Septuagesima Sunday, 2011
Pastor Gregory L. Jackson
http://www.ustream.tv/channel/bethany-lutheran-worship
Bethany Lutheran Church, 10 AM Central Time
The Hymn #479 Zion Rise 2:13
The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual
The Gospel
Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
The Sermon Hymn # 151 Christ the Life 2:78
On This Bedrock I Will Build My Church
The Hymn # 227 Come Holy Ghost 2:72
The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn #409 Let Us Ever Walk 2:91
1 Corinthians 9:24 Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. 25 And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. 26 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: 27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. 10:1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2 And were all baptized unto Moses in the cloud and in the sea;
3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5 But with many of them God was not well pleased: for they were overthrown in the wilderness.
KJV Matthew 20:1 For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. 2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others standing idle in the marketplace, 4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. 5 Again he went out about the sixth and ninth hour, and did likewise. 6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? 7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. 8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. 9 And when they came that were hired about the eleventh hour, they received every man a penny. 10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny. 11 And when they had received it, they murmured against the goodman of the house, 12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? 14 Take that thine is, and go thy way: I will give unto this last, even as unto thee. 15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 16 So the last shall be first, and the first last: for many be called, but few chosen.
Septuagesima Sunday
Lord God, heavenly Father, who through Thy holy word hast called us into Thy vineyard: Send, we beseech Thee, Thy Holy Spirit into our hearts, that we may labor faithfully in Thy vineyard, shun sin and all offense, obediently keep Thy word and do Thy will, and put our whole and only trust in Thy grace, which Thou hast bestowed upon us so plenteously through Thy Son Jesus Christ, that we may obtain eternal salvation through Him, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.
On This Bedrock I Will Build My Church
1 Corinthians 10:3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5 But with many of them God was not well pleased: for they were overthrown in the wilderness.
The New Testament constantly refers to the Old Testament, as we can see from this passage.
1 Corinthians 9:24 Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. 25 And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. 26 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: 27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
The Epistle begins with a comparison to an athletic event. This is an important corrective to “once saved, always saved.” Although Lutherans do not officially believe “once saved, always saved,” they often behave as if they do.
Luther called it using the Gospel as a pillow to fall asleep on. Relying on God’s grace for forgiveness, Lutherans find it easy to become indifferent to all matters of the Law and Gospel.
And, as many of you have found, others do not like the boat being rocked, even when it is starting to sink.
The Apostle said, this is like being in a race. Not everyone wins. He portrayed the Christian life as a constant struggle. He was in physical danger all the time, but also in spiritual danger, as we all are.
The spiritual danger is evident when we are ready to say, I am tired of this struggle – it is never ending. People will recognize over time that this is also the time when the worst part is over, when God changes things in an instant, as He can and does so often.
The conditioning for this battle is not much different from that of the Roman soldier then or the American soldier now. Armies never fight an enemy all the time. Some of the soldiers fight part of the time. Military units spend most of their time and energy training so they are ready for the battle. If they are not, the best intentions will matter very little.
When our second snowfall finished, I began shoveling a long uphill driveway two times a day. I shoveled four days in a row (twice a day) to have it mostly cleared, before the 24 inches fell in one storm, our last one of the season (we hope).
When I started on the new task, I found it much easier to shovel. In fact, I cleared a decent path in one session. Repeated bending, lifting and throwing had a positive effect.
God made us like that, both in the physical and spiritual realm. If we keep our muscles toned, we can do a lot more when a physical test comes. If we face the smaller spiritual battles, the larger ones are not overwhelming.
I am certain that each spiritual battle is preparation for later ones. Those who run from the easier battles, or remain silent, have no strength for additional tests and trials that come their way. That is why things continue to go downhill.
ELCA created such a crisis that people—even pastors and bishops—went back to their training and restudied the issues. It took a cultural earthquake to stir them into action. More threats have made them act with increasing firmness.
And yet there are still ELCA pastors who say, “If you oppose what the convention [note – the convention!] decided, then you deserve whatever bad things happen to you.”
In this era, the biggest spiritual trials will come from those who are closest to us in their confession of faith. The Baptists and Calvinists will not annoy or persecute us. The liberal Lutherans are busy enough with their problems. The conservative Lutherans, in contrast, will be a plague of locusts for years to come.
I have heard so-called leaders say, “I went through that struggle 20 years ago. Never again.” Instead of staying in shape, they got out the picnic basket and kegs and decided to party, celebrating the great victory when they were really giving up the race.
The struggle is good for us.
