Pastor Herman Otten received a free review copy of Making Disciples: The Error of Modern Pietism, but he would rather feature Calvinists, Roman Catholics, and Babtists

I used to meet with the LCMS guys in Midland, laity, one in the Missouri Synod lay training program. All he ever talked about was R. C. Sproul.

Pastor Otten's friend, the late Pastor William Bischoff was another Missourian who always cited the Calvinists. One would think the Calvinists rescued the Bible from the liberals, when the opposite was true. The rationalistic spirit of Calvinism is the death of Christian Faith."Young Calvinist, Old Unitarian" is a motto familiar to anyone who knows church history.

The featured front-page book in this issue is - The Inerrant Word – Biblical, Historical, Theological, and Pastoral Perspectives. Edited by John MacArthur. Foreword by R. C. Sproul. Published by Crossway, 1300 Crescent Street, Wheaton, Illinois 60187. $25.90 at amazon.com. Calvinist, Calvinist, Calvinist, ad inf.

Concordia Seminary, St. Louis, is the greatest seminary in America, according to Christian News.

A fairly recent graduate Concordia, St. Louis wrote me:

Luther's sermons should be required reading for all "Lutheran" clergy. I have often said that ever since I graduated seminary I've spend my time unlearning that teaching and learning how to be Lutheran instead. The fact that Luther's sermons are not required reading, or even suggested, shows a lot about how far Lutheranism in America has come. So thanks for pointing me to Luther's sermons.

PS - You can even mention that the anonymous comment came from a Concordia Seminary - St. Louis grad, whose first reading assignment in seminary was Rick Warren's "Purpose-Driven Life." (which is 100% true).

Christian News is proof that Universal Objective Justification is the radical wedge that separates nominal Lutherans from Luther's doctrine.




Calvinism Exposed in a Few Sentences
John Calvin, a more erudite disciple of Zwingli, taught the separation the Holy Spirit from the Word. Calvin was an Enthusiast, and Enthusiasm is the foundation for all false doctrine.

Calvin mocked the Sacraments and taught his weird dogma that the Word was only effective (sermons, teaching, etc) when the Holy Spirit decided to drop by and make it effective. He denied the Real Presence and made fun of it, as his followers did.

The Book of Concord condemns Enthusiasm. The Concord and post-Concord theologians like Chemnitz and Gerhard argued against Calvism. But Christian News promotes and supports Calvinism.

How odd that Christian News, the solution for all problems in Lutherdom, would lead with a Calvinist compendium of boring inerrancy essays, each one breathlessly announcing that the loss of inerrancy brought doom upon everyone.

Inerrancy is a given in all traditional denominations, even among Roman Catholics. But  this latest wonder-book is doubtless just as silent about the efficacy of the Word as John Brug's epic dud The Ministry of the Word.



Efficacy of the Word is the litmus test - 

• What the Bible teaches throughout.
• What Luther taught from the beginning.
• What the Book of Concord teaches at all times.
• What Chemnitz, Gerhard, and the orthodox emphasized.

The efficacy of the Bible (efficacy - an actual New Testament word, not an invented term) connects the Spirit to the Word - The Word never without the Spirit, the Spirit never without the Word. That is sound doctrine. (Hoenecke)

Otten's radical spirit, derived from CFW Walther's and Martin Stephan' UOJ, is the dynamite blowing the LCMS apart. Wise leaders and smart pastors know UOJ is a pile of dung. But even though the UOJists hate each other, they are bound together by a common hatred of Luther's doctrine. That is all it takes:

1. Patronizing Luther now and then, with a brief nod, a little joke, and a cutting remark.
2. Ignoring Luther's sermons, his doctrine, and his Book of Concord contributions.
3. Substituting UOJ works while warning students against justification by faith books, essays, quotations.
4. Extolling the genius of Eastern Orthodoxy, Roman Catholicism, and Fuller Clownism.

Who is the problem in the LCMS-WELS-ELS?

• Martin Stephan, STD
• CFW Walther, BA
• Francis Pieper and his devoted followers 
• Richard Jungkuntz, PhD, WELS, Seminex, ALC
• Herman Otten, MDiv
• Paul McCain and Matt Harrison 
• JP Meyer
• David Scaer
• David Valleskey
• Forrest Bivens
• John Moldstad
• Mark Jeske and the Church and Changers
• The not-so Steadfast Lutherans, Matt Harrison sycophants
• And - all the seminaries of the LCMS, WELS, ELS. Not one teaches Luther's doctrine, but they will rake in yuuuuge offerings for Luther's 500th. 

Martin Luther College students loved, loved, loved this video, and Wisconsin Lutheran College students defended it. Nothing to see here, move on.

Arrested and convicted, then convicted again. But he was caught before - but still hired by WELS. Nothing to see here, move on.

The Undercurrent of Homosexuality

"Roses? My favorite china pattern! Better than Royal Albert. Aphids are delicious."

Our granddaughters got some praying mantid egg-cases from me during the last Team Jackson grill event. They bought a terrarium and had them hatching right away. The egg cases must have a thermostatic lever, because the critters emerge only when it is warm enough for bugs to feed them.

Mine were on a cooler window sill, so they hatched later - last night. I put the first set on the bushes in the front, next to the house. Mantids like the shelter and need to grow up a bit as they launch their careers. It will be fun to see if they are prominent on the roses, which are just below the evergreen bushes.

In the backyard I will put the last two egg cases in the wild garden, in the hopes they get established among the asparagus plants. The last time I did this, about 30 years ago, the mantids stopped the asparagus beetles from stripping the plants.

That Terrible Secret about Beneficial Insects
Mantids hatch and build their strengthen devouring their siblings as they come out of the egg case. The female will also make a meal of the male after mating.

Beneficial insects eat have various habits in getting rid of pests. They may attack them directly or lay eggs on or in that pest. They also attack their own kind.

Parisitoid Creatures
This habit shocked and saddened Charles Darwin, laying eggs on another creature and having the babies hatch onto their living food supply. Thus the beneficial hatchlings would end the pest's life life on the run, so to speak.

Darwin could not see a compassionate God doing this, so this egg-laying device of beneficials helped turn him from Creation to evolution.

Now that we know so much more about soil microbes, we realize the extent of predators become prey, moving the soil chemicals around and keeping them in the top foot of soil, where almost all feeding roots do their work.


A believer is simply more impressed than ever about the engineering and managerial genius of the Creator. Luther pointed that out in one of my favorite quotations, above.

Time for the Roses, Old and New
Our KnockOut roses are budding already, and some new ones are on the way. I am not sure how much difference the mantids will make in the garden, but I know the first aphid invasion will serve as food for a new generation of beneficial insects to patrol the rose garden.

I just let God's Creation take over all aspects of the roses, except extra watering and pruning. Why would I use insecticides that would kill the mantids, spiders, flower flies, ichneumon wasps, and ladybugs. The ladybugs are famous for doing God's work as babies and as adults, but they are just one tribe among the players that battle disease and defeat pests.

Veteran's Honor glows in a garden of roses, as if lit by an inner light.

(PPAF, Var: JACopper) When it comes to red roses, this one is a 'must-have' for any rosarian. From plump, pointed buds emerge high-centered, bright red, perfectly formed blooms that win trophies in many rose shows. These long stemmed beauties last for up to two weeks in a vase. Delectable raspberry fragrance is an added bonus. A portion of the sales of this rose benefits veterans' healthcare. Flower size: 5-6". Fragrance: Light raspberry. Hybridizer: Zary, 2000.

The epitome of the ultimate red Hybrid Tea, Veterans’ Honor is a fitting tribute to the men and women who’ve served our country over the years. Big shapely buds unfurl perfectly into huge blossoms of impeccable form and stunning red color. All this beauty comes atop extra long cutting stems, perfect for picking up a few blue ribbons or making a grand bouquet just for you.

"Lie down with dawgs - git up with fleas." No, I think their boss Liz is quite pretty and feminine. Thrivent is a dawg - and they all have Planned Parenthood fleas.

http://www.alpb.org/forum/index.php?topic=5347.0

In the January 2014 Forum Letter, Pastor Richard Johnson has an article about theological education.
It raises some questions that perhaps a wider audience could answer or even Editor Johnson.

Two of the ELCA Seminaries have merged with church related-universities: Southern with Lenoir-
Rhyne and Pacific with California Lutheran University.

Two of the ELCA Seminaries are on the ATS Financial
Watch List (Association of Theological Schools):

When Patterson and Kelm give papers on how to improve the seminary, head for the hills! Pray it not be in winter.

Luther is paraphrasing Paul in this quotation.

Those who read Luther's sermons and the Book of Concord will soon recognize that there is scant difference between Luther as a writer of confessions and Luther as a preacher. Of course, the Large Catechism is edited from his sermons, but how many Lutheran pastors today could have their sermons edited into any kind of confession of faith?

The same can be said for Luther's Bible commentaries and confessions of faith. Luther's exceptionally good Galatians Commentary, commended by the Book of Concord, is both a Biblical study and a sermon.

But Luther's primary agenda is not a doctrinal statement or a Biblical commentary. Luther practiced what the Apostolic Age exemplified - trusting in the preaching of the Gospel to accomplish everything.



No matter what various lay leaders will say, the real need of the congregation is to hear the Gospel itself. If the minister has been trained away from Lutheran doctrine, as most of them are today, then the pastor will struggle to do what is right, even with the best of motives.

The mission committees are packed with Church Growth advocates trained at Fuller, Willow Creek, or some other sewer of sectarianism. The DPs remain obedient to Holy Mother Synod, and Holy Mother communes at Fuller, Willow Creek, Trinity Divinity, and other sectarian sewers. ELCA does not scandalize them, and why should it? They all study together, work together, and beg for Thrivent money together.

• Sound doctrine scandalizes them all.
• Biblical studies offend them.
• Their worthwhile pioneers give them collective amnesia, whether Lenski, Hoenecke, Jacobs, Krauth, or Schmauk.

