonition will not do this in a self-righteous, haughty spirit or in a loveless, mechanical way, but humbly and patiently, in the spirit of Christ, the Good Shepherd, who lovingly seeks every lost and straying sheep and strives to rescue it (Lk. 15:3-7). The response to such fraternal admonition given to an erring individual or group within the fellowship will help to determine whether the error is a matter of weakness or whether the erring individual or group is causing divisions and offenses by teaching contrary to God’s Word (Ro. 14:1; 16:17). If the erring individual or group is willing to be instructed from the Word of God while also refraining from promoting the error and at the same time making efforts to address it, the error will be treated as a matter of weakness. If, however, the erring individual or group rejects the admonition from Scripture and holds to the error, they are causing divisions and offenses, and our Lord instructs us to avoid them (Ro. 16:17).

[Note: Those who adhere to false teaching in spite of admonition are regularly referred to as “persistent errorists” in the ELS and WELS, while in the CLC (sic) they are referred to simply as “errorists.”  This document uses the phrase “those who adhere to error” because it communicates the truth adequately and it has been used in the same manner in all three synods (see III, G, H).]  
II. With respect to Romans 16:17, 18, on the basis of Holy Scripture and in a spirit of Christian unity and love, we believe and affirm:

A. The present active infinitive skopein, meaning “to keep on watching out for,” refers to Christians’ ongoing activity of being constantly alert and on the lookout for those who are causing divisions and offenses by teaching contrary to God’s Word (see III, A, B).

B. While the word skopein does not in itself specifically and directly enjoin admonition, this does not deny that admonition as enjoined in other passages of Scripture will normally take place concurrently with the watchfulness of which skopein speaks whenever error appears within the circle of fellowship.

C. The primary purpose of such admonition is in love to show the erring individual or group that they have left the truth of God’s Holy Word, and then also by the power of the Holy Spirit to bring them back, if possible, to the “pure, clear fountain of Israel” (Formula of Concord, S.D., Comprehensive Summary, 3; Concordia Triglotta, 851) (see III, C).

D. Admonition continues until the erring individual or group either repents of their error and turns away from it or until they show themselves to be guilty of causing divisions and offenses by continuing in their error (see III, D).

E. Christians will rejoice when those who have misspoken or inadvertently strayed into error accept admonition and correction from God’s Word (see III, I).

F. Scripture enjoins us to “test the spirits to see whether they are from God” (1 Jn. 4:1). This testing involves making a judgment based on the principles of Scripture as to whether we are dealing with weak brothers or those who adhere to error. (see III, E).

G. When “testing the spirits” in regard to a church body we need to consider not only its official statements and resolutions, but also its corporate actions or inactions. We cannot assume that every expression of individual members reflects the position of the church body, or that the correctness of its official statements and resolutions automatically guarantees that there is scriptural practice within the body.

H. The imperative ekklinate calls for a clean break of fellowship with those who adhere to error. When it has been ascertained that a person or a church body is causing divisions and offenses (tous poiountas dichostasias kai ta skandala) by teaching contrary to Holy Scripture, the directive to avoid is as binding as any word addressed to us by our Savior God in His holy Word (see II, D).
I. A break in fellowship with those who adhere to error is a forceful, loving, and ongoing admonition regarding the seriousness of their error.
J. The apostle’s urgent command ekklinate (“avoid,” “keep away from”) is the voice of the Good Shepherd Himself as He lovingly protects His sheep and lambs from the deception of error. Such a termination of fellowship serves the spiritual welfare of Christ’s flock. Continuing in fellowship with those who are causing divisions and offenses exposes Jesus’ disciples to the leaven of error, which is contrary to His saving intent (Mt. 16:5-12; Rom. 16:18).



III. With respect to Romans 16:17, 18, on the basis of Holy Scripture and in a spirit of Christian unity and love:

A. We reject the view that the verb skopein refers to labeling or branding those who have already been identified as individuals or a church body causing divisions and offenses (The KJV translation “mark” can be misunderstood.) (see II, A).

B. We reject the view that skopein does not refer to an ongoing, durative activity. (see II, A).

C. We reject the view that the primary purpose of admonition is to determine whether or not people are adhering to error (Gal. 6:1; see II, C).

D. We reject the view that the decision to avoid is to be made on the basis of a subjective judgment or conjecture about the possible outcome of the admonition (see II, D).

E. We reject the view that permits the use of subjective judgment to prolong fellowship with those who adhere to error, since such action is contrary to the principles of Scripture (see II, F).

F. We reject using expressions such as “debt of love” as a basis for delaying a break in fellowship with those who adhere to error.

G. We reject the understanding that, when a person or group has been identified as causing divisions and offenses through false teaching, persistence in the error is an additional criterion that must be met before breaking fellowship. We likewise reject the understanding that demanding recognition for error or making propaganda for error are additional criteria that must be met. Rather, these are ways that a person or group can be identified as causing divisions and offenses.

H. We reject any use of the term “persistent errorist” that would imply that there are individuals or groups who adhere to error with whom we can continue in fellowship in the hope that they may someday return to the truth.

I. We reject the view that the ekklinate injunction is to be applied to those within the circle of fellowship who have misspoken or inadvertently erred, or to those who are weak brothers. Christian love will lead us rather to “correct, rebuke and encourage—with great patience and careful instruction” those who have erred in this way (2 Tim. 4:2; see II, E).

J. We reject the view that a break in fellowship with those who adhere to error is per se the equivalent of excommunication. A termination of fellowship is a judgment on doctrine, not on personal faith.

Revised Pewaukee, Wisconsin November 13, 2015
Church of the Lutheran Confession (sic):   Michael M. Eichstadt  Bruce J. Naumann  Paul D. Nolting
Little Sect on the Prairie:   John A. Moldstad, Jr.  Gaylin R. Schmeling  Erling T. Teigen
Wisconsin Ev. Lutheran Synod:   John M. Brenner  Thomas P. (NNIV) Nass  Mark G. Schroeder

Brug, Bivens, and Wendland
wonder why their students are so dumb.

