Issues, Etc. Blog of the Week

Thanks to Jeff Schwarz for making this blog his choice for blog of the week earlier today (based on this post).  Also, congrats to Brian Yamabe, video-maker-extraordinaire (still have to watch his "This or THAT" video multiple times daily), for being chosen by Pr. Wilken for this post.  You can listen to the segment below or over at the IE website. 

I'm slowly becoming a Fisk-aholic!

I just can't seem to get enough of the excellent, entertaining, thought-provoking, and thoroughly Lutheran videos being made and shared by Pr. Jonathan Fisk.  You can visit his youtube page here and watch all his videos.  A couple of Pr. Fisk's latest offerings have been especially enjoyable to me, since he is addressing a topic I have spent a lot of time studying and am currently writing a book about (release date:  June of some future year:).  That topic is the End Times, which is a topic that has always fascinated me, and, as I said, one in which I have devoted a lot of time studying.

Anyway, in the first video below, titled, "Heaven Ain't *My* Home," Pr. Fisk deals with the misconception that so many Christians have that the heaven our spirits go to when we die will be our eternal residence.  I have taught about this very thing many times in the parish I serve, and I know that many of the faithful members I serve had that same misconception before being taught differently, just as I had myself many moons ago before learning differently.

Heaven is not where we will spend eternity.  It's where our spirits go when our bodies die to rest in the Lord until the Last Day.  Our eternal residence will be in the "new heavens and earth," that is, the eternal kingdom our Lord will usher in on the Last Day when He returns in great glory.  We will dwell in that eternal kingdom in body and spirit, as our earthly bodies will be resurrected and reunited with our spirits.  And, we will LIVE in that eternal kingdom - we will live life in that eternal kingdom the way life was meant to be lived.  This will not be the boring, eternal existence of sitting on a cloud and playing a harp forever, as is so often wrongly portrayed.  No, this will be LIFE, and life to the full.  It will be much like the lives we live now, only without the devastating effects of sin to deal with.  There will be plenty to DO in the eternal kingdom to come.

And so, as Pr. Fisk rightly exhorts, stop thinking of heaven when you contemplate eternity.  Instead, start thinking of the resurrection and the "new heavens and new earth" - the eternal kingdom in which you and all the faithful will dwell in the very same bodies you have now, only resurrected and glorified (or, if you happen to be alive when our Lord returns, "changed and glorified").  Perfect bodies living in the Perfect Paradise of our Perfect Lord's Eternal Kingdom to come, finally freed from sin, death, and the devil, where there is no more pain or tears, suffering or mourning, but only peace, comfort, glory, and joy - that's what eternity will be.

The problem for us is that we still live in this sinful world in these sinful bodies and simply lack the ability to imagine what living without sin will truly be like.  And so, our ability to talk about, or adequately describe, life in the eternal kingdom to come is greatly limited.  Not to mention that our Triune God, in His eternal wisdom, has not revealed all that much to us about life in the eternal kingdom, so much remains a mystery to us, and many of the questions we have and want answered will simply have to go unanswered until we find out for ourselves on that great and glorious day.  But, we can be sure that life in the eternal kingdom will be more awesome than our feeble minds can imagine, which is why we continue to pray, "Amen.  Come, Lord Jesus.  Amen." 

Anyway, here are the videos of Pr. Fisk to which I'm referring (the second one includes answers to questions Pr. Fisk received in response to the first video, including an excellent little overview on "millennialism" and "dispensationalism").  Enjoy:

My, how times have changed . . .

I recently received a wonderful treasure from a dear parishioner, Sharyn (a.k.a. Trixie), which she came across a couple of weeks back.  It is an old copy of The Lutheran Witness, dated February 19, 1918.  I finally had some time to read through it today.  Wow!  This is not The Lutheran Witness I have come to know in our day and age.  The times, they have definitely changed.  This old copy of The Lutheran Witness is filled with theological articles and all of them are most decidedly Lutheran through and through.  There is no "fluff and puff" to this publication whatsoever.  This is deep stuff.  Theological stuff.  Holy Scripture and the Lutheran Confessions emphasized throughout.  Quotes from Dr. Luther, other Lutheran theologians, and the church fathers.  Warnings against embracing the surrounding culture.  Warnings against following in the footsteps of the false teachers of the age (e.g. Billy Sunday).  Decidedly Lutheran.  Unashamedly Lutheran.  Unapologetically Lutheran.  Through and through!  Heck, even the cover screams Lutheran, complete with a picture of Dr. Luther along with his bold confession:  "Here I stand.  I cannot do otherwise.  God help me.  Amen."  

I read through this old copy of The Lutheran Witness and then scanned through the latest copy of The Lutheran Witness which I received recently.  Simply no comparison.  The content and focus is so decidedly different that it is a shame that they bear the same title.  I'm not trying to be mean.  I'm sure the folks who produce today's version of this publication mean well and work hard at putting out a quality publication.  And, there are often some good articles in today's version.  But, let's be honest.  Today's version is not exactly deep on theology.  The focus is more on promoting synodical projects and programs, highlighting "successful" congregations and synodical personalities, sharing testimonials and feel-good stories, and so forth.  Today's version is more like synodical propaganda than bearing witness to the Lutheran confession of the faith.  Not so with this version from 1918.  Just take a look at the contents of this 1918 version and compare them with today's version:

"Crucified" (cover story)

Wow!  What an absolutely wonderful article this is.  It takes the reader through the prophecy of the crucifixion to the place of the crucifixion and finally deals with the shame of the crucifixion, all the while emphasizing in vivid detail what our Lord, Jesus Christ, did to accomplish our salvation.  Just to give you a taste, here are a few excerpts from the article:

"And they crucified Him."  Sublime brevity!  Divine eloquence!  The most stupendous fact of all ages is recorded without the least tremor of emotion.  Truly, the Evangelist was inspired by the Spirit to restrain his pen.  "And they crucified Him!"