Because the Word of God is always effective, the minister owes it to himself and everyone else to rely on the sermon, spend a lot of time on the sermon, and preach the sermon without notes, almost always from the text, verse by verse.

Sometimes a theme sermon is a good idea, but the normal sermon ought to  be expository and come from the man himself. The sermon should not come from a server that a group shares to "save them time," because "why re-invent the wheel?" - which is the bizarre justification for plagiarism and laziness in WELS.

Such sermons will cause turmoil and comfort, division and unity. Let God decide what will happen, because ultimately He does, whether we acknowledge that or not. Those who try to finesse everything and manipulate others will side-step away from the Word and fall into apostasy while accepting the honors of the sect and the plaudits of the local Kiwani's Club.

He shall feed His flock like a shepherd. He shall carry the lambs in His arms, and gently lead those with young. Norma Boeckler

Luther's Sermon for MISERICORDIAS DOMINI - SECOND SUNDAY AFTER EASTER

This sermon is not found in edition c. It appeared in eight different editions in tract form during 1523, under the title, “A Sermon on the Good Shepherd, John 10. Dr. Martin Luther, Wittenberg 1523.” It appeared also in the collection of “Ten Sermons Preached at Wittenberg by the Very Beloved Dr. M. Luther.”

German text: Erlangen Edition, vol. 12, page 1; Walch Edition, 11:1064; St. Louis Walch 11:778. “Have mercy upon me, O Lord.”

Psalm 51 (Misericordias. Also called “Shepherd Sunday”).

Text; John 10:11-16. I am the good shepherd: the good shepherd layeth down his life for the sheep. He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them, and scattereth them: he fleeth because he is a hireling, and careth not for the sheep. I am the good shepherd; and I know mine own, and mine own know me, even as the Father knoweth me, and I know the. Father; and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd.

CONTENTS:

CHRIST’S OFFICE AND KINGDOM.
* The Summary of this Gospel

* The double preaching of God 2-3.

* The preaching of the papists 4.

I. HOW THE NATURE OF CHRIST’ S OFFICE AND KINGDOM ARE SET FORTH IN THIS SERMON.

A. The Nature of this Office and Kingdom 5-9.

B. How this Nature is Illustrated by its Opposite, 1. In General 10-11, 2. In Particular. a. The first part of this Illustration 12-13. b. The second part 14-15. c. The third part 16-17. d. The fourth part 18. e. The fifth part 19.

* In what way Christ is to be preached

* In Christ’s kingdom we are not to seek only the strong and holy persons, but also the weak and sickly 21-24.

II. HOW CHRIST ILLUSTRATES HIS OFFICE AND KINGDOM IN THIS SERMON BY CONTRASTING GOOD AND BAD SHEPHERDS

III. HOW CHRIST ENFORCES IN THIS SERMON THE SPECIAL OFFICE HE ADMINISTERS

30-33.

* What reply we are to make to those who say that all people will yet come to Christ before the end of the world 34.

SUMMARY OF THIS GOSPEL:

1. Christ alone is the shepherd. He feeds his sheep with the Word, as he says to Peter in John 21:16: “Peter, feed my sheep.” And Christ does this that they may believe and live. Whatever is preached besides the Gospel is all poison and death to the sheep.

2. Christ is solicitous, and keeps watch over his sheep: which is a great consolation and of which, nearly every prophet boasted and preached.

3. There is indeed only one voice, and that is Christ’s Word; but there are many calls; for he calls his sheep by name, one by this name, another by a different name.

5. This shepherd knows of no human shepherd, because his kingdom is not of this world.

6. They who seek only their own selfish ends, do not stand firm in the time of temptation and opposition; therefore they must always want that which they seek.

1. This is a comforting Gospel, which so beautifully portrays the Lord Jesus and teaches us what manner of person he is, what kind of works he does, and how he is disposed toward men. And there is no better way to understand it than to contrast light and darkness and day and night; that is, the good shepherd with the wicked one, as the Lord himself does.

2. Now, you have often heard that God has given the world two different proclamations. One is that which is declared in the Word of God when it says: Thou shalt not kill, not commit adultery, not steal ( Exodus 20:13-15), and when it adds the threat that all who do not keep these commandments shall die. But this declaration will make no one godly at heart. For though it may compel a man outwardly to appear godly before men, inwardly it leaves the heart at enmity with the Law, and wishing that there were no such Law.

3. The other proclamation is that of the Gospel. It tells where one may obtain that which will meet the demands of the Law. It does not drive or threaten, but tenderly invites us. It does not say, Do this and do that, but rather: Come, I will show you where you may find and obtain what you need to make you godly. See, here is the Lord Jesus; he will give it to you.

Therefore, the two are as contrary to each other as taking and giving, demanding and presenting; and this distinction must be well observed. Thus God ever has ruled and still rules the world today. To coarse and rude persons, who are not influenced by the Gospel, the Law must be declared, and they must be driven until they are humbled and acknowledge their imperfections. When this has been accomplished, the Gospel is to be applied.

4. These are the two divine proclamations, which come from heaven.

Besides these there are others that are not from heaven, but are human prattle, which the pope and our bishops have invented that they might terrify our consciences. Such men are not worthy of being called shepherds or hirelings, but they are here designated by the Lord Jesus as thieves, murderers and wolves. For if men are to be savingly governed, it must be done with the Word of God; and if it is not done by the Word of God, they are not properly governed.

I. THE NATURE OF THE OFFICE AND KINGDOM OF CHRIST EXPLAINED.

5. Now, here Jesus has in mind the second proclamation. He explains it and sets himself forth as the chief shepherd, yea, as the only shepherd; for that which he does not tend is not kept. This comforting and sweet proclamation we will now consider.

6. You have heard that after his sufferings and death Christ our Lord arose from the dead and entered upon, and was enthroned in, an immortal existence. Not that he might sit up there in heaven idly and find pleasure in himself, but that he might take charge of the kingdom of which the prophets and all the Scriptures have so fully spoken, and might rule as a king. Therefore, we should think of him as being present and reigning among us continually, and never think of him as sitting up there doing nothing, but rather that he from above fills and rules all things, as Paul says to the Ephesians 4:10, and especially that he is taking care of his kingdom, which is the Christian faith, and that therefore his kingdom among us here on earth must prosper. This kingdom, as we have said, is so constituted that we all must daily increase and grow in holiness, and it is not governed by any other power save the oral proclamation of the Gospel.

7. This proclamation is not of men, but Christ himself sent it forth, and then put it into the hearts of the apostles and their successors so that they understood it, and into their mouths so that they spoke and declared it.

This is his kingdom, and so does he rule that all of his power is comprehended in and connected with the Word of God. They who hear and believe it belong to this kingdom, and the Word then becomes so mighty that it provides all that man may need and bestows all the blessings that we may desire. For it is the power of God, and it can and will save all who believe it, as St. Paul declared to the Romans 1:16. If you believe that Christ died to save you from all evil, and will hold fast to that Word, you will find it so certain and sure that no creature can overthrow it; and as no one can overthrow the Word, neither can anyone harm you who believe it. Accordingly, with the Word you will overcome sin, death, devil and hell, and you will find a refuge in the Word and attain that which is found where the Word is, namely, everlasting peace, joy and life. In short, you will be participants in all the power that is in the Word. Therefore, it is a peculiar kingdom. The Word is present and is orally proclaimed to all the world, but its power is deeply hidden, so that none but they who believe realize that it is so effective and that it accomplishes such great things. It must be experienced and realized by the heart.

8. Hence, all that we preachers can do is to become the mouthpieces and instruments of Christ our Lord, through whom he proclaims the Word bodily. He sends forth the Word publicly so that all may hear it, but that the heart inwardly experiences it, that is effected through faith and is wrought by Christ in secret where he perceives that it can be done according to his divine knowledge and pleasure. That is why he says: “I am the good shepherd.” And what is a good shepherd? “The good shepherd,” says Christ, “layeth down his life for the sheep; and I lay down my life for the sheep.” In this one virtue the Lord comprehends and exemplifies all others in the beautiful parable of the sheep. Sheep, you know, are most foolish and stupid animals. When we want to speak of anybody’s stupidity we say, “He is a sheep.” Nevertheless, it has this trait above all other animals, that it soon learns to heed its shepherd’s voice and will follow no one but its shepherd, and though it cannot help and keep and heal itself, nor guard itself against the wolf, but is dependent upon others, yet it always knows enough to keep close to its shepherd and look to him for help.

9. Now, Christ uses this trait or nature of the animal as an illustration in explaining that he is the good shepherd. In this manner he plainly shows what his kingdom is, and wherein it consists, and would say: My kingdom is only to rule the sheep; that is poor, needy wretched men, who well see and realize that there is no other help or counsel for them.

10. But that we may make it the plainer, and may understand it the better, we will cite a passage from the prophet Ezekiel, where he speaks of the wicked shepherds that are against Christ, when he says (34:2ff): “Should not the Shepherds feed the sheep? Ye eat the fat, and ye clothe you with the wool, ye kill the fatlings; but ye feed not the sheep. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought back that which was driven away, neither have ye sought that which was lost; but with force and with rigor have ye ruled over them. And they were scattered, because there was no shepherd; and they become food to all the beasts of the field and were scattered. My sheep wandered through all the mountains, and upon every high hill: yea, my sheep were scattered upon all the face of the earth; and there was none that did search or seek after them,” and so forth. Accordingly, God reproves the shepherds who do not keep the sheep. And now mark well what he has written. His earnest intent in this paragraph is that the weak, sick, broken, those who are driven away and the lost, are to be strengthened, bound up, healed, and sought again, and that they are not to be torn to pieces and scattered. This you should have done, says he to the shepherds, but you have not done it; therefore, I will do it myself. As he says further on, in verse 16: “I will seek that which was lost, I will bring back that which was driven away, and will bind up that which was broken, and will strengthen that which was sick.”