---

Sent: Tuesday, January 26, 2016 9:13 AM
Subject: [ClergyTalk] Joint Statement

Dear brothers:
Attached is the Joint Statement which the committees from the CLC (sic), ELS, and WELS are submitting to their respective bodies for review. The three committees believe this represents a common, Scripturally faithful position on what the Lord says regarding fellowship and in particular on how to recognize heterodox bodies and when separation from them is required.

I encourage you to carefully and prayerfully study the document individually, in local study clubs, and in area pastoral conferences. You are free to use it as you deem appropriate in your congregations. 

One caution: I do not believe clergytalk is an appropriate forum for this discussion. The format is too impersonal and too prone to misunderstandings for a matter of this importance. Providing the document now gives ample time for study and discussion via other means prior to this summer's Convention when the synod as a whole can react to it.

It bears repeating that even if this document is adopted by all three bodies, there are still other matters of doctrine and practice which would need to be resolved before God-pleasing fellowship could occur. It is just as true that agreement on this doctrine would be cause for thanksgiving to the Spirit who calls, gathers, enlightens, and sanctifies Christ's Church and brings about God-pleasing fellowship in the visible church as well.

The next meeting of the three committees will take place in Eau Claire Feb. 11-12.

Yours in Him,
Mike Eichstadt 

Pope John the Malefactor blesses this
opportunity to keep the Little Sect on the Prairie from disappearing.
The ELS is gigantic compared to the CLC (sic),
but both produce about one pastor a year.


--
ClergyTalk is a private forum for seminary-trained
pastors and teachers of the CLC (sic). Messages
posted here should be considered confidential
unless the author says otherwise.

The WELS-ELS-CLC (sic) expert on salvation without faith,
Jay Webber, earned an online STM from an ELCA school
that trains women for ordination. Here is one preaching
to the Institute of Lutheran Theology. 


***

GJ - Nothing tickles my funnybone more than these solemn declarations when everyone is winking at everyone else. All three sects are circling the drain, but they have to conduct themselves with dignity and not show the panic that fills their flinty bosoms.

Name one liberal, apostate fad that has not been promoted by these yahoos:

  • Paraphrases for anti-sacrament dummies marketed as Bible translations?
  • Women teaching men and usurping authority over men?
  • Prosperity fake Gospel, Church Growth, Emergent Church, Beer Bible study?
  • Universalism from ELCA, aka Objective Justification?
  • Tearing out the pipe organ to install pathetic little rock bands and raucous music?

Coordinates worship in WELS?
WELS Girls Gone Wild - Father Hollywood

In spite of the Wisconsin Synod's reputation for "conservative" rigor, WELS has a rather "liberal" view when it comes to women officiating at the Eucharist.

According to this Q&A from the WELS's own website, there have been at least two instances where laywomen in the WELS have said the Lord' Words of Institution over bread and wine and served it, claiming that it was the body and blood of the Lord. The practice was in no way condemned by the WELS hierarchy, but rather, the practice is current under a "moratorium" in order to "keep from offending our brothers."

This error has come about by the intersection of an error on the doctrine of the ministry combined with a legalistic view of the role of women.

First, WELS does not believe the pastoral office has been divinely established, and further teaches that "The Bible establishes all of public gospel ministry but does not establish a pastoral office as such or vest certain duties exclusive to that office" (Emphasis added).

From this starting point, WELS adds the next premise that the differences between male and female are limited to a legalistic "thou shalt not," as the article puts it:
"Since the Bible does not assign specific duties to the pastor, WELS approaches the matter of women communing women from Scripture's man and women role relationship principle. WELS doctrinal statements on the role of man and woman say that a woman may have any part in public ministry that does not assume teaching authority over a man. That, of course, would include women communing women" (emphasis added).
And this has moved beyond the theoretical into the practical:
"WELS has had only two instances of women communing women, and our Conference of Presidents has since issued an indefinite moratorium on such practice to keep from offending our brothers until the matter is mutually resolved" (emphasis added).
The "it's only happened twice" defense reminds me of the Monty Python sketch claiming that the British Navy now has cannibalism "relatively under control."

In other words, the theology of male and female boils down to an oversimplified and law-based overarching principle that women are free to do anything and everything in the Lord's economy so long as she does not exercise authority over a man in doing so - when in fact, the role of women is much richer than the "anything other than..." approach of the WELS. Accepting these two premises and following them to their logical end yields the result of women saying the Words of Institution over bread and wine, and distributing the elements to each other as if they were the true body and blood.

This is roughly the equivalent of my asserting that since I'm an American citizen, I can sign my name on a bill and make it a law, or that I can authorize people to go up into the Statue of Liberty's crown, or may indeed put stars on my lapels and order military personnel about. I can do no such thing. It is a matter of authority. Pastors are ambassadors of Christ, and speak by His authority, standing in His stead and by His command. The American ambassador to Canada speaks with the authority of the government of the United States. Of course, I am free to visit the Parliament in Ottawa, but unlike the word of the ambassador, my word bears no authority. Any statements I make have no force behind them, as I have not been placed into any such office by those who have such authority to delegate.

This is quite different than the Roman Catholic assertion that at a man's ordination, a metaphysical change in his person has happened. But this is also quite different than the Protestant assertion that ordination is nothing more than a quaint ceremony. Sometimes the president of the United States is called "the most powerful man in the world." Not so. I'd be willing to wager than any middle linebacker in the NFL could take out President Obama in any kind of a strength competition or fight. What the president has is not personal "power," but rather delegated personal "authority" that he exercises "by virtue of his office." Not even someone more "powerful" than the president can make laws and issue commands to the military. If someone were to attempt to do so lacking authority, it would be a mutiny and a rebellion.

The examples in Scripture of those who assumed and usurped authority not given by the Lord do not end well. Korah's rebellion comes to mind.

And lest we become too smug in the LCMS, I think we should be on guard. We do have deaconesses who are described as "ministers," some even serving in institutional chaplaincies, providing spiritual care to both men and women. I have even seen this work described as being "pastoral" - though there is great care not to turn this adjective into a noun. At some point, the earlier understanding that deaconesses would only teach women and children has been superseded in the LCMS, as deaconesses are now permitted to teach men as well as women and children. What authority they have and do not have seems to be on a sliding scale of gray, and varies with whomever is asked.