What do athletes want more than anything? Sore muscles. Soreness means the muscles have been challenged beyond their normal range. When they rebuild, they will be stronger.
In work, struggle is good for us. The worst thing people do for their children is pile on luxuries, expensive clothes, and trust funds. It all sounds so good and loving, but the most messed up kids are the ones with so much money they never have to work again.
They are always the worst students. I tell the poor ones – do not covet the rich kids. They cannot get themselves to study. Likewise, if an Indian reservation says, “We will pay all your costs,” an American Indian will have a terrible time in school. I saw it myself.
How about higher education staff? They are working in higher education, know all the standards. They must jump in and hit the books hard. No, they get free tuition, and they are often the worst students academically and also in behavior.
The spiritual struggle is similar – good for us. That is what Paul said
Now they do it to obtain a corruptible crown; but we an incorruptible. 26 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: 27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
I agree with the theory that using the word “crown” is a reference to the first martyr, Stephen (crown in Greek). Paul compares the crown of victory worn by the runner of the race to the “crown of life” won for us by Christ on the cross and given to us, through justification by faith.
The crown worn by an athlete is not a lasting honor, but the crown given by the Gospel is incorruptible.
As a warning, Paul gave an example the Israelites, who fell in the desert, during the Exodus.
3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5 But with many of them God was not well pleased: for they were overthrown in the wilderness.
This warning is also a Gospel message, for Christ is included in the Exodus narrative of Paul.
Lenski:
What happened in the case of the Israelites is thus analogous to what happens through baptism in our case. In both instances there is water. In the type, the cloud and the sea separate the Israelites from the Egyptians. In baptism we are separated from the world. Secondly, the type shows a unification—Israel was henceforth a separate and sacred body, set apart for God alone. So baptism now unites all the baptized into one body that belongs wholly to God. Similarly the flood immersed the evil generation of Noah’s day but bore aloft Noah’s family high and dry; in this it, too, typifies Christian baptism, 1 Pet. 3:21. It separated Noah from that wicked generation and set him and his family apart unto God. This it, too, did by means of water.
Lenski, R. C. H.: The Interpretation of St. Paul's First and Second Epistle to the Corinthians. Minneapolis, MN. : Augsburg Publishing House, 1963, S. 391
The “rock which followed” is a Jewish legend, so Paul used that image to show that Christ was with the Israelites. However, this word for rock means “bedrock” or “rock ledge.”
When Peter said, “You are the Christ,” Jesus made a pun on his name, but a pun which has been twisted by the Roman Catholics.
Jesus said, “You are a rock (petros) but on this Bedrock (petra) I will build My Church.”
The petra (Bedrock) followed them in the wilderness, so Jesus was saying:
I will build My Church upon My Death and Resurrection.
Quotations on Unionism
"Front row center, among the 231 ELCA and Episcopal bishops gathered for a 'class photo' of their historic first meeting to discuss full communion, are (from left) Martin Marty, Presiding Bishops Browning [Episcopal] and Anderson [ELCA], and Archbishop of Canterbury George Carey." The Lutheran November, 1996
"Dear Friends, AAL is committed to helping Lutherans and assisting Lutheran congregations. That has long been a primary purpose of the organization, as stated in AAL's articles of incorporation. In pursuing this intention, we've often gathered information that helps us to better serve Lutherans and their institutions." Richard L. Gunderson, Church Membership Initiative, Narrative Summary of Findings, 1993, Aid Association for Lutherans, 4321 N Ballard Road, Appleton, WI, 54919-0001, 414-734-5721, June 30, 1993.
"To the reader: This binder contains a summary of activities and findings of the Church Membership Initiative funded by AAL. A meeting in February, 1993 at Orlando involving congregational participants and church executives was phase three. This summary focuses on the findings of phases one and two. As is the nature of such studies, emphasis is on research and statistical analysis. Such studies do provide helpful indicators. Such an approach, however, cannot directly reflect spiritual reality, which must remain with the judgment of those dispensing the means of grace. Phase four--utilization of information coming out of the first three phases--is open ended for whatever church body [ELCA, WELS, LCMS] will determine such use to be." Rev. Wayne Borgwardt, Church Membership Initiative, Narrative Summary of Findings, 1993, Aid Association for Lutherans, 4321 N Ballard Road, Appleton, WI, 54919-0001, June 30, 1993. Five copies at Martin Luther College (WELS). BV 4523 .C48 1993 c.5
"In 1970 there were 500,000 more baptized members of Lutheran congregations than was the case in 1990. The Church Membership Initiative project was undertaken to understand and address this decline... Contact: Rev. Mary Ann Moller-Gunderson, Executive Director, Division for Congregational Ministries, Evangelical Lutheran Church in America, 8765 W Higgins Road, Chicago, IL, 60631, 312-380-2570; Rev. Lyle Muller, Executive Director, Board for Evangelism Services, The Lutheran Church-Missouri Synod, 1333 S Kirkwood Road, St. Louis, MO, 63122-7295, 314-965-9000; Rev. Wayne Borgwardt, Administrator for Worker Training, Wisconsin Evangelical Lutheran Synod, 2929 N Mayfair Road, Milwaukee, WI, 53222, 414-256-3236; Mr. Douglas Olson, Aid Association for Lutherans, 4321 N Ballard Road, Appleton, WI, 54919, 414-734-5721." Church Membership Initiative, Narrative Summary of Findings, 1993, Aid Association for Lutherans, 4321 N Ballard Road, Appleton, WI, 54919-0001, June 30, 1993.