11. Here you see that Christ’s kingdom is to be concerned about the weak, the sick, the broken, that he may help them. That is, indeed, a comforting declaration. The only trouble is that we do not realize our needs and infirmities. If we realized them, we would soon flee to him. But how did those shepherds act? They ruled with rigor, and applied God’s Law with great severity; and, moreover, they added their own commandments, as they still do, and when these were not fulfilled, they raved and condemned, so that they were driving and driving and exhorting and exacting, continually. That is no proper way to tend and keep souls, says Christ. He is no such shepherd as that; for no one is benefited, but is rather wholly undone, by such a course, as we shall presently hear. Now let us consider this citation from the prophet in its order.

12. First, he says: The sheep that are weak are to be strengthened; that is, consciences weak in faith and troubled in spirit and of tender disposition are not to be driven and told: You must do this. You must be strong. If you are weak, you are lost. That is not strengthening the weak. St. Paul, speaking to the Romans ( Romans 14:1) says: “But him that is weak in faith receive ye, yet not for decision of scruples.” And shortly afterwards ( Romans 15:1) he says: “Now we that are strong ought to bear the infirmities of the weak.” Accordingly, they should not be driven with rigor, but should be comforted, even though they are weak, lest they be driven to despair; and in time they will grow stronger.

13. Isaiah, the prophet, speaks of Christ likewise ( Isaiah 42:3): “A bruised reed will he not break, and a dimly burning wick will he not quench.” The bruised reeds are poor, tender consciences, which are easily distracted so that they tremble and despair of God. He does not fly at them then, and trample them under foot; that is not his way. But he deals with them gently, lest he break them to pieces. Again, the dimly burning wick, which still burns at least, though there be more smoke than fire there, he does not wholly quench, but lights, and again and again trims it. That is a great consolation, indeed, to such as experience it; and, therefore, he who does not deal gently with tender consciences is no good shepherd.

14. Secondly, the prophet says: “Neither have ye healed the sick.” Who are the sick? They are those who are manifestly deficient in certain of their works. The first clause has reference to tender consciences; the second, to outward conduct. As, for instance, when one growls and sulks, and now and then lapses, and in anger and other foolish ways oversteps the bounds; even as the apostles, at times, grievously stumbled. But even those who in their outward works before men manifest their shortcomings, so that people are offended at them and say that they are rude and peculiar, he will not cast away; for his kingdom here below is not so constituted as to embrace only the strong and the whole, as it will be in the life to come.

Christ is sent here that he might receive and help just such people.

15. Therefore, even though we are weak and sick, we must not despair and say we are not in the kingdom of Christ. But the more we realize our sickness, all the more should we turn to him; for that is what he is here for, to heal and make us whole. Accordingly, if you are sick and a sinner, and realize your condition, you have all the more reason to go to him and say:

Dear Lord, I come just because I am a sinner; that thou mayest help me, and make me good. Thus, necessity drives you to him; for the greater your ailment, the more imperative it is that you seek relief. And that is what he wants; therefore, he tenderly bids us to be of good cheer, and to come unto him. They who are not good shepherds, however, expect to make people good by hatefully scolding and driving them, whereas they are thereby only making matters worse. And this may be seen when we look upon present conditions, brought about by this wrong method, when everything is so piteously scattered, even as the prophet has here said.

16. Thirdly: “Neither have ye bound up that which was broken.” To be broken is as though one had a bone fractured or were otherwise wounded.

As when a Christian is not only weak and infirm, so that he makes a misstep at times, but when he falls into such great temptation that he breaks his leg; for instance, if he should fall and deny the Gospel, as St.

Peter did, when he denied Christ. Well, even though one should make such a misstep as to be impeded or overthrown — even then you should not cast him away, as though he no more belonged to this kingdom. For you must not rob Christ of his characteristic, that in his kingdom abounding grace and mercy alone prevail, so that he helps those who realize their misery and wretchedness, and desire to be helped, and that his kingdom is wholly one of consolation, and that he is a comforting, friendly shepherd, who tenderly invites, and would induce, all men to come unto him.

17. Now, all this is effected through the Gospel alone, by means of which we are to strengthen all the weak and heal all the sick; for this Word will satisfy every want of those whose consciences are troubled, and will give full consolation to all, so that no one, no matter how great a sinner he has been, need despair. Hence, Christ alone is the good shepherd, who heals all our infirmities and raises up again those who have fallen. He who does not do that is no shepherd.

18. Fourthly, the prophet says: “Neither have ye brought back that which was driven away.” What is meant by “that which was driven away”? It is that despised soul that is fallen so low that all efforts to reclaim it seem to be in vain. Nevertheless, Christ would not have even such dealt with rigorously. He would not have his kingdom narrowed down so as to include only such as are strong and healthy and perfect. That will be the case in the future kingdom that follows this life, as has been said: Now, because he reigns, pure grace and bliss only shall prevail. Even as God promised the children of Israel ( Exodus 3:8) that the promised land would be a land flowing with milk and honey. Likewise St. Paul says that our uncomely parts shall have more abundant comeliness ( 1 Corinthians 12:23).

19. Fifthly, he concludes: “Neither have ye sought that which was lost.”

That which was lost is that which is given up as already condemned, so that there is no expectation that it ever will return; as the publicans and harlots mentioned in the Gospel, and as the dissolute and intractable in our day, were and are. And yet, even these he would not have us pass by, but would have everything possible done to reclaim them. This was done by St. Paul, on different occasions; as, for example, when he delivered two men unto Satan, as he said to Timothy ( 1 Timothy 1:20): “Whom I delivered unto Satan that they might be taught not to blaspheme.” And, again, to the Corinthians he said ( 1 Corinthians 5:5): “I have concluded to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.” He had cast these away as condemned, and yet he goes after them again.

20. Therefore, we should so preach Christ as one who will reject nobody, however weak he may be, but will gladly receive and comfort and strengthen everybody; that we may always picture him to ourselves as a good shepherd. Then hearts will turn to him of their own accord, and need not be forced and driven. The Gospel graciously invites and makes men willing, so that they desire to go, and do go, to him with all confidence.

And it begets a love for Christ in their hearts, so that they willingly do what they should, whereas formerly they had to be driven and forced. When we are driven, we do a thing with displeasure and against our will. That is not what God desires; therefore it is done in vain. But when I see that God deals with me graciously, he wins my heart, so that I am constrained to fly to him; consequently, my heart is filled with happiness and joy.

21. Now see what an evil it is when one person judges another. Christ’s kingdom, as we have heard, is calculated to heal and sanctify only such souls as are sick and needy; therefore all must err who look only upon those who are strong and holy. Consequently, the knowledge that rightly apprehends Christ is great and mighty. By our nature we are knaves to the very hide, and yet we expect everyone to be pious. With open mouth, we do not want to look at anybody but strong Christians. We ignore the sick and weak, and think that if they are not strong then they are not Christians at all. And others who are not perfectly holy we reckon among the wicked, and yet we, ourselves, are more wicked than they. That is what our evil nature does, and our blind reason, that wants to measure God’s kingdom by its own imagination, and thinks that whatever does not appear pure in its eyes is not pure in the sight of God.

22. Therefore we must get that idea out of our minds; for if we keep it before us too much, we will finally get into such a state of mind as to think:

Oh, what will become of me if only they are Christians who are strong and healthy and holy? When will I ever reach that state? And thus we, ourselves, will make it impossible. Therefore, we must eventually be driven to say: Dear Lord, I realize that I am very weak, very sick and despondent.

Nevertheless, I will not allow that to confound me, but I will come to thee, that thou mayest help me; for thou art ever the good and pious shepherd, which I also confess thee to be, and therefore will I despair of my own works.

23. Let us, therefore, ever be wise and learn to know Christ well, and to know that in his kingdom there are only weak and sickly people, and that it is nothing but a hospital, where the sick and infirm, who need care, are gathered. And yet there are so few who understand that! And this fact seems so obscured that even they who have the Gospel and the Spirit are lacking in the knowledge of it; for it is the most profound wisdom that man can attain. For even though they see that the Scriptures praise this kingdom and speak of its preciousness, yet they do not realize what the words mean, and do not understand that they contain that true wisdom which is far above the wisdom of men. For it is not our wisdom that we deal with, and that we speak of and preach to sensible, prudent and wise people; but it is this, that we go among fools and simpletons, and care for them, not because we find pleasure in so doing, but in order that we may help them to get rid of their sins and foolishness and to find righteousness and true knowledge.

24. So you see that Christian wisdom does not consist in raising our eyes to that which is lofty and wise, to see ourselves reflected there, but in lowering our eyes to that which is lowly and foolish. Let him who knows this, thank God; for such knowledge will fit him to accommodate himself to, and guide him under, all circumstances in this life. Therefore you will yet find many even among those who preach the Gospel, who have not yet attained it. They never taught us thus before, and we were accustomed to think we did not dare to come to Christ until we had first become perfectly pure. Now you must get out of that way of thinking and come to a proper understanding of Jesus, and learn to know him as a true shepherd. But we have heard enough on this point for the present.

II. CHRIST ILLUSTRATES HIS OFFICE AND KINGDOM BY COMPARING THE GOOD SHEPHERD WITH THE HIRELING.

25. Now, he contrasts the good shepherd with a wicked one, or a hireling, and says: “The good shepherd layeth down his life for the sheep. He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them and scattereth them: he fleeth because he is a hireling, and careth not for the sheep.”

26. In the strictest sense, he alone is the shepherd; and yet, as he alone is Christ but nevertheless calls us by the same name — Christians — even so, though he alone is the shepherd, he designates all those who exercise the office of the ministry among Christians by that name also. In like manner in Matthew 23:9 he forbids us to call any man on earth father, for one is our father, even he who is in heaven, yet Paul calls himself a father of the Corinthians when he says: “I begat you through the Gospel.” Corinthians 4:15. Thus God acts as though he alone would be our father, and yet he attributes the name to men also, so that they are called fathers.