But the problem goes well beyond the malleable role of the deaconess. I recently heard firsthand of a "laying on of hands" in the LCMS that involved not only clergy, but the congregational elders (after all, see 1 Tim 4:4...) and the female congregational president as well. I know that sometimes clergy wives are even involved in these ceremonials.

We also have an oxymoronic "office" in the LCMS called "lay minister." Male "lay ministers" have been given "license" for "Word and Sacrament ministry" by district presidents. Female "lay ministers" take the same classes and hold the same synodical designation, yet (to my knowledge) there have not been instances of female "lay ministers" either preaching or presiding over an alleged Sacrament of the Altar. But I do think this toe-to-the-line of the Wisconsonian view of the office of the ministry and the roles of the sexes leaves the possibility open.

One of the most foolish things anyone can ever say is: "It can't happen here."

We in the LCMS have a similar rather limited theology of the sexes as the WELS. We tend to focus on the narrow and myopic legalistic issue of "what women are allowed, and are not allowed, to do" (functionalism) rather than the deeper and eternal issue of what men and women were created to do (ontology). Function ought to flow from ontology rather than trying to reverse-engineer the situation in the opposite direction.

I suspect there are some in our midst who indeed would make the argument that women have the divine authority to bless bread and wine (even as they have the power to physically say the words), that they can indeed also have the churchly permission ("call") to do so as long as no men take the "sacrament" from her hand, and so long as she does not lay claim to the title of "pastor." And there are some that will, no doubt, make a couple arguments in favor of women consecrating based on:

1) The charge of "Donatism." This is the ancient heresy that the validity of the sacrament is based on the moral standing of the officiant. However, sex has nothing to do with moral fitness. It is rather an ontological distinction. For example, men are not denied the privilege of carrying a child in the womb based on a moral reason, it's rather a question of reality and vocation. Just as a good and righteous American citizen can write his name at the end of a bill passed by Congress, the fact is that his righteous signature is not effective whereas that of even a wicked president is - by virtue of authority. A person's sex has nothing at all to do with Donatism.

In fact, the Donatism charge can even go the other way. For example, a very pious and morally upright lay woman can say all the right words over bread and wine without having any authority from God, neither from Scripture nor from the Church, and yet a wicked ordained male pastor with a valid call can do the same thing - and there is no doubt whatsoever of the validity of the sacraments he officiates over.

This is because the issue is authority, not moral fitness.

In fact, there was an interesting conversation between some LCMS seminary professors over this very issue. You can read the initial article about the "validity of churchly acts of ordained [sic] women" here and the rebuttal against the charge of "Neo-Donatism" here.

2) Emergency baptism. The argument goes that if women can "confect the sacrament," so to speak, regarding an emergency baptism, then it follows that she can similarly officiate over celebrations of the Holy Eucharist. But this is a leap of logic that presumes that all sacraments are equal and that we are not bound to any authority in these matters apart from our own modern whims. The crux of the matter is that emergency baptism is just that - a life and death situation. The Church has long established this form of Holy Baptism, and has never denied the fairer sex the extraordinary authority to administer the Holy Sacrament in matters of extremity. However, the same cannot be said for other sacramental and churchly acts. For there are no emergency marriages or confirmations or communions.Our confessions cite the scenario attributed to St. Augustine in which one dying man baptizes the other, and the newly-baptized administers the Sacrament of Holy Absolution to his fellow. There is no mention of any other sacrament or church rite. Most certainly there is no precedent for emergency lay Communion.

Just as female ordination inevitably leads to the blessing of same-sex marriages, I also believe that a functional view of the ministry inexorably leads to women functioning (if not outright claiming to be) pastors. Until we in the LCMS come to grips with the idea of ontology (both of ministers and of the sexes), we will continue to follow in the train of our conservative brethren, even though the tracks have taken a radical turn to the left.

---


TShinnick (WELS) said...
Show me in the Bible where it says that it must be a pastor that offers the sacrament.
Show me in the Bible where women are commanded not to minister to each other in any way.

Thank you.

This young woman was not even certified in WELS,
but she was "administering the Means of Grace" at
their Latte Sit-on-a-Couch congregation that flopped,
even with Elton Stroy's expert advice.
Now she is on the staff with the Love Letter District President.

Delicious Egg Breakfast - Low Cost and Satisfyinig

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I am going to post the food and nutrition articles on Ichabod and also on Walmart's Little Chef. Therefore, the new blog will just have the food and practical tips on it. On a large blog, one category can get swamped, as I have learned from searching for my own articles and graphics.

ChurchMouse, one of my favorite bloggers, has noted that the Seventh Day Adventists (example, GOP candidate Dr. Ben Carson) replaced the protein breakfast with grains. Kellogg and Post developed all kinds of breakfast cereals that really have no nutritional value, apart from the milk poured over them. My kin were Adventists, but when they moved to Iowa to start hog farming, their sect did not approve and they became Evangelicals. Two of my relatives were bishops in the Adventist sect, a bizarre group, to say the least.

At Walmart the associates laughed at the money spent on enormous boxes of puffed up grains, loaded with sugar, garnished with the most outrageous graphics and lures. That amounted to feeding sugar and grain carbohydrates to children, marketed as cinnamon toast, donuts, and frosted this or that.

Shelving cereal was easy because each brand had distinctive art that grabbed one's attention, I could find anything in a long row, but canned beans were sorted by red, black, dark red, low salt, ranch style, and other variations, dizzying for beginners.

Those who spend the day using their muscles know that sugary snacks will not offer long-term energy. One study showed, in fact, that an egg breakfast will help someone lose weight while providing an impressive amount of protein and minerals with better carbos and less dessert-style eating. For someone raised in a bakery, with total access to donuts, danish, cookies, and fresh candy (fudge and peanut brittle), a sugar-free breakfast is a challenge.

Our physician suggesting reducing bread to lose weight, and this is one way to start - no bread, rolls, donuts, or cereal for breakfast. Bread? I love bread.