Yes, He was counted a transgressor that we might be counted free; for "God hath made Him to be sin for us who knew no sin, that we might be made the righteousness of God in Him."  2 Cor. 5,21.

Naked hung He there - the Lord of heaven and earth.  He was naked that we might be clothed with the garments of salvation and the robe of righteousness.  The soldiers divided His garments among themselves and cast lots - raffled - for the cloak, that it might be fulfilled as the Psalmist prophesied in the 22nd Psalm, v. 18:  "They part My garments among them, and cast lots upon My vesture."

Furthermore, Tertullian, in his Apology, states the circumstances of the crucifixion were announced by the Procurator himself in a dispatch to the Emperor Tiberius; and Justin, in his Apology to the Emperor Antonius, mentions the Acta Pilati, or public records, in which a full account may be found.

"A Christian's Cheer under All Conditions"
Phil. 1, 12-21.
Studies in St. Paul's Epistle to the Philippians.

This is the third article in a series the author is doing on Philippians.  Imagine that - a thorough study of a Biblical book in the synod's official organ.  What a concept!  Here's an excerpt:

Yea, the Apostle rejoices and will rejoice, even in his bonds, even though the world places such a strong restraining arm upon him; for, whatever may befall him, he knows he has his beloved Philippians with him in daily intercession and prayer.  And he knows that this prayer is not in vain, but that the Holy Ghost, the Spirit of Jesus Christ, will be with him, and will abundantly supply him with strength and courage sufficient for any emergency, v. 19.  He knows this, he is assured of this; he knows that his earnest expectation, and the hope which he has fondly cherished all the time, will not be put to shame in any particular.  It cannot be, being well placed; for it is built on the gracious words and promises of Jesus Christ, and both his life and the service in the course of which he was imprisoned, is given to that same Lord and Savior Jesus Christ.  So he will not be ashamed, he will not meet with failure, no matter what will happen to his frail body . . . If he continues to live, his life, even in prison, will be spent in the service of Jesus Christ, unto the glory of His blessed name, and for the spreading of His Gospel.  And if he should die a martyr's death, that, too, will be to the glory of Jesus' name, in whose service he will gladly lay down his life.  So, why should he be downcast and despondent?  He is cheerful and will be cheerful.  The source of his cheer is Jesus Christ.  "I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave Himself for me."  Gal. 2, 20.

"Thou Art the Man."

An excellent study of repentance and faith, based on the Biblical example of David, who was rebuked by the prophet Nathan (cf. 2 Sam. 12).  This article is sermonic in tone, addressing and applying the Biblical text under study personally to the reader (it is not identified as a sermon, but I'm guessing that it is).  It is quite good and, again, quite deep, theologically speaking.  A few excerpts:

David is a picture of you and me.  We are all in like condemnation, even though we have not fallen into similar atrocious and manifest sins.  "For there is no difference; for all have sinned, and come short of the glory of God."  Rom. 3, 22.23.  And so, like him, we all need to repent and seek the same pardon and forgiveness.  Let us apply to ourselves, then, the words of Nathan to David:  "Thou are the man."

And therefore the words, "Thou art the man," become also a call to faith.  It was not a sermon of despair, but of hope, that Nathan preached to David.  When he had made his contrite confession, "I have sinned against the Lord," the prophet did not tell him that his sin was too great to find forgiveness, but this was what he said:  "The Lord also hath put away thy sin; thou shalt not die."

Concluding paragraph:  My friend, whoever you may be, remember, "Thou art the man," the man that has sinned against the Lord, and therefore the man that needs to repent of his sin and confess it to his God; but also the man that is sure to find forgiveness with his God.  Come, then, and taste the bitterness of this pardon.  For indeed,

Blest the man, forever blest,

Whose guilt is pardoned by his God,

Whose sins with sorrow are confessed,

And covered with his Savior's blood.

 "The Advantages of a Long Pastorate"

I really enjoyed reading this article, which, as the title suggests, makes the case for long pastorates.  I think this article should be required reading for seminarians before they receive a call and are placed in a parish.  Too often, we think with a "first call" mentality.  Indeed, "first call" has become a regular feature of our vocabulary today.  The implication is that there will be a "second call" (or a third, fourth, etc.), and thinking in this way leads many to view their "first call" almost like an audition, as if they use their "first call" to get their feet wet, gain some much needed experience, experiment with different pastoral styles and approaches, and prepare themselves for the place where the Lord will call them to settle in later.  To be sure, there are a great many factors which sometimes necessary lead to a short pastorate, as the article rightly notes, but neither the pastor nor the congregation should ever assume that their relationship will be short.  Both the pastor and the congregation should enter into their relationship assuming just the opposite, that they will be together for as long as the Lord gives the pastor to serve in this vale of tears.  The relationship should be like that of a marriage.  The pastor and congregation take vows to love and support one another through good times and bad for as long as the Lord keeps them together.  The difference being, of course, that these vows are not made "until death we do part."  The Lord may very well call that pastor elsewhere.  But, unless and until the Lord does so, the pastor and the congregation should plan on being together for a long time, which means that they will have to learn how to live together, being ready and willing to forgive one another's shortcomings and annoyances, just as newlyweds have to learn.  The relationship takes work.  But, both should be ready and willing to work at it, recognizing that the Lord Himself has joined them together.  A couple of excerpts from this excellent and important article:

One argument which is at times advanced in favor of frequent changing of pastors is that it gives the people something new, and freshens their interest in church-work.  But who does not know that novelty soon wears off?  After hearing the new pastor once or twice, those who are gadding about for novelties will be satisfied, and will relapse into their former indifference.  Even the most sensational evangelists, however freakish their manner, however strange their antics, however entertaining their few stock phrases, cannot hold the crowds longer than a few weeks.  Many of the men who have given much time and money and labor to efforts to stir up new interest by frequent changes of evangelists and pastors are the ones who are most disgusted with the results.