But they have no right to this name in themselves; only in Christ is it theirs: even as we are called Christians though we have nothing of our own, but all we have has been given to us, in him. Now, “the hireling,” says he, “whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth,” etc. That is a hard saying, indeed, that some who truly preach and administer the Gospel and strengthen and heal the sheep, finally allow themselves to be carried away and leave the sheep when they are most in need of help. As long as no wolf is in sight, they are active and. tend the sheep; but when they see the wolf breaking in, they forsake the sheep. If the sheep have been well kept, till they are strong and healthy and fat, they will then be all the more acceptable to the wolf, for whom they have been kept.

27. How does that happen? Well, says Christ, in my kingdom, whose whole object is to strengthen the weak, heal the sick, comfort the sorrowing, and so forth, the holy cross will not be wanting. For, if we preach that Christ alone must receive, strengthen, heal and help us poor sheep, and that we cannot, by our own strength and works, help ourselves, and that, therefore, all works and whatever else the world pretends to offer in its many religious services are of no avail, the world cannot abide such preaching. Hence, it is but natural that the Gospel should bring with it the holy cross, and that they who confess it before the world should risk their necks in so doing.

28. Because this is so, the good shepherds are thus distinguished from the hirelings. Whoever is a hireling will preach the Gospel only so long as they say of him that he is a learned, pious and good man; but when he is attacked, and men begin to denounce him as a heretic and a knave, and challenge him to a dispute, he recants or runs away, and abandons the poor sheep in their distress, and things are in a worse state than they were before. For what advantage has it been to the poor sheep that they had once been well kept? Had the shepherds been faithful, they would have sacrificed their bodies and lives for the sake of the sheep, and would have given their necks to the executioner for the Gospel’s sake. Accordingly, they are never true shepherds who, in preaching, have their own popularity, profit and advantage in view. They are surely hirelings; for they seek their own advantage, even when they dispense the true doctrine and Word of God. Therefore they continue only as long as they are honored and praised.

Hence they retract, and deny the Word, when the wolf comes, or flee and leave the sheep in the lurch. The sheep bleat for pasture and for the shepherd to protect them from the wolves, but there is no one to succor them; thus they are deserted when they most need some one to help them.

29. Such will be the result when men once begin to lay hands on and persecute us in earnest. There will be preachers who will hold their tongues and flee, and the sheep will be pitiably scattered, the one running here and the other there. God grant that there may be at least some who will stand firm and risk their lives to rescue the sheep. Thus Christ has here portrayed the hireling. He then proceeds: “I am the good shepherd; and I know mine own.”

30. There is a great deal contained in these words, far too much to be exhaustively treated here. He speaks here of his own peculiar calling. “I know mine own,” he says, “and mine own know me.” How is this to be understood? That he explains further when he says: “Even as the Father knoweth me, and I know the Father.”

III. THE SPECIAL OFFICE CHRIST ADMINISTERS EXPLAINED.

31. How is he known of the Father? Not with an earthly, but with a heavenly, knowledge. Of that we have spoken more fully before, and the substance of it is this: Christ recognizes us as his sheep, and we recognize him as our shepherd. Now, we have heard what a good shepherd is, and also who the weak sheep are. He knows us to be such sheep as are weak, sick and broken. That is: It does not make any difference in his regard for them that they are weak and sickly, and he does not despise and reject them on that account; but he pities and heals them, even though they be so diseased that the whole world concludes they are not his sheep. Such is the world’s knowledge, but that is not the way that Christ distinguishes them.

He does not look upon their condition, but looks to see whether they are sheep, whether they may be designated sheep. He looks at the sheep, not at the wool.

32. Now, they are good shepherds who imitate Christ and know the sheep in the same way; who look at the person, not at the faults, and know how to distinguish between the sheep and the disease.

33. Even so the Father knows me also, says Christ, but the world does not know me. When the time comes for me to die a shameful death upon the cross, all the world will say: Well, is that the Son of God? That must be a malefactor, owned, body and soul, by the devil. And thus the world will look upon and know me; but my Father will say: This is my beloved Son, my King, my Savior. For he will not look upon my sorrows, nor upon my wounds, nor upon my cross and my death, but he will see the person that I am. Therefore, though I were in the midst of hell and in the jaws of the devil, I must again come forth, for the Father will not desert me. And thus I know my sheep and am known of them. They know that I am the good shepherd and know me; and therefore they come to me and abide with me, and they are not afraid because they are weak and sick, for they know that I will receive such sheep. He now concludes and says: “And other sheep I have, which are not of this fold; them also must I bring, and they shall hear my voice; and they shall become one flock, one shepherd.

34. Some have explained this passage in such a way as to make it appear that it will be fulfilled shortly before the last day, when the Antichrist appears, and Elias and Enoch. That is not true, and it is the devil himself who is responsible for this belief of some, that the whole world will become Christian. The devil did this that the true doctrine might be so obscured so that it might not be understood. Therefore be on your guard; for this passage was verified and fulfilled shortly after Christ ascended into heaven, and is still in process of fulfillment. When the Gospel was first proclaimed, it was preached to the Jews; that nation was the sheepfold.

And now he says here: “And other sheep I have, which are not of this fold: them also must I bring.” Here he declares that the Gospel is to be preached to the gentiles also, so that they also might believe in Christ, that there might be one Christian communion, composed of Jews and gentiles. This was afterwards brought about through the apostles, who preached to the gentiles and converted them to the faith. Accordingly there is now but one church or communion, one faith, one hope, one love, one baptism, etc.

And this continues to be so at the present day, and will continue until the day of judgment. Hence, you must not understand this to mean that the whole world, and all men, will believe in Christ; for this holy cross will always be with us. They are in the majority who persecute Christ, and therefore the Gospel must ever be preached, that some may be won for Christ. The kingdom of Christ is in process of growing and is not something that is completed. This is, in brief, the explanation of this Gospel.

http://www.normaboecklerart.com

The Good Shepherd - Guiding and Guarding Us

Second Sunday After Easter

Falling in Love - Fragrant pink - is now the star of the main rose garden. Contenders in the memorial row are Veterans Honor, Peace, and Queen Elizabeth.

Friday, Edmunds  Roses emailed me to expect the ordered roses on Saturday - by 8 PM. I was hoping that meant earlier in the day, so I followed the package via the Net.

"They're on the truck!" I said to Mrs. Ichabod.

"We have to go shopping!"

"Nooooooooo."

We left and came back to the box perched on the front porch.

I already had three barrels filled with water. I was out of rainwater, so I used tap-water, which aerated overnight. I knew rain was on the way - or hoped it was - so I was not worried. Sunday or Monday the rain was due, so I had Saturday to plant.

Sassy came out to supervise, and our helper came over to mulch the maple tree rose garden. I should have soaked the clay soil the night before, a big lapse. Thorough soaking the day before will yield a good texture to dig in. Too little moisture is like digging in a heavily used parking lot. Too much water means slopping through and sitting in mud. I ended up with dry and hard soil, perfect soil for planting, and muddy gooshy clay.

However, I thoroughly enjoy planting roses because of their potential. Once again I was digging in the lawn because Mrs. I said, "No more grass!" Those tough grass and clover roots will be turned into compost as we cover the green areas with cardboard, newspaper, and shredded wood mulch.

Sassy came out to supervise. She walked down the row and sniffed at each new hole. After some time she became restless to see the neighbors. We walked to the corner to talk to our neighbors, who are part-Indian brothers. Sassy is great friends with them. Mike suggested rain was coming soon, and he was almost correct.

After we talked about rain, Sassy and I crossed the cul-de-sac to talk to the four S sisters. Their names all start with S, so we often call them the Four Esses. The girls were chalking the sidewalk and doing cartwheels. S-3 is especially fond of Sassy, so our dog got some thorough petting. Sassy also scratched her back on the sidewalk and erased some chalk. Everyone laughed.

Fragrant Cloud's color is hard to define. I have seen it written up as "brick" and "dark red." The fragrance of one bloom will fill a room, and the bush produces flower after flower.

Next we talked to a Laotian-American, Nicky, a recent college graduate, one of the first people we met when we moved in. His mother is friends with Mrs. I, so I got my wife to come out. Meanwhile, Nicky wanted a tour of our berry plants, so we took Sassy and Nicky's dog over to see the backyard. We have wild strawberries, beauty berries, raspberries, blackberries, blue berries, pokeberries, elder berries, and goose berries.

The informal neighborhood gathering started to break up as the wind increased and the clouds darkened. I had plenty of planting left, since I stopped to soak the clay every so often. Soon I felt like the freezing man in  Jack London's To Build a Fire. My sweats were boggy with cold water and clay mud. I threw off my gardening gloves, which were caked with mud. I washed off my clippers, brown with mud.

I also had a few more Falling in Love roses than I needed for that new row, so I began digging around the maple tree circle. I knew a few places were open, so I began flailing at those dry and root-plagued spots. Rain began to fall.

Like a lot of projects, careful digging and placing of the bush ended up as flying dust and smacking the bush down with wads of soil tossed on top. My bags of composted cow manure were handy to finish up the job, since the material was heavy and easily pushed into place, holding the roots down.

The motivating rain stopped, but we had a windy night. The front yard looks promising, although it needs a lot more cardboard, newspaper, and mulch. All the neighbors are excited about the expanded rose garden.

Peace has remained a popular rose. My experience is seeing the entire bush burst into bloom at once, with large elegant blooms.