"The IMAGINE 2000+ A.D. symposium involved the gathering of 61 growing congregations to describe their ministry. The congregations were grouped with other congregations of similar size and ministry setting." Church Membership Initiative, Narrative Summary of Findings, 1993, Aid Association for Lutherans, 4321 N Ballard Road, Appleton, WI, 54919-0001, June 30, 1993. p. 12. "Four people from each of 61 growing congregations gathered to share their congregational development experience, to react to the utility of toolbox items uncovered in Sections 2B and 2C above, and to exchange views with church body officials. Approximately 125 church body officials [ELCA, WELS, LCMS] and other guests observed these congregations and participated in the discussions." Church Membership Initiative, Narrative Summary of Findings, 1993, Aid Association for Lutherans, 4321 N Ballard Road, Appleton, WI, 54919-0001, June 30, 1993. p. 20.
"This does not mean that judicatory (ELCA synods, LCMS districts, WELS districts) and national expressions of the church bodies are not involved. They can play key roles in assisting congregations." Church Membership Initiative, Narrative Summary of Findings, 1993, Aid Association for Lutherans, 4321 N Ballard Road, Appleton, WI, 54919-0001, June 30, 1993. p. 5.
"In-person interviews were held with ELCA, LCMS and WELS national office personnel who are responsible for evangelism, outreach, North American activities, and ministries to people of color." Church Membership Initiative, Narrative Summary of Findings, 1993, Aid Association for Lutherans, 4321 N Ballard Road, Appleton, WI, 54919-0001, June 30, 1993. p. 5. "Congregational growth, stability, and decline patterns were analyzed for all Lutheran congregations within each of three church bodies (ELCA, LCMS, WELS)." Church Membership Initiative, Narrative Summary of Findings, 1993, Aid Association for Lutherans, 4321 N Ballard Road, Appleton, WI, 54919-0001, June 30, 1993. p. 9.
"Dr. Mann remarked, 'he doubted not that there was much good in the constitution of the Melanchthon Synod; but he would not poisoned bread, though there was much good flour in it.'" F. Bente, American Lutheranism, 2 vols., The United Lutheran Church, Gen Synod, Gen Council, Un Syn in the South, St. Louis: Concordia Publishing House, 1919, II, p. 121.
Harkey: "We want love as much as orthodoxy, yes, a thousand times more than what some men call orthodoxy." F. Bente, American Lutheranism, 2 vols., The United Lutheran Church, Gen Synod, Gen Council, Un Syn in the South, St. Louis: Concordia Publishing House, 1919, II, p. 121.
"In the Lutheran Observer, January 2, 1863, H. Harkey wrote: 'Some say that unity must precede union. But the Bible demands that we unite. Hence those who magnify these differences [among Lutherans] are the greatest sinners in the Church.' This has always been the view of the General Synod: union, irrespective of doctrinal differences...all endeavors at union which disregard the divine norm of Christian fellowship are anti-Scriptural." F. Bente, American Lutheranism, 2 vols., The United Lutheran Church, Gen Synod, Gen Council, Un Syn in the South, St. Louis: Concordia Publishing House, 1919, II, p. 19.
"Unionism and indifferentism mark the character of the General Synod from its very beginning. And how could this have been otherwise? The un-Lutheran spirit of the General Synod was not so much acquired as inherited. The Pennsylvania Synod, while promoting the Pan-Lutheran union, was at the same time planning a union with the Reformed! In 1819 and 1822 resolutions were passed to this effect." F. Bente, American Lutheranism, 2 vols., The United Lutheran Church, Gen Synod, Gen Council, Un Syn in the South, St. Louis: Concordia Publishing House, 1919, II, p. 20.