We are not theorizing; we are saying something which the experience of nearly two thousand years bears out.  It is this:  To do real successful church-work means to feed the flock of Christ, give each one his portion in due time, apply the Law and the Gospel to each case, proclaim both these elements of God's Word publicly from the pulpit, and then defend this flock earnestly and zealously against the false prophets that go about in sheep's clothing, but are wolves within.  If this is done by one who has the ability to do it in a field of labor with which he is familiar, the fruits will not be missing.

Our restless, changeable age needs to be taught the lessons of fidelity to duty, of perseverance in well-doing, of self-effacement in the interest of service; we need to flee from the circus methods of such men as Billy Sunday back to the faithful, diligent, untiring work of the husbandman in the vineyard of our Lord.  

Wow!  When one reads this article (and, indeed, this entire publication) in light of what appears in the modern version, it is stunning how different is the content and focus.  "Successful church-work" back then simply meant being faithful to what the pastor has been called to do:  Feed the flock, preach Law and Gospel, defend the flock against false teachers, etc.  And - AND! - note the emphasis in these excerpts to remain faithful and to steer clear of the latest fads and gimmicks ("circus methods") of false teachers (like Billy Sunday), and to stay the course in this "restless, changeable age."  The modern version of this publication often sends the opposite message, namely that we need to adapt to our surrounding culture, learn how to make our churches more appealing to outsiders, and use the methods and styles of non-Lutherans who have had success, which is measured not in terms of faithfulness, but solely in terms of numbers, in order to experience the same "growth" they've experienced.  Yeah, quite a difference, indeed!

The remaining articles in this 1918 publication of The Lutheran Witness include:  "The Crescent or the Cross?" (a short article lamenting the support given by many American citizens to the Shriners, who worship the false god, "Allah," and including commentary on the war); "The Progress of Our Colored Missions" (a short article explaining the mission work being done among African Americans in the "Black Belt" of Alabama - some of the language in this article would most definitely be offensive to our modern ears, but the message is clear, namely that bigotry is wrong and decidedly un-Christian, and that Lutheran Christians will reach out to all people with the Gospel of Jesus Christ, regardless of skin color, and regardless of the persecution they will face for doing so); "Washington in War Times" (a short article about the goings on in Washington, D.C. during this time of war, including some satirical railings against the antics of Billy Sunday, and an edict which was issued by the local fuel administrator ordering that the churches be closed for a few weeks in order to save fuel and help with the war effort; that edict was quickly overturned and changed to allowing the churches to heat their buildings from 7:30 a.m. to 1:30 p.m. on Sundays, but to be heatless the rest of the time - very, very interesting reading).  After these articles, there is an Editorial section, in which several short, interesting articles appear, all of which offer commentary on various issues of the day from a Lutheran perspective.  Then comes a section titled "Church News," which contains a few short articles discussing happenings around the synod; then a section titled "Mail Bag," which has a few letters sent in from here and there and is extremely interesting reading.  Next is a very short section titled "The Reviewer," which gives a short and positive review of a German prayer book for children (which costs a whopping $0.15), and finally, the publication is rounded off with a section titled "Miscellaneous," which contains information about ordinations and installations, dedications, synodical calendars (lists all the dates for the upcoming District Conventions and, interestingly, lists the titles of the theological papers to be delivered at them - what a concept; meeting as a District to learn, discuss, and consider theology!), treasurer's reports, and so forth. 

My, how times have changed!  How wonderful it would be to return The Lutheran Witness to its original form and content, as a catechetical tool to instruct the people in our synod in our Lutheran confession of the faith.  You know, to live up to the name it bears and be a witness to what Lutherans believe, teach, confess, and practice.  Yeah, that would be wonderful indeed!

Anyway, thanks again, Trixie, for this wonderful treasure! 

The latest Issues, Etc. promotional video

I just saw this at the IE website . . . must have missed it when it came out a couple of weeks ago.  Anyway, below is the latest IE promotional video.  I think the "you can't teach laypeople theology" myth is still very much alive and well in our synod.  First of all, you CAN teach laypeople theology.  IE has been doing it for almost two decades now, and faithful pastors having been doing it ever since there have been faithful pastors.  Secondly, behind this myth is the idea that laypeople are just not interested in learning theology.  So, the solution to that has been, for many pastors over the years:  Don't bother them with theology.  But, see, that's the actual problem.  The solution should be:  Teach them how important it is for them to learn theology and then, well, teach them theology.  Don't give up.  Keep exhorting them to learn.  Keep teaching them.  Yeah, it's hard work, but that's a bit of the hard work pastors are called to do.  Sure, there will be some who are simply disinterested, but there will also be plenty who are more than ready and willing to learn.  One of the qualifications of a pastor given by St. Paul is that he be "able to teach" (1 Tim. 3:2).  To be able to teach not only means that he has the theological knowledge required to teach, but also that he has a passion for learning theology himself and the desire to pass on what he has learned to the flock under his care.  Any pastor who says, "You can't teach laypeople theology," is really saying, "Teaching laypeople theology isn't important."  And, any pastor who says that is in dire need of someone teaching him a little theology, since he has either forgotten what he has learned or didn't pay attention to what he was taught in the first place. 