Roses Need This Kind of Treatment

• They are the queen of all flowers, so treat them royally. They stand alone. Do not crowd them.
• The grow best without toxins, whether insecticides or fungicides or chemical fertilizer.
• A heavy organic mulch will block weeds and turn former lawn grass into compost.
• Red wiggler earthworms will do all the digging needed. Sell the rototiller.
• Roses do not belong to the cactus family, so keep them watered between rainstorms.
• Pruning energizes and beautifies roses, so prune often. a) I let KnockOut roses remain for color, then prune them all off at once. b) I cut roses for the altar, for doctors, for friends, for neighbors - my favorite form of pruning.
• Expect aphids, but think of them as beneficial insect food. The next round of blooms will be protected by spiders and beneficial bugs who prey on aphids.
• Blackspot is omnipresent and not a big deal. Do not spray for blackspot: it is a racket.

We wanted one rose in the lavender color range. Barbra Streisand is a good producer.

http://hypertextlibrary.com/

The Shepherds of Israel are well fed.

Through Jeske and Kelm, ministerial conferences with ELCA female leaders have been established - without a murmur from Harrison or Schroeder.

Saturday brought the delivery of bare root roses from Edmunds'. The weather map looked ominous or optimistic, depending on one's point of view. I expected some rain on Saturday, maybe a big storm and definite rain on Sunday. The system developed but little rain fell until Monday morning. Some rain is still dripping off the eaves, where I have four barrels and one little trash can stationed. More is on the way.

The effect of rain and snow is unquestioned. God's Word does not speak of water having these results, but rain and snow. As one farmer said, "Water keeps my crops alive. Rain makes them grow and produce."

Like the rain and snow, God's Word

1. Never returns void.
2. Always accomplishes God's purpose, and 
3. Always prospers His will.

A rainstorm has a powerful and unique influence on all life because it also brings down dissolved nitrogen compounds that are the basis for all life, the building block of proteins. Nitrogen in the air is useless for plants, but the vast supplies in the atmosphere are rendered useful by lightning. The lightning and thunder people often fear is the basis for their lawns and gardens greening up. I am sure statistics exist for how many tons of fertilizer fall from the sky during a rainstorm. One only has to look at a straw colored lawn turn green in August to realize its value.

In the soil, this fertilizer-rain wakes up all the microbes and miniature creatures. Although gardeners give due credit to the earthworms hatching and wiggling to life in the rain, the larger creatures really depend on the microbes. Bacteria travel on water and suspend life in drought. Protozoa and earthworms need bacterial and moisture, so everything is jumping and jiving at once.

All life depends on this water, and the increase of all living things (biomass) holds that water and the nutritious elements in the soil at the root zone. Last fall we made a pyramid of maple leaves under the crepe myrtle bush. Whenever more raking involved those leaves, which interlock and stay in place, the pile was supplemented. Now the leaves are all gone from under the bush, some doubtless blown away, but most of them turned into soil food by springtails, mites, and earthworms.

The root hairs of the roses - and all plants - barter for nutrition from the fungi, which grow fast in the rain. The plants offer the carbon the fungi cannot make for themselves. The fungi provide water and nutrition for the plants in exchange for the carbon credits, as demanded by the plants. All soil life engages in this Vanity Fair of swapping one thing for another, sometimes by barter, often by ingestion.

The bare root roses move from dormancy, truly asleep, to growing on its own, red-green leaves popping out of the stems and soon buds beginning to form. Then they are no longer wobbly in the soil but rooted and grounded.

I enjoy digging in the roses. More people should engage in gardening and see how God's Creation is designed, engineered to take care of itself (in a manner of speaking). All the creatures of the soil work together without a local supervisor and yet they thrive because of divine management, which we take for granted. The ancients begged their idols to give them fertility, because crops meant life or death for them. We trust smelly bags of NPK and forget the origin and the supervisor of this vast wealth in Creation.

This book was first published and shunned in 2000. However, the laity took hold of it and saw the doctrine of the Word as consistent with the Scriptures and the Book of Concord. Although Catholic, Lutheran, Protestant has sold far more copies, Thy Strong Word has disrupted the facile lying of the UOJ Stormtroopers who would rather hide in the tall grass than come out and fight.

If I can find the 2000 edition with Hebrew and Greek, I will post that as a PDF only.

At the request of many, I had the book edited to exclude Hebrew and Greek in 2011. That has been available as a hardcover on Lulu.

Now I have had the 2011 version proof-read for typos, and the book will be prepared for Amazon-Create Space-Kindle editions. Kindle is very useful for

1. Searching, 
2. Copying and pasting 
3. With the citation automatically given with the quotation.

Norma Boeckler is working on some graphics for the interior - and the tentative covers are above and below. This will be a paperback (no options at Create Space) and a larger font is planned.


The next book conversion is Catholic, Lutheran, Protestant.

After Catholic Lutheran Protestant is done, Liberalism, Its Cause and Cure will be edited and switched over to Amazon-Create Space-Kindle.

The Robin, by Norma Boeckler

I really irritated the Robin family on Saturday. I am quite sure Mr. and Mrs. Robin work the rose garden together. Males are sparring for territory at this time, so robins cooperating must be nesting together.

I was constantly moving around in the front yard, hating to disturb them. They scurried away each time, not afraid but cautious in getting out of the way.

They know an earthworm supermarket when they see one. The rosebed has remained untouched for several years, heavily mulched, and watered when necessary. I scattered three shipments of red wigglers over the rose gardens to make sure the plants had the best soil available: tunneled, mixed, manured, and aerated.

When I added logs as a rustic fence, the robins gained a good place to look for their meals without touching the ground. Earthworms respond to noise or vibration, so a perch is valuable for birds pouncing on prey. Birds also use logs as safe places to preen their feathers.

The tenacity of the robins is impressive. Once I caught one with a beak full of leaves for the nest. He was not giving up that prize as he dodged my apparent path.

The funniest was the robin who hid behind a rose bush when I came outside to inspect the flowers. He peeked at my from behind the bush, looking like a child playing hide and seek.

I will be setting up flat pans to gather water for drinking and bathing in the front yard. The mainstay is the pan holding the air conditioner's condensate. Flat clay pans for under flower pots are good for placing under soaker hoses to capture water and remain fairly clean.

The best bird food is NO POISONS. Every poison knocks down all the creatures, often making it especially safe for the pests to return. A toxin-free yard allows all the creatures to reach their maximum density and feed each other.

As a new post, that one led for the last seven days, so I copied it for the second half of this post. Some comments rolled in about it, so I will add a few more thoughts.

I have no idea how most pastors prepare and give their sermons, but I have some opinions about the topic.

Walther is quoted as saying, "The closer to Luther, the better the theologian," probably the most scathing self-indictment ever penned by an American Lutheran idol. Walther perfectly fit the model described by Luther in his Galatians commentary, quoted above - hindering the Gospel by "building and correcting" rather than actively persecuting and destroying. Walther had to be the whole show, the corpse at every funeral and the bride at every wedding, as they said about Teddy Roosevelt - the seminary president, the synod president, the editor in chief of everything. He had to produce his own dogmatics text so the shepherds-to-be would be guided by The Great Walther, BA.

Nevertheless, the saying is true - "The closer to Luther, the better the theologian." The worst way to learn Luther is through Luther studies, an impressive industry by itself. Exactly when did Luther discover the Gospel? and so forth. People can declaim endlessly "about Luther" without ever agreeing with him.

I recall Jay Webber as a new graduate of Concordia Ft. Wayne engaging on a diatribe of what was wrong with Luther. I asked, "Have you read Luther?" His answer was - "No." And nothing is different decades later in his botch of a paper at the Emmaus Conference. Proving they never read Luther either, the audience did not deprive him of food, bait him with dogs, and pelt him with manure. Nor would they know where that reference came from. (Hint - Luther's Large but Unread Catechism.)

One draws closer to Luther by reading his sermons: it is as simple as that. Luther thought correctly that the sermon was the whole matter in Christianity. The Christian Church was built upon the sermon, not programs, and thrived on doctrinal teaching and preaching. I favor the Lenker set because I have owned it forever, quoted from it, read and reread the sermons. I have not learned all of it yet and do not expect to live long enough to appreciate all of its wealth. I have volumes in the car for when I need something to read and usually read all or part of the sermon designated for the next Sunday.

Here is the Lenker set combined with the House Sermons.

Preach Without Any Notes?
Someone asked this. I came to this conclusion by teaching thousands of adults, listening to hundreds of presentations, and trying different approaches. My adult students, undergraduate and graduate, have agreed about these basic principles.

• If we have something to read in front of us, we will read it. The moment we read, we start to lose eye contact with our audience and they stop listening.
• Speaking to an audience must be interactive, so the speaker anticipates what the audience is thinking and responds to that, like a tennis player preparing for the return.. Read sermons are more like golf, where the topic is struck until the game is over. Tennis requires another person. Golf does not.
• Speaking without notes comes about through preparation. The sermon text is all we need as a reminder, an outline. If we know that text well, preaching about it is relatively easy.
• I threw my classes into a panic by telling them not to use any notes at all, including speaker's notes on the Power Point. I also forbade them the luxury of reading the PP slide to their suffering audience. 
• In two rare cases I had the same group of students for two classes in a row. They all proved that with preparation, they could speak without any notes - if they prepared with a lot of research. (Some read from Internet essays, with their "notes" showing the URL of the material they plagiarized. They earned zeros and screeched mightily about the injustice of it all.)

Here I must confess to the origin of my method - CFW Walther. He advocated writing out the sermon in advance - which is essential for mental preparation, then setting the manuscript aside for the sermon.

I believe we owe our congregations a copy of the sermon, posted on the Net. When John Parlow did this, WELS pastors noticed "his" sermons were almost verbatim from various Babtist sources. Soon the sermons were no longer posted on the congregation's websty. Parlow writes - "The Word works, so dream big," but has he even tried the Word of God? He needs to study under gay activist Andy Stanley to learn how to do his job.