"The unionism which prevailed in all Lutheran synods since the days of Muhlenberg was freely indulged in also by the General Synod during the whole course of her history, in various ways, especially in the exchange of fraternal delegates and the fellowship of pulpit and altar." F. Bente, American Lutheranism, 2 vols., The United Lutheran Church, Gen Synod, Gen Council, Un Syn in the South, St. Louis: Concordia Publishing House, 1919, II, p. 48. At Hagerstown, 1837, a Presbyterian, an Episcopalian, a Reformedist, and a Methodist were received as advisory members. Two Lutheran ministers preached in the Reformed church, two others in the Methodist church, and Dr. Patton, of the American Education Society, in the Lutheran church." F. Bente, American Lutheranism, 2 vols., The United Lutheran Church, Gen Synod, Gen Council, Un Syn in the South, St. Louis: Concordia Publishing House, 1919, II, p. 50.
"Wherever Lutherans unite with the Reformed, the former gradually sink to the level of the latter. Already by declaring the differences between the two Churches irrelevant, the Lutheran truths are actually sacrificed and denied. Unionism always breaks the backbone, and outrages the conscience, of true Lutheranism. And naturally enough, the refusal to confess the Lutheran truth is but too frequently followed by eager endorsement and fanatical defense of the opposite errors." F. Bente, American Lutheranism, 2 vols., The United Lutheran Church, Gen Synod, Gen Council, Un Syn in the South, St. Louis: Concordia Publishing House, 1919, II, p. 68.
"Dr. Luther, who, above others, certainly understood the true and proper meaning of the Augsburg Confession, and who constantly remained steadfast thereto till his end, and defended it, shortly before his death repeated his faith concerning this article with great zeal in his last Confession, where he writes thus: 'I rate as one concoction, namely, as Sacramentarians and fanatics, which they also are, all who will not believe that the Lord's bread in the Supper is His true natural body, which the godless or Judas received with the mouth, as well as did St. Peter and all [other] saints; he who will not believe this (I say) should let me alone, and hope for no fellowship with me; this is not going to be altered [thus my opinion stands, which I am not going to change]." Formula of Concord, Epitome, Article VII, Lord's Supper, 33, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 983. Tappert, p. 575.
"And all these are established by the words by which Christ has instituted it, and which every one who desires to be a Christian and go to the Sacrament should know. For it is not our intention to admit to it and to administer it to those who know not what they seek, or why they come." Fifth Part, Of The Sacrament of the Altar, #2, Large Catechism, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 753. Tappert, p. 447.
"And Paul commands that godless teachers should be avoided and execrated as cursed. Galatians 1:8; Titus 3:10. And 2 Corinthians 6:14 he says: 'Be ye not unequally yoked together with unbelievers; for what communion hath light with darkness?'" Marks of Antichrist, 41, Treatise on the Power and Primacy of the Pope, Concordia Triglotta, St. Louis: Concordia Publishing House, 1921, p. 517. Tappert, p. 328. Galatians 1:8; Titus 3:10; 2 Corinthians 6:14.
"A new sacred classical music radio program soon will be available to radio stations across the country. The hour-long, weekly program, called "Joy," is an inter-Lutheran project of the Evangelical Lutheran Church in America, Lutheran Church Missouri Synod and the Wisconsin Evangelical Lutheran Synod. "Joy" will be produced by KFUO-FM in St. Louis and will be funded by Aid Association for Lutherans, a fraternal benefit society. 'I'm excited about being involved in this project which is the first joint venture into ministry that has ever been done by these three Lutheran churches,' said the Rev. Richard Jensen, a member of ELCA communications staff and the Joy Advisory Committee. 'Joy is a program of sacred music. The focus is on the classics of sacred Christian music..." ELCA Newsbriefs Christian News, 12-9-91, p. 2.
"There is a 'method in our madness' in securing such a high profile speaker. Regardless of the value of the message such speakers always bring in the numbers. Generally speaking, they seem to double the attendance of a convention." [Having Charlton Heston speak at the WELS Lutherans for Life convention] Rev. Robert Fleischmann, Commentary, National Director, WELS Lutherans for Life, 2949 N Mayfair Rd, Milwaukee, WI 53222 n.d.
"Dedication: to a holy ministry, orthodox as Chemnitz, Calovius, Gerhard, and Krauth; spiritual and consecrated as Arndt, Spener, and Zinzendorf; active in the Master's service as Francke, Muhlenberg, Orberlin, and Passavant, this book is hopefully dedicated." G. H. Gerberding, The Lutheran Pastor, Minneapolis: Augsburg Publishing House, 1902, p. 2.