In any event, you CAN teach laypeople theology.  I know.  I am blessed to serve a parish full of laypeople who are very interested in learning theology, and I have watched them grow in the grace and knowledge of our Lord and Savior, Jesus Christ, right before my eyes over the years.  And, I am ever so thankful for resources like Issues, Etc., which has been a blessed aid not only in my ongoing theological development, but also in my ongoing catechesis of the parish I serve.  Anyway, enough rambling.  Here's the excellent video:

Mmm . . . Good!

Dinner Tonight:

Steak marinated in Catalina dressing, sauteed potatoes, green beans, and skewered onions

Man, was it GOOD!

Hungry, aren't ya? :)

You can get with . . .

THIS:

or you can get with . . . 

THAT: 

 

Just for Trixie!  (The first pic is of the IE bumper sticker on her car; the second is of the IE bumper sticker on my truck - I think I'll go with THAT!  Oh, and . . . Doo, Dah, Di-pi-ty!) :)

Sometimes, a Rainy Day Can Be a Real Blessing!

The last few weeks have been pretty hectic for me.  Getting ready for, and hosting, Sarah's Luau Open House (not to mention the cleaning up afterward); the unexpected death of a dear friend and parishioner, Freda; spending time at the folks' cottage over the 4th; a couple of extra writing assignments to complete, and all that other pastor stuff to accomplish.  Anyway, having returned yesterday afternoon from a few days of rest and relaxation at the cottage (floating in the lake, skiing, tubing, playing lots of pinochle and yahtzee, a couple of rounds of golf with my dad, cooking out, reading, and so forth), there is much to do in the way of catching up.  And so, the rain was a welcome sight today, since it has allowed me to spend some much needed time in front of my computer, make some necessary phone calls, and begin the process of getting caught up and functioning again - all without that guilty feeling that I should be outside taking care of the pool, garden, and lawn. :)  I still have a ways to go to get caught up, but I'm a lot better off now than I was when I woke up this morning.  Yeah, sometimes a rainy day can be a real blessing, indeed! 

Actually, as soon as I started writing this, the rain stopped and now the sun is coming out.  Maybe I spoke too soon! :) 

On Saving Our Synod

The lighthearted and absolutely hilarious "This or THAT" video created by Brian Yamabe (see my last post) has created quite the buzz around the blogosphere.  Some are crying out for Mr. Yamabe to yank the video from Youtube and apologize for making it, because they claim it is offensive.  Hogwash!  The video was made in response to the Jesus First video, "THAT Church" (see a few posts down).  It was meant to be funny, while, at the same time, sending a serious message, and it accomplishes its goal in spades.  The difference between the videos produced by Jesus First and Mr. Yamabe boils down to one very important word - honesty!

The Jesus First video presents a dishonest message, implying that our synod (THAT Church) has been, and will remain, blissfully united under the leadership of synodical president Rev. Gerald Kieschnick.  Notice that there is no mention of the division which exists in our synod.  That division is glossed over with an attempt to pull at the heartstrings of the viewer.  Pr. Chuck Mueller, Jr. shares a touching story about baptism, says a few positive things about Pres. Kieschnick and our synod, and a chorus of happy people cheer:  "I want to belong to THAT Church!"  The Jesus Firsters applaud this sort of approach, because they see this as a positive approach.  But, it's not positive.  It's dishonest.  And dishonesty is never a positive thing.   

In comparison, Mr. Yamabe's video is refreshingly honest.  The division which exists in our synod is highlighted.  Is that division as cut and dried as the video makes it appear.  Well, no.  It is surely more nuanced than that, but that's not really the point.  The point is that we do have "this" and "that" in our synod.  The point is that we're not as blissfully united as Pres. Kieschnick has so often portrayed, and as his biggest supporters, the Jesus Firsters, claim.  We have very real and very serious divisions among us, and "It's Time" that we were honest about that.

Anyway, this leads me to the point of this post:  How can our synod be saved?

In the course of catching up with all the hoopla surrounding Mr. Yamabe's video, I followed a link to the following video, which is posted over at The Wittenberg Trail:



Find more videos like this on The Wittenberg Trail

I understand the thought process in the video and agree that a big part of the problem which exists in our synod has developed from many who have forsaken our Confessions in order to follow after the pop-theology of false teachers like Rick Warren.  Actually, though, the problem runs much deeper than that.  The real root of the problem started many years ago when Lutherans became increasingly unsatisfied with Lutheranism and began looking elsewhere in the attempt to satisfy themselves.  So, we had a bunch who were enamored by what they saw as a far more intellectual way to approach Holy Scripture, and they embraced the Higher Critical Method of Biblical Interpretation, which led to seminex.  But, we also have had, and still have, many among us who have been, and are, unsatisfied with our Lutheran theology of worship.  These Lutherans began flirting with the Church Growth Movement (CGM) which posits as one of its central principles the idea that we need to make worship more appealing to the "unchurched' if we are to grow and thrive.  This is what has led to the replacement of the Divine Service with rock concerts.  According to the CGM, the Gospel needs to be repackaged in a way that the consumer (the "unchurched") will desire to purchase it.  This means that any and all "barriers" need to be removed in order to make the "unchurched" feel right at home during worship.  And, certainly, Pres. Kieschnick is part of the group within our synod which has bought into many of the principles of the CGM.  He has publicly endorsed books written by those who are enamored with these principles, and has continually endorsed and promoted pastors and congregations in our synod who have put these principles into practice.  And, his own book, released earlier this year, is dripping with CGM principles.  

But - but! - we need to make sure we are clear about two things:  1) Pres. Kieschnick is not THE problem and 2) Presidential Nominee Rev. Matt Harrison is not THE solution.