American Lutherdom has declined so rapidly because the leaders have been improving upon Luther while remaining ignorant of Luther's teaching. They are in love with Fuller Seminary methods or Roman Catholic high church entertainment. In fact, they love every denomination except their own.



http://ichabodthegloryhasdeparted.blogspot.com/2016/04/a-pastor-writes-about-luthers-sermons.html

Lutheran Pastor:
I want to tell you that you were the one who turned me on to the Lenker 8 volume set of Luther's Sermons. I ordered them used on Amazon years ago after reading Ichabod for some time. I try to read a Luther sermon for my own sermon preparation each week. I never finish any of his sermons though because they are so good that I find myself drifting into all sorts of thoughts, repentance for my own sins, and most of all, renewed confidence in God's mercy in Christ.

Luther's sermons should be required reading for all "Lutheran" clergy. I have often said that ever since I graduated seminary I've spend my time unlearning that teaching and learning how to be Lutheran instead. The fact that Luther's sermons are not required reading, or even suggested, shows a lot about how far Lutheranism in America has come. So thanks for pointing me to Luther's sermons.

PS - You can even mention that the anonymous comment came from a Concordia Seminary - St. Louis grad, whose first reading assignment in seminary was Rick Warren's "Purpose-Driven Life." (which is 100% true).

Some people like to fish, but that requires equipment, bait, and a good place to drop a line, plus time away.

I was put in charge of selling my father's Ford Falcon station wagon, truly a triple loser, and one salesman said, "That would be a good car for fishing." I thought, "Yes, a veiled put-down in the form of a compliment."

I took Sassy out to water the newly planted roses. She sat in the front and guarded the yard against all intruders. Her nature is to watch and listen, so I pay attention when she goes on alert. That reminds me of the Louis Lamour novels where the hero faced away from the fire, to save his night vision, and relied on the horses to pick up alien sounds.

Sassy's radar extends one block, easily. She notices people outside, or unusual noises, or her favorite kitty pussy-footing across the lawn. She blocks out all birds, distant rabbits and squirrels.

Mrs. Ichabod asked, "You watered the roses? It rained hard yesterday." Yes, it did, I explained, but the canes like to be watered after lots of sun and steady winds. My shallow bird-baths dry up in steady winds, so that means the new roses are equally susceptible to drying.

Another advantage of additional watering is settling the soil around the bare roots. On planting day, the soil may be crumbly and go into the right place. On the other hand, I have seen pockets of air form when I needed a bit more soil around the plant. Mushroom compost and cow compost are handy for piling concentrated humus material on top for the soil creatures to work into the clay soil. That tends to wash into the voids.

The rose experts often say, "If you cannot plant a bare root rose right away, heel in the plant." That means digging a hole fast and tossing in the bush, throwing some soil on top. In other words, a quick planting is not fatal. If the roses are plentiful and the workers are few, the digging is not going to be as fastidious and fussy as we might imagine during our wintry dreams.



That reminds me of the old (bad) advice to dig enormous holes and displace gigantic amounts of soil. The real work is done by the roots growing and the soil creatures feeding those roots. To paraphrase the statement about political government, "The best soil management is the least soil management." As Shewell-Cooper wrote in his famous book, the organic materials place on top of the soil will be drawn down below until they are no longer needed. At that point the compost becomes mulch or the mulch stops being pulled down. Earthworms and all the other fantastic soil creatures do the work. The best we can do is favor God's Creation by cooperating with the divine plan.

W. E. Shewell-Cooper was a famous British gardener. As Eric Hoffer wrote, "If you can shake one idea out of a book..." His idea is leaving organics on top, not stirring them into the soil like a porridge on a stove.

Sassy was ready to walk when we were done. When she has me in a good pattern - for her - she expects a ride in the limo after her walk - or a walk after her ride in the limo. Her motto: "Always be closing. Always expect the best results."

California Dreamin' Rose.

We never know if the roses are going to be as astonishing as they are in the catalogs. California Dreamin' looked like one I had to have, so I planted that last year. The real test is how established they become, and that takes time for all of them.

(Plant Patent #21388) The original Princess de Monaco rose introduced in 1984 still remains a favorite of many rosarians, epitomizing the beauty, elegance and radiance of its namesake. This new Meilland introduction captures all the great qualities of the original 'Princess', but is enhanced with strong citrus fragrance, even better flower form and more tolerance to common rose diseases. Why the name 'California Dreamin'? Simply because the exceptional rose climates of California and the dry West enhances every one of its fine qualities making it truly a 'dream' rose. Flower Size: 4-6". Fragrance: Strong citrus. Hybridizer: Meilland, 2009.

If a rose performs the first year, the next few years will probably far better. Here are my basic treatments for weaker rose bushes:

• Pour rain water on them whenever possible.
• Go back and give them extra water when watering, especially by washing off the canes.
• Add plenty of mulch around the plant, so grass or other plants are not competing for water and food.
• Snip off dead wood, crossing canes, and tips of canes. Pruning adds energy to growth.

• Remove spent flowers at once to push energy into new flowers.
• Cut back on buds to get fewer, better blooms.

Paradise Rose cost me $5 each.

Luther's First Sermon for Jubilate -  the Third Sunday after Easter; John 16:16-23


KJV John 16:16 A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. 17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? 18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith. 19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? 20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. 21 A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. 22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. 23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.




A Sermon by Martin Luther; taken from his Church Postil.

[The following sermon is taken from volume III:73-85 of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI). It was originally published in 1907 in English by Lutherans in All Lands Press (Minneapolis, MN), as The Precious and Sacred Writings of Martin Luther, vol. 12. The pagination from the Baker edition has been maintained for referencing. This e-text was scanned and edited by Richard P. Bucher, it is in the public domain and it may be copied and distributed without restriction.]


I. What Moved Christ to Deliver This Sermon of Comfort

1. Here in this Gospel we see how the Lord comforts and imparts courage to his children whom he is about to leave behind him, when they would come in fear and distress on account of his death or of their backsliding. We also notice what induced the evangelist John to use so many words that he indeed repeats one expression four times, which according to our thinking he might have expressed in fewer words. There is first of all presented to us here the nature of the true Christian in the example of the dear apostles. In the second place, how the suffering and the resurrection of Christ are to become effective in us.

2. We also see that Christ announces to his disciples, how sorrowful they should be because he would leave them, but they are still so simpleminded and ignorant, and also so sorrowful on account of his recent conversation at the Last Supper, that they did not understand at all what he said unto them; yea, the nature of that which Christ presents to them is too great and incomprehensible for them. And it was also necessary that they should first become sorrowful before they could rejoice, even as Christ himself was an example to us that without the cross we could not enter into glory. Hence he says in Luke 24, 26 to the two, with whom he journeyed to Emmaus: "Behooved it not the Christ to suffer these things and to enter into his glory?" If therefore the dear disciples were to have joy, they must first of all pass through great sorrow. But this joy came to them through the Lord Jesus; for it is decreed in the Gospel, that without Christ there is no joy; and on the other hand, where Christ is, there is no sorrow, as is plainly stated in the text. Hence when Christ was taken from them, they were in great sorrow.

3. And these words here in this Gospel Christ the Lord spake unto his disciples after the Last Supper, before he was apprehended. Let us look at them:

"A little while and ye behold me no more, and again a little while and ye shall see me, for I go to the Father."

II. THE SERMON OF COMFORT ITSELF.

A. Contents Of This Sermon.

4. "A little while," he says, "and ye behold me no more," for I shall be taken prisoner and they shall deliver me to death. But it will not last long, and during this short time ye shall be sorrowful, but only remain steadfast in me and follow me. It will soon have an end. Three days I will be in the grave; then the world will rejoice as though it had gained a victory, but ye shall be sorrowful and shall weep and lament. "And again a little while, and ye shall see me; and, Because I go to the Father." That is, on the third day I will rise again; then ye shall rejoice and your joy no man shall take from you, and this will not be a joy of only three days, like the joy of the world, but an eternal joy. Thus the Evangelist John most beautifully expresses the death and resurrection of Christ in these words, when Christ says, "A little while, and ye behold me not; and again a little while, and ye shall see me; and, Because I go to the Father."

5. An example is here given us, which we should diligently lay hold of and take to heart; if it went with us as it did in the time of the apostles, that we should be in suffering, anxiety and distress, we should also remember to be strong and to rejoice because Christ will arise again. We know that this has come to pass; but the disciples did not know how he should be raised, or what he meant by the resurrection, hence they were so sorrowful and so sad. They heard indeed that they should see him, but they did not understand what it was or how it should come to pass. Therefore they said among themselves, "What is this that he saith to us, A little while? We know not what he saith." To such an extent had sadness and sorrow overcome them, that they quite despaired, and knew not what these words meant and how they would see him again.

6. Therefore we must also feel within us this "a little while" as the dear disciples felt it, for this is written for our example and instruction, so that we may thereby be comforted and be made better. And we should use this as a familiar adage among ourselves; yea, we should feel and experience it, so that we might at all times say, God is at times near and at times he has vanished out of sight. At times I remember how the Word seems neither to move me nor to apply to me. It passes by; I give no heed to it. But to this "a little while" we must give heed and pay attention, so that we may remain strong and steadfast. We will experience the same as the disciples. We cannot do otherwise than is written here; even as the disciples were not able to do otherwise.

7. The first "a little while" in that he says, "A little while, and ye shall behold me no more," they could soon afterwards understand, when they saw that he was taken prisoner and put to death, but the second "a little while" in that he says: "And again a little while, and ye shall see me," that they could not understand, and we also cannot understand it. Yea and when he says: "Because I go to the Father," that they understand still less. Thus it also goes with us: although we know and hear that trials, misfortune and sorrow endure but a little while, yet we see that it constantly appears different than we believe. Then we despair and waver, and cannot be reconciled to it. We hear and we know very well that it shall not last very long, but how that result shall be accomplished we can never understand, as the disciples here cannot understand it.