"Truthful separation is far better than dishonest union, and two churches are happier, and more kindly in their mutual relations, when their differences are frankly confessed, than when they are clouding with ambiguities and double meanings the real divergences." Charles P. Krauth, The Conservative Reformation and Its Theology, Philadelphia: The United Lutheran Publication House, 1913 (first edition, 1871), p. 326.
"If one associates much with heretics, one finally also makes oneself partaker of their false doctrine, their lies, and their errors; for he who touches pitch soils his hands with it." Martin Luther, What Luther Says, An Anthology, 3 vols., ed., Ewald Plass, St. Louis: Concordia Publishing House, 1959, II, p. 646. Pictured together: Rev. Carl Mischke, Rev. Ralph Bohlmann, and Bishop Herbert Chilstrom (ELCA). Lutheran Brotherhood, Bond, "Preparing the Church for the Next Century," Fall, 1991 68, p. 12.
"Four speakers prominent in the field of leadership research shared their perspectives. Frances Hesselbein of New York City, president and chief executive officer of the Peter F. Drucker Foundation for Nonprofit Management, spoke on 'The Challenge of Leadership.' She noted, 'The church shares the same bottom line with all voluntary and human service organizations: changed lives.'" [Note: CG enthusiasts love Drucker management books. The four leaders of the conference were: a woman, a CG icon (in the words of Rev. James Schaefer, NWL), an ultra-liberal Reformed theologian, and a historical-critical expert from an ELCA seminary which once boasted of Lenski and Leupold as professors.] Lutheran Brotherhood, Bond, "Preparing the Church for the Next Century," Fall, 1991 68, p. 12.
"William McKinney, dean and professor of religion and society at Hartford (Connecticut) Seminary, disagreed with the popular view that conventional Protestant churches have moved from mainline to sideline." [Hartford is very Reformed and very liberal.] Lutheran Brotherhood, Bond, "Preparing the Church for the Next Century," Fall, 1991 68, p. 12.
"George Barna of Glendale, Calif., president of the Barna Research Group, a marketing firm specializing in research for Christian churches and parachurch organizations, laid out 'The Context for Leadership' with rather challenging facts about the society the church faces today." Lutheran Brotherhood, Bond, "Preparing the Church for the Next Century," Fall, 1991 68, p. 12.
"The Lutheran Leadership Consultation, facilitated by Lutheran Brotherhood in partnership with the Evangelical Lutheran Church in America (ELCA), the Lutheran-Church Missouri Synod (LC-MS) and the Wisconsin Evangelical Lutheran Synod (WELS), was the first meeting of this type that included the three major Lutheran Churches as planners and participants." Lutheran Brotherhood, Bond, "Preparing the Church for the Next Century," Fall, 1991 68, p. 12. "Throughout the Consultation, Walter F. Taylor, Jr., Professor of New Testament at Trinity Lutheran Seminary in Columbus, Ohio, explored principles and examples of leadership in the Pauline epistles." [Trinity is an ELCA seminary which sponsored an insurance funded gay seminar.] Lutheran Brotherhood, Bond, "Preparing the Church for the Next Century," Fall, 1991 68, p. 13.
"Take the Church Membership Initiative, lavishly funded by the Aid Association for Lutherans. The 'Narrative Summary of Findings' and the 'Research Summary of Findings' (1993) reveal an approach both shallow and complacent. There is no interest at all in underlying theological maladies." Professor Kurt Marquart, "Church Growth" As Mission Paradigm, A Lutheran Assessment, Our Savior Lutheran Church, Houston: Luther Academy Monograph, 1994, p. 141f. "Its 'overall objective' is: 'To set in motion forces that will result in annual increases in the number of members of Lutheran congregations.' Why would any confessional Lutheran wish to 'set in motion forces' for 'annual increases in ELCA membership? The introductory page already alerts one to the hollowness of the talk about 'faithfulness to the substance of Lutheranism' (p. 3), by listing an ELCA official, a pastoress, as one of the sources of further information. 'Unchurched people feel good about their faith,' we are told, and the implication is that we should too."
Professor Kurt Marquart, "Church Growth" As Mission Paradigm, A Lutheran Assessment, Our Savior Lutheran Church, Houston: Luther Academy Monograph, 1994, p. 142.