Our egg breakfast began with leaving the frying pan "dirty" with bacon grease or the remains of beef or pork heated up for dinner. I loathe the smell of bacon cooked in the kitchen, when it lingers like cigar smoke, so we do not cook bacon indoors anymore. We grill it with the meat - more of that later.

Once I began making eggs each day, Mrs. Ichabod wanted some too. When I worked in groceries, the variety of spices, condiments, and vegetables gave me all kinds of ideas I wanted to try.

This is how I make breakfast each day now, in order of appearance.



  1. Melt coconut oil in the pan. Coconut oil is the best for cooking and very healthy. Oddly enough, it is also an ideal skin cream, melting into the skin without being greasy. We use LouAnna from Walmart.
  2. Thaw some mixed vegetables, from the frozen section at Walmart. We like peppers and onions, but there are many other mixes and possibilities.
  3. Add one can of Great Value mushrooms. Cost $1.25. We love mushrooms and they have almost no calories or carbos.
  4. Slice one or two Johnsonville brats, very thinly, so they warm up with the mix and toast a little. This is when Sassy enters the kitchen and waits for her tithe.
  5. Add various enhancements early, before eggs are added - a little butter, wasabi, mustard, ginger, garlic, freshly ground pepper. Too much of one will lead to the WASABI reaction, which is not good. A subtle blend is great fun to vary from day to day.
  6. I add six eggs once everything is heated up. They go on the open side of the large pan and get blended in once they start cooking. They need some salt, so I add chipolte sea salt (Walmart) ground into them. 
The cost is about $3 for the entire pan, a hearty combination of vegetables, mushrooms, meat, and eggs. Sometimes we leave out meat, but mushrooms are always added. The vegetables, condiments, and spices vary each day. When Team Jackson has had a grilling day. cooked grilled bacon from the freezer is scissored into the mix instead of brat slices.





Anthony Natalie Is Still on the WELS School Website. If They Cannot Scrub Their Website, How Can They Supervise Their Teachers?

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His profile is still up on the Evergreen website. They should expect a phonecall from Mark Schroeder in 3, 2, 1...


Tony Natalie

 Teacher
 Email: tnatalie@elhs.org

Mr. Natalie graduated from Michigan Lutheran Seminary, one of our synods prep schools, in 1996. From there he attended Martin Luther College where he carried a double major in education and Spanish. He graduated in Dec. 2000 with a Bachelor Degree.

Mr. Natalie’s first teaching position was at St. Paul’s Lutheran in Muskego, WI. As 6-8thgrade teacher his duties included Spanish, Social Studies, P.E., and computer as well as coaching. Mr. Natalie was also program director of the K-8 Spanish program.

Mr. Natalie is active in advocacy for foreign language programs in elementary schools. As part of his efforts he has given several presentations for district and state teachers conferences in both Wisconsin and Minnesota. He also presents to individual faculties during their in-service meetings on how to incorporate a foreign language program into their school.
Mr. Natalie is member of the following organizations:
American Council on the Teaching of Foreign Languages
American Association of Teachers of Spanish and Portuguese

Additional duties:
Head coach - boys' varsity soccer
Coach - boys' and girls' track & field




 Contact Info:
Evergreen Lutheran High School


Phone: 253-946-4488
Fax: 253-529-9475
Contact via Email

***

 GJ -

Natalie's story is leading in the last 30 days.

1034
678
396
361
340

SP Mark Schroeder has shown that this is a sect that cares deeply about its own image, silencing each and every attempt to discuss issues, shutting down blogs, forcing draconian measures against anything new that might address the matters he ignores so cavalierly.

But the women and children of WELS - they can be fed  to the wolves without consequence.

---

They never fixed the window that offered a view
of the entire girls' locker room.

Evergreen Lutheran was started in 1978 at its first campus in DuPont, Washington before the lease expired the summer of 1991. Evergreen then rented facilities from Holy Trinity Lutheran Churcin Des Moines, WA from September 1991 until July 2013 during which time classes were held in portables, outbuildings, gymnasium, and rented classrooms. After over 25 years of unsuccessful attempts to locate and purchase a permanent facility, Evergreen successfully purchased a 30-acre campus with a modern 54,000 square foot school that was built in 2005 on December 18, 2012. This campus is located at the corner of Waller Rd and 72nd Street East in Tacoma, WA. The campus was purchased from the Lutheran Church Extension Fund (LCEF) and was previously occupied by Mount Rainier Lutheran High School. Evergreen moved into the new campus building on July 20, 2013 and on September 9th, 2013 Evergreen held the first day of classes of their 36th school year at the new facility. The property is designed with the ability to accommodate the development of future athletic fields and dormitory space.


TV News Account and Video

BY KARI PLOG
kplog@thenewstribune.com

A former teacher and soccer coach at a Tacoma private school faces accusations he repeatedly watched student athletes change in the locker room through a storage closet window.

Anthony Natalie, Jr., 38, was charged with voyeurism last week after Evergreen Lutheran High School’s principal reported him for possible lewd behavior.

On Monday, Principal Theodore Klug told The News Tribune the school wouldn’t comment on the incident other than to confirm Natalie no longer works at the school.

According to court documents:

Two teachers contacted Klug after they noticed the blinds in a storage room, which contains a window to the girls’ locker room, appeared to have been disturbed.

WHEN THE DEFENDANT WAS ASKED HOW MANY TIMES THIS HAD OCCURRED, THE DEFENDANT ANSWERED IT WAS ONLY A RECENT THING AND THAT HE WAS “CURIOUS.”

Charging papers for Anthony Natalie, Jr., who is accused of voyeurism.

One of the teachers told detectives that on multiple occasions she’d found the vertical blind blades in the storage closet had been flipped, as if they had been moved, after she’d put them back to their normal position.

All the tampering occurred between 3 p.m. and 3:15 p.m., when girls on sports teams change for practice.

In response, Klug set up a surveillance video so he could monitor activity in the storage room from his office.

On Oct. 20, Klug attended a meeting and recorded the storage-room footage while he was away.

He later checked the footage, which showed a figure enter the storage room about 3:05 p.m. and turn off a light in an adjacent hallway.

The figure then moved to the area of the window and light is seen shining through, indicating movement of the blinds.

