Travelling Essentials

You should not leave home to go on vacation without a bag packed with appropriate clothing, bathroom supplies, some spending money, directions (or plane tickets), and, of course, a device that will enable you to listen to Issues, Etc.

Below is a pic of one of our members, Sharyn Greening, listening to Issues, Etc. during her flight to California to vacation with her daughter this summer.  This is an awesome visual of the oft-repeated invitation made by Pr. Todd Wilken (host of Issues, Etc.) to Issues Etc.'s on-demand listeners:  "Listen to what you want, when you want." 

Friends, Issues, Etc. is the absolute best Christian talk radio program on the air today.  Always Christ-centered and Cross-focused.  And, always available!  Get thee to the Issues, Etc. website and listen often.  And, please consider supporting this program, that we may be blessed by it for many years to come!

Here's the pic:

Jesus, Our Good Samaritan

The Gospel lesson today from the historic (one-year) lectionary was the parable of the Good Samaritan (Luke 10:23-37).  This is surely one of the most misunderstood and misinterpreted passages in all of Holy Scripture.  People often read this text and conclude that it is an exhortation from our Lord to be a good neighbor, like the Samaritan was to the man who fell among robbers and lay half dead.  Not so.  The point of the parable, rather, is to call those who think they can justify themselves by fulfilling the Law to repentance, and to invite them to trust in the only Good Samaritan who ever lived - Jesus the Christ.  Rightly understood, this parable is dripping with Gospel sweetness, for it shows how our Lord has compassion and mercy upon we who have been waylaid and left for dead by the devil, the world, and our own sinful flesh.  The Law, represented by the priest and the Levite, passes us by, for it can offer no help to us - our failure to keep it perfectly and completely as required is the reason we lie helpless and wounded.  Only the Good Samaritan, our Lord and Savior Jesus Christ, who met the perfect demands of the Law in His perfect, sinless life, and paid the full price for our failure to keep that Law with His Holy and Innocent Blood on the cross, can pick us up, tend to our wounds, and provide for our healing and safekeeping.  And so He does!  He applies the healing balm of oil and wine (Baptism and Holy Communion), puts us on His own animal (think of the donkey upon which He rode into Jerusalem on Palm Sunday bearing our sins to win our salvation), and brings us safely to the Inn of His Holy Church.  He pays our bill in full and continues to tend to our needs by means of the innkeepers He calls and ordains to serve in His stead and by His command.  How awesome is this Good Samaritan of ours!  He truly has done all things well.  Trust in Him and Him alone.  Receive that which He desires to give - forgiveness, life, and salvation - via His Holy Word and Sacraments.  Remain in the safety of His Inn.  Do this - receive Jesus, the Good Samaritan - and you will live!

We thank and praise You, O Jesus, for being our Good Samaritan.  May we rest securely in the safety of Your Holy Church, where You continually and richly provide for our healing, strength, and preservation in the one, true faith, that we may live in You, with You, and for You, now and into eternity.  In Your Holy Name.  Amen.

To read, or listen to, the sermon I preached upon this text this morning, you may click here.      

A Must Read . . .

posted by Pastor Weedon on his most excellent blog - Deepest Reverence and Humility.

Wow!  What a blessing to run across this wonderful reminder of how we who believe that we receive none other than the very Body and Blood of our Lord in the Holy Supper should approach the Table of our Lord, "not thoughtlessly and lightly, but in deepest reverence and humility of heart."  And then, Starck's prayer - absolutely beautiful! 

O Holy Jesus, let Your holy body be my food, Your holy blood my drink, and refresh me unto life everlasting.

Thanks, Pr. Weedon, for sharing this and aiding my preparation to handle, and receive, this Most Holy Sacrament!   

Friends, if Pr. Weedon's blog is not in your favorites, bookmarks, etc., it should be.  Gems like this post are a regular feature there. 