"The article in Christian News to which you refer escaped my attention until one of our other pastors called it to my attention soon after it appeared. Initially I even had difficulty relating to it. After thinking about it for a time I remembered that I was asked about a year ago whether the WELS would endorse or be in sponsor of such a program. My answer then was 'No" and still is. I have consistently taken the position with the fraternal benefits societies that 'pan-Lutheran' projects almost inevitably exclude us from participation because of our fellowship principles. The leadership of the fraternals has respected our position. So the statement by a member of the ELCA communications staff that this is the 'first joint venture into ministry' ever done by these three Lutheran churches is simply not factual. It has been called to the attention of those who made this statement." President Carl H. Mischke (WELS Synodical President), Letter to Pastor James Sherod, 1-3-92.
"In such churches the occasional intrusion of authentically Lutheran doctrine, liturgy, and hymnody takes on the appearance of being a grudging gesture to a no longer useable past. The preaching of God's law and gospel gives way to the preaching of any truth that is true if it's true for you." Rev. Richard Neuhaus, (ELCA at the time), Forum Letter, 338 E 19th Street New York, NY 10003 November 26, 1989 p. 2. "Then there is the church growth movement, which has made more devastating headway in LCMS than in ELCA (although it is evident enough in the latter). Today, it is said, Missouri has three seminaries-- St. Louis, Ft Wayne, and Fuller Seminary in California, the hothouse of church growth enthusiasms. The synodical and district mission offices are frequently controlled by church growth technocrats...But the idea that Word and Sacrament ministry is somehow validated by calculable results is utterly alien to the Lutheran Reformation...The triumph of style over substance, however, is all too evident in LCMS congregations that look like Baptists with vestments. As we have noted before, second-rate Lutherans make fourth-rate Baptists."
Rev. Richard Neuhaus, (ELCA at the time), Forum Letter, 338 E 19th Street New York, NY 10003 November 26, 1989 p. 2.
"Pastors become disciples so they can make disciples. As a proud Pentecostal I thought I had everything because I belonged to a Full Gospel church. Little did I know how much I had to learn until I came together with other pastors--Baptists, Presbyterians, Plymouth Brethren, and Catholics. As a proud Pentecostal I had to become a humble elder of the church." Juan Carlos Ortiz, Call to Discipleship, Plainfield: Logos International, 1975, p. 100.
"The orthodox character of a church is established not by its mere name nor by its outward acceptance of, and subscription to, an orthodox creed, but by the doctrine which is actually taught in its pulpits, in its theological seminaries, and in its publications. On the other hand, a church does not forfeit its orthodox character through the casual intrusion of errors, provided these are combated and eventually removed by means of doctrinal discipline." (A Brief Statement of the Missouri Synod's Doctrinal Position, 1932) Francis Pieper, The Difference Between Orthodox And Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 2. "Unionism is characterized by these marks: It fails to confess the whole truth of the divine Word; it fails to reject and denounce every opposing error; it assigns error equal right with truth and creates the impression of church fellowship and of unity of faith where they do not exist." (Wisconsin Synod, Prayer Fellowship, Tract No. 10, 1954) Francis Pieper, The Difference Between Orthodox And Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 64.
"We have no intention of yielding aught of the eternal, immutable truth of God for the sake of temporal peace, tranquility, and unity (which, moreover, is not in our power to do). Nor would such peace and unity, since it is devised against the truth and for its suppression, have any permanency. Still less are we inclined to adorn and conceal a corruption of the pure doctrine and manifest, condemned errors. But we entertain heartfelt pleasure and love for, and are on our part sincerely inclined and anxious to advance, that unity according to our utmost power, by which His glory remains to God uninjured, nothing of the divine truth of the Holy Gospel is surrendered, no room is given to the least error, poor sinners are brought to true, genuine repentance, raised up by faith, confirmed in new obedience, and thus justified and eternally saved alone through the sole merit of Christ." (Closing of Formula of Concord, Trigl. p. 1095) Francis Pieper, The Difference Between Orthodox And Heterodox Churches, and Supplement, Coos Bay, Oregon: St. Paul's Lutheran Church, 1981, p. 65.
"The third mark of unionism, therefore, is this: A formula of unification is found which each of two hitherto separate churches may accept but which each of them interprets differently. An external bond is found for internally divided groups." (About Melanchthon using 1 Cor. 10:16 as the basis for uniting the Reformed and Lutherans, Luther's favorite text against the Reformed.) M. Reu, In the Interest of Lutheran Unity, Columbus: The Lutheran Book Concern, 1940, p. 19. 1 Corinthians 10:16.
"The second mark of unionism, therefore, is this: Differences in doctrine are made to lose their divisive significance with a view to uniting hitherto separate churches." (about unification of all Protestant forces) M. Reu, In the Interest of Lutheran Unity, Columbus: The Lutheran Book Concern, 1940, p. 19.