Whether intended or not, this video gives the impression that we can save our synod by electing Rev. Harrison as our synodical president.  That is not true.  We cannot save our synod and neither can Rev. Harrison, as he would most readily confess.  What we can do is elect the best candidate our Lord has made available to us; the candidate who knows and understands that God alone has the ability to save our synod; the candidate who has laid out a plan which involves us returning in faithfulness to the Word of God and our Lutheran Confessions in order to address and, hopefully, solve the very real and very serious divisions which exist among us; the candidate who is at home in the house of our fathers and is completely satisfied with being, and remaining, Lutheran in doctrine and practice, and who actually believes that being, and remaining, Lutheran in doctrine and practice is not only a good option, but, like our fathers, necessary and vital - and that candidate is Rev. Harrison.

Rev. Harrison will not be our savior, but I believe, if given the opportunity, he will faithfully serve us by always pointing us to our true Savior, Jesus Christ.  I believe that he understands that the Word of God is living and active, mighty and powerful, and does have the ability to save our synod, as that Word leads us to repentance and faith.

And so, I wouldn't say that we can save our synod or that Rev. Harrison can do so.  But, I will say that God can save our synod and that Rev. Harrison is the candidate who not only understands that, but desires to implement a plan which would allow God to do so through His Word.  That is why I, and many others, support Rev. Harrison.  We don't see him as a savior, but as a penitent sinner who is dependent upon the salvific work of Jesus Christ, and we believe that his desire is to lead our synod toward a greater and broader dependence upon Jesus as well.   

Still laughing at this one!

Inspired by the recent video released by Jesus First titled "THAT Church," Brian Yamabe put together a video in response, titled "This or THAT Church."  Great stuff! :)  Enjoy:

We Got Spirit, Yes We do! We Got Spirit, How 'Bout You?!

Nothing surprises me anymore about happenings in the LCMS.  That's what saddens me.  I think I've been desensitized to what should shock any true Lutheran.  I'm not over being greatly perplexed about many things, just not as shocked or surprised as I once was. 

Anyway, in the realm of, "Wow, I can't believe this is happening, but not surprised that it is," I was alerted to the Commissioning Service being suggested for participants to the 2010 LCMS National Youth Gathering.  It is suggested that this Commissioning may take place in a congregation's worship service (or as a special service or in a different congregational setting).  The whole Commissioning strikes me as way, way over the top, as if attending the National Youth Gathering is one of the absolute most important things these young people will ever do in their lives.  For Pete's sake, it's just a Youth Gathering!  Calm down, will ya?  Say a prayer for the kids and adults who will be accompanying them during the Prayer of the Church in the Divine Service.  That would be more than enough.  Instead, they put together this super-duper, special Commissioning Service, giving the impression that these kids will be going on some life-changing pilgrimage or something, where their Christian faith will be impacted like never before.  Good grief!

Anyway, besides all that, what really strikes me as not only way, way over the top, but as completely inappropriate for the Divine Service is the "Confessional Cheer" (yeah, that's right, "confessional cheer") which is an optional conclusion to the Commissioning.  Actually, it seems inappropriate no matter where or when it would take place, but it definitely has no place in the Lord's House.  Here is the "Confessional Cheer":

(The commissioning may be completed with this responsive confessional cheer or it may be used by the group prior to the time they depart for the Gathering.)

Leader:      Do you believe?
ALL:          Yes! WE BELIEVE!
Leader:      Do you believe?
ALL:          Yes! WE BELIEVE!
Leader:      Do you believe?
ALL:          Yes! WE BELIEVE!
Leader:      Do you believe in the Father?
ALL:          We believe in the Father!
Leader:      Do you believe in the Son?
ALL:          We believe in the Son!
Leader:      Do you believe in the Spirit?
ALL:          We believe in the Spirit.
Leader:      Holy God, Three in One?
ALL:          Holy God, Three in One!
Leader:      As it was in the beginning?
ALL:          As it was in the beginning!
Leader:      As is now, shall ever be?
ALL:          As is now, shall ever be!
Leader:      We believe, now and forever!
ALL:          We believe! We believe!
Leader:      We believe!
ALL:          We believe!
Leader:      We believe!
ALL:          We believe!
Leader:      We believe!
ALL:          WE BELIEVE! WE BELIEVE!

Leader:  May God bless and keep you, now and forever in the name of our incredible God, Father, Son, and Holy Spirit.

Congregation: Amen! Go in peace. Serve the Lord!

Youth and Adults: Thanks be to God!!!

(*) Based on Ephesians 3:18. This commissioning was written by Rev. Dr. Terry Dittmer, Director of LCMS District and Congregational Services – Youth Ministry.

Seriously?  A pep rally?  In God's House?  Seriously?  I thought it was a house of prayer, not a gymnasium.  Oh, well, as I said, nothing surprises me anymore.  

And people wonder why so many of us will not support, or send our youth to, our own National Youth Gathering. 

Lord, have mercy!    

Some Mo' Betta Pics of Sarah's Luau Open House

Thanks to my sister, Brandy, I have some much better pics to share.  Here are a few:

A Proven Theologian?

In a post last night, I mentioned that Rev. Chuck Mueller, Jr., a leader in Jesus First, made an appearance lover at ALPB to defend Jesus First's Delegate Letter #9 and to offer further slander toward Rev. Harrison and WR-HC (Pr. Wilken has a post about this over at the Steadfast site, which you can read here).  Rev. Mueller, Jr. concluded his post with the following endorsement of Pres. Kieschnick:

"I'm going for a proven theologian (elected by his peers to chair the CTCR), an able churchman, a confessional pastor, an excellent administrator and a proven leader elected again and again to the office:  Jerry Kieschnick."