The Latest Ablaze!(tm) Story

From time to time, I check out the Ablaze!(tm) stories on the LCMS website.  I try not to do it too often, as it almost always depresses me.  Today, I took a peak and discovered this:

Faith-sharing on the baseball field in New York

Players for Niagara Power, a college summer baseball team from Niagara Falls, N.Y., share the Gospel in unique ways with their competitors and fans.  08/28/2009

The Niagara Power is a team for college baseball players. The Power is a college summer team in the New York Collegiate Baseball League and brings in players from all over the country. Our mission is to spread God's Word through the blessings of baseball! This past summer our organization played 42 baseball games, shared 28 stories, and reached thousands of people! In fact, seven of our own baseball players on the team gave their life to Christ for the first time in their lives! Powerful stuff!

After the first home game with every team in the league, one of our players goes to the other team's locker room and shares his faith with the other team. We then pass out sports New Testament Bibles and then mingle with hundreds of fans on the field after the game.  We use this time to talk baseball, Jesus, or whatever they want! Through this mission, one of the players on one of the other teams took the Bible and witness of one of our players to heart, read the Bible, and gave his life to Christ.

Our plan is simple: bring people to Christ through the sport of baseball. The Niagara Power is associated with the Fellowship of Christian Athletes (FCA), a powerful Christian sports ministry. We are going to do the same thing next summer and are always looking for more people to share, players, prayer partners, financial supporters, and fan support. For more information the team, visit www.niagarapower.org.  

I don't know who is responsible for posting these stories on the LCMS website, but what I do know is that he/she is obviously not a Lutheran.  A Lutheran would have no part in promoting the rampant "decision theology" pulsating through this story.  Neither would a Lutheran have any part in promoting a story that so denigrates the means of grace established by God, replacing the Holy Word and Sacraments with the sport of baseball as it does.  

I know that criticizing a well-intentioned group of ball players for their desire to "share their faith" with others is equivalent, in the eyes of most, to something akin to kicking puppies.  Nevertheless, we must critique the false theology here, in view of the fact that it is being promoted on our very own synodical website.  

First things first, "decision theology" is simply defined as the belief held by most Protestants that one must make a conscious and rational decision to accept Jesus Christ as one's personal Lord and Savior if one is to be saved.  We Lutherans vehemently reject this false theology which has no basis at all in Holy Scripture.  We sinful human beings completely lack the ability to make a conscious and rational decision to accept Jesus as our Lord.  We are conceived in sin (Ps. 51:5) and, upon entrance into this world, are spiritually dead (Eph. 2:1-5), spiritually blind (2 Cor. 4:1-4; 1 Cor. 2:14), and enemies of God by nature (Rom. 5:6-10).  Being dead, we cannot do anything at all to make ourselves alive.  

Consider Lazarus, who was four days dead in the tomb (cf. John 11).  What could he have done to make himself alive and come out of the tomb?  Nothing!  He was dead.  Dead people can't do anything.  They're dead.  The only way Lazarus could have been brought to life again was by Someone who has the power to give life to the dead.  The only Someone who can do such a thing is God Himself.  And, this is exactly what happens in this account.  Jesus, God Incarnate, calls Lazarus from the tomb.  His Word breathes life back into Lazarus' dead body and, lo and behold, Lazarus does indeed come forth.  The Author of Life brought dead Lazarus to life.  

So it is with all of us Lazaruses who have been brought to faith in Jesus Christ.  We, who were dead, were called forth by Jesus to life.  Being dead, we were completely passive in this endeavor.  We played no role whatsoever.  We couldn't.  God gets all the credit for our faith.  He creates faith in us, giving it to us as a gift (Eph. 2:8-10) through the means of grace He Himself has established - His Holy Word and Sacraments.  Here's how we Lutherans believe, teach, and confess this:

I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith.  In the same way He calls, gathers, enlightens, and sanctifies the whole Christian Church on earth, and keeps it with Jesus Christ in the one true faith.  In this Christian Church He daily and richly forgives all my sins and the sins of all believers.  On the Last Day He will raise me and all the dead, and give eternal life to me and all believers in Christ.  This is most certainly true.  (Luther's Small Catechism, Explanation of the Third Article of the Creed) 

The references in the above Ablaze!(tm) story to people "giving their lives to Christ" are in direct contradiction to what we Lutherans believe, teach, and confess on the basis of Holy Scripture.  Again, no Lutheran would promote this false "decision theology."  