"Here we discover the first mark of unionism: A difference in doctrine which hitherto has been regarded as divisive, is suddenly made to lose its divisive significance." (About the Augsburg Confession, Variata, Real Presence) M. Reu, In the Interest of Lutheran Unity, Columbus: The Lutheran Book Concern, 1940, p. 19.
"Doctrinal indifference is at once the root of unionism and its fruit. Whoever accepts, in theory as well as in practice, the absolute authority of the Scriptures and their unambiguousness with reference to all fundamental doctrines, must be opposed to every form of unionism." M. Reu, In the Interest of Lutheran Unity, Columbus: The Lutheran Book Concern, 1940, p. 20.
"We find this attitude of tolerance quite frequently among unionists. It is often used to assuage a troubled conscience, one's own as well as that of others; for the unionist declares that every one may continue to hold his own private convictions and merely needs to respect and tolerate those of another. This attitude is totally wrong, for it disregards two important factors: (a) in tolerating divergent doctrines one either denies the perspicuity and clarity of the Scriptures, or one grants to error the right to exist alongside of truth, or one evidences indifference over against Biblical truth by surrendering its absolute validity; and (b) in allowing two opposite views concerning one doctrine to exist side by side, one has entered upon an inclined plane which of necess- ity leads ever further into complete doctrinal indifference, as may plainly be seen from the most calamitous case on record, viz., the Prussian Union." M. Reu, In the Interest of Lutheran Unity, Columbus: The Lutheran Book Concern, 1940, p. 20.
[Selnecker, who wrote "Ach bleib bei uns" (TLH #292) was bitterly attacked and severely persecuted by the Reformed, deposed when Augustus died, reduced to poverty, and not allowed to remain in Leipzig as a private citizen.] Theodore E. Schmauk and C. Theodore Benze, The Confessional Principle and the Confessions, as Embodying the Evangelical Confession of the Christian Church, Philadelphia: General Council Publication Board, 1911, p. 310ff.
"The modern radical spirit which would sweep away the Formula of Concord as a Confession of the Church, will not, in the end, be curbed, until it has swept away the Augsburg Confession, and the ancient Confessions of the Church--yea, not until it has crossed the borders of Scripture itself, and swept out of the Word whatsoever is not in accord with its own critical mode of thinking. The far-sighted rationalist theologian and Dresden court preacher, Ammon, grasped the logic of a mere spirit of progress, when he said: 'Experience teaches us that those who reject a Creed, will speedily reject the Scriptures themselves.'" Theodore E. Schmauk and C. Theodore Benze, The Confessional Principle and the Confessions, as Embodying the Evangelical Confession of the Christian Church, Philadelphia: General Council Publication Board, 1911, p. 685.
"The real question is not what do you subscribe, but what do you believe and publicly teach, and what are you transmitting to those who come after? If it is the complete Lutheran faith and practice, the name and number of the standards is less important. If it is not, the burden of proof rests upon you to show that your more incomplete standard does not indicate an incomplete Lutheran faith." Theodore E. Schmauk and C. Theodore Benze, The Confessional Principle and the Confessions, as Embodying the Evangelical Confession of the Christian Church, Philadelphia: 1911, p. 890.
"The greatest single weakness, it seems to this reviewer, in Dr. Lindsell's battle line is in the area of fellowship. The soft spot is his failure to advise a fellowship practice that accords fully with Scripture, a failure that has ever been a weakness among the 'evangelicals.' Review of The Battle for the Bible, by Harold Lindsell, Grand Rapids: Zondervan, 1976. Armin W. Schuetze, Wisconsin Lutheran Quarterly, October, 1976 73, p. 326.
"CHIEFS CONFER: Waiting their turn to speak at a recent Lutheran leadership consultation are Dr. Carl Mischke, president of the Wisconsin Evangelical Lutheran Church...Bohlmann...and ELCA Bishop Herbert W. Chilstrom. At the July 18-20 event in Snowbird, Utah, in the Wasatch Mountains, 130 Lutheran leaders gathered to articulate a 'vision of leadership' for their respective church bodies." The Lutheran, (ELCA) September 4, 1991 p. 33.
"Before God every activity of our faith is at the same time fellowship activity in the Communion of Saints." Doctrinal Statements of the Wisconsin Evangelical Lutheran Synod, Authorized by the Commission on Doctrinal Matters. p. 27.
"In selecting specific individuals or groups for a joint expression of faith we can do this only on the basis of their confession." Doctrinal Statements of the Wisconsin E
vangelical Lutheran Synod, Authorized by the Commission on Doctrinal Matters. p. 29.