Klug said he recognized the figure as the boys soccer coach, Natalie, who admitted he was in the video.

“When the defendant was asked how many times this had occurred, the defendant answered it was only a recent thing and that he was ‘curious,’” according to charging papers.

Klug then informed the Pierce County Sheriff’s Department.

Evergreen Lutheran is a private religious school with an enrollment of about 120 students. It’s on Waller Road East, just outside the Tacoma city limits.

Read more here: http://www.thenewstribune.com/news/local/crime/article54177570.html#storylink=cpy

Jester Stumbles on the Meaning of Redemption, Earning Brownie Points on SpenerQuest but Failing the Catechism

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"Joe, I agree with you completely.
That is why we in ELCA can work so well
with the LCMS, WELS, and the ELS.

We also say justified BY GRACE! through faith,
to express our UOJ."


Joe Krohn (Jester)
Intermediate Member
Username: Jekster

Post Number: 350
Registered: 4-2011
Posted on Friday, February 05, 2016 - 1:44 pm:   Edit Post Delete Post Print Post


Ask any anti-UOJer what their view on Redemption is; Christ's chief office. I was taught that Christ redeemed me a lost and condemned creature as well as the rest of the whole human race. This gives me the assurance of my salvation and something for my faith to grasp.

I have had conversations with those who deny objective justification. They deny that anyone is redeemed aside from faith. Where is the comfort in that teaching? Where does it say this in scripture?

***

GJ - First, we have the typical tactic of the Left, the nightstick of negativism -"anti-UOJer."

I refuse to buckle under their torrent of neo-words.

Universal Objective Justification is a favorite of such dimwits as Valleskey and Bivens. UOJ is the newest version of Objective Justification or General Justification - all three terms meaning the same thing. But those terms (OJ and GJ) are only a little older. The Calvinist Woods used OJ and SJ in his translation of Knapp, the professor from Halle University - Pietism's Mother Ship.

So Objective and Subjective Justification are new terms from the 19th century; however, UOJ is even newer, from the 20th century - favored by WELS, it seems. OJ and SJ were used outside of Lutherdom first, and OJ is also found in various non-Lutheran denominations and sects.

Someone who favors OJ is really in sync with a host of apostate denominations, the yahoos on the National Council of Churches and the World Council of Churches.



Jester does not know or grasp his theological terms at all. OJ does not mean the Atonement, which some were led to believe. The Atonement and Redemption are synonyms - Christ dying for the sins of the world. OJ does not equal Redemption. Wake up and smell the airplane glue, Jester.

The difference with OJ/UOJ is this - both terms mean the entire world has already been pronounced forgiven and saved, without faith. The Bible does not record this, but that does not stop the blabbermouths from ranting about it, forcing congregations to "repeat after me" in sermons. Nor do they cease writing essays which say the same things while avoiding St. Paul, Luther, the Book of Concord, Chemnitz, Gerhard, and Gausewitz.

The real meaning of Subjective Justification is accepting (an act of the will, a decision, as in the Arminians) this world absolution happening without the Word, apart from the Means of Grace or the Holy Spirit, without faith. I have heard this Moment of World Absolution as the angelic pronouncement at the birth of Christ, at the death of Christ, or at His resurrection. Walther used his misunderstand of 1 Timothy 3:16 (like his syphilitic bishop and Rambach, another Pietist) to emphasize world forgiveness at the Resurrection.


Jay Webber, trained by ELCA at the Institute of Lutheran Theology,
favors Rambach over Chemnitz.
The three-headed guardians of Lutheran Pietism -
Mark the Mortician, Pope John, and Matt the Fatt -
agree with him.

Like ELCA, and certain misguided elements of the Missouri, the WELSians teach a quasi-Universalism. In the name of universal grace, they chase an Enthusiasm where the Holy Spirit's work in the Word is discarded in favor of their fantasy.

Jester uses an unnamed straw man. How convenient. Straw men - even more delicious. His accusation is false and slanderous.

"They deny that anyone is redeemed aside from faith." - Jester

All those who teach justification by faith necessarily believe in the universality of the atoning death of Christ, whether we use the terms Redemption, Atonement, Propitiation. Ransom, etc. In fact, there are two Greek terms for Redemption - one with the implication of being set free (loosed), the other with the implication of being bought for a price. These terms are the Gospel, the Treasure which the Book of Concord often mentions. Each and every one is used in Gospel sermons - something Jester might want to experience some day.

In contrast, justification is used almost exclusively for forgiveness, and that term always means justification by faith. No, it is not SJ, because SJ means faith in Universalism. Justification by faith in the atoning death of Christ on the cross. He has not only died for my minor sins, but also for great and terrible sins.

This Treasure lies in one heap until the Spirit distributes it through the Means of Grace, the Word and Sacraments. I am plagiarizing Luther rather than Bishop Stephan, STD. Who ever declared Stephan, Walther, Valleskey, and Bivens the last word on justification? Did those Pietists add a confession to the Book of Concord without telling the rest of us?




Renaming the Cooking Blog - Melo-Cream Little Chef Blog

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I renamed the cooking blog, which is now Melo-Cream Little Chef. I thought that was more consistent with the picture and not likely to confuse people about its relationship with the largest retail store in America.

The new address will show up in the blog list soon, and so will the favicon - on your browser.

I will post on Ichabod first and then on Melo-Cream Little Chef. That will concentrate the household posts in one location.

But as they say, having a blog is like keeping an alligator as a pet. It must be fed. I will concentrate on these two blogs and leave the others alone most of the time.

When I post about Sassy, I also copy that over to the Sassy Friends blog.

Quinquagesima Sunday, 2016. 1 Corinthians 13. Paul's Lesson Against Vainglory

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Quinquagesima Sunday, 2016

Pastor Gregory L. Jackson


Lyrics are linked with the hymn number.
The melody is linked with the hymn title.


The Hymn #27                   O Bless the Lord                   
The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual       
The Gospel              
Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn #351      Love Divine

 The Sermon - Love Conquers Vainglory

The Hymn #311       Jesus Christ, Our Blessed Savior                          
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 #657                            Beautiful Savior 


The Epistle. 1 Corinthians 13

THOUGH I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity.