8. But since they are unable to understand it why does Christ relate it to them or why is it written? In order that we should not despair but hold fast to the Word, assured that it is indeed thus and not otherwise, even though it seems to be different. And although we do at times depart from the Word, we should not therefore remain altogether away from it, but return again, for he makes good his Word. Even though man cannot believe it, God will nevertheless help him to believe it, and this he does without man's reason or free will and without man adding anything thereto. Yea, the Evangelist tells us that the disciples could not understand the words the Lord spake to them; how much less could they understand his works which followed afterwards. So very little does the free will and understanding of man know of the things pertaining to the salvation of the soul. These temporal things the free will can perceive and know, such as the cock crowing, which he can hear and his reason can also understand it; but when it is a question of understanding the work and Word of God, then human reason must give it up; it cannot make head or tail of it, although it pretends to understand a great deal about it. The glory thereof is too bright, the longer he beholds it the blinder he becomes.

9. This is presented very plainly to our minds in the disciples who, though they had been so long with the Lord, yet they did not understand what he said to them. Well, neither will we be able to learn nor to understand this until we experience it; as when we say, Such and such a thing happened to me; this I felt and thus it went with me, then I was in anxiety; but it did not last long. Then I was encompassed by this temptation and by that adversity, but God delivered me soon out of them etc.

10. We should take to heart and firmly hold fast to these words and keep them in mind when in sorrow and distress, that it will not last long, then we would also have more constant joy, for as Christ and his elect had their "a little while," so you and I and everyone will have his "a little while." Pilate and Herod will not crucify you, but in the same manner as the devil used them, so he will also use your persecutors. Therefore when your trials come, you must not immediately think how you are to be delivered out of them. God will help you in due time. Only wait. It is only for a little while, he will not delay long.

11. But you must not lay the cross and sorrow upon yourself as some have indeed done, who chose for themselves death and imprisonment, and said, Christ willingly entered into death; he willingly permitted himself to be apprehended and delivered. I will also do the same. No, you dare not do this. Your cross and suffering will not long delay coming. These good people did not understand it. The dear disciples also said in Mt 26, 35 that they would remain with Christ and die with him. Peter said in John 13, 37 he would not deny Christ, or would give his life for him; but how was it in the end? Christ went into the garden, trembled and quaked, was apprehended, put to death; Peter however forsook him. Where was now this great confidence, this boldness and courage of Peter? He thought Christ would die with joyful courage, and he would also follow him, but alas he was badly mistaken.

12. Here you easily see that the sorrow and sufferings, in which we expected to remain permanently, were of our own choosing, but when the hour finally comes, of which you never thought before, you will hardly be able to stand, unless you become a new man. The old Adam despairs, he does not abide, he cannot abide, for it goes against his nature, against his purpose and against his designs. Hence you must have your own time, then you must suffer a little. For Christ withdraws himself from you and permits you to remain in the power of sin, of death and of hell. There the heart cannot accomplish very much to calm the conscience, do whatever it will, for Christ departs and dies. Then you will have the refrain, "A little while, and ye shall not behold me." Where will you go? There is no comfort. There is no help. You are in the midst of sin; in the midst of death; in the midst of hell. If Christ would not come now independent of any merit of your own, then you would be compelled to remain in this tribulation and terror eternally, for thus it would have happened also to the disciples, if Christ had not risen from the dead and become alive. Therefore it was necessary for him again to arise from the dead.

13. Now this everyone must experience and suffer, either now or upon his deathbed when he dies, but how much better it is to experience it now, for when at some future time we shall be cast into the fire for the sake of the Gospel and be counted as heretics, then we shall see of what profit this is; for if the heart is not strong at such a time, what shall become of us, for there our eyes shall see the torture and the terror of death. Whither shall we go? Therefore if Christ is not present, and if he should then withdraw his hand we are already lost; but if he is with us to help, the flesh may indeed die, but all is well with the soul, for Christ has taken it to himself. There it is safe, no one shall pluck it out of his hand. Jn 10, 28.

14. But this we cannot accomplish with words, an experience is here needed for that. Well it is for him who experience this now, then surely it will not be hard for him to die. It is very perilous indeed if we must learn this upon our deathbed, namely, how to wrestle with and conquer death. Therefore it was indeed a great favor and mercy of God, which he showed to the holy martyrs and apostles in whom he had first conquered death, then afterwards they were prepared without fear to suffer everything that could be laid upon them.

B. This Sermon Of Comfort Explained.

15. All this is presented to us in our Gospel, but since the disciples could not understand what he meant in that he said "A little while" and he noticed that they were desirous to ask him, he continues and explains it to them in these simple words and says,

"Verily, verily, I say unto you, ye shall weep and lament, but the world shall rejoice; ye shall be sorrowful, but your sorrow shall be turned into joy."

16. This is spoken to all Christians, for every Christian must have temptations, trials, anxieties, adversities, sorrows, come what may. Therefore he mentions here no sorrow nor trial, he simply says they shall weep, lament, and be sorrowful, for the Christian has many persecutions. Some are suffering loss of goods; others there are whose character is suffering ignominy and scorn; some are drowned, others are burned; some are beheaded; one perishes in this manner, and another in that; it is therefore the lot of the Christian constantly to suffer misfortune, persecution, trials and adversity. This is the rod or fox tail with which they are punished. They dare not look for anything better as long as they are here. This is the court color by which the Christian is recognized, and if anyone wants to be a Christian, he dare not be ashamed of his court color or livery.

17. Why does God do this and permit his own to be persecuted and hounded? In order to suppress and subdue the free will, so that it may not seek an expedient in their works; but rather become a fool in God's works and learn thereby to trust and depend upon God alone.

I8. Therefore when this now comes to pass, we shall not be able to accommodate ourselves to it, and shall not understand it, unless Christ himself awakens us and makes us cheerful, so that his resurrection becomes effective in us, and all our works fall to pieces and be as nothing. Therefore the text here concludes powerfully, that man is absolutely nothing in his own strength. Here everything is condemned and thrust down that has been and may still be preached about good works; for this is the conclusion; where Christ is not, there is nothing. Ask St. Peter how he was disposed when Christ was not with him. What good works did he do? He denied Christ. He renounced him with an oath. Like good works we do, when we have not Christ with us.

19. Thus all serves to the end that we should accustom ourselves to build alone upon Christ, and to depend upon no other work, upon no other creature, whether in heaven or upon earth. In this name alone are we preserved and blessed, and in none other. Acts 4, 12 and 10, 43. But on this account we must suffer much. The worst of all is, that we must not only suffer shame, persecution and death; but that the world rejoices because of our great loss and misfortunes. This is indeed very hard and bitter. Surely it shall thus come to pass, for the world will rejoice when it goes ill with us; but this comfort we have that their joy shall not last long, and our sorrow shall be turned into eternal joy. Of this the Lord gives us a beautiful parable of the woman in travail, when he says:

"A woman when she is in travail hath sorrow, because her hour is come, but when she is delivered of the child, she remembereth no more the anguish for joy that a man is born into the world."

C. This Sermon Of Comfort Is Illustrated By A Parable.

20. With this parable be also shows that our own works are nothing, for here we see that if all women came to the help of this woman in travail, they would accomplish nothing. Here free will is at its end and is unable to accomplish anything, or to give any advice. It is not in the power of the woman to be delivered of the child, but she feels that it is wholly in the hand and power of God. When he helps and works, then something is accomplished, but where he does not help, all is lost, even if the whole world were present. In this God shows to the woman her power, her ability and her strength. Before this, she could dance and leap; she rejoiced and was happy, but now she sees how God must do all. Hereby we perceive that God is our Father, who also must deliver us from the womb and bring us forth to life.

21. Christ says here to his disciples, So it will also go with you. The woman is here in such a state of mind that she is fearful of great danger, and yet she knows that the whole work lies in the hands of God; in him she trusts; upon him it is she depends; he also helps her and accomplishes the work, which the whole world could not do, and she thinks of nothing but the time that shall follow, when she shall again rejoice; and her heart feels and says, A dangerous hour is at hand, but afterwards it will be well. Courage and' the heart press through all obstacles. Thus it will also be with you, when you are in sorrow and adversity, and when you become new creatures. Only quietly wait and permit God to work. He will accomplish everything without your assistance.

22. This parable of the woman is a strong and stubborn argument against free will, that it is entirely powerless and without strength in the things pertaining to the salvation of our souls. The Gospel shows very plainly that divine strength and grace are needed. Man's free will is entirely too weak and insignificant to accomplish anything here. But we have established our own orders and regulations instead of the Gospel and through these we want to free ourselves from sin, from death, from hell, and from all misfortune and finally be saved thereby. A great mistake.

23. Here you see in this example, that if a man is to be born the mother must become first as though she were dead; that is, she must be in a condition as though she were already dead, she thinks it is now all over with her. Thus it shall be also with us. If we want to become godly, we must be as dead, and despair of all our works, yea, never think that we shall be able to accomplish anything. Here no monastic life, no priest-craft and no works will be able to help; but wait thou patiently and permit God to do with you according to his will. He shall accomplish it; permit him to work, We shall accomplish nothing ourselves, but at times we shall feel death and hell. This the ungodly shall also feel, but they do not believe that God is present in it and wants to help them. Just as the woman here accomplishes nothing, she only feels pain, distress and misery; but she cannot help herself out of this state.

24. But when delivered of the child she remembers no more her sorrow and pain, but is as though she had become alive again. She could not before even think that her sorrow and pain should have an end so soon. Thus it is also with us in the trials of sin, of death, and of hell; then we are as though we were dead; yea, we are in the midst of death, and Christ has forsaken us. He has gone a little while from us. Then we are in great pain and cannot help ourselves; but when Christ returns, and makes himself known to us, our hearts are full of joy, even though the whole world be to the contrary.