First, let's get one thing straight right off the bat:  You do not have to be "a proven theologian" to be elected to chair the CTCR.  You just have to be elected.  As for Pres. Kieschnick being "a proven theologian," one wonders how that possibly jives with his own public confession:  "I am no theologian!"  Besides that, when I think of Pres. Kieschnick, theologian simply doesn't come to mind.  I'm not trying to be rude, just being honest.  I think his confession about himself is much more accurate than Pr. Mueller, Jr.'s flattering depiction.  I've heard Pres. Kieschnick speak and preach many times, I've read his writings, including his recent book, "Waking the Sleeping Giant . . .", and theologian simply doesn't come to mind.  There simply isn't a whole lot of theology coming from the pen of Pres. Kieschnick.  Vision?  Yes.  Bylaws expertise?  Yes.  Political adeptness?  Yes.  But, theology?  Not so much.

Case in point:  I subscribed some time ago to the weekly email messages Pres. Kieschnick sends out.  He calls them "Perspectives."  For the most part, they're rather harmless random thoughts he has about this or that.  Some of them are actually quite good, as Pres. Kieschnick often shares personal experiences and stories from his family life in a humorous and inviting way to make some general points about the Christian faith and life.  Nothing wrong with that.  But, when he tries to get a little theological in these little missives, he is definitely out of his comfort zone.  Consider the latest edition of "Perspectives," received on June 24:

Perspectives - Volume I Number 38

“Command and Promise”

In my chapel homily this week at our Synod’s International Center, I focused briefly on four passages in Deuteronomy. They all contain God’s command and promise. The commands are somewhat different, but definitely related: “Honor your father and your mother … walk in all the way that the LORD your God has commanded you … do what is right and good in the sight of the LORD … obey all these words that I command you …” God always wants His children to do what He knows is best for them.

The promises are somewhat different from each other, but all are tied together with exactly the same seven words: “that it may go well with you in the land that the LORD your God is giving you … that it may go well with you and that you may live long in the land that you shall possess … that it may go well with you and that you may go in and take possession of the good land that the LORD swore to give to your fathers … that it may go well with you and with your children after you forever” (Deut. 5:16, 33; 6:18; 12:28). That’s my prayer for you this day and every day—that it may go well with you!

May the peace of our Lord Jesus Christ be with you always!

Now, I understand that these are just short, little messages meant for Pres. Kieschnick to share some quick thoughts and hopefully inspire the reader.  I don't expect them to be deep theological treatises or anything.  And, certainly I can give Pres. Kieschnick the benefit of the doubt and supply the Gospel which is painfully missing in the message.  But, "a proven theologian" wouldn't dare release this message to the public, especially when that public includes who knows how many laypeople who may not have the ability to supply what Pres. Kieschnick leaves out in the message.  Some may very well come away with the impression that it will go well with them if they obey God's commands, as if they can obey those commands and merit the promises attached to them.  


Now some would decry my criticism here and point out that Pres. Kieschnick recognizes that he is speaking to a Christian audience and is using the Third Use of the Law (guide) here with them.  The problem with that is that the Gospel is what motivates Christians to do what is pleasing in God's sight, and since the Gospel is decidedly absent, his attempt at using the Third Use of the Law fails (if that was even his intent in the first place), and his missive becomes mere moralizing and leaves the door wide open for works-righteousness.  


"A proven theologian" would make sure that his hearers knew and understood, even in the midst of a short little message like this, that "it goes well with them" not because they do what God knows is best for them, but because the Word-Made-Flesh, Jesus Christ, has lived the perfect life they fail to live, obeying and fulfilling the Law perfectly and completely on their behalf, and has paid the price for all of their sins on the cross. 


I simply cannot imagine Pr. Matt Harrison releasing messages like this one to the public, were he privileged to be serving as our synodical president.  He is a definite proven theologian.  The difference in that particular area between he and Pres. Kieschnick is crystal clear.  Pr. Harrison is someone who is completely comfortable having a theological discussion off the cuff, without having to have theological questions screened ahead of time in order to formulate a proper response.  He is a pastor who is well versed in every theological realm - systematic, historical, exegetical, and pastoral.  He can pick up his Greek New Testament and lead a Bible Study.  Comparing his books to the book Pres. Kieschnick recently had published is like comparing Martin Luther to Joel Osteen.  Pres. Kieschnick is gifted in other areas, to be sure, but theology is not one of his strengths, which has nothing at all to do with his intelligence or capabilities, but is due to the fact that he has swam for too long in the waters of those whose theology is simply not Lutheran, as is very evident to proven theologians who read his book.  


Anyway, I would use the same endorsement Pr. Mueller, Jr. uses, but with the opposite candidate and without the phrases "elected by his peers to chair the CTCR" and "elected again and again."  That is, I'm going for a proven theologian, an able churchman, a confessional pastor, an excellent administrator and a proven leader:  Matt Harrison!      

HAPPY ANNIVERSARY ISSUES, ETC.

On Tuesday, March 18, 2008, I came home after our Holy Tuesday Divine Service at Noon, sat down in front of my computer, visited Pr. Weedon's blog, and read about the sudden cancellation of "Issues, Etc."  My heart immediately sunk and I felt the emptiness one feels when one gets some awful news.  I spent the next several hours browsing the blogosphere and following the story.  I called the LCMS International Center, KFUO, and sent several emails to the pertinent persons protesting this absurd event and asking, "Why?"  When I heard that there was a petition being started to protest the cancellation, I immediately signed my name (I think I was in the first five listed on that petition).  I couldn't believe this was happening.  It was definitely a dark time in our synod.  The way it all went down and the way in which our synodical leaders handled the aftermath still leaves me with a bad taste in my mouth.

But, thanks be to God, this excellent, Christ-Centered, Cross-Focused, Worldwide Outreach, radio program returned to the airways on June 30, 2008.  And, being independent, it has been better than ever!  The cancellation actually turned out to be a huge blessing in disguise.  So, thanks LCMS, Inc. for canceling this program and allowing it to flourish on its own.  And,

HAPPY ANNIVERSARY ISSUES, ETC.!