Furthermore, the above story reveals how far astray the whole Ablaze! Movement(tm) has gone from true, Biblical evangelism.  We don't "bring people to Christ through the sport of baseball."  We don't bring people to Christ through potlucks, church picnics, or any evangelism "program."  We don't bring people to Christ by "sharing our faith" with them (can faith be shared?).  We don't bring people to Christ at all, at least not in the way that is meant in this context.  We don't have the ability to make dead people alive.  That ability lies with God and God alone.

We bring people to Christ (not to faith in Christ) when we bring them to where He promises to be - in His Holy Church, whenever two or three are gathered together for Divine Service in His Name.  We bring people to Christ when we bring them to the font; when we bring them to the Holy Place where they can confess their sins and receive Holy Absolution; when we bring them to the pastor for catechesis (teaching), that they may be prepared to receive the Bread of Life in the Holy Eucharist.  We bring people to Christ when we bring them to the means of grace, His Holy Word and Sacraments, through which the Holy Spirit creates, and sustains, faith in them.  That's the only way people are truly brought to Christ.  

I have said from day one that the underlying intention of the Ablaze! Movement(tm) to encourage Christians to tell people about Jesus is wonderful.  All Christians should stand ready at all times to confess their faith to others.  Any promotion of this Biblically sound principle is good.  But, where the Ablaze! Movement(tm) falls woefully short is that it equates our telling people about Jesus to completed evangelism, as if the "gospel contacts" we make has sealed the deal.  It fails to promote the truth of proper evangelism, which only takes place when people are brought to faith in Jesus through the means of grace.  There is a ton more to say in critique of this "movement," but it all boils down to a false understanding of what true evangelism entails, which comes from following the doctrines and practices of other Christians with whom we are in stark disagreement.  

The sainted Rev. Al Barry, who served as LCMS President before Rev. Gerald Kieschnick (with a brief interim served by Rev. Robert Kuhn in between the two), was famous for his evangelistic charge to our synod, which was:  "Get the Message Out, Missouri!  Keep the Message Straight, Missouri!"  Pres. Kieschnick and company, in their creation of the Ablaze! Movement(tm), have eliminated the second sentence in Pres. Barry's exhortation to us, which is evidenced by stories like the one above (and is evidenced by so much more that could be listed).  There seems to be no concern for keeping the message straight anymore.  And there is nothing more un-Lutheran than this, for we Lutherans have always been known for our fervent desire to keep the message straight.  

Table Talk Around the Campfire

Our Table Talks are informal monthly gatherings during which we discuss whatever topics anyone wishes to put on the table.  Usually the discussions are theological in nature, but it is not uncommon to chit-chat about politics, family, or just life in general.  This is a time for people in the congregation to pick the pastor's brain on things they have often wondered about in relation to the Christian faith and life, but it's also a time to just relax, have fun, and enjoy wonderful fellowship with their brothers and sisters in Christ.  

Tonight, our Table Talk took place at our home around the campfire in the backyard.  We roasted hot dogs and marshmallows, made s'mores and pies, talked a little theology, consumed a few "Lutheran beverages," and enjoyed each other's company.  It was truly a joy to just "veg out" and bask in the beautiful September evening air (it was even warm enough this evening for the kids to take a dip in the pool).  The fire blazed from around 7:00 p.m. to just after midnight (actually, it's still smoldering as I post this).  

I love our Table Talks!  We have been holding them for almost four years now and they are always a welcome break each month from the hustle and bustle of life.  Good eats, good friends, and good discussions - I'm thinking it doesn't get much better than that!     

LCMS Commission on Worship Conducts Worship Survey

The LCMS Commission on Worship (CoW) recently released the results of a worship survey  it conducted in 2008.  You can trudge through the survey, if you wish, here.  

The CoW chose to sample the 300 congregations in the LCMS that had reported the largest number, and highest percentage, of adult converts in 2006, along with 300 other LCMS congregations chosen randomly.