"Dr. Martin Marty is pastor of the Missouri Synod Church of the Holy Ghost, Elk Grove, Illinois. At the same time he is associate editor of The Christian Century, a religious journal which denies the teachings of Scripture on Jesus Christ, the inspiration of the Bible, the atonement, the virgin birth, and other cardinal doctrines...Whether or not Dr. Marty as associate editor is directly responsible for the shaping of editorial policy, the fact remains that he has lent his name and sanction as a Lutheran to the blasphemies the unchristian Century prints. Again the question: How many may have had a stumbling block put in the way of their faith by this gross offense? And what will the MIssouri Synod answer for lending its membership and prestige to that kind of gross offender? Luke 17:1, 2." E. Arnold Sitz, Entrenched Unionistic Practices, A Record of Unionistic Practice in the LCMS Authorized by the Commission on Doctrinal Matters, Wisconsin Ev. Lutheran Synod. p. 21.
"In an essay on Unionism, Dr. F. Pieper, a former president of the Missouri Synod and successor of Dr. Walther as president of Concordia Theological Seminary, St. Louis, in 1924 said to the Oregon and Washington District: 'The Holy Scriptures very emphatically and in manifold ways teach that all fellowship with false doctrine is forbidden by God and is harmful to the Church.' On II John 10, 11, he said: 'God here forbids Unionism, religious fellowship with those who are known to be false teachers.'" Carl Lawrenz, Chairman, Commission on Doctrinal Matters, Fellowship Then and Now, Concerning the Impasse in the Intersynodical Discussions on Church Fellowship, p. 20. 2 John 10, 11
"Rev. Brenner tells us how unionists in the General Council chloroformed the conscience of the body. When they entered into working arrangements (in the distinctly religious sphere) with the Reformed churches, they glazed the matter over by reporting that 'the object of these conferences is purely that of counsel concerning the problems of foreign mission-work.' Only counsel; no fellowship; just consulting with one another. Thus does the camel push its nose into the tent. Let us keep our eyes open" (p. 98ff.) Carl Lawrenz, Chairman, Commission on Doctrinal Matters, Fellowship Then and Now, Concerning the Impasse in the Intersynodical Discussions on Church Fellowship, p. 23.
"Only recently Dr. Martin Marty, a pastor of the Missouri Synod and an associate editor of the Christian Century, outlined with considerable frankness the program and methods whereby changes may be effected within church bodies that still are antiecumenical (to him this means, church bodies who decline to engage in joint worship and church work unless first confessional unity has been established). Writing in the Christian Century, he advocates a program whereby the ecumenically minded remain within their church bodies, but 'work for constructive subversion, encirclement, and infiltration, until antiecumenical forces bow to the evangelical weight of reunion.' Although they remain within their denominations, with whose principles they do not agree, they will 'somehow telegraph to the world who it is they serve and where their loyalties already lie' (Jan. 11, 1961, p. 45). These are the methods Dr. Marty openly proposes." Carl Lawrenz, Chairman, Commission on Doctrinal Matters, Fellowship Then and Now, Concerning the Impasse in the Intersynodical Discussions on Church Fellowship, p. 27.
"Those who defend a false union assert that while practicing unionistic fellowship one can still cling firmly to the true confession, that unionism is not then synonymous with indifferentism. This is an illusion, even as experience has sufficiently shown that a false union opens the doors wide to indifferentism. And how could it be otherwise?" Adolf Hoenecke, Dogmatik III, p. 441f. Carl Lawrenz, Chairman, Commission on Doctrinal Matters, Fellowship Then and Now, Concerning the Impasse in the Intersynodical Discussions on Church Fellowship, p. 31.
"$60,000 General world relief (through C.A.R.E. and Lutheran World Relief) Rev. Kennth Strack, chairman WELS Reports and Memorials for the Fifty-fourth Biennial Convention, Milwaukee: WELS, 1997. p. 165.
"False ecumenism wants organizational unity instead of Scriptural unity." Waldo J. Werning, The Radical Nature of Christianity, Church Growth Eyes Look at the Supernatural Mission of the Christian and the Church, South Pasadena: William Carey Library, 1975, p. 101.
"Unscriptural fellowship means acceptance of differences in doctrine, which are ignored by conducting joint religious acts and worship." Waldo J. Werning, The Radical Nature of Christianity, Church Growth Eyes Look at the Supernatural Mission of the Christian and the Church, South Pasadena: William Carey Library, 1975, p. 102f.
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