Wait, What?

Less than two weeks now until the LCMS National Convention and the synodical politics are heating up.  Jesus First, the political arm of the LCMS Left, has been sending the delegates regular letters the last couple of months in the attempt to persuade them to re-elect Pres. Kieschnick and to vote in favor of the proposals-now-resolutions of his Blue Ribbon Task Force on Synod Structure and Governance (BRTFSSG).  That's all fine and dandy.  They're certainly entitled to their opinions and to make their opinions known.  But, the last couple of "special delegate letters" they've sent out have been more about attacking Presidential Nominee Rev. Matthew Harrison and his supporters than making their opinions known.  They have been pretty ruthless, to put it mildly.

In Delegate Letter #8, they got down and dirty, chastising Rev. Harrison for "the company he keeps."  Ironically, those of us who use the historic, one-year lectionary were preaching on Luke 15:1-10 about the time this letter was released.  I couldn't help but draw the parallels between the Pharisees who were disgusted with Jesus for hanging out with the tax collectors and sinners and the Jesus Firsters who were making their disgust known with Rev. Harrison for the company he keeps.  Then, in Delegate Letter #9, they sunk even lower, accusing Rev. Harrison of being a liar, horrible steward, and terrible leader, artfully misrepresenting facts concerning the financial reality of LCMS World Relief and Human Care during Rev. Harrison's leadership as Executive Director.  An immediate response from WR-HC was issued and posted on the LCMS website correcting the record.  One would think that Jesus First would issue an apology for its scathing attack and misrepresentations, but nothing so far.  It's reminiscent of the lawyer who knows he's crossing the line in a courtroom with some "zinger," but goes through with it anyway in order to try to win points with the jury.  In fact, not only has Jesus First not apologized, but one of their leaders, the Rev. Chuck Mueller, Jr., made an appearance over at ALPB this evening to justify the article and to offer more unsubstantiated slander toward Rev. Harrison and WR-HC.  He claims that the article was factual, contrary to the response from the WR-HC, and even has the audacity to list other items which the article could have listed to raise suspicion about Rev. Harrison and WR-HC, but refrained from doing so, since there could be other explanations for those items.  In other words, he thinks the criticism of Delegate Letter #9, which has come from all sides of our synod, is unjustified, and that the author could have been a lot more ruthless if that was his desire. 

And now, Jesus First is beginning to release videos as part of their political strategy.  Here is the first in what I believe will be a series of videos put out in the days before the Convention:




Wait, what?  "The church that we are becoming is the same church our grandfathers dreamed of"?  Wait a minute, here.  I'm confused.  The candidate Jesus First supports, Pres. Kieschnick, has been heard saying on many occasions, "This is not your grandfather's church!"  Methinks Jesus First and their candidate need to have a team meeting and figure out which way to go here.  Maybe a team huddle to better strategize their campaign efforts is in order, 'cause the players don't seem to be on the same page.  Besides that, the video really doesn't say much.  Pastor Mueller, Jr. shares a nice story about baptizing the son of the first convert of his missionary grandfather and he, and a chorus of others, enthusiastically exclaim that they want to be a part of THAT church.  I hope there is more substance to the rest of the videos, but I'm not holding my breath - substance is not something Jesus First is big on, after all.   

Anyway, as I said, things are heating up.  It will be interesting to see what else Jesus First has in store for us.  I don't know if they can sink much lower, but I guess we'll see. 

Society of St. Polycarp

I received word today from Rev. Fr. Larry Beane, Dean of the Society of St. Polycarp, that I had been welcomed into membership in this beloved brotherhood.  I am honored to be a part of this Society.  In a day and age when being Lutheran is defined in a variety of ways, I find myself drawn toward those who refuse to define Lutheranism beyond how our very own Confessions define it.  To belong to a brotherhood of Lutherans who take being Lutheran seriously and commit themselves to a common rule is entirely appealing to me, since I, too, am "committed to the confessional, liturgical, sacramental, and spiritual renewal of the Church of the Augsburg Confession" (Introduction/Preamble to the Rule of SSP).  While I don't yet know all the brothers who belong to the Society, those I do know are brothers for whom I have long had the deepest respect and admiration, including Fr. Beane, our Dean.  These are men who are faithful to, and remain steadfast in, their confession of the faith, and, as I said, I'm honored to be counted among them.  What follows is the Rule of the Society, to which all members voluntarily commit themselves:

The Rule of the Society of St. Polycarp 

As Lutheran Christians who understand ourselves to be a part of the One Holy, Catholic, and Apostolic Church, we have joined ourselves voluntarily in a fellowship to be known as the Society of St. Polycarp. The Society is made up of Lutheran clergymen and laity committed to the confessional, liturgical, sacramental, and spiritual renewal of the Church of the Augsburg Confession. Since our Church's problems are not political, but rather spiritual, we pray God to grant us repentance, and seek no political aim. Members of the Society commit themselves to the following Rule: 

1. Members of the Society confess Holy Scripture to be "the pure, clear fountain of Israel" and also "the one true guiding principle," i.e., the sole norm or "judge, rule, and guiding principle" of the same (FC Ep. Comprehensive Summary, 7; FC SD Comprehensive Summary, 3). We rejoice in the tradition of the Holy Doctors and Fathers of the Church, in whom Christ kept His promise that "the gates of Hell shall not prevail against (My Church)" (Mt 16:18), so that the Lutheran confessors could say that "the churches among us do not dissent from the catholic church in any article of faith" (AC Preface to XXII, 1, Latin). We reject all methods of interpretation that seek to understand the meaning of Scripture apart from the guidance of the Church, through which God gave us the Scriptures.