The results of the survey are not surprising.  They reveal that the congregations in the "top 5%" are more prone to employ "divergent worship practices" (i.e. "happy-clappy, praise worship") than are the congregations chosen randomly.  I really don't think we needed to conduct a survey to figure that one out.  The results also reveal that there is a lot of non-Lutheran materials being employed by the fastest "growing" congregations.  Again, no surprise. 

But, beyond the results, which were, as I noted, rather predictable, what troubles me is that the survey itself is woefully incomplete.  The options in many areas are far too generic to warrant factual conclusions.  For example, in tables 5 and 6, respondents are asked to indicate whether or not they include the traditional liturgical elements in their Services, but where is the option to check which indicates that they replace one of more of these liturgical elements with a contemporary praise ditty or with their own creative writings?  I know several pastors who would state, quite emphatically, that all of the traditional liturgical elements are in place in their contemporary praise services, even though they've actually replaced these with other things.  Many of them will say things like, "The liturgy is still there; it's just hidden."  This is but just one example of the generic nature of the survey - many more could be cited.

It seems to me that the intent of this survey is to attempt to give the impression that while there are diverse practices among us, we are all on the same page doctrinally, which is exactly the mantra we've heard from President Kieschnick time and time again.  The problem is that this little survey doesn't do justice to the real differences among us, which are not limited to variant practices, but are doctrinal to the core.  This survey is nothing more than a giant softball placed on a tee for the CoW to hit out of the ballpark as it continues to further sanction the methabapticostal practices (which are built upon methabapticostal doctrines) that have, unfortunately, become common in our synod.

A while back, this same CoW released a list of 100 (or so) contemporary praise songs which it suggested were permissible to use by Lutherans in our synod.  Reviewing the list, it is painfully obvious that the members of our current CoW have no problem with Lutherans employing songs that contain false doctrine, since most of the songs on the list do just that. 

Our current CoW is infected with the disease which amazingly causes Lutherans to believe that doctrine and practice can be separated; that we can worship like methabapticostals, but remain Lutheran.  It's the whole style does not affect substance thing at work, which is quite absurd.  But, given the fact that the members of the CoW are appointed by leaders who believe, teach, and confess the same nonsense, this is not surprising, either. 

Reading the comments made by Rev. David Johnson (executive director of the CoW) about this survey, it is painfully obvious that he believes it is necessary for Lutherans to employ "divergent practices" if they are to experience numerical growth.  There is a hint of "if you aren't willing to change and adapt, you must not love the lost" mentality coming through his words.  Clearly, for him (and, apparently, for the CoW), numbers in the pews is the deciding factor upon which we can determine a congregation's faithfulness.  Here are a couple of snippets from Johnson:

"The survey reveals an ardent desire to remain Lutheran," he said, "particularly through preaching the Word and celebrating the sacraments. Communicating the Gospel remains paramount within the distinct context of the local community. Divergent practices were unveiled in those communities that intentionally seek to engage not only lifelong Lutherans, but also [that] seek contextually to embrace and invite those who are unchurched."

"Congregations largely committed to undergirding the treasury of our hymnody and liturgy seek to preserve our historical identity," Johnson added. "No singular [worship] attitude or practice stands out as a significant key to numerical growth."

 

Divergent practices are the key to reaching the unchurched and those congregations committed to the historic liturgy just ain't gonna grow.  Methinks Rev. Johnson needs someone to explain to him what true Christian growth entails.  A congregation's growth can never be measured by the number of people in the pews.  Christian growth is not about numbers, but faithfulness (i.e. growing in the grace and knowledge of our Lord and Savior Jesus Christ - 2 Pet. 3:18).  Find an instance in Holy Scripture where our Lord is concerned with numbers.  You can't, cause He ain't!  He's concerned with faithfulness to His Word.  

This infatuation with numbers is neither Biblical nor Lutheran.  It is an infatuation borne out of the Satanic "Church Growth Movement," where the underlying principle is that the end justifies the means.  Do whatever it takes to get 'em through the doors.  Give people what they want.  Remove the barriers.  Liven it up!  Create a church for people who don't like church.  