25. This no one can realize unless he has once been encompassed by death. He who has once been delivered from death must then rejoice; not that such a person cannot again fall and be sorrowful at times, but since this joy is at hand he worries about nothing. He also fears nothing, no matter by what dangers he may be surrounded. This joy can indeed be interrupted, for when I fall again into sin, then I fear even a driven leaf. Lev 26, 36. Why? Because Christ has departed a little while from me and has forsaken me; but I will not despair, for this joy will return again. I must not then continue and cling to the pope, nor endeavor to help myself by works; but I must quietly wait until Christ comes again. He remains but a little while without. When he then looks again upon the heart and appears and shines into it, the joy returns. Then shall I be able to meet every misfortune and terror.

26. All this is said and written that we may be conscious of our weakness and inability, and that as far as our works are concerned all is nothing, all is utterly lost. But this joy is almighty and eternal when we are dead; but now in this life it is mixed. Now I fall and then I rise again, and it cannot be eternal, because flesh and blood are still with me. Therefore Christ says to his disciples:

"And ye now have sorrow, but I will see you again, and your heart shall rejoice, and your joy no man taketh from you."

27. All this David has described in a psalm in a most masterly and beautiful manner, when he says in Psalm 30, 1-8: "I will extol thee, 0 Jehovah, for thou hast raised me up, and hast not made my foes to rejoice over me. 0 Jehovah, my God: I cried unto thee and thou hast healed me. 0 Jehovah, thou hast brought up my soul from Sheol, thou hast kept me alive, that I should not go down to the pit. Sing praise unto Jehovah, 0 ye saints of his, and give thanks to his holy memorial name for his anger is but for a moment; his favor is for a lifetime; weeping may tarry for the night, but joy cometh in the morning. As for me, I said in my prosperity, I shall never be moved. Thou, Jehovah, of thy favor hadst made my mountain to stand strong: thou didst hide thy face; I was troubled. I cried to Thee, 0 Jehovah; and unto Jehovah I made supplication." Where is now the man who just said: "I shall never be moved?" Well, he replies, when thou, Jehovah, of thy favor didst make my mountains to stand strong, then I spoke thus. "But when thou didst hide thy face, I was troubled," I fell. If Christ were continually with us, I really believe we would never be afraid; but since he occasionally departs from us we must therefore at times be afraid.

28. In this Psalm is beautifully portrayed to us how to recognize and experience a good conscience, for here David considers the whole world as a drop, and is not the least afraid of it, even though it should storm and rage against him, for he has the Lord with him. He has made his mountain to stand strong, but when he fell and the Lord hid his face from him, then he was afraid. Then were heart, courage, and mountain gone. Then was he afraid of a driven leaf, who before was not afraid of the whole world, as he also says in another psalm unto the Lord: "Yea, though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me; thy rod and thy staff they comfort me." Ps 23,4. Likewise in Ps 3,6 he says: "I will not be afraid of ten thousands of the people that have set themselves against me round about." Passages like these can be multiplied in the Psalms, all of which show how an upright good conscience stands, namely; when God is with it, it is courageous and brave, but when God has departed, it is fearful and terrified.



29. Here we rightly understand now what the words of Christ signify, "I go to the Father." Before this no one understood them, not even the disciples. But this is the road: I must die, he saith, and ye must also die. Peter vowed boastfully; for according to the old Adam he wanted to die with the Lord, and we all think we want to die with Christ, as all the other disciples said that they would enter into death with Christ. Mt 26,35. But all this must perish in us. You must come to the moment of trial, when Christ does not stand by you and does not die with you, when you cannot help yourself, just like the woman in travail. When this takes place, then you come to the Father. That is, you are filled with his power, and be makes a new man of you, who thereafter is not afraid, whose character is already here a heavenly character, as St. Paul calls it in Phil 3, 20; and this has its beginning here, by faith. Then you become courageous and brave, and can say as the prophet in the Psalm, "I will not be afraid of ten thousands of people," and "Though I walk through the valley of the shadow of death I will fear no evil." Why all this? Because you have come to the Father. Who can now overthrow God's omnipotence? No one. Aye, then no one can do anything to you or cause you any harm.


30. This no one will understand until it has come to pass. Have you been encompassed by death and been delivered from it, then you will say, I was in death, and if the Lord had not delivered me, I would have remained in death's grasp forever. The entire thirtieth Psalm refers to this, which you will do well to examine thoroughly and consider faithfully.


31. Here you have now the fruit and the example of the death and the resurrection of Christ, and how free will is nothing, and everything reason concludes regarding these things, which pertain to our salvation. May God give grace that we may lay hold of it and regulate our lives accordingly, Amen.

Where did you grow up?
Uncle Jim's Worm Farm. I was still young when I was mailed to the Jackson Rose Farm, where I have been working ever since.

How would you describe yourself?
I am all muscle, just one long tube of muscle, devoted to tunneling through soil. Bristles on each segment of muscle allows us to pull through the earth.

What do you do for the soil.
My cousins and I contribute in many ways. We are part of the soil food web. We tunnel through the soil and deposit our casts - we are always eating.

That sounds rather me-centered, or worm-centered. How is that good?
The effect of what wemust do is good for all the creatures.

A grand statement - explain.
To live and reproduce, we have to tunnel through soil. These are our talking points:

• Tunneling loosens the soil, so roots can grow more easily.
• Our movement also allows more air to reach the soil and lighten it. 
• Our digging means rain and tap-water can penetrate the lower levels better instead of running off.
• We are good for clay because we mix organic matter with it and loosen it.
• We are good for sandy soil, because we add organic matter to it, to hold more water.
• We concentrate the nutrition plants need in our casts, which are effective but gentle on plants.
• Our casts make the soil hold together better.
• We also excrete nitrogen products through our custom kidneys.
• We multiply rapidly and spread our eggs throughout the soil.
• We like sweet soil, but we also sweeten it more by adding Caltrate (TM) to the soil with our calcium carbonate glands. Most plants like sweet soil.

So how do you fit into the soil food web you mentioned?
We are the obvious sign of soil fertility. You cannot see the bacteria and protozoa, which are very important. Fungi are also microscopic. Fungi do the heavy lifting in breaking down organic matter like wood and bark. Compared to all the microbes, we are giant freight trains, moving bacteria and other microscopic life around. We are individually small, but we add up to monstrous size and weight per garden, always working and fertilizing. You dig a hole and call it heroic. We turn over all the soil - routinely.

What are your turn-ons?
We like organic matter on top of the soil. That gives us darkness for working it into the soil - we react against sunlight. We also like the moisture held in the soil, so mulch does both for us. We also like fallen leaves, plant material, and grass clippings.

What are your turn-off?
We hate all poisons. They kill us and they slaughter our food sources. Rototillers are sick, babaric imitations of what we do. They osterize the soil and kill us.

What is the latest book you have read?
The Wormhaven Gardening Book. There is a sequel coming out later - Creation Gardening.

I Got Me a Rose, It's as Big as a Whale.

Wikipedia

Official association with Chrysler Corporation (producers of the Chrysler Imperial automobile)[edit]

Walter Lammerts, PhD, genetics

Walter Lammerts

Faith is that my whole heart takes to itself this treasure. It is not my doing, not my presenting or giving, not my work or preparation, but that a heart comforts itself, and is perfectly confident with respect to this, namely, that God makes a present and gift to us, and not we to Him, that He sheds upon us every treasure of grace in Christ.

Apology of the Augsburg Confession, Part 3. What is justifying faith?

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Brett Meyer has left a new comment on your post "What Is Justifying Faith?":

The Huberites have this to say about the Holy Spirit's faith - the righteousness of Christ.

WELS Siegbert W. Becker:
"Faith does nothing more than accept the forgiveness proclaimed in the Gospel. It is not a condition we must fulfill before we can be forgiven. It is not a cause of forgiveness on account of which God forgives us. The forgiveness comes first. Faith is merely the response to the message. God says to us, “Your sins are forgiven.” This is objective justification, and God’s message to us is true whether we believe it or not. Faith makes God’s message its own and says, “My sins are forgiven.” This is subjective justification. The whole doctrine is just as simple as that." Page 12, The Place of Faith
http://www.wlsessays.net/files/BeckerJustification.PDF

WELS Our Great Heritage states, "And yet many Lutherans still labor under the delusion that God does not forgive us unless we believe. Instead of seeing faith as nothing more than the spiritual hand with which we make the forgiveness of God our own, they see it as a reason why God forgives us. They believe that Christ has indeed provided forgiveness for all men, that God is willing to forgive them, but before he really forgives he first of all demands that we should be sorry for our sins and that we should have faith. Just have faith they say, and then God will forgive you. All the right words are there. The only thing wrong is that the words are in the wrong order. God does not forgive us IF we have faith. He has forgiven us long ago when he raised his Son from the dead." (p. 59)" WELS MLC President Mark Zarling, "Faith does nothing more than receive the forgiveness which is offered in the Gospel. It is not a condition we fulfill nor is it a cause of forgiveness. We are already forgiven. God's message of justification in Christ is there whether we believe it or not. Faith then receives the blessings." And, "Faith that accepts the good news of universal justification is the work of God the Holy Ghost." Page 7
http://www.wlsessays.net/files/ZarlingJustification.pdf

WELS AZ/CA DP Pastor Jon Buchholz
"Faith doesn’t bring anything into existence that doesn’t already exist. Faith doesn’t cause something to happen. Faith simply grasps— trusts—something that already is in place." Page 14
http://archive.wels.net/cgi-bin/site.pl?2617&collectionID=1161&contentID=76707&shortcutID=26388

August Pieper, third volume of the Quartalschrift , "But whoever molests the doctrine of justification stabs the gospel in the heart ...even if he ever so much emphasizes justification by faith."

(W)ELS sister Synod the CELC
Faith is like the empty hand of a beggar, which receives the gift that someone puts in it. If the beggar refuses to accept the money, which is given to him, he gets no blessings from it. Yet it is not the beggar who creates the gift. The gift is already there and it is reached out to him without his cooperation. In the same way it is with faith.
http://www.celc.info/home/180010197/180010197/docs/2008JustificationThemeOutreachMessage.pdf?sec_id=180010197


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