2. Members of the Society will promote the importance of daily prayer and meditation on Holy Scripture.Members will commit themselves to praying at least one of the daily offices, keeping fellow members as well as the Church Catholic herself in their prayers. The ideal use of the offices is in the corporate setting; however, the praying of the offices in private is to be carried out if there is no alternative.

3. Valuing Holy Absolution as "a voice from heaven" (Ap. XII, 40), members of the Society will avail themselves of the benefit of this sacrament, as well as promoting its use. Members will seek out father confessors of their own for regular and frequent private Confession and Absolution.

4. Members of the Society will promote the Sacrament of the Altar as the chief parochial service in the Church of the Augsburg Confession (AC XXIV, 34). Members will receive the Sacrament of the Altar often, as well as encouraging others to receive it frequently, thereby restoring the traditional Lutheran understanding of the central place of the Sacrament in Lutheran worship. As the Lutheran Symbols assume the weekly celebration of the Sacrament of the Altar (AC XXIV, 34-38; Ap. XXIV, 1), members of the Society will promote this evangelical and catholic practice in their own parishes and in the work of the Society.

5. As the Sacrament of the Altar is the true Body and Blood of Our Lord that is truly present, distributed, and received (AC X, German), members of the Society are committed to the evangelical and catholic doctrine of closed communion, i.e., not admitting to the altar to receive the Holy Communion those who have not previously been examined and absolved (AC XXV, 1-2), let alone those of a confession of the Faith contrary to that of the Church of the Augsburg Confession.

6. Members of the Society will promote the historic liturgies of the Church Catholic, since such liturgies shape pastoral practice and teaching that is consistent with the evangelical and catholic Faith as it has been handed down in Holy Scripture, the Ecumenical Creeds, and the Symbolical Books of the Church of the Augsburg Confession.

7. As the Lutheran Symbols confess the Blessed Virgin Mary to be "the pure, holy, and ever-virgin Mother of God" (Theotokos, Gottes Mutter), as well as "that the blessed Mary prays for the Church" (Ap. XXI, 27; SA I, IV, Latin; FC SD VIII, 24), it is altogether fitting, proper, and consistent with the Faith of the Church Catholic to honor the Blessed Virgin in liturgical celebration. Members of the Society will seek to restore the traditional Marian feasts of the Church of the Augsburg Confession (i.e., the Feasts of the Purification, Annunciation, and Visitation) as a testimony of the grace of God through her, that we might imitate the Blessed Virgin in word and example, and in thanksgiving for the Incarnation of the Son of God through her humble submission to the will of God. Members of the Society will also promote the observance and celebration of saints' days and commemorations. This is wholly in keeping with the evangelical and catholic tradition of the Church of the Augsburg Confession, whose Symbolical Books acknowledge the saints as fitting exemplars of the catholic Faith worthy of imitation, as well as our heavenly intercessors (AC XXI, 1; Ap. XXI, 4-9).

8. As the Church of the Augsburg Confession understands herself as a part of the One Holy, Catholic, andApostolic Church, particularly as she exists in the West, members of the Society will take seriously the commitment to the proper ecumenicity this demands. Members will pursue dialogue with:

• Fellow Lutheran Christians to foster and promote Lutheran unity.
• Our separated brethren in the Roman Church, with which the Lutherans at the Diet of Augsburg in 1530 clearly sought reconciliation.
• The Eastern Orthodox Church, following the example of the exchange between the Lutheran theologians of the University of Tübingen and Ecumenical Patriarch Jeremiah II of Constantinople (1573-1581).

This reflects not simply the Lutheran commitment to the unity of all Christians, but ultimately the will of Our Lord Himself (Jn 17).

9. Members of the Society will make every effort to make a retreat once a year for the purpose of disciplined prayer and study, silence and reflection, as well as the celebration of the Sacrament of the Altar.

Following the example of our patron, members of the Society ultimately strive to be faithful to Our Lord, recalling His words to St. John the Theologian: "Be faithful unto death, and I will give you the crown of life" (Rev 2:10). Members also pray God's grace that we may be able to hand over to our posterity the tradition we have received as Lutheran Christians, and that we may be able to confess with our forebears at Augsburg that "nothing has been accepted among us, in teaching and ceremonies, that is contrary to Scripture or the catholic church. For it is manifest that we have most diligently been on guard so that no new or ungodly doctrines creep into our churches" (AC Conclusion, 5, Latin).

Ad Majorem Dei Gloriam

ABOUT ST. POLYCARP

 

Borne c. A.D. 69

Died c. A.D. 155

Polycarp was the Bishop of Smyrna, modern day Izmir, Turkey. Before dying as a martyr, Polycarp was recognized a leader by the Christians in Asia Minor. Because of his position in the church, the death of Polycarp is one of the first and best recorded and documented deaths of a Christian martyr.

Polycarp was brought to the faith by the Apostle John. He also knew the Apostle Paul. The Apostle John, the only Disciple of Jesus to die a natural death, died at an advanced age at Ephesus c. A.D. 100 bringing an end to the "Age of the Apostles" considered to run from A.D. 33, with Jesus’ Ascension into Heaven after his death and Resurrection, to A.D. 100, at John’s death.

Polycarp belonged to the generation of church leaders who followed and had known and been taught by the Apostles themselves. Many second century Christians looked to Polycarp as a living link to the Apostles. One of these was Polycarp’s disciple Irenaeus.  St. Ignatius of Antioch was his friend and contemporary.

During his lifetime, Polycarp wrote, taught and fought for the faith, defending it against the many heresies that tried to creep in with the passing of the Apostles. 

He was martyred on Easter Eve.