The insanity of this is sometimes overwhelming for me.  It keeps me up at night.  How in the world Lutherans could have ever bought into this nonsense is beyond me.  Think about what is actually going on here.  Who is setting the agenda for what happens during worship in the "divergent practices/Church Growth Movement" schema?  Think about it.  Come on . . . 

Yeah, that's right, it is THE UNCHURCHED!  No, it couldn't be!  Yes, it is.  That is exactly what is happening.  Surveys are taken to determine why people do not attend church and what it would take for them to begin attending.  Once it is determined what the people want, you give it to them.  And, guess what?  They come!  Well, no duh!  Why wouldn't they?  You've created a church based on their wants and desires.  Sure, they're going to come.  But, to what are they coming?  The church?  Um, no, not really.  They're coming to the entertaining and appealing social club you have created for them.  

Is this really the direction Lutherans should be heading?  This Lutheran says, most emphatically, "No!"  But, the Lutherans on the current CoW, following the lead of our synodical president and company, obviously believe it is. 

From Plato to Jesus

You know you have a group of devoted students when they will sit through an hour-long introduction to Platonic philosophy. :)  

Tonight, during our Christian History 101 class, we studied us some Plato.  As I prepared for class this afternoon, I wondered how the people would react to the head-scratching, brain-stretching, aspirin-inducing thoughts and ideas of the master philosopher.  They took it far better than I imagined they would.  There were some glazed-over, blank stares at first, but understanding did eventually come (I think!).  It turned out to be a great class with lots of good, thoughtful discussion.  

Of course, we didn't do Plato justice in the hour we spent, but we got enough of an introduction to understand how his philosophy was influential in early Christian thought, especially in the east (and, really, continues to be influential to this day).  

After our venture into Plato's world (or, rather, worlds), we gathered together in the place where the world of Being and the world of Becoming come together (let the reader understand) and received the Divine Gifts our Lord graciously delivers through His Holy Word and Most Blessed Sacrament, during our observance of the Feast of the Martyrdom of St. John the Baptist.  A most blessed evening it was! 

Criss-Cross Applesauce?

When in the world did sitting "Indian Style" become "Criss-Cross Applesauce"?  Everyone seems to be in on this change but me.  I definitely was not consulted, and had I been, I would have vehemently opposed the change.  "Criss-Cross Applesauce" in no way describes the act of sitting with your legs folded and crossed underneath you (an act that has always been difficult for me with the curse of long legs).  Can applesauce criss-cross?  I don't think so.  I am half-tempted to start an online petition to rid ourselves of this silliness and return to the proper way of describing this particular form of sitting - It's "Indian Style," not "Criss-Cross Applesauce"! 

In all seriousness, I really had never heard of this until last week.  Since then, I've heard "Criss-Cross Applesauce" about five times on the TV and the radio.  It's funny how that works, isn't it? 

Funny and Telling

I really should have just provided a link to the other blogs I follow where this video has been posted and commented upon, but I wanted to see if I could post it here, being new at this and all.

Anyway, this is a video by Christian comedian Tim Hawkins in which he turns popular "Christian praise songs" into corporate ads. Very funny - and, very telling. As Fr. Eckardt commented at Gottesdienst online, "Did he know that his humor has uncovered part of what's wrong with them (Christian praise songs). They already sound like commercials." So, so true!

Mutual Conversation of the Brethren

I just returned from our monthly Winkel (circuit pastors' meeting).  What a joy it is to serve in a circuit filled with loving, faithful servants of our Lord, who honestly care for one another and desire to engage in fruitful conversation for the mutual edification of all.  We have our disagreements, to be sure, but we are willing to talk through them in a loving manner, and sincerely desire to understand the positions of others.  Of course, it does help that the majority of the pastors in our circuit, from what I can tell after four years of getting to know them, fall on the "confessional" side of the theological equation (let the reader understand), which is, sad to say, a rarity in our district.  