The Gospel. St. Luke 18. 31-43

THEN Jesus took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: and they shall scourge him, and put him to death: and the third day he shall rise again. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: and hearing the multitude pass by, he asked what it meant. And they told him, that Jesus of Nazareth passeth by. And he cried, saying, Jesus, thou son of David. have mercy on me. And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou son of David, have mercy on me. And Jesus stood. and commanded him to be brought unto him: and when he was come near, he asked him, saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. And Jesus said unto him, Receive thy sight: thy faith hath saved thee. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.


Quinquagesima Sunday

Lord God, heavenly Father, who didst manifest Thyself, with the Holy Ghost, in the fullness of grace at the baptism of Thy dear Son, and with Thy voice didst direct us to Him who hath borne our sins, that we might receive grace and the remission of sins: Keep us, we beseech Thee, in the true faith; and inasmuch as we have been baptized in accordance with Thy command, and the example of Thy dear Son, we pray Thee to strengthen our faith by Thy Holy Spirit, and lead us to everlasting life and salvation, 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.



Love Conquers Vainglory

THOUGH I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

As Luther observed, most of what Paul wrote to the Corinthians, in both letters was about the problem with vainglory. This is especially true of clergy and clergy-pretenders, but the lessons apply to all of us.

Paul’s purpose in this chapter is to silence and humble haughty Christians, particularly teachers and preachers. The Gospel gives much knowledge of God and of Christ, and conveys many wonderful gifts, as Paul recounts in Romans 12 and in 1 Corinthians 12. He tells us some have the gift of speaking, some of teaching, some of Scripture exposition; others of ruling; and so on. With Christians are great riches of spiritual knowledge, great treasures in the way of spiritual gifts. Manifest to all is the meaning of God, Christ, conscience, the present and the future life, and similar things. But there are to be found few indeed who make the right use of such gifts and knowledge; who humble themselves to serve others, according to the dictates of love. Each seeks his own honor and advantage, desiring to gain preferment and precedence over others.

2. We see today how the Gospel has given to men knowledge beyond anything known in the world before, and has bestowed upon them new capabilities. Various gifts have been showered upon and distributed among them which have redounded to their honor. But they go on unheeding. No one takes thought how he may in Christian love serve his fellow-men to their profit. Each seeks for himself glory and honor, advantage and wealth.

Could one bring about for himself the distinction of being the sole individual learned and powerful in the Gospel, all others to be insignificant and useless, he would willingly do it; he would be glad could he alone be regarded as Mister Smart. At the same time he affects deep humility, great self-abasement, and preaches of love and faith. But he would take it hard had he, in practice, to touch with his little finger what he preaches. This explains why the world is so filled with fanatics and schismatics, and why every man would master and outrank all others. Such as these are haughtier than those that taught them. Paul here attacks these vainglorious spirits, and judges them to be wholly insignificant, though their knowledge may be great and their gifts even greater, unless they should humble themselves and use their gifts in the service of others.

Although the charismatics and Pentecostals use Paul to support tongue-speaking, the Apostle spends several chapters criticizing the tongue-speaking of the Corinthians and limiting it to the point of extinction. Clearly, this is ecstatic speech, which is clearly indicated by what Paul wrote, and not speaking in foreign languages, which is the miracle of the Day of Pentecost in Acts.

People may remember the long lesson from last Sunday, which climaxes in Paul speaking of his thorn in the flesh, certainly a major burden for him and an object of scorn for those who wanted to make fun of him and take advantage of this weakness (however defined). Coupled with that is a lot of boasting, but it is boasting for a reason. The opponents are trying to take over his labor and make themselves the haughty rules of the Corinthians, bragging about their greatness. They are fools.

That is why Paul said, "You suffer fools gladly." So he becomes a fool by bragging the same way they do. And we should be glad he did. Although he is annoying in some respects, we also have a great autobiography written in brilliant language, one of the gems of the entire Bible. If we compare resumes, then, Paul has done much and suffered much. The opponents have done nothing but bragged a lot.

Jesus is always the ideal in behavior, because of His meek, lowly, and gracious manner. I know one leader who could put on a great show of humility, but if anyone disagreed with him, he flew into a rage. 

This verse uses hyperbole, a deliberate exaggeration. If he spoke in ecstatic tongues, even the tongues of angels - that is quite a feat. He could speak in tongues, but did not. Anyone can. It is learned behavior, like chanting "Bulldogs. Bulldogs. Bow wow Wow. Eli Yale." Here it is calling the Hogs, which is torture for Texans who hate the Arkansas football team.

Corinthians were haughty about speaking in tongues, so Paul said, if I could out-tongue-speak you with the ecstasy of angels, but lacked love, I am nothing.

This chapter was recited at the wedding of Charles and Diane, in perfect British diction. It is popular at weddings and is certainly appropriate in many ways, but this concept of love goes far beyond romantic love, which is transcended by God's agape love, the love described here.

As someone said, getting married means giving up self-love in favor of love and concern for the other person. Having children means pouring out love and care, above and beyond the needs or wants of the parents.

So that kind of selfless love is the opposite of vainglory or haughtiness or self-centeredness.

And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

The word faith has different meanings, according to context, like many often-used words. We normally mean faith as "faith in Christ" or the Christian Faith. But the primary meaning is trust, and we know many examples who trust in miraculous things that are not possible under normal circumstances. I am speaking of videos where guys drop 12 feet onto concrete and break legs. Or girls who jump off the roof of a house to land in a swimming pool and hit the edge instead. They began with faith - in themselves - that they would do it without harm. 

We have fakes today who make a big show of healing people but they keep the real invalids in the back, knowing they cannot do a thing. But the show goes on. Benny Hinn is a good example.

Other religious fakes pretend or really believe they can make everyone successful by giving them great faith in themselves. And these types make a great show of themselves by announcing what they can do, even thought they really do nothing and provide no pastoral care for those who need it.