Today's Winkel was especially good, considering that it was hosted by Rev. Dave Reed (Grace, Auburn), who is as solid as they come and one of the most loving, faithful pastors I have ever been privileged to know.  Pr. Reed prepared us for reception of the Most Holy Sacrament by leading us through the Service of Corporate Confession and Absolution (LSB, p. 290).  But, he first prepared us for that Service by reading and preaching upon Jeremiah 7:8-15, which I had never seen done before, but thought it worked extremely well.  His brief homily was a superb example of rightly dividing the Word of truth by proclaiming the Law in its full sternness (go read that text from Jeremiah - who among us has not been guilty of taking the Gospel for granted at times?) and the Gospel in its full sweetness.  Then, we were blessed to approach the altar, kneel, confess our sins, and receive individual absolution by name from our Lord, through Dave, His servant.  After that, we returned to our pews, confessed our faith in song, heard another excellent, brief homily upon Luke 6:1-5, prayed, joined in the Communion liturgy, and received the very Body and Blood of our Lord.  A truly splendid way to begin the day - basking in the Divine Gifts our Lord so graciously lavishes upon us!  

As you might expect, the conversation during our meeting was focused upon the recent decisions made by the ELCA.  We all agreed that, while we do need to speak out against the horrible, un-Scriptural decisions made by the ELCA, we also need to take time for self-examination to see where we, as individuals, as a circuit, and as a synod, are in need of repentance.  This is not a time for us to follow the lead of the Pharisees and say, "Lord God, I thank You that I am not a member of the ELCA," but rather, "Lord God, have mercy on me, a sinner!"  We have plenty of problems to grapple with right here at home.  This is not the time for the LCMS to mount a pedestal and engage in prideful boasting.  Instead, what we witnessed at the ELCA Church Wide Assembly should be viewed as a warning shot across our bow, waking us up to the reality of the divisions and problems we have in our own fellowship.  Shame on us if we don't heed the warning and continue on as if everything is hunky-dory among us!   

I believe "It's Time" to pursue, and engage in, deliberate, focused dialogue on the divisive issues currently plaguing our synod.  I hope and pray that the delegates to next year's National Convention will agree.  

After our conversation and business were concluded, most of us went out to lunch together and did some catching up with one another, since this was our first Winkel since June.  It was great to be with the guys and join in the mutual conversation of the brethren.  A truly blessed day!  

Please keep Rev. Kurt Eichinger (Lord of New Life, Midland) and family in your prayers, as they continue to mourn the loss of Diane (Pr. Eichinger's dear wife), who was called home to the Lord on August 23.         

Our TLSB Order Is In!

http://cph.org/lutheranbible

I placed our congregation's order for TLSB (The Lutheran Study Bible) today.  Thirty members ordered a copy through the congregation.  We were also able to order 12 hardback editions for our church library thanks to a generous donation.  All in all, we ordered 42 copies and four Journals.  I can't wait for these to arrive.  I've been looking forward to the release of this Bible for years and am very excited to see that it's finally almost here!   

What's the Difference?

A little over a week ago, the Evangelical Lutheran Church in America (ELCA) made big news when, during their Church-Wide Assembly (CWA), they voted to allow men and women in "same gender committed relationships" to serve as pastors.  The media reaction was along the lines of, "It's Okay to be Gay in the ELCA."  That's true.  It is okay, according to their recent decisions.  But, what many people missed is that it is also okay not to be gay in the ELCA.  According to the ELCA's newly adopted position(s), individual congregations have the right to decide whether or not they wish to be served by a homosexual pastor.  If a congregation believes homosexuality is sinful and contradictory to God's Word, it can refuse to call a homosexual pastor.

So, what the ELCA really decided was to allow those congregations that choose to ignore God's clear Word regarding homosexuality the right to do so.  The result is that ELCA Congregation A can call a gay pastor, while ELCA Congregation B can refuse to call a gay pastor, and yet, somehow, these congregations can remain in full fellowship with one another, even while holding contradictory positions on what Scripture teaches on this issue.  How can this be?  "Bound conscience" is the key.

In order to sell the idea that congregations can live together in the same fellowship while holding contradictory views on what Scripture teaches about this or that issue, the ELCA theologians went to work on developing a new and improved doctrinal definition of "bound conscience."  Cutting through all the sophistry and eloquent poetic waxing, essentially what this new and improved doctrinal definition of "bound conscience" teaches is that individuals and congregations within the ELCA must respect the positions of others within their fellowship, even if those positions contradict one another according to God's Word.  Thus, in the example above, ELCA Congregation B, which believes God's Word condemns homosexuality, must respect, and live in peace with, ELCA Congregation A, which believes homosexuality is okey-dokey.  Neither congregation can infringe upon the other's "bound conscience."

This is nothing but the schizophrenia of post-modern thought applied to theology.  Everyone gets to define truth as they see fit, and this person's truth is no truer than that person's truth, even if the truths of both are completely contradictory.  Actually, in this case, we should say that everyone gets to interpret the Bible according to their own sinful human reason (and personal agenda) and whatever personal truths result are, well, "true," and must be respected by those whose personal truths are contradictory.

Of course, those in the ELCA would remind us that there is a limit to all this post-modern, "bound conscience" stuff.  For example, they would be quick to point out that some doctrines of the Bible are non-negotiable, like the doctrine of the Trinity - All member congregations must confess belief in the Father, Son, and Holy Spirit.  But, what if I don't believe in the Holy Trinity?  How will they be able to make me go against my "bound conscience" on this doctrine, when other doctrines are protected under the "bound conscience" rule?  Well, that's easy.  It all depends upon what is decided by the majority of the church-at-large when they gather together for their CWA.  If your "bound conscience" tells you that the doctrine of the Holy Trinity is false, you should go to work at getting this issue brought before a future CWA, and maybe, just maybe, it will be decided that you are free to reject belief in the Holy Trinity and that all others must respect your "bound conscience" on this doctrine.

Anyway, all of this got me to thinking about my own church body, the Lutheran Church - Missouri Synod (LCMS).  I wonder how we can speak out against the ELCA's recent decisions, based upon their new and improved doctrine of "bound conscience," when we already follow this same faulty methodology, even if we haven't sophisticated it to the point the ELCA has.

At our 2004 Synodical Convention, the delegates decided to pass a resolution which allows for congregations to employ women in various offices and roles which were formerly forbidden.  Women may now serve as elders, lectors, communion assistants, presidents (or chairpersons) of congregations, and in any other lay role or service, so long as that role or service doesn't infringe upon the pastoral office.  But - and here's the point, so pay attention! - But, congregations may choose NOT to employ women in these offices and roles if they believe doing so violates God's Word.  Thus, LCMS Congregation A may have female elders, lectors, communion assistants, presidents, and so on, while LCMS Congregation B may refuse these offices and roles to women.  Each congregation is permitted to determine whether or not women serving in these offices and roles is Scriptural, and all congregations are expected to respect, and live in peace with, one another, even though they hold contradictory views on this issue.

So, my question is:  What's the difference between the methodology of the ELCA and that of the LCMS?  It seems to me that the only difference is that the ELCA's boundaries are currently a lot wider than the LCMS' boundaries.  But, the methodology is the same, isn't it?  And, consider this:  Both church bodies determine how wide their boundaries will be by majority vote at their national convention/assembly.  One wonders where the LCMS will be twenty years from now if it continues to employ this methodology.  There are some who believe that women's ordination will never make it into the LCMS, but I wonder how we'll be able to stop it.  After all, we already allow contradictory doctrinal positions to exist among us.  What, really, is to prevent us from passing a resolution which states that it's okay for congregations to choose to call women as pastors, while, at the same time, congregations may choose not to call women as pastors if they believe doing so violates Scripture?  Maybe I'm paranoid, but I don't see how we can prevent this (or other things) from happening unless we rid ourselves of this faulty methodology, which allows congregations to hold contradictory doctrinal positions.  So long as we follow the slippery slope of this "agree to disagree" mentality, there's no telling how far we will slide.  When the argument is focused on how narrow or wide our boundaries should be, instead of on what God's Word teaches, I believe we have truly lost our way.

With all that said, the LCMS speaking out against the ELCA's recent decisions is, I believe, an exercise of the pot calling the kettle black.  Our rebuke is rather bite-less when the veil is lifted and it is revealed that we follow the same methodology, albeit on a much smaller scale (at least, for now).