Vainglory in clergy takes on many different disguises. 
  1. One will say, I studied Greek, so you cannot argue with me.
  2. Or he may say, I studied this eight years. How can you dispute this?
  3. Some clergy say, "Look at my family tree. Note my famous clergy relatives."
  4. Some laity say, "I was a charter member, so I cannot be wrong."
  5. Some even defend the haughtiness of others, saying, "He was a charter member."
  6. Organizations are filled with vainglory, so they preach their congregation or synod, instead of Christ. The authority becomes the institution, not the Word that conveys Jesus to us.
  7. Taking offense at everything is a good example of vainglory, and the cure is not falling for this, but studying this chapter.
Paul's constant emphasis was his preaching of the cross, and his glorying in the Gospel of Jesus Christ. Christian believers have the great benefit of knowing the mind of God, though we are limited, and understand the mysteries of the Faith. Where others are puzzled or lost, believers have answers, which should humble us rather than elevate our egos.

And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. 

Paul is very good at communicating the Gospel and demolishing false doctrine, false attitudes. When I wonder why he was given the job of writing most of the letters of the New Testament, passages like this remind me of his training in Judaism and in the language arts.

Do we not stand in awe of those who give away so much? Or gather so much to be given? One can study some modern "saints" and discover how they had no faith, had no comfort in the Gospel, and did nothing for others - except broadcast their great saintliness.

This is also a fine text to show that works do not save. When people offer up their works as proof of their faith, they are falling into the Roman Catholic error of insisting on faith and works. Or they say "faith adorned by works," but the works often become the main item at the expense of faith.

The correct way to look at this is to see good works as the natural outcome of faith in Christ. We can look at this in self-criticism, if we have no concern for others, we should question how deep or genuine our faith is.

I ask that about clergy who see their brother pastors evicted from their homes and humiliated for the great sin of disagreeing with the haughty, vainglorious synod leaders. Moreover, there is nothing these clergy can do to replace their income, since their degrees have little value in the world.

Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things.

This is a marvelous way to collapse our self-justification and take another look at our behavior. Agape love -
Is long-suffering.
Does not envy the accomplishments or blessings of others.
Is not conceited, puffed up, full of itself.
Does not engage in bad behavior (justified by high rank).
Is not selfish and self-centered, the twin curses of our mortal weakness.
Is not easily angered.
Does not assume evil intention.
Does not smirk and gloat when others have sinned or fallen into error.

But agape love -
Rejoices in the truth.
Endures all with patience.
Believes all revealed in the Word.
Hopes with a hope based on the Gospel.
Remains patient to the end.

Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. 

Love does not fail, but these other great matters of the time do. He is looking at the end, eternal life, when all the boastfulness of life means nothing. 

We were taught in sales, "Fake it until you make it." Those who had never sold a disability policy were told, "Introduce yourself as an expert in disability insurance." Some of us were several weeks from passing the test. We had little papers that said we were experts in group disability insurance too.

One Hollywood actor got a boost by renting a Rolls Royce to the movie studio. He was unemployed at the time. The great bank fraudster (Catch Me If You Can) rented a Rolls to drive to the bank to cash fake checks. 

Even the genuine, earned marks of honor become nothing in view of eternal life. All this is covered by the Sower and the Seed Parable, where the cares and riches of the world choke the Word and do not allow its fruition.

When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity.

In the Bible we have two terms - one is child-like. We should have a child-like faith, an attitude commended by Jesus Himself as He gently scolded the disciples.

The other concept is childish. Here Paul demolishes the behavior and attitudes of those who hold themselves above others. Their behavior is childish. We look back at our childhood (and teen years) and remember the foolish, impulsive, and self-centered things we did, part of growing up, something we put away (usually).

My biggest problem at the store was not with little children and how they behaved, but with young teens whose parents had no control over them. They often threatened to crash into the elderly and handicapped because mom or dad never put the lid on their behavior. I was happy to speak to them in a quiet and menacing voice, warning how many people they could hurt.

If we look at the haughty leaders, they are like those impulsive teens, heedless of those they might hurt with their behavior. 

So the greatest of the theological virtues is love - the one first mentioned in Galatians 5 in the fruits of the Spirit.


How To Study Theology - For Latecomers

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Some enter the study of theology later in life, sometimes as laity bewildered by the false doctrine being promoted around them, sometimes as men sensing a calling into pastoral work.

The temptation to regret a late start should be quashed with the facts. Those who go through a system have to grow away from the synod worship imposed on them by years of training. The veterans of a system also have to develop critical thinking skills to replace the rigid conforming imposed by Holy Mother Synod. Few can escape the gravitational pull of both soul-destroying forces.

Roland Bainton trained many generations of church historians;
we were blessed to hear him lecture at Yale.
He also helped me with my dissertation and offered
to xerox some pages of a book for me.


Languages. 
Greek is the most important to learn, and Greek is remarkably easy to learn. I can get kids translating John's Gospel from Greek to English in two weeks. After that, the key is regular practice and use of Greek, so the New Testament is easily read in Greek and not translated at all. As my Latin teacher told us, "Keep at it - and one day your brain will switch on and Latin will be as easy as the newspaper." I kept reading Aquinas in Latin and one day - boom - as easy as skimming the Moline Dispatch. Ditto Greek, Latin, and Hebrew.

Language professors seldom grasp this concept and try to make their language akin to rocket science, so they can occupy the high ground with furtive pathas and iota subscripts.

Hebrew is good to know because the entire Old Testament is different with a knowledge of Hebrew. Someone can be tutored in Hebrew and read Jonah or a little Genesis or Joshua. Psalms are entirely different in Hebrew, which also gives us insight into Arabic. But Hebrew is not going to be used as easily or as often in pastoral work. That is no reason to bypass it altogether. My LCA seminary president discouraged me from taking Hebrew, because "It is not required and will not earn credits." I graduated early anyway and won the uncoveted Hebrew prize for being the only Hebrew student that year.

Language professors awe people by flourishing the rules of grammar in their language, as if humans learn a language by memorizing grammar rules and vocabulary lists. Just the opposite is true. We learn our first language through immersion. Parents say "No, no" and shake their heads. The baby soon learns to say "No, no" and shake his head - and the parents stand back in awe.


Latin is shockingly easy to learn. Roland Bainton taught me the Gospel of John approach. The Fourth Gospel has very simple grammar, short phrases, and repetition of the same word in many passages. Like Greek, learning to read the endings is the key to reading the language. A little tutoring is good for a start and continued reading in Latin (without a pony or a jimmy - nicknames for a Bible as a crutch) will do the job. German, Spanish, and French are similar - easily learned from the Gospel of John. Bainton learned 20 languages this way and had no sympathy for someone who said, "But that is not written in English."

In Latin and Greek, I had Little Ichabod go over the text of John, chapters 1 - 4, carefully. Then we started over, because learning curve had been flattened. After that, he became a rapid reader and ending up translating Latin to English, Greek to English on the fly.

Languages - Conclusion
The best and most worthwhile start is Greek, constantly rewarding and easily repaying time spent getting past the early language study frustrations.

Biblical Theology Is Learned More Than Taught
The more engaged I became in writing about Lutheran theology, the more I realized that most clergy - especially the synod leaders - were simply relying on talking points from seminary, where no one was really challenged to move beyond the trite affirmations the institution's glory.

Example - Mequon would teach against the errors of Calvinism in one class and promote the same errors in the next, with the errors being emphasized as the only way to get things done. In 1987, only one professor was left who was Lutheran in thought and teaching. The rest - like Wayne Mueller - were Pietists with no grasp of Lutheran theology and a decided ignorance of anything outside their enclave on Mt. Zion.

When I was in Cisco training we had to learn the arcane science of sub-net masking, using base two, which few could comprehend when we started. I knew base two from math in Moline, and agreed with the conclusion of two students who said, "Sub-net masking has to be learned. It cannot be taught." The teacher was a burn-out and he could not teach anything, so I began to make my little charts on sub-net masking. When I took the Cisco CCNA test, I scored 8 out of 8 on sub-net masking, which included some devilish examples to break down. However, the test concluded that I really needed some experience before I became an Internet manager, so I donated my books to LI and changed history at a grocery store chain.

How does this apply to theology? someone is asking.
Although it is good to read books and their opinions about Biblical topics, the only way to learn theology is to work through the topics in the Bible itself. Does the Bible really teach the efficacy of the Word, the Word/Spirit combination, the Means of Grace? Each person must teach himself, and that is why so many laity can run rings around lazy pastors stuck in their dog notes from 1884.

The second part of this is to read the non-Lutheran sources and see how Calvinists and Roman Catholics fail to see this and also how they distort concepts with the same name and yet twisted in a new and diabolical way.

Luther said we must know the opposition's dogma better than they do, so much that we could teach it if we had to. Thus we stop their attacks and defeat them with the very weapons they would use against us. Sadly today, that is more true of synodical leaders and professors than other denominations, because the other sects realize Lutherdom is self-defeating with its rainbow coalition of dogmas and fantasies.

Best Lutheran Theology Sets - Two To Own for Mandatory and Continuous Use
This claim is non-negotiable and cannot be swapped for another contingency.

I. Luther's Sermons - Lenker Edition
This is often bought with the Postils, which are also excellent. I will concentrate on the Lenker portion.

Luther did not emphasize evangelism as such, which is a fetish of the Evangelicals and Pentecostals, and by coveting and imitation, the Lutherans today. The Reformer believed and practiced the sermon as the key work of the congregation and the pastor.

We act according to our beliefs, and beliefs are taught. Everyone seems to say Luther was the greatest Biblical scholar and expositor ever, but precious few follow his example of preaching expository sermons from the historic text.

Jesus converted through the external, the spoken Word. He did not break up the crowds into cell groups and give them Reformed tracts to study.

Luther changed the world forever by writing and preaching.

The only way to learn Lutheran theology is to study Luther's sermons, each and every week, and commit passages to memory.

The individual pastor's sermons should be like Luther's almost always verse by verse expositions, delivered without notes - other than the text itself, which should help considerably.

I have taught thousands of working adults to give their oral presentations without notes. Believe me, there is no substitute for 100% eye contact and knowing the content from previous study. Those who free themselves from notes agree. One team of working adults said, "We thought having five resources each was a burden when we started the class. Now we think of five as a beginning. And we do not need notes because we know the subject so much better."

So the use of Lenker, above other sources, should be weekly and continuous until the end of life. There is no better school for Biblical studies, comparative dogmatics, theology, and practical examples.

II. The Book of Concord
Lemme see, which is better - yellowed dog notes from seminary, the collected works of CFW Walther (BA, Leipzig, Pietist Extraordinaire), Paul Tillich, Charlotte Kirschbaum's Church Dogmatics - with notes by Karl Barth,  or -

The Best Writing of Luther, Melanchthon, Chemnitz, and other geniuses of the Reformation?

The Book of Concord is the best one-volume Biblical commentary, the best theology text (apart from Luther), the best comparative dogmatics book, the best sermon starter, the best example for quoting.

The Book of Concord is more of a theology text just as Luther's sermons are Biblical studies, but observe how closely related both are. The Book of Concord organizes the Biblical studies into topics, while Luther preaches theology based on the text for the day.

Warning! Warning! Once the student becomes familiar with Luther's sermons and the Book of Concord, the hollow claims of the "Confessional Lutherans" will become far too evident. Their puffery will sound like the cries of peacocks who struck around with their feathers on display while making the most horrible cries. As Luther wrote, it is as if they have seen their feet of clay and began screaming in protest at their ugliness and fragility.

Father Richard John Neuhaus was a "Confessional Lutheran," just before he became a Roman Catholic priest. So if that is a "Confesional Lutheran," I agree that WELS, Missouri, and the Little Sect of the Prairie are all packed to the gills with them.



The vainglory of the false teachers is so powerful that they cannot abide anyone who knows how ugly are their feet (that is - their doctrinal foundations). They will drive away or peck to death anyone who starts to have a complete and abiding trust in the Word, Luther, and the Confessions. They smugly smile when their deluded disciples praise them and repeat their toxic words verbatim.

Graduation day at ELCA, LCMS, WELS, ELS, CLC (sic)
and the Institute of Lutheran (sic) Theology seminaries.
Almost all of them are UOJ Stormtroopers -
lots of firepower, cannot hit anything.
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